Search results for "Farhang Zabeeh"
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Universals
The primary purpose of this book is to depict the main features of the classical problem of universals in order to provide a better understand ing of the various suggestions made by the moderns towards the solution of that problem. The work is not historical; however, since knowledge of the history of the problem is essential for understanding the import of the new approach, references are given to classical theories and interpretations are offered without any pretension that they are either exhaustive or final. I have tried to argue that the problem, though often appearing in metaphysical guise, is, in fact, part of the more general problem of semantics, i.e., the relation between words and the world. The medieval theory that universals are the meaning of general words is linked here with a recent theory that the meaning of a word is explainable in terms of its function and not in terms of its putative denotation. What comes of this fusion is this: that if the medieval theory that universals are the meaning of general words is in any way credible, then to know the meaning of such words requires close attention to their functions on the ground that words in general do not mirror the world, rather they are tools used to change it.
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Hume Precursor of Modern Empiricism
David Hume is the most influential precursor of modern empiri cism. By modern empiricism, I intend a belief that all cognitive conflicts can be resolved, in principle, by either appeal to matters offact, via scientific procedure, or by appeal to some sets of natural or conventional standards, whether linguistic, mathematical, aes thetic or political. This belief itself is a consequent of an old appre hension that all synthetic knowledge is based on experience, and that the rest can be reduced to a set of self-evident truths. In this broad sense, Modern Empiricism encompasses classes, such as Logi cal Empiricism, Logical Atomism and Philosophical Analysis, and unique individuals such as Russell and Moore. It excludes, thereby, the present day continental philosophies, such as Thomism, Exist entialism, and Dialectical Materialism. Modern empiricists, to be sure, are influenced by many other phi losophers. Locke, Berkeley, and Mill, among the classical empiri cists, and Leibniz and Kant, among the rationalists (the former especially on the logico-mathematical side) in one way or other are responsible for the appearance of empiricism in its new form. But none of them were as influential as Hume. This, by itself is not news. Weinberg, in his well-known book, An Examination of Logical Positivism, observes that: Many, if not all, of the principal doctrines of contemporary positivism derive from Hume.
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Hume
David Hume is the most influential precursor of modern empiri cism. By modern empiricism, I intend a belief that all cognitive conflicts can be resolved, in principle, by either appeal to matters off act, via scientific procedure, or by appeal to some sets of natural or conventional standards, whether linguistic, mathematical, aes thetic or political. This belief itself is a consequent of an old appre hension that all synthetic knowledge is based on experience, and that the rest can be reduced to a set of self-evident truths. In this broad sense, Modern Empiricism encompasses classes, such as Logi cal Empiricism, Logical Atomism and Philosophical Analysis, and unique individuals such as Russell and Moore. It excludes, thereby, the present day continental philosophies, such as Thomism, Exist entialism, and Dialectical Materialism. Modem empiricists, to be sure, are influenced by many other phi losophers. Locke, Berkeley, and Mill, among the classical empiri cists, and Leibniz and Kant, among the rationalists (the former especially on the logico-mathematical side) in one way or other are responsible for the appearance of empiricism in its new form. But none of them were as influential as Hume. This, by itself is not news. Weinberg, in his well-known book, An Examination of Logical Positivism, observes that: Many, if not all, of the principal doctrines of contemporary positivism derive from Hume.
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Islamism and Modernism
While many previous books have probed the causes of Iran's Islamic Revolution of 1979, few have focused on the power of religion in shaping a national identity over the decades leading up to it. Islamism and Modernism captures the metamorphosis of the Islamic movement in Iran, from encounters with Great Britain and the United States in the 1920s through twenty-first-century struggles between those seeking to reform Islam's role and those who take a hardline defensive stance. Capturing the views of four generations of Muslim activists, Farhang Rajahee describes how the extremism of the 1960s brought more confidence to concerned Islam-minded Iranians and radicalized the Muslim world while Islamic alternatives to modernity were presented. Subsequent ideologies gave rise to the revolution, which in turn has fed a restructuring of Islam as a faith rather than as an ideology. Presenting thought-provoking discussions of religious thinkers such as Ha'eri, Burujerdi, Bazargan, and Shari'ati, along with contemporaries such as Kadivar, Soroush, and Shabestari, the author sheds rare light on the voices fueling contemporary Islamic thinking in Iran. A comprehensive study of these interwoven aspects of politics, religion, society, and identity, Islamism and Modernism offers crucial new insight into the aftermath of the Iranian Constitutional Revolution fought one hundred years ago—and its ramifications for the newest generation to face the crossroads of modernity and Islamic discourse in modern Iran today.
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Presence and the Political
This book deals with a concern of how humanity performs toward itself and how it performs within the public realm, and where it must be in relation with others. Public life is not solely about politics but also the political, i.e., intellectual, moral, economic, religious, and collective habits—including fashions and amusements, artefacts, histories, and legacies. This book argues that man raison d'être in worldly life is to have a civil presence and create civilization. It contends that what makes it possible is the coming together of “presence, ethos, and theatre” and their working in concert. The first half of this book elaborates on the nuances of these three pillars, and the second half offers three examples of civilizations that have succeeded to achieve this within what it claims to be three major worldviews that he calls “divine-immanence, the divine-transcendence, and human-immanence.”
