In the contemporary era, thinkers abandoned the issue of the mind in a way that gives rise to the idea that it is essence or material, and addressed the issue of what are mental states, what are their characteristics? On the other hand, Islamic thinkers has always been concerned to the human soul. Fakhr Razi, a famous Muslim theologian, has significant opinions in the discussion of philosophical psychology. He considers the soul to be different from the body, and he has (...) studied a number of soul states and some of their characteristics. The current research deals with the question: what is the relationship between the states and qualities of the soul from Fakhr Razi's point of view and mentality in the contemporary philosophy of mind? In this search, some similarities between Fakhr Razi's opinions and contemporary mentality will be clarified; Emotional states such as pain and pleasure, and perceptual states from the point of view of Fakhr have certain characteristics such as the phenomenality and direct experience of these states for the soul. He has criticized Ibn Sina for not paying attention to these states in the definition of pleasure and pain. He also paid attention to science, which is one of the cognitive states, and it seems that by proposing the addition theory, he intended the consciousness for soul. (shrink)

The main focus of this research is on the phenomenological studies of music from the perspective of the experience of listening to music, with an emphasis on the views of Mikel Dufrenne. This research examines the conditions of musical perception and how phenomenological descriptions of musical experiences play a role in understanding our objective experiences. To answer this question, which is the main goal of the research, with a descriptive-analytical method and a phenomenological approach based on Mikel Dufrenne's point of (...) view, an attempt is made to explain the applications of phenomenology in describing and clarifying the experience of listening to music. Dufrenne considers three stages for aesthetic perception: 1) presence; 2) representation and imagination; and 3) reflection and feeling. According to him, the process of perception is an evolving dialectical process. For this perception, the audience must be active to reach the depth of the aesthetic object and its expression. He concludes that the peak of aesthetic perception is found in the feeling that reveals the way the work is expressed. The findings of this research show that in a phenomenological view, encountering a work of art occurs in the conscious process of recognizing the work, experiencing the work in time and place, the process of execution, and the process of inner development. Although prominent in Dufrenne's account of aesthetic experience in general, it specifically describes the encounter with music as a process of change and development. It also results that in the experience of listening to music, our usual experiences of understanding time and place, body and feeling, and personal and social experience are transformed, and the listener becomes an active participant in this process. Such an experience can not only increase our understanding of performance and theoretical understanding of music but also make the receivers discover not only the work of art but also the process of self-development. (shrink)

Algorithmic governmentality is a new form of political governance interconnected with technology and computation. By coining the term “algorithmic governmentality,” Antoinette Rouvroy argues that this mode of governance reduces everything to data, and people are no longer individuals but dividuals (able to be divided) or readable data profiles. Implementing the concept of algorithmic governmentality, the current study analyses Project Itoh’s award-winning novel Harmony in terms of such relevant concepts as “subjectivity,” “infra-individuality” and “control,” as suggested by Rouvroy and colleagues. The (...) analysis further draws on Foucault’s ideas of “governmentality” and “neoliberalism” and Deleuze’s concepts of “dividuality” and “society of control.” In Itoh’s fictional world, the entire society is subject to the new medical government, which replaced the chaotic world with a perfect but harrowing benevolent society, eradicating disease, suicide and crime. As elucidated in this paper, despite the dominant controlling government, there is a hope for humans to regain and reestablish their subjectivity and give meaning to their own personality by defying the nihilistic computational system. (shrink)

With the advent of the 21st century, the way characters and identities interact under the influence of dominant powers has brought a new world into existence, a world dubbed by Manuel Castells as the ‘Fourth World’. Within the Castellsian theoretical matrix of the Fourth World and politics of identity, the present study seeks to investigate the true nature of the futuristic world Margaret Atwood has created in the MaddAddam trilogy. The trilogy literarily reflects a global crisis that ultimately leads to (...) dystopia and the destruction of the human race: what remains of humanity is a small group of survivors who must struggle to conserve what remains of humanity. Identity as the main determining factor in the Fourth World represents personal and public privileges, characteristics, and means of differentiating oneself from others. The Fourth World and its political peculiarities reflect contemporary powers, i.e. the power of the network society, network communication and media. Humankind, in this wheel, is just a toy in the hands of an intelligence broker. What exactly happens to human and semi-human characters in Atwood’s trilogy is the result of Fourth World structures and values, and how they shape and reconstruct identities to lead the world toward fabricated truths and values, and terminate in dystopia. (shrink)

