Bijan Abdolkarimi

Husserl's departure for the rejecting of the duality (subject and object) inherent in the nature of the Western metaphysical tradition is the transcendental structure of consciousness. Hence the innate foundation of consciousness is intention. The intention is the act of consciousness and practical objectification; That is, by resorting to methodological and Noesis steps, objects from the type of perception can emerge and are included in the consciousness of the mind. Therefore, in addition to sensory intuition, consciousness has the power of intuition of essences. Therefore, consciousness is always associated with its object. In this way, Husserl's methodological axis in phenomenology is the return to objects, and this return is provided by the power of human comprehension and makes the world its intention's object. This article seeks to explain how the phenomenon of the world is made in the realm of consciousness, as well as how the pure subject and advanced mind in the face of the objective world as the only method of understanding and receiving the universe can be an objectifying action.

As a pioneer of historical thinkers, Vico laid out the origins of his historical thought in his critique of Cartesian mathematicalism. Descartes' effort, is not to attain the truth, but to attain certainty with the criterion of clarity and distinction. He sought to make all the sciences sure in this way. On the base of this point of view, all humanities, including history are excluded from the sphere of sciences, which means forgetting much heritage of the past. Vico considers Descartes’ unhistorical and static understanding of human nature as the most important philosophical problem of French philosopher. For Vico the nature of man and consequently his thinking and Reason have transformed throughout the history. Vico justifies this transformation in different periods of history with corresponding forms of reasoning. On the base of his epistemological rule, namely “the real is constructive”, Vico conceives making something as the condition of knowing it. Therefore, he believes that history and all human achievements, are man-made and intrinsically constructed and hence are recognizable through empathetic insight and the power of imagination. Vico believes that the outcome of Cartesian philosophy is nothing other than human being’s disconnection from history and society. For Vico, the true knowledge of everything is knowledge through its causes or, in other words, historical knowledge about it. Although Vico considers history as the result of man-made activites, he conceives divine providence as the leader and guide of history. In Vico's view, understanding history in any given period is possible through a proper understanding of the intellectual framework and principles governing that period.

Nietzsche believed that metaphysicians considered their beliefs to be true and gave their ideas an objective truth. Nietzsche claims that all human values and beliefs, including belief in God, arose from the perspective of the desire for power and in order to preserve and preserve human life and usefulness; Without being able to give an objective existence to these ideas. This is exactly where Nietzsche finds the Western metaphysics vulnerable, because the followers of this knowledge considered the personal truth according to their own interpretation, thus removing the role of preserving life from the attributes of God and turning it against themselves.. Nietzsche, on the other hand, analyzed the pragmatist basis of the idea of God and reconstructed it in the next step. This article tries to show the philosopher's plan for God by analyzing the history of metaphysics in Nietzsche's thought and its relation to the classical idea of God, as well as trying to design another human being in the world to come.

Western Philosophy has been preoccupied with the duality of subject and object and every modern philosopher has engaged with these concepts in accordance with their philosophical paradigms. Rene Descartes coined the modern conception of subject and Emanuel Kant expanded the Cartesian subject and provided a stable and non-negotiable theory of subject. Jean Baudrillard too has engaged with the duality of subject and object, though in implicit terms, through exploring simulation and simulacrum in the the three stages of symbolic, production and hyperreality. According to Baudrillard the image of reality has replaced the objective reality in the age of technological advancements and hyperreality is active to deny this very process. Upon the expansion of mass media in the twenty first century, Baudrillard added a new dimension to his theory: Fractal Reality, which is the result of the proliferation of images and the emptiness of meaning in the post-modern age. With the rise of cellphone technology and social media and endless inflation of images in the last decade, it appears that Fractal Reality has become even more intense. This “inflation,” has caused the dissolution of subject and object and with the demise of this duality, social media has replaced every reality and the subject has lost its meaning. This condition that is the result of the inflation of the endless images in social media may be called “inflated reality.” This concept furthers Baudrillard’s fractal reality and invites this French philosopher to the study of social media culture.

This article is about the dispute between existentialism and physicalism concerning the in/authenticity of the human being's thought and freedom. It deals with the impossibility of reducing human thought, practice, choice, and decision to their physical, biological, brain-based or neurological aspects. In other words, the way of thinking which can be called naturalism, materialism, or physicalism based on different criteria (from seventeenth-century until twentieth century) tries to interpret human existence (“soul” in the mythological language of Plato, “transcendental imagination” in Kant’s philosophy, “existence” in Kierkegaard’s thought and existentialism and “_Dasein_” in Heidegger’s view) as a product of physical, natural or material processes and does not regard human freedom of choice as authentic (or irreducible) but as a secondary product of biological natural phenomena. This article claims that the main matter of the dispute is not specifically determined in the debate between physicalism or reductionism on the one hand and the philosophers believing in existence or Dasein on the other hand. This vagueness has caused the discussion about the theoretical challenge not to undergo a smooth path. In order to make clear the exact parameters of the central matter of dispute, I try to challenge the fundamentals of physicalism.

Heidegger believes that transcendence, the possibility of the experience of beings, should be understood as a kind of freedom. Heidegger wants to provide a new conception of freedom that, unlike Kant's account of the moral freedom, which is a negative explanation, is positive. Heidegger intends to consider freedom as an essential element in transcendence itself. In order to affirm this freedom, Heidegger stresses the power of imagination as a unitary source for our receptivity (finitude) and our spontaneity (freedom). Heidegger attempts to show that our faculties, which underlie truth, logic, and science, are founded in a radical freedom. According to Heidegger, Dasein is transcendence, and transcendence is the same as freedom, i.e. self-commitment or self-binding to what-is. Here, this last sentence must not be understood as a kind of ethical realism or resigning ourselves to present realities. Here what-is refers to Being as the origin of truth and objectivity.