مواجهه ای انتقادی با دغدغه های فلسفه دانشگاهی در ایران (مقاله علمی وزارت علوم)
درجه علمی: نشریه علمی (وزارت علوم)
آرشیو
چکیده
در این مقاله تلاش شده است با تکیه بر پژوهش ها و آموزش هایی که در گروه فلسفه دانشگاه تهران صورت گرفته است، عناصر و مؤلفه های فلسفه دانشگاهی در ایران صورت بندی شوند و بر پایه اصل «معاصر بودن در فلسفه ورزی» مورد بررسی انتقادی قرار گیرند. گروه فلسفه دانشگاه تهران، در این نوشته، از آن رو نماد فلسفه دانشگاهی قلمداد شده است که این نهاد، نخستین گروه رسمی و تثبیت شده فلسفه در ایران بوده و بسیاری از استادانی که در دیگر گروه های فلسفه در سطح کشور مشغول تدریس شده اند از دانش آموختگان این گروه بوده اند. ازاین رو توجه به دغدغه های آموزشی-پژوهشی این گروه می تواند در فهم پدیدار فلسفه دانشگاهی ایران بینش آفرین و رهگشا باشد. در این مقاله بحث شده است که از پیشینه یک صدساله گروه فلسفه دانشگاه تهران شش ویژگی قابل استخراج است که کمابیش می توانند در پیوند با یکدیگر عناصر و مؤلفه های فلسفه دانشگاهی در ایران به شمار آیند. این عناصر عبارت اند از: ۱. کانونی بودن توجه به مسائل مابعدالطبیعی؛ ۲. حضور پررنگ فلسفه اسلامی، تاریخ و لوازم آن (زبان عربی، منطق، کلام و عرفان اسلامی)؛ ۳. حضور دائمی فلسفه تطبیقی با همه تنوعاتش؛ ۴. دغدغه هایی ناظر بر مسائل فلسفی معاصر (در مقیاسی به مراتب کمتر از سه ویژگی پیشین)؛ ۵. جهت گیری تدریجی و بطئی از رویکردی عمومی و کلی به رویکردی تخصصی و فنی با تاریخ و مسائل فلسفی در هر دو حوزه آموزش و پژوهش؛ و ۶. حضور برخی از چهره های گروه فلسفه در ساختار قدرت سیاسی. مؤلفه های مذکور در بخشی دیگر از این مقاله با این پرسش ها مواجه شده اند که تا چه حد مسائلی که فلسفه دانشگاهی در حوزه های مذکور با آن ها سروکار داشته است، مسائل فلسفی امروز آن حوزه ها بوده اند؟ شیوه فلسفه خوانی در فلسفه دانشگاهی آیا اصولاً واجد امکانی برای دعوت به فلسفه ورزی بوده است؟ اگر قرار بر صورت بندی «شرایط امکان تأسیس تفکر فلسفی در ایران» باشد، فلسفه دانشگاهی آیا می تواند خود را همراه چنین دغدغه ای بداند و مشارکتی در آن داشته باشد؟A Critical Encounter with the Concerns of Academic Philosophy in Iran
Relying on research and scholarship in the department of philosophy at the University of Tehran, this article seeks to formulate the essential elements of philosophy as an academic discipline and critically examine these elements on the basis of what can be called the “contemporaneity of philosophizing”. In this article, the department of philosophy at the University of Tehran is characterized as the paradigm of academic philosophy—which is due both to its status as the first officially established department of philosophy in Iran, and to the fact that it was the institution in which many current professors of philosophy from other universities have cultivated their knowledge and education. For this reason, focusing on the educational and research concerns of the department of philosophy at the University of Tehran can be an illuminating and pathbreaking inquiry for understanding academic philosophy. This article identifies four crucial components in the 100-year history of the department of philosophy at the University of Tehran which, taken together, can more or less be construed as the distinctive elements of academic philosophy in Iran. In short, these factors are: 1) the centrality of metaphysical issues; 2) the strong presence of Islamic philosophy, including its history and tools (the Arabic language as well as Islamic Theology, logic and mysticism); 3) the permanent presence of comparative philosophy in all of its forms (and thus a dialectic-centric philosophy); 4) concerns about contemporary philosophical issues; 5) the gradual shift towards specialization and technical approaches to history and philosophy in both research and education; and 6) The involvement of some figures from the Philosophy Department in the structure of political power.This article accordingly asks the following questions: to what extent are the issues examined from in each of these five components contemporary philosophical issues? Has the method of reading philosophy in academia given rise to the possibility of inviting to philosophize? Can academic philosophy be concerned with the “conditions for the possibility of establishing philosophical thought in Iran”? Can it participate in shaping such conditions? As a final consideration, this article argues that shedding light on these questions requires critically examining one more distinct, but related issue—namely the relationship between academic philosophy and power.
Keywords: academic philosophy, metaphysical issues, comparative philosophy, philosophizing, contemporaneity.
