University of TehranPhilosophy2008-155313220160220A Study on the Relation between the Notions of the
Symbol and Metaphor in Ricoeur's ThoughtA Study on the Relation between the Notions of the
Symbol and Metaphor in Ricoeur's Thought11375836110.22059/jop.2016.58361FASeyede AkramBarakatidaneshgahMohammd KazemElmi SoladaneshgahJournal Article20151230The present article explains the notion of symbol and metaphor in Ricoeur's philosophy and tries to consider the relation between them in his whole philosophical perspective to answer the following questions: whether this two notions are the same or each one belongs to completely different realms? What kind of relation is there between tham? whether there is any conceptual or functional relation between them? How Ricoeur utilizes anyone of these notions to extend his hermeneutics? <br />While explaining these notions, Ricoeur tries to characterize anyone of them through the other, and gets some kind of similarity between the two which can be a source of relation and extension of their meaning. With refering to the linguistic feature of the symbol and metaphor, and thus their interpretative possibility, he thinks a common function between them in the realms of epistemology and ontology. <br />The present research by concentrating on the discussion of the symbol and metaphor in Ricoeur's hermeneutics can have a profound influence in total understanding of his hermeneutics and in grasping its distinction from the hermeneutics of the other philosophers. <br /><strong> </strong>The present article explains the notion of symbol and metaphor in Ricoeur's philosophy and tries to consider the relation between them in his whole philosophical perspective to answer the following questions: whether this two notions are the same or each one belongs to completely different realms? What kind of relation is there between tham? whether there is any conceptual or functional relation between them? How Ricoeur utilizes anyone of these notions to extend his hermeneutics? <br />While explaining these notions, Ricoeur tries to characterize anyone of them through the other, and gets some kind of similarity between the two which can be a source of relation and extension of their meaning. With refering to the linguistic feature of the symbol and metaphor, and thus their interpretative possibility, he thinks a common function between them in the realms of epistemology and ontology. <br />The present research by concentrating on the discussion of the symbol and metaphor in Ricoeur's hermeneutics can have a profound influence in total understanding of his hermeneutics and in grasping its distinction from the hermeneutics of the other philosophers. <br /><strong> </strong>University of TehranPhilosophy2008-155313220160220The Shift in Habermas's Philosophical Thought on the Role of Religion in the Public SphereThe Shift in Habermas's Philosophical Thought on the Role of Religion in the Public Sphere21385836510.22059/jop.2016.58365FAMBHGJournal Article20160201Although some scholars view Habermas as the most important philosopher and social theorist, his account of religion has been relatively neglected. In this paper, Habermas’s early and later views of religion are outlined, and the change in his understanding of religion from one of the sources of modernity’s inner problems to a principal source of the passions and motivations underpinning cultural life today is mapped. I argue that the relative neglect of Habermas’s work on religion is unfortunate, as it offers a creative and important attempt to move beyond the secular assumptions that have characterised much modern study of religion. In this paper, my main aim is to critically examine Habermas’s account of the role of religion in public sphere. The methods used in this research are content analysis and a comparative study of Habermas’s early and recent thoughtmove beyond the secular assumptions that have characterised much modern study of religion. In this paper, my main aim is to critically examine Habermas’s account of the role of religion in public sphere. The methods used in this research are content analysis and a comparative study of Habermas’s early and recent thought. move beyond the secular assumptions that have characterised much modern study of religion. In this paper, my main aim is to critically examine Habermas’s account of the role of religion in public sphere. The methods used in this research are content analysis and a comparative study of Habermas’s early and recent thoughtAlthough some scholars view Habermas as the most important philosopher and social theorist, his account of religion has been relatively neglected. In this paper, Habermas’s early and later views of religion are outlined, and the change in his understanding of religion from one of the sources of modernity’s inner problems to a principal source of the passions and motivations underpinning cultural life today is mapped. I argue that the relative neglect of Habermas’s work on religion is unfortunate, as it offers a creative and important attempt to move beyond the secular