Safian Javad

Undoubtedly, Heraclitus and Parmenides are permanent sources of Heidegger's thought. What has given these two a special place in Heidegger's thought is Heidegger's special conception of the original wisdom of the two and the role of their thinking in opening another path in thought. According to Heidegger making effort to find other beginnings for thought, beginnings which, unlike the conventional beginning of metaphysical history, do not lead to subject-object formulation, is the most urgent task in advancing original thought. In his view, the unattainable nature of the thinking of these thinkers, contrary to Aristotle's picked opinion, is not due to their stuttering and inexperience. Rather, it is because the beginning in its originality has become more apparent than anywhere else in the thoughts of these thinkers. In the interim, according to Heidegger Logos of Heraclitus has a privileged situation. Thus, the correct interpretation of the Logos of Heraclitus reveals to us aspects of the original beginning of thought. In this article, we go along with Heidegger's interpretation of this fundamental concept of Heraclitus' thought in order to get closer to this fundamental research question: What is the place of the Logos in Heraclitus' thought and how can it be prologue of another beginning?

Place is the most fundamental concept in architecture and is a necessity of architectural design, and since we face changes in our understanding of place notion in the modern era which have had distinctly profound and sometimes unpleasant effects on modern and subsequent designs- in a way that architecture has largely neglected its primary task of making the noble place of human life, and its responsibility in human dwelling dimension- in order to find the roots of the evolution in place nature and its meaning, we will answer these two question: what the concept of place has been for ancient thinkers? What have been the reasons for changing the understanding of place in the modern era? How these changes have affected the understanding of place in modern architecture? and yet we will try to understand the concepts of place in ancient Greece (as the origin of western thoughts especially modern thinking) versus the modern, and finally the main findings of this study are the massive semantic transformation of place in modern age and its replacement by space in modern architecture design which mainly is the result of major attention paid to the extendedness of place, the emergence of functionalism in degradation of place, and the commercialization of place.

The Philosophical Investigations into the Essence of Human Freedom is the most coherent form of Schelling’s attempt to describe the absolute system or the system of freedom. For the first time in the twentieth century, with Heidegger’s careful reference to his treatise on freedom and his repeated commentary in 1936 and 1941, the importance of this treatise in the history of Western thought became apparent. Heidegger focuses on Schilling’s thinking, especially with Schilling’s treatise on the Essence of Human Freedom, research into the formation of the system, and the question of the possibility of a system of freedom as a question of the essence of being. Schilling bases his research on the system of freedom on a correct ontological basis in order to transcend formal freedom as an independent determinant of mechanical causation and to achieve the true definition of freedom as the ability to do good and evil. And after proposing the inadequacy of formal freedom in the idealist systems before it, it introduces the real and living concept of freedom as the ability to do good and evil. Heidegger demonstrates the independence of the Schelling system in comparison with the Fichte and Hegel systems, and his innovations in response to issues such as evil, freedom, identity, and the relation of being and “is” are most evident in the metaphysical realm of the will; however, remaining within the metaphorical framework also prevents Schilling from approaching the question of the truth of existence. Schilling’s important issue is the elimination of the opposition between freedom and necessity, which, in his view, is the focus of philosophy. For this reason, the discussion of freedom is at the heart of the system in its true sense, and in his opinion, his dissertation is for the first time the design of a system based on the idea of human freedom. The possibility of a system of freedom must be created in accordance with the principle of identity, which does not ignore the meaning of the relation of theology. In Schelling’s Heideggerian interpretation of the principle of identity, the priority of ontological issues in matters of theological nature such as all theism is given more importance and the question of all theism as a question of the system to the question of “is” and how to connect the structure of beings as a whole. The purpose of this paper is to analyze Heidegger’s interpretation of the concept of the system of freedom according to Schelling with emphasis on the ontological distinction between ground and existence. This study seeks to answer these two questions: how does the design of the real concept of freedom open the way to explain the ontological foundation of the possibility of evil and the possibility of freedom in the system? Also, how does the distinction between ground and existence lead to Schelling’s main goal in resolving the conflict between system and freedom? Moreover, according to Heidegger, to what extent does this distinction arise from Schilling’s metaphysical and subject-centered thinking?

Sadra and Heidegger share a common fundamental concern, i.e. the retrieve of the question of Being. Their whole philosophical career in one sense has been devoted to the accomplishment of this single task. They belong to different philosophical traditions and have lived in different worlds and have had different spiritual and intellectual ideals. However, their ontological concern have numerous points of similarity and can be comparatively assayed. The mystical dimension of the philosophical discourses of these two philosophers of the Truth of Being is one of the significant comparative issues that can be studied in view of a certain set of mystical concepts. One of the key mystical concepts is Yaqzah or mystical awakening that refers to the existential awareness that occurs in the mystic following a Divine enlightenment. The current essay seeks to comparatively study the mystical relevance of the notion of Being-Mindfulness of Sadra and Heidegger in view of the mystical concept of Yaqzah. It has been shown that despite undeniable differences we can discern significant similarities in both notions and take a constructive step for more integrative understanding of human condition as a whole.

