مطالب

The concept of anxiety occupies a crucial position in early Heidegger’s writings. Most prominently, it appears in Being and Time (1927) and “What is Metaphysics?” (1929) as a structurally central concept. After 1920s, Heidegger began to use the term much less frequently, leading some scholars to suggest a change in Heidegger’s view of the significance of the concept of anxiety. In this essay, we argue that central to the understanding of the role of anxiety in Heidegger’s thought is the fundamental difference between Heideggerian and psychological anxiety. This distinction is crucial as it is directly connected to the idea of the ontological difference, i.e., the difference between the ontical and the ontological, between beings and the Being of beings. Psychological descriptions of anxiety remain at the level of the ontical and, therefore, fall short of comprehending the ontological meaning of Heideggerian anxiety, which is one of Dasein’s basic possibilities of Being. Equipped with such an ontological understanding, we argue that the concept of anxiety remained central to Heidegger’s thought, early and late alike. We also suggest that Heidegger’s less frequent use of the term anxiety after “What Is Metaphysics?” could possibly be associated with his recognition that its terminological similarity with psychological anxiety may become a source of misunderstandings. Moreover, in the last section of the essay which functions as an addendum, we engage with Freud’s analysis of the uncanny and examine its relation to Heidegger’s Being-not-at-home. We argue that although Freud’s analysis of the uncanny does, in a sense, open up horizons beyond the reach of empirical psychology, his quasi-scientific quest for causal explanation ultimately remains within the framework of an ontical analysis.

Expansion of communicational infrastructures and increase in grassroots’ access to media and cyberspace affect public’s needs, political participation and the citizens’ relationship with international, national and local political space. Nowdays[R1] , citizens in different countries have increased their awareness using communicational infrastructures and have spread out news and information in cyberspace and communicational media. They do not act passively in front of the other media like past , but they compare their life quality and legal freedoms with others by observing and evaluating the situation of their own country. In the late [R2] 2010, some protests were raised in Tunisia, Egypt, Libya and Syria that no one could anticipate them. The common point of these protests was their origin rooted in [R3] cyberspace. By dismantling Tunisia, Egypt and Libya’s governments and resignation of Yemen’s president, it can be expected that these movements can be spread in the Middle East, to other totalitarian governments of the region. In the protests process in the region and in particular in Egypt and Tunisia, protesters used cyberspace to coordinate campaigns. The organizers of these protests organizers [R4] in Egypt tried to take attention using devices that their audiences have, and shifted the leadership of protests from political parties and elites to the social networks. The current study tires to answer this question using published documents and reports: In the framework of what process and under the effect of what factors cyberspace contributed to the formation of protests movements in Egypt?

This article attempts to explain democratization in Iran through an elite-oriented approach. According to this approach, the success and failure of democratization depends on the political elite strategy. My argument is that the fate of democratization is determined by elite strategies. If their strategy is considered suppressive, an authoritarian cycle will take place in the transition stage, but if the political elite strategy is considered non-suppressive, the index of democratic transition increases. In this study, the political elites are divided into two groups: conservatives and reformists. The analysis method is historical-narrative technique. The empirical findings indicate that whenever the hardliners inside the government are stronger than the opposition groups, they constrain the democratization by suppressing the opposition (moderates and reformists), which leads to a decrease in the index of democratic transition, as exemplified in the 13 th parliamentary in 1941. Whenever the reformers are stronger than the conservatives and they are allowed to participate in elections, the index of democratic transition tends to increase, as shown in the 17 th parliament under the rule of Mușaddiq and the 7 th presidential elections after the 1979 Revolution. The data demonstrates that democratization is still fragile in Iran and it’s the fate would be determined by the relative power of reformists and conservatives. As a result, I argue that Iran’s democratic transition is fragile and it’s the fate is determined by the relative power of reformists and conservatives.

At first glance, myths are considered as the old stories but, the truth is that they are the product of a way of man’s wise thinking which have survived in the form of narration and action. Ad the myths answer to the man’s needs of world-knowing , they continue living, in the modern world and by the help of science, through accordance with the mental frames of man. One of the newest fields that benefiting from its capacities help in myth renovation is internet technology. The spread of this wide web has changed it to a modern environment. The subject of digital body in this new environment and its capacities on achieving the collective goals set the ground for the formation of mythical meanings and concepts which challenge the scientific wisdom. Therefore, this research analyzes the capacities of this media in developing the new mythical concepts based on the contemporary myth theory of Roland Barrett and the mythical analysis of Louie Straus . The method is descriptive-analytic and based on the library resources. The results revel that in this modern environment, reality, idealism and fantasy are interwoven in the form of old archetypes and have changed the validity of many concepts. Thinking about Creation, escape from prohibition, simultaneous presence, excess of time and place, unified world, dominance over loneliness and the wishes that came true through the myths, now form a modern thinking horizon in a vital, interactive and experimental environment which renovates the myths inside this worldwide web.