assumptions that have characterised much modern study of religion. In this paper, my main aim is to critically examine Habermas’s account of the role of religion in public sphere. The methods used in this research are content analysis and a comparative study of Habermas’s early and recent thoughtmove beyond the secular assumptions that have characterised much modern study of religion. In this paper, my main aim is to critically examine Habermas’s account of the role of religion in public sphere. The methods used in this research are content analysis and a comparative study of Habermas’s early and recent thought. move beyond the secular assumptions that have characterised much modern study of religion. In this paper, my main aim is to critically examine Habermas’s account of the role of religion in public sphere. The methods used in this research are content analysis and a comparative study of Habermas’s early and recent thoughtUniversity of TehranPhilosophy2008-155313220160220Derrida and Husserl : Suspension or ObedienceDerrida and Husserl : Suspension or Obedience39565836610.22059/jop.2016.58366FAMehdiKhabbazi KenariJournal Article20151218Husserl’s thoughts and phenomenological method is one of conceptual resources of Derrida and deconstruction the overt and covert. In accordance with it’s normal method in facing with philosophers and their works , Der-rida acts both positive and negative. He was strong critic of Husserl and yet he is clearly deeply affected . Derrida’s critique of Husserl challenging the claim that showed suspend in the realm of epistemology presuppositions .The transcendental »I« is as the subject of such act . Derrida claims that the transcendental »I «remains out of suspension process in the phenom-enology. In addition , Derrida believes that Husserl is also one of the found-ers of the metaphysics of presence in twentieth century. Husserl’s metaphys-ics of presence emerged more in discussion of signs . Regardless of critical and negative encounter with Husserl . Derrida has deep away of his effects . Derrida in the development of deconstruction both structurally and material is benefited of phenomenology. Deconstruction in general came out phenome-nology and structuralism, and Differance specifically as the central concept of deconstruction, the result of the combination of the core concepts of difference and suspension, reduction and epoché. In summery this paper consists of two part . first section , Derrida’s critique of Husserl is sought and the second section , the impact of the phenomenology and Husserl on deconstruction and Derrida will be examined .Husserl’s thoughts and phenomenological method is one of conceptual resources of Derrida and deconstruction the overt and covert. In accordance with it’s normal method in facing with philosophers and their works , Der-rida acts both positive and negative. He was strong critic of Husserl and yet he is clearly deeply affected . Derrida’s critique of Husserl challenging the claim that showed suspend in the realm of epistemology presuppositions .The transcendental »I« is as the subject of such act . Derrida claims that the transcendental »I «remains out of suspension process in the phenom-enology. In addition , Derrida believes that Husserl is also one of the found-ers of the metaphysics of presence in twentieth century. Husserl’s metaphys-ics of presence emerged more in discussion of signs . Regardless of critical and negative encounter with Husserl . Derrida has deep away of his effects . Derrida in the development of deconstruction both structurally and material is benefited of phenomenology. Deconstruction in general came out phenome-nology and structuralism, and Differance specifically as the central concept of deconstruction, the result of the combination of the core concepts of difference and suspension, reduction and epoché. In summery this paper consists of two part . first section , Derrida’s critique of Husserl is sought and the second section , the impact of the phenomenology and Husserl on deconstruction and Derrida will be examined .University of TehranPhilosophy2008-155313220160220Critical investigation of the Razi’s critics to the creativity of the soul in the Ibn Sina’s viewCritical investigation of the Razi’s critics to the creativity of the soul in the Ibn Sina’s view57735836710.22059/jop.2016.58367FAMSMM0000-0002-9052-8815Journal Article20160122Creativity or uncreativity of the rational soul is one of the oldest problem of philosophy. Ibn Sina by giving some proofs has proven the creativity of the rational soul. Fakhr ad-Din ar Razi has propsed several critics to each of the Avecina’s argument. In this article, we are going to prove that, the origin of Razi’s critics is his misunderstanding in Ibn Sina’s philosophical views in potential thing through, the sameness of human being in one essence and differention of them by accidental, illumination of the rational soul by the active intellect with acceptivity of the body and misunderstanding in Ibn Sina’s proofs in impossibility of the reincarnation of the soul. In spite of this, Ibn Sina’s view in the connection of the imaginational souls to heavenly bodies and mortality of them are not correct and Razi’s critics can’t be responded.