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Aesthetics of Autonomy
The Aesthetics of Autonomy: Ricœur and Sartre on Emancipation, Authenticity, and Selfhood argues that, despite their differences, Sartre and Ricœur have a similar goal. While they are both anti-essentialists, they nevertheless advocate for the notions of selfhood and autonomy. Autonomy, for them, is the end result of an aesthetic path. An identity, at the individual or collective level, is created by weaving together contingent threads of the given. In other words, identity is a narrative construct. The first two chapters focus on the respective methods of Sartre and Ricœur. Despite their different emphases, Farhang Erfani argues that they have a similar dialectical method, between the situation and our ability to surpass it for Sartre, and between sedimentation and innovation for Ricœur. The third chapter brings them together and shows how they can complement each other in building a narrative identity at the individual level; Ricœur is helpful in appreciating Sartrean notions of bad faith and authenticity. The fourth and final chapter turns to collective identity; Erfani argues that Ricœur's notions of ideology and utopia are better complemented with Sartrean political ethics. Erfani advocates for a Sartrean model of "Dark Utopianism" that overcomes the limits of Ricœur's political philosophy. Reading Sartre and Ricœur together provides for a balanced approach to the question of autonomy that at once pays due attention to the weight of the situation and the past, while opening up the space for change, innovation, and progress. The conclusion, accordingly, applies this thesis to the question of globalization. Both Sartre and Ricœur scholars will be eager to explore and debate the original synthesis presented in The Aesthetics of Autonomy. It also makes contributions to hermeneutics, post-War French philosophy, and philosophy of religion. Finally, given its emphases on politics and aesthetics, the book also places itself within arguments of political theory and literary theory.
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Presence and the Political
This book deals with a concern of how humanity performs toward itself and how it performs within the public realm, and where it must be in relation with others. Public life is not solely about politics but also the political, i.e., intellectual, moral, economic, religious, and collective habits—including fashions and amusements, artefacts, histories, and legacies. This book argues that man raison d'être in worldly life is to have a civil presence and create civilization. It contends that what makes it possible is the coming together of “presence, ethos, and theatre” and their working in concert. The first half of this book elaborates on the nuances of these three pillars, and the second half offers three examples of civilizations that have succeeded to achieve this within what it claims to be three major worldviews that he calls “divine-immanence, the divine-transcendence, and human-immanence.”
R 3,577.56
Contemporary Iran
This accessible introductory text explains the political, economic and religious developments since the formation of the Islamic Republic in 1979 and provides an analysis of the domestic politics of Iran. It identifies the ways in which the country, often imagined as ‘isolated’, is actually integrated into the global capitalist economy. It also explains the often-heated relationship of the regional powerhouse with the outside world, especially with West Asian neighbours and the United States. Both rigorous and readable, the book covers:• Iran’s unusual path of capitalist development;• The relationship between politics and religion in what is known as ‘God’s Kingdom’;• The international and domestic factors that shape Iranian politics and society.Assuming no prior knowledge, this book is an ideal starting point for students and general readers looking for a thought-provoking introduction to contemporary Iran.
R 5,140.00
Asghar Farhadi
The winner of two Academy Awards for Best Foreign Film in only five years, Asghar Farhadi (b. 1972) has become Iran’s most prominent director since the late Abbas Kiarostami. Around the world, especially in the international festival circuit, Farhadi is considered one of the great dramatist filmmakers of his generation. His reputation and influence in his home country is even greater, though also prone to misunderstandings, controversies, and divided critical reception.This volume offers a unique perspective into Farhadi's career in several key respects. Beginning with his work in television, the interviews collected here chart his rise from theater student to Iranian dramatist to celebrated international filmmaker. The majority of the interviews were conducted in Persian and have been translated into English for the first time.In the course of his career, Farhadi has become the new hope for Iran. On both nights of his Oscar wins, Iranians flooded the streets with joy in a rare (and illegal) celebration. Yet, like other contemporary Iranian filmmakers who have struggled to reconcile their national identity with their global repute as international filmmakers, Farhadi is at once feted and under fire by his own government. In addition to making recent films outside Iran, he has taken advantage of his celebrity status to make controversial statements on topics ranging from Donald Trump to poverty and capital punishment in Iran. He even asked Iran’s Judiciary to pardon Jafar Panahi, prompting the government to temporarily withdraw permission to shoot his renowned 2011 film A Separation. Asghar Farhadi: Interviews addresses the important dimensions that characterize contemporary Iranian filmmaking and shed light on what Farhadi sees as his role and responsibilities as an Iranian filmmaker in a global age.
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Contemporary Iran
This accessible introductory text explains the political, economic and religious developments since the formation of the Islamic Republic in 1979 and provides an analysis of the domestic politics of Iran. It identifies the ways in which the country, often imagined as ‘isolated’, is actually integrated into the global capitalist economy. It also explains the often-heated relationship of the regional powerhouse with the outside world, especially with West Asian neighbours and the United States. Both rigorous and readable, the book covers:• Iran’s unusual path of capitalist development;• The relationship between politics and religion in what is known as ‘God’s Kingdom’;• The international and domestic factors that shape Iranian politics and society.Assuming no prior knowledge, this book is an ideal starting point for students and general readers looking for a thought-provoking introduction to contemporary Iran.
R 1,206.00
Iranian Cinema and Philosophy
In film studies, Iranian films are kept at a distance, as 'other,' different, and exotic. In reponse, this book takes these films as philosophically relevant and innovative. Each chapter of this book is devoted to analyzing a single film, and each chapter focuses on one philosopher and one particular aesthetic question.
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