درخت حوزه‌های تخصصی

This paper adopts a conceptual–phenomenological approach to examine Minecraft’s potential to foster abstract thinking in children. Drawing on Piaget’s cognitive development theory, Vygotsky’s sociocultural theory, Dewey’s philosophy of experience, and Gadamer’s hermeneutics of play, it integrates conceptual analysis of in-game structures such as three-dimensional blocks, Redstone circuits, spatial relations, symbolism, and metaphor with a phenomenological exploration of children lived gameplay experiences. Fourteen key components of abstract thinking are identified, including spatial visualization, symbolic and logical reasoning, algorithmic thinking, analogy, systems thinking, planning, imagination, and metacognitive reflection. Empirically, the study is supported by interviews and participant observations with 25 children aged 10–12 over five weeks. The findings indicate that Minecraft’s iterative processes of building, testing, and redesign, together with collaborative interaction and low-risk experimentation, enhance spatial and logical skills while promoting higher-order thinking, symbolic understanding, and early forms of theorization. The game’s multimodal environment further supports visual meaning-making, pattern recognition, and self-regulation. Overall, Minecraft is presented not merely as a space for play, but as a philosophically and educationally significant medium that contributes to the development of conceptual thinking and offers a model for rethinking learning environments in contemporary education.

The present article critically examines three distinct interpretations regarding the foundations of Illuminationist philosophy (Ḥikmat al-Ishrāq) and the intellectual lineage of its progenitor, Sheikh al-Ishrāq (Suhrawardī). While each perspective acknowledges Suhrawardī as a reviver of earlier wisdom traditions, they tend to construct a linear historical narrative that traces his intellectual heritage back to his predecessors. Upon closer inspection, it becomes evident that Suhrawardī's relationship with this wisdom transcends mere educational transmission, defined by a direct and personal motivation sourced from an exceptional origin. At the heart of Suhrawardī's philosophical framework lies the concept of "eternal dough" (Khamireh Azali), which encapsulates a circular understanding of time and eternity, reminiscent of the intrinsic relationship between the radii of a circle and its center. This circularity within his thought facilitates the synthesis of mysticism insights and historical connections, thereby affirming the immediate relationship of mystics with the Divine and the comparative lineage of philosophers. Suhrawardī’s methodology integrates both intuitive and historical dimensions, positing that his philosophical lineage transcends mere linear progression and instead manifests as a complex network of insights emanating from a central source of wisdom. Consequently, the intuitive essence of Illuminationist philosophy necessitates this distinctive mode of knowledge acquisition, thereby distinguishing it from conventional historical interpretations. This exploration invites a reevaluation of the epistemological foundations of Suhrawardī's thought and underscores the intricate interplay between intuition and tradition in the development of Islamic philosophy. The roots of wisdom lie deep, intertwining with the branches of intuition.

What is the ultimate end of higher education? Giambattista Vico, echoing Socrates’s Delphic oracle, claimed that the ultimate end of all education is self-knowledge. I fully agree with Vico’s claim, but also radically extend his idea about education, in accordance with contemporary and futuristic Kantianism, and then apply it specifically to contemporary and near-future higher education. In 1784, Kant published an essay called “An Answer to the Question: What is Enlightenment?” in which he argued that the fundamental thesis of “enlightenment” or Aufklärung is that all rational human animals are strictly obligated to think for themselves and to act freely, with resolution and courage, in accordance with sufficient respect for their own and everyone else’s human dignity. Taking together Vico’s Socratic idea about self-knowledge, with Kant’s idea about enlightenment, and then creatively revising-&-updating them both to fit the contemporary 21st century existential, moral, and sociopolitical predicament of humankind, then in my view, the ultimate end of higher education is not only (i) self-knowledge, but also (ii) rational autonomy in thinking, caring, and acting, (iii) authentic human creativity, and (iv) sufficient respect for everyone’s human dignity. In turn, the four-part conjunction of these ultimate ends is what I call radical enlightenment. Therefore, I’m saying that the ultimate end of higher education is radical enlightenment.

This paper undertakes a comprehensive examination of Hume's Guillotine, a perennial problem in moral philosophy first identified by David Hume. The central objective of this inquiry is to explore potential solutions to this conundrum, grounded in a naturalistic framework. The paper is divided into four sections. The paper provides an overview of general naturalistic claims in ethics, establishing the foundational context for the subsequent discussion, delves into the 'is-ought' problem, a fundamental challenge in moral philosophy, and examines Hume's perspective on this issue & presents a critical analysis of various naturalistic approaches to addressing the 'is-ought' problem, with a focus on their strengths and limitations. The paper concludes with a synthesis of the key findings, offering a philosophical reflection on the implications of naturalistic solutions to Hume's Guillotine with special reference to John Searle

Orthodox readings of Hegels’ expressivist theory of property rights putatively assume he is an apologist for free market capitalism in all spheres of production and distribution. However, greater attention played to his discussion of intellectual property reveals that he is a pluralist about property rights and the particular manifestation of economic distribution and ownership is contingent on structural, economic and technological aspects of a society. The following essays seeks to show that intellectual property rights are an example of pure intentional activity that is best understood as public, social and collective labour when there is an overcoming of rivalrous material limitations. At the end of history, when economic and social conditions allow, private property can be superseded by collective sharing of resources and this is the dynamic nature of sprit, what moves it, the coming out of itself into the world. Recognition for the creator is to be protected and for this reason intellectual labour is both the alpha and omega of property – it is where it begins to where it ends, in the individual being-with the community.