<br />Key words: Razi, Ibn Sina, Soul, Creativity, Reincarnation. <br />Creativity or uncreativity of the rational soul is one of the oldest problem of philosophy. Ibn Sina by giving some proofs has proven the creativity of the rational soul. Fakhr ad-Din ar Razi has propsed several critics to each of the Avecina’s argument. In this article, we are going to prove that, the origin of Razi’s critics is his misunderstanding in Ibn Sina’s philosophical views in potential thing through, the sameness of human being in one essence and differention of them by accidental, illumination of the rational soul by the activeCreativity or uncreativity of the rational soul is one of the oldest problem of philosophy. Ibn Sina by giving some proofs has proven the creativity of the rational soul. Fakhr ad-Din ar Razi has propsed several critics to each of the Avecina’s argument. In this article, we are going to prove that, the origin of Razi’s critics is his misunderstanding in Ibn Sina’s philosophical views in potential thing through, the sameness of human being in one essence and differention of them by accidental, illumination of the rational soul by the active intellect with acceptivity of the body and misunderstanding in Ibn Sina’s proofs in impossibility of the reincarnation of the soul. In spite of this, Ibn Sina’s view in the connection of the imaginational souls to heavenly bodies and mortality of them are not correct and Razi’s critics can’t be responded.<br />Key words: Razi, Ibn Sina, Soul, Creativity, Reincarnation. <br />Creativity or uncreativity of the rational soul is one of the oldest problem of philosophy. Ibn Sina by giving some proofs has proven the creativity of the rational soul. Fakhr ad-Din ar Razi has propsed several critics to each of the Avecina’s argument. In this article, we are going to prove that, the origin of Razi’s critics is his misunderstanding in Ibn Sina’s philosophical views in potential thing through, the sameness of human being in one essence and differention of them by accidental, illumination of the rational soul by the activeUniversity of TehranPhilosophy2008-155313220160220Metaphysics in the Islamic World and the Role of the Arabic Translations in Islamic PhilosophyMetaphysics in the Islamic World and the Role of the Arabic Translations in Islamic Philosophy75945836910.22059/jop.2016.58369FAAhmadAsgariMember of Faculty/ Department of Philosophy, Shahid Beheshti UniversityIskandarSalehyPhD Student of philosophyJournal Article20151219<strong>Abstract</strong> <br />Ontology s as a freestanding and distinct discipline came to be by Aristotle’s Metaphysics. In Greco-Arabic translation movement, Metaphysics was one of the most important works to be translated. Different translations were made from many parts of it, but many of them are not extant. However, we now do have a translation of the most of the parts of Metaphysics. This translation survived through the unique manuscript of Averroes’ Grand Commentary. On the basis of the knowledge we have from the translation of Metaphysics, it is arguable that the Arabic translations should be considered not only as the preliminary backdrop for philosophy in Islamic world, but also as an important internal phase of it.<strong>Abstract</strong> <br />Ontology s as a freestanding and distinct discipline came to be by Aristotle’s Metaphysics. In Greco-Arabic translation movement, Metaphysics was one of the most important works to be translated. Different translations were made from many parts of it, but many of them are not extant. However, we now do have a translation of the most of the parts of Metaphysics. This translation survived through the unique manuscript of Averroes’ Grand Commentary. On the basis of the knowledge we have from the translation of Metaphysics, it is arguable that the Arabic translations should be considered not only as the preliminary backdrop for philosophy in Islamic world, but also as an important internal phase of it.University of TehranPhilosophy2008-155313220160220“Euthanasia in Reason-based Deontologism of Kant”“Euthanasia in Reason-based Deontologism of Kant”951135837110.22059/jop.2016.58371FAMohammad JavadMovahediKamalHeidariJournal Article20150901<span class="hps"><span style="color: black; line-height: 115%; font-family: 'Times New Roman','serif'; font-size: 12pt; mso-fareast-font-family: Calibri; mso-ansi-language: EN; mso-fareast-language: EN-US; mso-bidi-language: FA;" lang="EN">Euthanasiais a serious problem in the end of<br />life cares. Many peoples want the end of life, without the pain and suffering,<br />and are not burdensome for their family members; besides these people, many<br />doctors try to prepare for them the comfortable and quiet death. Many countries<br />are attempting to legitimize this practice and in many countries is now being<br />done legally. Of course, there are very serious opponents. Among the Reviews of<br />the medical, legal, ethical and etc., ethical