Journal of Philosophical Investigations (22517960)18(46)pp. 277-296
Since Vattimo's interpretation of Nietzsche requires examining the views of Heidegger and Dilthey as his main points, Therefore, in this article, we intend to first mention Heidegger's interpretation of Nietzsche, as the last metaphysical philosopher of the West, in which Heidegger to justify his goal; which is a re-evaluation of the history and experience of the West, deals with Nietzsche's interpretation. Then, briefly, we discuss Dilthey's interpretation of Nietzsche, as a philosopher of life, in which the closeness of Heidegger's and Nietzsche's thinking is emphasized. In the end, by explaining Vatimo's interpretation of Heidegger's Nietzsche, we show that, contrary to Heidegger's opinion, by examining Nietzsche's interpretation of modern nihilism and its connection with postmodern nihilism, he calls him the first postmodern philosopher. And it shows that it is Nietzsche who should be read as the first postmodern philosopher, not Heidegger, and the reason for these different perceptions and interpretations presented by Nietzsche, itself expresses the sensitive position of Nietzsche's philosophy at the end of metaphysics
Journal of Philosophical Investigations (22517960)18(49)pp. 219-244
Focusing on Heidegger's and Derrida's interpretations of Plato, this paper highlights a line of interpretation in which Plato is seen as the origin of a philosophical understanding that dismisses the hidden aspect of Being and truth. Against this line, Foucault's interpretation of Plato and Greek philosophical practices is elaborated. Considering this interpretation, it becomes clear that we are dealing with two distinct descriptions of Greek philosophical practices and their relation to the rise of modernity: one that views modernity as an extension of the deepest meanings embedded in Greek metaphysics and another that interprets the foundations of modern philosophy in opposition to the basis of Platonic thought, seeing Plato and the ancient philosophical approaches influenced by him as an avenue for resisting modern domination. Although Foucault's project on the art of living owes much to Heidegger's ideas about care of the self and the work of art, it allows Foucault to offer a different interpretation of Plato. We show the methodological considerations that enable Foucault to present this distinct interpretation. To achieve such an interpretation, Foucault focuses on the practices of writing, logos, and truth as parrhesia in Plato's thought and Greek philosophy. Following Foucault's path, we offer an analysis of forms, Agathon, and dialogue that emphasizes their living, engaging, aesthetic, and political aspects. This conceptual and methodological toolkit helps us to introduce and develop an alternative interpretive line of Plato's thought.
Journal of Philosophical Investigations (22517960)17(43)pp. 132-152
There could be various comparative studies between Kant and Kierkegaard on fields like human knowledge, ethics, faith, art, etc. This paper aims to compare the two philosopher’s epistemology through their writings. The main common ground of Kant’s and Kierkegaard’s epistemology is their belief in the idea of a “fissure” between theory and practice, which constitutes the core of their contemplations on human knowledge. This article shows that Kant’s theory of knowledge paved the way for Kierkegaard to describe his notions of the “fissure” between being and thought. Thus, it will be shown that Kant and Kierkegaard have been led to believe in the finitude of human beings in knowledge by this split. Then, it will be demonstrated that Kierkegaard, following Kant, distinguishes “being” from “essence” and “actuality” from “ideality”. Finally, we argue that Kant’s critique of the traditional proofs of God’s existence anticipates Kierkegaard’s conflict with natural theology and his idea that traditional demonstrations are useless for a believer.
Journal of Philosophical Investigations (22517960)(34)pp. 300-326
In this article, we analyze the basic role of finitude in Heidegger and Foucault’s philosophy. We argue that finitude makes possible Heidegger’s concept of being and the history of being as well as Foucault’s concept of the modernity and the entire history of western thinking in later Foucault. To accomplish this objective, we conduct the following: We analyze the basic finitude in Heidegger’s ontology; We explain “analytic of finitude” in early Foucault’s work namely the birth of the clinic and the order of things; We describe Foucault’s interpretation of Heidegger’s formulation of finitude; We specify the place of partial and relative nothingness in Heidegger and Foucault’s approach to human finitude; We explain that individuality, resistance, truth and historicity are possible by finitude in philosophy of them; And finally, we analyze how Foucault meets Heidegger in passing epistemological understanding of finitude and arriving at practical understanding of self-finitude and outlining the history of being.
Although it seems that the philosophy of Nietzsche is an anti-ascetical even anti-moral one prima facie, it is well worth it to make a distinction between the ideal of asceticism and positive piety on the one hand, and a third kind of asceticism in his works, on the other, just on the basis of his assertion on the various ways of sublimation and purification. First and foremost, he rejects the notion of asceticism which results in suspending the process of speculation, will, and innate quality. Then he praises the mirthful ethics of the ancient times where the submissive intellect and the sublimated instinct operate together appropriately. Nonetheless, he points to a third kind of asceticism implicitly: a kind of austerity in the realm of thinking and philosophizing. Thanks to this kind of austerity, a pure thinker, according to Nieztsche, traverses a falsehood atmosphere based on the ideal of asceticism and eventually reaches a more comprehensive perspective with its own characteristics.
