نشریه غرب شناسی بنیادی
سال چهارم شماره 1 (پیاپی 7، بهار و تابستان 1392)

Commentators have hitherto analyzed the interrelation between Spinozan and Hegelian concepts، especially in works where Hegel directly mentions Spinoza (such as Logic and The Lectures on History of Philosophy). The present inquiry، however، is an attempt to undertake the harder task of studying Spinozan concepts of Ethics exactly at the juncture in Hegel''s philosophy where there is no trace of Spinoza، i. e. in Phenomenology of Spirit. A survey of works written in various languages shows that there is no book or article specifically and exclusively written on this subject; in this respect، the present inquiry is innovative. After a short introduction to the reciprocity of Hegel''s works and Spinoza''s philosophy، the inquiry will bring out and examine some oppositional concepts from these two books (namely Ethics and Phenomenology of Spirit)، such as Spinozan substance/Hegelian spirit، Spinozan mechanism/Hegelian organism، and Spinozan eternity/Hegelian historicity، and finally، it will reveal how Phenomenology of Spirit sublates Spinoza''s Ethics in its Hegelian sense of sublation.

Nowadays، many scholars refer to humans as social actors. These scholars believe that the realization of humanity and، thus، flourishing of individuality depend not on divided action and abstract reflections of individual people but on responsible participation of each member of human society in his interactions with the world and other humans. The scholars see humans not as individual subjects but as social subjects. This article is an attempt to explain the theoretical basis of this approach. For this purpose، it will consider this ideain one of its most fundamental modes of occurrence، i. e. Hegel''s thought. Hegel''s notion of the individual subject in thethought of his intellectual ancestors and then his approach in showing men as social subjects will also be addressed

This paper pursues to explain Heidegger''s interpretation of subjectivity and metaphysics of modernity in his work entitled Hegel''s Concept of Experience based on one of his confrontation with Hegel''s magnificent work، i. e.، Phenomenology of Spirit. To this end، Heidegger’s critique of Hegel on the question of the absolute، subjectivity، parousia of the absolute، metaphysics of modernity as the end of his philosophy، and the role of ontological difference in his thought were examined. Finally، it is concluded that in Heidegger''s opinion، Hegel''s philosophy is subject-oriented، subjective، and a modern metaphysics that aims to demonstrate the nihilism of modern technology. So، Hegel plays a pivotal role in Heidegger''s meta-narrative of the history of western metaphysics which aims to shed some light on the nihilism of modern technology. Therefore، the striking similarity in Hegel’s and Heidegger’s reflections on the meaning of the end of philosophy and the question of original thought is undeniable.

This paper is an attempt to examine Kant’s critical philosophy، in particular his Critique of Pure Reason from a Nietzschean point of view. Nietzsche interrogates all metaphysical systems since Plato to Kant and Hegel and criticizesall philosophersandphilosophical systems. First، Nietzsche’s objection to the entire history of philosophy and، then، his criticisms of Kant are addressed. According to Nietzsche، Kant led philosophy to death by reducing it to epistemology. Nietzsche believes that philosophy is meaning creation and a sort of law making. According to his perspectivism، Nietzsche questionsKant’s Copernican Revolution and challenges apriori judgment، time، space، and categories as well as noumena and phenomena distinction

The industrial revolution was accompanied by great social changes in Western societies. Italso produced changes in non-Western societies. Since industrialization was a Western phenomenon، the reactions of non-Western societies to these changes were different from thoseofWesternsocieties. While some Western products were welcomed، others were rejected by these societies. The process of introduction of Western cultural elements into traditional societies that came about as a result of cultural diffusion decided the quantity as well as the quality of the future social changes. Therefore، in the present research، the reactions of Iranians to Western cultural products are examined. Ample data were collected using qualitative research method and employing documentary sources and deep interviews regarding reactions to Western cultural elements. The findings indicated positive and negative reactions to Western cultural products in Iran. The positive reactions consistedof amazement، infatuation، and acceptance. The negative reactions consisted of initial confusion، ridicule، spreading rumors، pretending acceptance، forbidding and declaring unlawful، open protest and employment of violence، and calling for revolution. The researchers believe that acceptance and rejection depended upon whether the alien element was material or nonmaterial، imposed or freely chosen، was introduced gradually or rapidly، and opposed the cultural values or not.

Philosophical hermeneutics is a theory of knowledge initiated by Martin Heidegger and developed by Hans-Georg Gadamer. Later philosophers، from Schleiermacher to Hirsch and Ricoeur، have studied the process of text interpretation and proposed some methods in this regard. Muslim thinkers on jurisprudence and exegesis have also devoted attention to the process of text interpretation. However، only a few thinkers such as Rumi have addressed the manner in which interpretation takes place. A prominent Muslim thinker، Muhammad Taqi Ja’fari holds special views on text interpretation in different discussions، in particular epistemological ones. This article seeks to interpret his views using philosophical hermeneutics and compare and contrast them with Gadamer’s views on prejudice، language، historicality، and fusion of horizons.

Today، due to superiority of modernist spirit، phenomena، to define their identities، have to identify their relations to modern and postmodern elements. Modernity، with its emphasis on rationalism، created a world that ignored invisible dimensions of being. Postmodernism involves a new approach to the notion of identity، at odds with the modern tendency of foundationalism. Foucault، Laclau، and Mouffe، as affirmative post-moderns، argue that any discourse، with creation of its special regime of truth and the determination and formation of identities، keeps something in every context and eliminates some other stuff. They believe that to overcome modern identity crisis، caused by absolutism، it is necessary to reduce structural determination of modern world; however، they eventually conceded that the modern world cannot escape from the constraints of modern self-established structures. This paper studies the general solutions offered by post-moderns for overcoming such a crisis، with the analysis of factors responsible for creating identity crisis in modern world. It also، by emphasizing on theories of Foucault، Laclau، and Mouffe and by utilizing descriptive method، analyzes postmodern statements in knowledge، power، and politics، as the creator of modern world. Finally، by utilizing analytical method، this study finds out the relationships among these statements for saving modern human being from identity crisis.