درخت حوزه‌های تخصصی

This article interprets design not merely as a technical activity but as a site for the realization of ethical life in Hegel’s sense. Its theoretical framework builds on Hegel’s tripartite ethical model, right (recht), morality (moralität), and ethical Life (sittlichkeit), to show how design experience, when situated in institutional roles, mediation of value tensions, and practices of mutual recognition, contributes to the actualization of freedom and responsibility in the social sphere. Methodologically, the study adopts an interpretive–analytical approach, drawing on a close reading of Hegel’s Philosophy of Right and major commentaries, brought into dialogue with contemporary literature on design ethics. Findings indicate that the legal and institutional structuring of design, while necessary as the formal ground of freedom, remains insufficient unless complemented by the internalization of responsibility at the individual level and its further embedding within social and professional institutions. Only through this progression can design approach what Hegel conceptualized as “freedom realized in the world of human institutions.” The analysis further reveals that ethical tensions, arising from conflicting stakeholder demands or gaps between individual ideals and institutional realities, are not peripheral but constitutive drivers of moral reflection in design practice. Yet the same institutional structures that enable recognition and accountability may also impose constraints that limit the scope of freedom’s realization. The study concludes that design can serve as a formative arena of ethical life, where freedom, duty, and mutual recognition are historically and socially shaped and reinterpreted. This reframing provides a conceptual foundation for future research on how design experience both reflects and shapes moral life within diverse institutional contexts.

This study proposes an approach to physics education grounded in Thomas Kuhn’s philosophy of science, aiming to achieve a balanced integration between critique-oriented and framework-oriented pedagogical models. The paper begins by critically examining the prevailing emphasis on critical thinking in science education—particularly within physics—and seeks to deconstruct some of its underlying assumptions. Conversely, it explores the framework-oriented approach, often associated with traditional, transmission-focused models of teaching. Drawing on Kuhn’s conceptualization of paradigms and research traditions, the study develops an alternative framework that synthesizes the reflective rigor of critique-oriented education with the structural coherence of framework-oriented methods. Ultimately, the paper challenges certain idealized claims advocating for the complete elimination of preconceptions and paradigms, arguing that, from a philosophical standpoint, such claims are both impractical and inconsistent with the nature of scientific inquiry.

Although rarely recognised, Hegelian philosophy also encompasses a rich geographical knowledge, which has great value for scholars working across multiple scales of socio-spatial interaction. The article offers an analysis of the geographical sensibilities of Hegel that are immanent in the main body of his philosophical system, particularly in the Phenomenology of Spirit, where it is possible to find a very original elaboration on the metabolism of reason, the articulation between the particular and the universal, and the function of otherness in socio-spatial interaction. The main argument here is the contrast between the more explicit references to nature and space, on the one hand, and the deeper and more immanent theorisation of world relations, on the other, which constitutes Hegel’s major geographical contribution. The discussion revolves around the key question of the totality of relations and how space encapsulates the unfinished struggles for change and for self-consciousness. The complex evolution of self-consciousness, via the experience of otherness and the insistence of moral duties, not only takes place in time and space but is also an expression of socially produced and perennially disputed spaces. Hegelian dialectic is ultimately an anticipated rendering of the contemporary understanding of socially produced and contested spaces. Geography, as interpretation and critique of lived realities, can be an important translation of philosophy into life, but because space is always lived space, geography becomes the actualisation of philosophy and also its complication.