Al-Farabi and Cultural Policy-Making
M. Omid
Abstract
If until now Farabi has been considered the founder of Islamic philosophy, then he can also be called the founder of a special subjectivity in philosophical thought of the Islamic world. Some philosophers of the world, as well as contemporary Iranian philosophical thought, in general, have acknowledged ...
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If until now Farabi has been considered the founder of Islamic philosophy, then he can also be called the founder of a special subjectivity in philosophical thought of the Islamic world. Some philosophers of the world, as well as contemporary Iranian philosophical thought, in general, have acknowledged the possibility of dialogue between classical and modern philosophical thinking. But this dialogue has double importance for Iranian classical philosophers, because such a discourse is one of the conditions for the possibility of being present in the new philosophical horizon and conversing (and not necessarily agreeing) with it. So far, this type of discourse has been more or less based on philosophical arguments such as existence, nature, causality, motion, goal, knowledge, etc. The suggestion of this article is that it is possible and even necessary to continue this dialogue by raising another basic issue and opening another path. The basic problem proposed is the question of the subjectivity of Farabi's philosophy. Farabi's philosophy involves a certain epistemology which, more or less, includes a theory or a description about the subject. Now the question is: what is the implied subjectivity in Farabi's discussion of knowledge? This question is worthy of consideration because the foundation of modernity is subjectivity. This article tries to follow the same approach based on Farabi's texts, inspired by Cartesian methodology in extracting philosophical subjectivity. As a result, Farabi can be introduced as the founder of Islamic subjectivity.
Seyed Abolhassan Riazi
Abstract
It seems that “space” is of the most demonstration of human thinking, reflecting in buildings and cities. Analyzing this kind of “space” will show us the lifestyle and the human view about the whole world. Modernity, as a significant development in human thought, followed by modernism ...
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It seems that “space” is of the most demonstration of human thinking, reflecting in buildings and cities. Analyzing this kind of “space” will show us the lifestyle and the human view about the whole world. Modernity, as a significant development in human thought, followed by modernism and modernization, itself came to huge changes in all spheres of human life. It changed the appearance of the world, including the spatial structure of cities and buildings, so the city can respond to new needs and demands of the modern man, simultaneously caused new necessities and requirements. Studying this mutual changes, though has a relatively long history in the west, is in its beginning in a country like Iran. According to the theses of this paper, apriority of thought on the practice, I argue that the spatial structure of Tehran in the late Gajar Dynasty was formed according to that development. In spite of that developments in Tehran, new networks of urban communications, modern functions in spatial structures and then, new formation in of infrastructures of the city as the capital, took place. In addition to his exterior changes, this city in that time also was ready to new social reforms which ended in the constitutional movement. Analyzing many of the changes in Pahlavi dynasty, Esp. in Reza Shah Period, would be impossible, unless the Gajar Dynasty in perspective of spatial and social changes is understood.
