مطالب

In this interview, which took place in July 2020, Muhammad Asghari, an associate professor in the Department of Philosophy at the University of Tabriz, asked eleven questions (via email ) to Professor Susan Haack, a distinguished professor of philosophy at the University of Miami. This American philosopher eagerly and patiently emailed me the answers to the questions. The questions in this interview are mainly about analytic philosophy and pragmatist philosophy.This interview was conducted via personal email between me and Professor Susan Haack in July 2020. This interview, which Professor Hawk eagerly accepted, includes eleven questions about her biography and roles of various philosophers in her thought and finally about the influence of the philosophy of pragmatism on her thought. Of course, it goes without saying that the Haack's book Philosophy of Logic in Iran has been translated into Persian and he has published two articles in the quarterly journal of Philosophical Investigations (University of Tabriz) and I also have translated one of her articles into Persian. What was most interesting to me was the influence of pragmatism on Haack's thought that Charles Sanders Pierce, among classical American pragmatists, had as much influence on this philosopher's thought as John Dewey had in Rorty's thought. Here I thank Professor Susan Haack for answering my questions patiently and eagerly.

to explore his Nietzsche's early and later response to nihilism and pessimism focused on reading I.This essay is focused on Nietzsche’s unique reading of the Pandora myth as it appears in Human, All Too Human and develops an interpretation of Hope, the most profound evil of the many evils released by Pandora infecting the human condition, as it might be understood in relation to Nietzsche’s analysis of the ancient Greeks in The Birth of Tragedy. In reading this early work of Nietzsche, modes of comportment that fall under two specific categories are considered: Passive Nihilism-Pessimism of Decline and Active Nihilism-Pessimism of Strength as understood by Nietzsche in the late compilation of his notes published as The Will to Power. Ultimately, this essay explores the artistic responses to the bleak and pessimistic conditions of the Greeks’ lives found in the Apolline art in the Homeric Greeks and the tragic-art of the Greeks, which Nietzsche argues is the ultimate expression of art as the merging of the “aesthetic” principles of the Apolline and Dionysiac. These aesthetic responses are elucidated in and through the comparison to modes of existence that impede the spirit’s optimal, flourishing development, specifically, as expressed through Christianity and “Socratic optimism” in the superior power of human reason.

« Dieu, c’est la solitude des hommes » rétorque, dans Le diable et le bon dieu, le noble capitaine Goetz au modeste curé Heinrich. La phrase fait mouche autant que problème dans la bouche d’un personnage qui ne croit plus au ciel, à l’instar de l’auteur qui lui donne le jour. En cherchant à élucider cette formule énigmatique, on tente ici de reconstituer, à travers toute l’œuvre de Sartre, le puzzle de la solitude, le philosophe tenant à son sujet un discours cryptique à l’aune duquel se mesurent un athéisme méthodologique double autant qu’une anthropologie phénoménologique trouble.