Moral luck is an important issue in meta- ethics. Its conflict to principle of control make challenges to moral moral assessment, moral judgment and moral responsibility. Bernard Williams is the first philosopher who uses the expression "moral luck" and tries to show that the contradiction between “moral” and “luck” is not so serious. Against Kantian’s idea and also our intuitions Williams doesn’t believe that morality is immune of luck and that unlike other values, is accessible to all people. If moral (...) value is accessible to all, according to his idea, it should be not only immune of luck but also supreme. Giving some examples, Williams by concepts like justification, regret and retrospective, shows that morality hasn’t these characteristics. Dividing moral luck into four types: resultant, circumstantial, constitutive and causal, Thomas Nagel puts Williams' moral luck under the first type and criticizes it. This study seeks to explain Bernard Williams’ viewpoint on moral luck. At first it clears types of moral luck, principle of control and its contradiction with moral luck, then after explaining Williams’ account of moral luck criticizes it. Nagel’s criticisms and others show that although they accept the existence of moral luck and also their account is compatible to williams’ but they deny williams’ success in defending of this phenomenon. Finally, despite of all critiques, it seems that Williams’ failure in defense of moral luck didn’t decrease the importance of this matter, but made some stronger ideas were appeared by Thomas Nagel in this regard. (shrink)

One of the most common ancient moral teachings of considering oneself as equal with others is called the Golden Rule, which has long been the focus of different schools in time and world. This rule, as an important moral value and norm, by "adopting another perspective" (perspective_taking) causes the mutual understanding of individuals and is the cornerstone of other moral standards. . The implementation of this rule requires accurate knowledge of the needs, good and evil of others with one's own (...) conscience. In fact, to implement this rule, one must imagine oneself in another position, which causes a kind of epistemological-motivational empathy. The golden rule means "treat others as you would like to be treated" and the golden rule "do not like what others do not like for themselves" is explicitly or with different interpretations in Nahj al-Balaghah. This research uses a descriptive and analytical method and through the collection of library information to try to explain the different interpretations of the golden and silver rules in Nahj al-Balagheh. According to the results of this study, fairness, justice, compassion, identification of self-interests with others, forgiveness, meeting with different sections of society and self-discipline are among the conceptual forms of the golden rule in the words of Amir. (shrink)

Poetry is sometimes used in a logical argument sense of the five major arguments, and the meaning behind it is the argument and expression that its common element is imagination. In fact, the distinguishing feature of poetry from other arguments is the poetic nature of the language. Poetry is sometimes used in an artistic sense and can be considered one of the seven arts. The definition of artistic poetry can be understood as a speech that is firstly rhythmic, secondly rhyming, (...) and thirdly imaginative. In this article, poetry is used in the second sense, as poetry in the artistic sense can have a sublime aspect. In fact, poetry in the first sense has an industrial and organic aspect, while poetry in the second sense has an authentic aspect. Mulla Sadra, in addition to writing in prose in rational knowledge, has also expressed many of his sublime philosophical ideas in poetic language. What Sadr al-Muta'allihin has written in poetic form is poetry in the second sense because it has both the three conditions of being rhythmic, rhyming, and imaginative, as well as expressing sublime wisdom in poetic and sublime art language. (shrink)

Objectives: To explore individuals’ perception of the personal, family and societal educational needs following a spinal cord injury. Methods: Sixty-one patients who sustained a traumatic SCI between March 2015 and June 2016 referred to Brain and Spinal Cord Injury Research Center were included in a cross sectional study and completed an online survey containing open-and closed-ended questions, in Iran. Participants’ responses were analyzed i using a qualitative approach with a thematic analysis. Results: Following a thematic analysis of the patient’s perceived (...) educational needs, 3 themes and 14 subthemes were identified. The 3 themes included personal, family, and societal educational perceived needs. Within personal educational needs, there were 7 subthemes which included personal independence and transportation, financial independence, life skills modification, knowledge about SCI, prevention of SCI complications, relationships and sexual function, and psychological adjustments. Among family educational needs, the 3 subthemes were caregiver skills and communication, first aid and emergency skills, and emotional and psychological support. For societal educational needs, the 4 subthemes described were social integration, interpersonal communication skills, SCI awareness and injury prevention, sympathize while avoiding pity. Conclusion: According to our findings, people with SCI have various needs that need to be addressed. Educational support should be a part of a comprehensive rehabilitation program and geared towards addressing the patients’ personal and family needs, while educating the community about SCI in order to allow for reintegration into society. (shrink)