Language is among the most controversial philosophic issues in twentieth century. Martin Heidegger is one of the philosophers of this epoch who has emphasized on language and its abilities. Present essay tries to consider the position of language and its relation to Heidegger’s ready-to-hand ontology in his philosophy. It argues that this ontology effects strongly Heidegger’s notion of language. Ready-to-hand ontology is a kind of practical encountering things in the world which makes no distinction between subject and object. Present essay examines language as one of the most important things in-the-world in horizon of this ontology. Relationship between ready-to-hand ontology and language is pursued in two periods of Heidegger’s thought. In first period, it concentrates on some parts of Being and time, and in second, on some other works of him. The question is whether this ontology opens a new possibilities approaching to the language? Here we try to answer this question as much possible.

This paper intends to carry out a comparative study on Plato and Heidegger’s views on language. What allows such a comparison is that according to both Plato and Heidegger, the question of language is connected with the question of Being. In other words, they study the nature of language "in its relation to Being". Therefore, both Plato and Heidegger believe the true nature of language is "revealing and disclosing the Being or beings". However, their difference liesin their apparently similar attitudes towards the nature of language because the procedure of disclosure of Being in language, and the limits of this disclosure are different according to each of these two thinkers. This difference has finally its root in their fundamental views on man, Being, and their relationship.

There are various methods that can be used to understand the fundamental concepts of each of the branches of human knowledge, one of which is philosophy. Philosophy inquires into the nature of things in such a way that can act as a prelude to the practical application of a particular subject. 'Place' is one of the fundamental concept in architecture and urban design. In this article placelessness of human being in today world, was investigated as today crisis. In the contemporary world, technology has deprived humanity from having the world and made him alienated and rootless. The alienation of humanity has made him lost, and the meaning of building has been forgotten. 'Martin Heidegger' found the solution to this problem in the phenomenology of being. Studying place as a phenomenon is an aid toward understanding its substance and essence. In this article at first the hermeneutical phenomenology are explained. Second we studied Daseinplaceness and aspect of it. Finally this question is tried to answer: how placeness of Dasein is translated to architecture and building?These subjects are so useful for architect and urbanist who try to clarify the concept of place as a phenomenon.

As far as Schopenhauer’s philosophy sees the world as representation, and deals with the way of knowing and the relation between subject and object, it is consistent with the Kant’s philosophy and epistemology. Both Schopenhauer’s Dissertation and the first part of his famous work The Word as Will and Representation reflect the Kantian epistemology. Schopenhauer himself has admitted that his philosophy is based on the Kant’s philosophy. In epistemology. he accepts the Kant’s Copernician revolution. Even though the epistemology aspect of his philosophy is based on the Kant’s philosophy, But he never likes thoroughly to follow Kant's philosophy. Uniting the causality with the matter, reducing the twelve categories of understanding to one category, considering time, space and causality as the forms of the principle of sufficient reason, etc. are his innovative cases versus Kantian view. Then it can be said that, he intended to go beyond the Kant’s philosophy. On the other hand, Schopenhauer’s philosophy is idealistic. He considers the object as the representation of the subject. But the idealistic aspect of his philosophy is considered only in the structure of the world as representation rather as will. In other words, idealism contains only the phenomenal aspect of the world. This paper tries to illustrate the epistemological and idealistic status of Schopenhauer’s philosophy from the perspective of Kant’s theoretical philosophy.

This essay tries to explain the place of original freedom in Kant’s thought according to Heidegger’s interpretation. Original freedom, according to Heidegger, is based on transcendence. Human beings can transcendent from beings level to being only due to their special relation to being and with this transcendence they can release themselves from everydayness. Kant, according to Heidegger, was aware that human essence is in its transcendence and he based his critique in every three realm of pure reason and practical reason and judgment on this truth. In the first critique, that is, in cognition, this truth is appeared as cognition requires pre-conceptual comprehension of beings, in ethics the freedom is disclosed in self-submission to the moral law and spontaneity of will. But in appreciation, freedom is not limited to any limit and condition. In other word freedom is released from limitation of concepts and purpose, possession and desires, and pre-determined laws. So in art realm, freedom is original freedom. The ontology of appreciation is thus central to the critique of judgment and to the ontology of knowledge and ethics, because appreciation fully discloses, through joy full participation in the harmony, the ground of the pure reason, practical reason and judgment.

Language is among the most controversial philosophic issues in twentieth century. Martin Heidegger is one of the philosophers of this epoch who has emphasized on language and its abilities. Present essay tries to consider the position of language and its relation to Heidegger’s ready-to-hand ontology in his philosophy. It argues that this ontology effects strongly Heidegger’s notion of language. Ready-to-hand ontology is a kind of practical encountering things in the world which makes no distinction between subject and object. Present essay examines language as one of the most important things in-the-world in horizon of this ontology. Relationship between ready-to-hand ontology and language is pursued in two periods of Heidegger’s thought. In first period, it concentrates on some parts of Being and time, and in second, on some other works of him. The question is whether this ontology opens a new possibilities approaching to the language? Here we try to answer this question as much possible.