Volume 1, Issue 4 (12-2021)
Abstract
Thomism has had a continuous history from the 13th century, and some think it is unique in this regard. Each time, it experienced different forms and took different approaches, as in the twentieth century, there are also transcendental Thomists and existentialist Thomists. However, it took longer for analytic philosophy and Thomism to have interaction, and it did not happen until the attempts by Peter Geach, Elizabeth Anscombe, and Anthony Kenny. Then, in the 1990s, John Haldane, drawing on these works, coined the term "Analytic Thomism". Here I explore this movement by focusing on some of its aspects. First, we will see the historical phases of Thomism. Then, we review the roots of analytic Thomism as we know it now. After looking at some examples of the works done in this tradition, some challenges for analytic Thomism are presented and discussed. By way of conclusion, a few remarks about “Analytic Islamic philosophy” are discussed.
Mohammad Ghaffary,
Volume 10, Issue 38 (8-2017)
Abstract
Although since classical times philosophical reflections on the nature and functions of literature have not been uncommon, the “philosophy of literature,” as a separate discipline or field, is a new phenomenon. The two approaches distinguished in Western philosophy since about a century ago, i.e., analytic vs. Continental philosophy, can be observed in philosophy of literature as well. Adopting a comparative method, this essay first examines the differences between analytic and Continental philosophy and, then, those between analytic and Continental philosophy of literature. The focus of this essay is on the analytic philosophy of literature since it seems this kind of philosophy, with its logical and realist method of conceptual analysis, can help us better in understanding the nature and functions of literature. The basic claim of this essay, then, is that Continental philosophy of literature is itself another manifestation of literature and only increases the ambiguity and mystification of the concept of literature. In order to give meaning to life and consequently to literature, Continental philosophers, like literary creators, have recourse to “metaphysical or logocentric metaphors” and “philosophical fictions.” However, the products of these attempts almost have the same functions and effects as those of literature. Of course, this is not to deny the value of the Continental approach; rather, as discussed at the end of the essay, in my view, what we need more in the current critical situation in Iran is analytic philosophy of literature rather than Continental philosophy of literature, because by concentrating on the analysis of the concept of literature and other related concepts the analytic approach prepares the ground for acquiring a more precise understanding of this field, and it is only then that we can adopt the Continental method for exploring the other aspects of literature.