Synopsis
The academic discipline of philosophy in Iran has a rich and multifaceted history, traditionally traced back to the establishment of Dar-ol-Moalemin Central in 1940 A.D. (1319 Hijri Shamsi). This paper demarcates the evolution of Iranian philosophical academia into four significant epochs, each shaped by seminal events and contributing distinct dynamics to the narrative of the country's philosophical development.
The first epoch, marked by the founding of Dar-ol-Moalemin Central, initiated formal philosophical education in Iran. The second epoch began with the establishment of the University of Tehran in 1955, solidifying philosophy as a recognized discipline within academic institutions and fostering more extensive philosophical discourse. The initiation of the doctoral program in philosophy in 1978 signaled the third epoch, underscoring the significance of philosophical inquiry at the pinnacle of academic pursuit. The final epoch, surrounding the 1978 revolution and the Cultural Revolution that saw universities' closure and reopening, highlighted the philosophical domain's resilience amidst sociopolitical turmoil, thus reinforcing its crucial role in Iran's intellectual and academic spheres.
The evolution of academic philosophy in Iran is significantly attributed to University of Tehran, given its influential role in molding the discipline's academic aspect. The Department's influence is particularly apparent considering that out of around 120 individuals who earned a PhD from the University of Tehran, 83 have served as faculty members at various Iranian universities. These universities, led by the University of Tehran, include Shahid Beheshti University, Allameh Tabataba'i University, the Research Institute for Humanities and Cultural Studies, Farabi Campus of the University of Tehran in Qom, Imam Khomeini International University, Tabriz University, and Isfahan University, amongst others.
Despite these historical milestones and accomplishments, the unique identity of academic philosophy in Iran, particularly as represented by University of Tehran, hinges upon its emphases in education and research on specific philosophical domains. These domains, ranked by significance, include metaphysical issues, Islamic philosophical issues, applied philosophy issues, and to a lesser extent, contemporary philosophical concerns.
The outcome of these domain emphases initially resulted in research confrontations, demonstrating that Iranian academic philosophy's concerns extend beyond the aforementioned four areas. This evolution reveals a gradual shift from a generalized approach towards a more specialized and technical one. Subsequently, critical confrontations occurred, advocating for a contemporary approach to philosophizing. It is argued that the academic philosophical landscape in Iran has overlooked the importance of providing conditions conducive to philosophizing. This omission, alongside other structural issues, has hampered the emergence of internationally recognized philosophers and hindered the direction of philosophy teaching and research towards addressing national and global issues. The paper concludes by highlighting the need for a renewed focus on fostering philosophical thinking that is responsive to the evolving societal and global contexts.
Conclusion: Embracing Contemporaneity in Philosophy
This paper has ventured into the domain of academic philosophy, guided by the principle of "contemporaneity in philosophy reading and practice" (Agamben, 2020, p. 39-54). It has navigated the intricate concepts of "contemporaneity" and "contemporary thought," widely analyzed by scholars like Foucault (1991), Badiou (2018), and Agamben (2020). These philosophers characterize philosophical contemporaneity as the capacity to comprehend and critically assess the current era while advancing non-contemporaneous propositions.
In aligning with Nietzsche's (1997, p. 59) interpretation of contemporaneity, the discussion suggests that a contemporary individual perceives their era's flaws while envisaging future possibilities. This perspective prompts several pivotal questions: How much has the philosophy community embraced this understanding of contemporaneity? How effectively are today's philosophical concerns addressed within academic philosophy? Does the current philosophy reading create avenues for philosophical practice? Can academic philosophy in Iran fulfill the prerequisites for philosophical thought and actively contribute?
Addressing these questions has necessitated a comparative analysis between academic philosophy and philosophies beyond academia. Often, the latter criticize academic philosophy for its focus on technical, fruitless endeavors, disconnected from contemporary issues, and for merely providing tools for thought.
The paper has argued for contextualizing discussions on philosophy, education, and pedagogy in Iran within a contemporary understanding. Philosophical conversations should focus on timely issues, maintaining a principled approach rather than being overly academic. The perspective that philosophy serves as a response to human dissatisfaction with the current state aligns with the historical progression of philosophical thought and the philosophy of philosophy itself.
The role of "responsibility" in education, although sidelined by twentieth-century structural ideologies, has been underscored as critical in modern debates, including Derrida's. This responsibility, rather than relying on dominant reasoning or fixed laws, should echo Freire's pedagogical approach, fostering continuous innovation, exploration, and knowledge acquisition through interaction.
The conventional banking model of education, which positions the teacher as a depositor and the student as a passive recipient (Mesbahian, 2011), diverges from the proposed approach. The paper advocates for challenging the prevalent professor-student relationship and exploring alternative methods. Regular reassessment of the nature of universities, the essence of philosophy, and teaching methodologies is advocated (Mesbahian & Norris, 2017, p. 12). Following Derrida's viewpoint, university mentors should engage in dialogue concerning these concepts' implications for education, thereby challenging stagnant positions. This interlaces ethics with philosophical contemplation, underscoring the inherent moral positioning that emerges from posing a question (Mesbahian, 2008, p. 33).
تبلیغات
