نشریه غرب شناسی بنیادی
سال پنجم شماره 1 (پیاپی 9، بهار و تابستان 1393)

Heidegger''s views on technology have had a great influence on contemporary philosophy of technology in both continental and analytic traditions. In this essay، the essence of modern technology and its relation to the history of Being، Ge-stell، and the danger of its domination، and Heidegger''s approach to escape from the current technological atmosphere، and finally some deficiencies of his approach to technology، will be discussed. Heidegger considers the duty of human beings in our current age as preparation of readiness for the advent of a saving God. Releasement toward things and meditative thinking prepare us for the emergence of a post-technological age.

Discourse theory is the summarization of other approaches into discourse quantitative methods in social and political issues. In the heart of Laclau and Mouffe''s theory of discourse is a central principle according to which a social issue or a social identity is never finished. Laclau and Mouffe placed their thought framework on various theoretical domains from Saussure to Derrida، and from Althusser and Foucault to Lacan. In this regard، through centralizing the moment of political articulation، in developing the neo-Gramscian theory of discourse، privileging the political to social by referring back to the political moment of its originary institution، they have built a new theoretical tradition on the ruins of classical Marxism. In this paper، we will analyze the theoretical approach of Laclau and Mouffe in respect of ideology، subject، hegemony، and political

This paper، focusing on the distinction between political secularism and social secularism، shows that why and how our subject matter in the study of Western secularism، is not political secularism، but social secularism. Secularism، is more generalized than what is usually represented، this generalized secularism، e. g. international secularism، called social secularism. Focusing on John Locke and John Stuart Mill’s philosophical and political issues، this article referring to Locke’s key epistemological and political investigations، demonstrates، firstly، the similarity between the ideas of two philosophers in classical liberalism; secondly، investigates that there is a considerable relation between political secularism، in Locke’s letters of tolerations and what is seen here as social secularism in Mill’s liberalism. In other words، this paper examining the idea، in a comparative method، reveals the logic of Locke’s epistemology and Mill’s social secularism; and shows that Locke’s political philosophy is reduced to political secularism and also explains the essential connection between Locke’s political secularism and Mill’s social secularism in 19th. century

This paper emphasizing the cultural and historical contexts of Islamic societies، wants to evaluate the issue of Occidentalism. Findings show that Occidentalism is a discursive construction against Orientalism، which has two critical and noncritical forms. Critical Occidentalism is the discourse of some eastern societies، especially Muslim societies، through which they pursuit their identity by making ‘otherness’. So، critical Occidentalism is different from Orientalism and one of these important differences is that Occidentalism is a defensive construct not hegemonic. The subject of critical Occidentalism goes beyond the issues like identical and national defense against imperialism and colonialism، and is related to the axiological foundations of Islam against the west. Since west now is the director of the science and knowledge domain، the main question is that، in this situation، can a different and antithetical discourse be produced? The answer، is problematic and of course negative. Generally، Occidentalism in Islamic world، or critical and defensive Occidentalism، is on an unwieldy and difficult path، and should be developed based on its epistemological strategies. This approach which is the result of the birth of historical unconscious in Islamic world، should، preserving the ethics of resistance، uses the scientific instruments based its context to develop the Occidentalism

The problem with which we will deal in this paper is to realize the relation and the connection between Kant’s philosophy of law، and his understanding of human being as a cosmopolitan being، or a citizen of the world on the one hand and moral will on the other hand. The philosophy of Kant has the enough capacity to be the philosophical foundation for sustainable peace plan. Kant''s philosophy distinguishes the private rights from public rights and discusses them separately. Private right is limited to property. Ownership is one of Human freedoms but not an absolute one in Kant''s philosophy of law. Ownership is usually belongs to the objects in social system، but people have also been the subject of ownership. Public right in Kant''s philosophical system is divided into three categories: government right، the national right، and the international rights. To justify the right of private international law، one should begin from private rights which in Kant''s critical philosophy are rooted in ethics. Individual freedom is a natural right by which the social state is made naturally، and accordingly the civilization appropriate to human beings، would be realizable

To shed some lights on the history of AI''s transitions from a philosophical perspective during the 20th and 21st centuries، this article differentiates among three separate periods: 1. the authority of symbolic paradigm; 2. turn to connectionism; 3. dawn of artificial life. The main argument of this paper is that returnning to connectionism and birth of artificial life confirm the Dreyfus critiques of earlier approaches in artificial intelligence. According to Dreyfus، an atomistic-formalistic attitude towards the brain، mind، knowledge، and Being advocates the symbolic paradigm. Symbolic AI''s failure to formalize everyday understanding and returning to holism in connectionism also corroborate the Dreyfus’s'' critiques. Also، artificial life، by accepting the embedded-embodiment knowledge، confirmed his position. However the Dreyfus support of Heideggerian AI isn’t acceptable. Moreover it isn’t true that this stream will put the Heideggerian ontology in an empirical evaluation. Furthermore، it is shown that Dreyfus spans over the philosophical critique of AI and the critique of the whole western thought and culture، and indicates that، to authenticate the theoretical understanding and forgetting of the human world، the risk before this culture is the emergence of mechanized humans and not machines possessed with powers beyond human capabilities