PHILOSOPHICAL INVESTIGATIONS
Year:2020 | Volume:15 | Issue:36|Papers Count:7

In the sphere of thought, whether eastern or western, perception and thought are more conceived on the basis of the spirit and reason. In the meantime, bodiliness is either treated unkindly or is thoroughly ignored. Mulla Sadra with his essential movement and Merleau-Ponty through his Phenomenology of Perception allocated a pivotal role for the bodiliness in understanding and perception. To Mulla Sadra, bodiliness is the first step of perception (bodily initiation); then; through the spirit, this perception leads to the spiritual persistence. To Merleau-Ponty, on the other hand, bodiliness is the sole way to perceive the existence. The present study aims to analyze comparatively Mulla Sadra and Maurice Merleau-Ponty ideas concerning bodiliness through descriptive-analytical method. In so doing, Mulla Sadra's philosophy concerning the bodily initiation of the spirit are carefully studied to scrutinize the bodiliness. Then, Merleau-Ponty's Phenomenology of Perception is described. Finally, the similarities and differences of both philosophers are elaborated.

Adorno is the thinker that affected by Kant and Hegel. Of course he established his Aesthetics whit critical viewpoint. First domain of his Aesthetics is dark thinking and pessimistic about Modern art and postmodernity that appears with paradoxical form. We account all of event that happened as contemporary art. Examples of Adorno's pessimistic namely is mass culture industry that affected by rationalism, commodity, reification, idolatry that all of them continued to our time. We analyze contemporary art whit ignorance of distance between modernism and postmodernism in continuous and integrated linear. Adorno has a liberation Aesthetics idea about Art but his viewpoint was privative. In Adornos ideas, domination of capitalism and politics was cause of lack of authentic function of Art, which imposed suffering to human. Certainly the reason of Adorno's defends of Avant-garde Art is that kind of art not following mass culture, and not surrounded by politics and capitalism.

Fiqh (Islamic Jurisprudence) as a powerful technology has a profound effect on the societies in which it is used to, more or less, facilitate their affairs. In the present paper, after a brief overview of the status of fiqh as technology and examining some of the possible ambiguities in this relation, we turn to some of the implications and consequences of “ fiqh as a technology” . We try to give an explanation for the relation of fiqh with, and its impact on, issues such as the form of life, ethics, our knowledge of God, and the importance of controlling technologies.

Hegel postulated Kant's problem of cognition as a top priority and used dialectics in his discussion of cognition; in his first book (Phenomenology of the Spirit), he analyzed the degrees of cognition long before the unity of mind and mind were ever discussed in the Middle East. Reasonable and generalizing it to other forms of knowledge, the separation between the evidence and the evidence took away its unity. On the basis of the principle of existence, the unity of existence, the unity of existence, the inward movement of the human soul, and the science of existence, the existence of science was able to prove the principle of unity and sensibility. Although we need to be cautious in comparison to two philosophers, it is (unity in all identification) that is rooted in both Hegelian philosophy and philosophy. In Hegel's and Mulla Sadra's philosophy, the concept of self-centeredness and gradual understanding of things based on phenomenology is not subordinate and marginal, but rather a representation of their whole theories. Hegel, of course, only focused on the historical and cultural dimension of the movement, but Mulla Sadra focused on the existential dimension of the movement.

Humility, in this paper, is described as the central concept in understanding Montaigne's philosophy. It is the common ground that relates all the themes and concerns in his thought. When speaking about theology, epistemology and politics, he just wants to revive the spirit of humility in these areas. This paper shows Montaigne not as a skeptic but as a humble philosopher and humility as the key to his philosophy in four areas of knowledge, virtue, theology and politics. His humility led to a reasonable skepticism in knowledge and a natural and spontaneous virtue in ethics and battling humanism of his age in theology and resisting against both dictatorship and revolution in politics. Finally, Montaigne is recognized as a philosopher who wants to dwell humanity in its right position and brings the importance of body, nature and emotions to attention. He reminds us again and again that we as humans are natural, bodily and emotional beings and our virtue and happiness is dependent on accepting these human conditions.

The purpose of this article is to review John Dewey's views on the relation between science and art, the scientist and artist, and the audience of the work of art and the audience of scientific work in the Art as Experience. John Dewey deals with the similarities and differences between science and art in various parts of this book, which is his most important work on aesthetics, but this study attempts to present a deep-seated view of Dewey. In Dewey's perspective, the scientist and artist both interact with their environment and are active in the satisfying of their needs and are the creator of the scientific product and the artistic product. A review of Dewey's views in this regard can provide insights for solving contemporary issues in the philosophy of science. Dewey's evolutionary approach to philosophy as a unifying element in all his works, his emphasis on knowing how and showing its importance along with propositional knowledge is one such thing.