Journal Philosophical Investigations (university of Tabriz)

To give oneself over to the essence of pain is to give oneself over to the world. Pain is a fact of the world and in accepting this fact, in entering that world, we break with the tradition of metaphysical subjectivity that dates back to the Greek determination of the human as zôon logon echon. For Heidegger, pain is the surest sign that we wholly belong to this world; in fact, pain is nothing other than our contact with the world and our “openness” to it. In what follows I will first present those aspects of Heidegger's view of pain…

In Four Seminars, Heidegger reviews the entire trajectory of his thought and offers unique perspectives on fundamental aspects of his work. First published in French in 1976, these seminars were translated into German with Heidegger’s approval and reissued in 1986 as part of his Gesamtausgabe, volume 15. Topics considered include the Greek understanding of presence, the ontological difference, the notion of system in German Idealism, the power of naming, the problem of technology, danger, and the event. Heidegger’s engagements with his philosophical forebears—Parmenides, Heraclitus, Kant, and Hegel—continue in surprising dialogues with his contemporaries—Husserl, Marx, and Wittgenstein. While providing important insights into how Heidegger conducted his lectures, these seminars show him in his maturity reflecting back on his philosophical path. An important text for understanding contemporary philosophical debates, Four Seminars provides extraordinarily rich material for students and scholars of Heidegger.

This article surveys the state of the literature in English‐language scholarship on Heidegger's early work (1919–29). The survey falls into roughly two halves. The first is devoted to scholarship on Heidegger's intellectual development during the 1920s, focusing on four themes: Heidegger's relationship to Husserl; Heidegger's early phenomenology of religious life; Heidegger's appropriation of Aristotle; and Heidegger's retrieval of Kant's First Critique. The second half focuses on work on the early Heidegger that has arisen out of the reception of his early thought into mainstream Anglophone philosophy. It examines Hubert Dreyfus's interpretation of Heidegger, the status of “das Man” and social normativity, Heidegger's concept of death, Heidegger's conception of authenticity, and truth (with a very brief overview of further topics).

In The Culmination, Robert Pippin reconstructs Heidegger's argument that Hegel's philosophy represents the culmination or consummation (Vollendung) of the Western philosophical tradition. With Hegel, the tradition is exhausted; we are in need of a postphilosophical form of thinking. Pippin is one of the foremost scholars of Hegel, so it comes as a surprise that he accepts Heidegger's critique of Hegel. There are elements of Pippin's reading that a scholar of Heidegger might quibble with (e.g. his uncritical use of the word 'death' in discussing Heidegger's early thought), but to focus on such matters would be to miss the power and insight of the argument as a whole.After setting up the discussion, Pippin turns to... Read More.

This book is a systematic reconstruction of Heidegger's account of time and temporality in Being and Time. The author locates Heidegger in a tradition of 'temporal idealism' with its sources in Plotinus, Leibniz, and Kant. For Heidegger, time can only be explained in terms of 'originary temporality', a concept integral to his ontology. Blattner sets out not only the foundations of Heidegger's ontology, but also his phenomenology of the experience of time. Focusing on a neglected but central aspect of Being and Time, this book will be of considerable interest to all students of Heidegger both inside and outside philosophy.

This paper responds to the question of should civic education still aim to be relatively politically neutral and impartial in undemocratic times? It first introduces the theoretical debate regarding the place of political neutrality and impartiality in civic education. It then dicusses the challenges that civic education faces in the current global environment and why political neutrality and impartiality should not be considered as antidotes. We argue that political neutrality and impartiality are insufficient in the undemocratic times we face for preparing students to be effective and engaged citizens. A more powerful response to our global undemocratic reality is needed to realize the transformative nature of civic education.

Experience and subjectivity influence how texts are read, with reading involving “filling in the blanks”. This impacts the usefulness of intercoder reliability exercises in collaborative textbook analysis. Specifically, scholars’ individual backgrounds limit possibilities for substantive and meaningful intercoder reliability, particularly in international, cross-cultural, and multicultural settings. In this case, reliability is a problematic goal in textbook content analysis, possibly precluding substantive recognition of reader subjectivity—of researchers as well as students and teachers. In contrast, we argue that collaboration in textbook research can reveal the multifaceted nature of texts and generate multi-perspectival interpretations which are more meaningful in diverse contexts.

After offering an overview of some of the main themes of Popper’s political thought, the paper argues that his account faces two problems relating to institutions. The first is that while Popper stresses the ‘rational unity of mankind’, and the potential for any of us to furnish criticisms of public policy, it is not clear what institutional means currently exist for this to enable this to take place. Second, Popper has stressed the conjectural character of even our best theories. However, at any point, some theories will have fared better in the face of criticism than others, and they may give us important information about constraints on our actions. At the same time, as ordinary citizens we may not be in a good position to understand the theories in question, let alone appraise the state of the specialised discussion of them. There is, it is suggested, a case for thinking of ways to institutionally entrench such fallible theories, especially in the current setting in which social media play an important role.

Haack articulates something of what she takes the moral demands of academic life to be, calling for such virtues as industry, honesty, realism, patience, and consideration. She then explains why she believes the current academic environment is sapping the strength of character these virtues require, and why graduate students are caught in the middle. She writes primarily about philosophy, but much of what she has to say applies to other humanities disciplines and much of that to other disciplines as well---and while she writes primarily about the U.S. situation, much of what she says applies elsewhere too.

Mulla Sadra has experienced three philosophical journeys: the originality of nature, the originality of existence of gradational oneness and the originality of existence of personal oneness. These three journeys are the main principles of Transcendent Theosophy, and any kind of evolution in them leads to evolutions in minor issues. Due to the systematic connection of the issues, in the issue of the reality of science and various issues related to it, there should be evolutions that are proportional to the three mentioned journeys. According to the first journey of science, the science is from the category of accident and as a result, it is an essential affair, while according to the requirements of the second and third journey, the science has coexistence with existence. This transformation leads to transformation in many minor issues and creates fundamental differences. The issues of the first journey are more influenced by the non-existential view of the realities related to the subject of science, which is referred to as the foundation of qảvm in pre-Sadrai philosophy. In this article, due to the position and opportunity, we will address and analyze some important preliminary issues, which include: the position of discussion, the essential or existential nature of science, being nature or concept of science, the definition of science, the equivocality of names or commonality of meaning of science, being contiguous or analogous of science and the type of attribution proposed in science based on three philosophical journeys.

The aim of this paper is to consider whether critical rationalism has any ideas which could usefully be applied to the internet. Today we tend to take the internet for granted and it is easy to forget that it was only about two decades ago that it began to be used to any significant extent. Accordingly in section 1 of the paper, there is a brief consideration of the history of the internet. At first sight this makes it looks implausible that any of Popper’s ideas could be applicable to the internet, since Popper died before the internet came into general use. However, section 2 argues that Popper’s theory of World 3 does apply very well to the internet. This application is significant because, as shown in section 3, it leads to the problem of misinformation, which is one of the most significant problems generated by the internet. In section 4 there is an attempt to solve this problem using ideas taken from Popper’s epistemology. It is argued that there should be changes in education designed to prepare students for the internet age. Teaching in the internet age should focus on presenting to the students not just the accepted theories but also the evidence on which they are based. An illustration of how this might be done is given by considering an example from science teaching, namely the teaching of Newtonian mechanics in the last years of school or first years of university.