analysis of Euthanasiais a very important. This paper tries to review<br />Euthanasia in terms of reason-based Deontologism, According to some of the most<br />important</span><span style="color: black; line-height: 115%; font-family: 'Times New Roman','serif'; font-size: 12pt; mso-fareast-font-family: Calibri; mso-ansi-language: EN; mso-fareast-language: EN-US; mso-bidi-language: FA;" lang="EN">principles<br />of</span><span style="color: black; line-height: 115%; font-family: 'Times New Roman','serif'; font-size: 12pt; mso-fareast-font-family: Calibri; mso-ansi-language: EN-US; mso-fareast-language: EN-US; mso-bidi-language: FA;"> Kantian </span><span style="color: black; line-height: 115%; font-family: 'Times New Roman','serif'; font-size: 12pt; mso-fareast-font-family: Calibri; mso-ansi-language: EN; mso-fareast-language: EN-US; mso-bidi-language: FA;" lang="EN">ethics.</span><span style="color: black; line-height: 115%; font-family: 'Times New Roman','serif'; font-size: 12pt; mso-fareast-font-family: Calibri; mso-ansi-language: EN; mso-fareast-language: EN-US; mso-bidi-language: FA;" lang="EN">In this<br />study,</span><span style="color: black; line-height: 115%; font-family: 'Times New Roman','serif'; font-size: 12pt; mso-fareast-font-family: Calibri; mso-ansi-language: EN; mso-fareast-language: EN-US; mso-bidi-language: FA;" lang="EN">it has shown that</span><span style="color: black; line-height: 115%; font-family: 'Times New Roman','serif'; font-size: 12pt; mso-fareast-font-family: Calibri; mso-ansi-language: EN; mso-fareast-language: EN-US; mso-bidi-language: FA;" lang="EN">only</span><span style="color: black; line-height: 115%; font-family: 'Times New Roman','serif'; font-size: 12pt; mso-fareast-font-family: Calibri; mso-ansi-language: EN; mso-fareast-language: EN-US; mso-bidi-language: FA;" lang="EN">two kinds</span><span style="color: black; line-height: 115%; font-family: 'Times New Roman','serif'; font-size: 12pt; mso-fareast-font-family: Calibri; mso-ansi-language: EN; mso-fareast-language: EN-US; mso-bidi-language: FA;" lang="EN">of</span><span style="color: black; line-height: 115%; font-family: 'Times New Roman','serif'; font-size: 12pt; mso-fareast-font-family: Calibri; mso-ansi-language: EN; mso-fareast-language: EN-US; mso-bidi-language: FA;" lang="EN">euthanasia</span><span style="color: black; line-height: 115%; font-family: 'Times New Roman','serif'; font-size: 12pt; mso-fareast-font-family: Calibri; mso-ansi-language: EN; mso-fareast-language: EN-US; mso-bidi-language: FA;" lang="EN">could be allowed</span><span style="color: black; line-height: 115%; font-family: 'Times New Roman','serif'; font-size: 12pt; mso-fareast-font-family: Calibri; mso-ansi-language: EN; mso-fareast-language: EN-US; mso-bidi-language: FA;" lang="EN">based on</span><span style="color: black; line-height: 115%; font-family: 'Times New Roman','serif'; font-size: 12pt; mso-fareast-font-family: Calibri; mso-ansi-language: EN-US; mso-fareast-language: EN-US; mso-bidi-language: FA;"> these principles</span></span><span class="hps"><span style="color: black; line-height: 115%; font-family: 'Times New Roman','serif'; font-size: 12pt; mso-fareast-font-family: Calibri; mso-ansi-language: EN; mso-fareast-language: EN-US; mso-bidi-language: FA;" lang="EN">Euthanasiais a serious problem in the end of<br />life cares. Many peoples want the end of life, without the pain and suffering,<br />and are not burdensome for their family members; besides these people, many<br />doctors try to prepare for them the comfortable and quiet death. Many countries<br />are attempting to legitimize this practice and in many countries is now being<br />done legally. Of course, there are very serious opponents. Among the Reviews of<br />the medical, legal, ethical and etc., ethical analysis of Euthanasiais a very important. This paper tries to review<br />Euthanasia in terms of reason-based Deontologism, According to some of the most<br />important</span><span style="color: black; line-height: 115%; font-family: 'Times New Roman','serif'; font-size: 12pt; mso-fareast-font-family: Calibri; mso-ansi-language: EN; mso-fareast-language: EN-US; mso-bidi-language: FA;" lang="EN">principles<br />of</span><span style="color: black; line-height: 115%; font-family: 'Times New Roman','serif'; font-size: 12pt; mso-fareast-font-family: Calibri; mso-ansi-language: EN-US; mso-fareast-language: EN-US; mso-bidi-language: FA;"> Kantian </span><span style="color: black; line-height: 115%; font-family: 'Times New Roman','serif'; font-size: 12pt; mso-fareast-font-family: Calibri; mso-ansi-language: EN; mso-fareast-language: EN-US; mso-bidi-language: FA;" lang="EN">ethics.</span><span style="color: black; line-height: 115%; font-family: 'Times New Roman','serif'; font-size: 12pt; mso-fareast-font-family: Calibri; mso-ansi-language: EN; mso-fareast-language: EN-US; mso-bidi-language: FA;" lang="EN">In this<br />study,</span><span style="color: black; line-height: 115%; font-family: 'Times New Roman','serif'; font-size: 12pt; mso-fareast-font-family: Calibri; mso-ansi-language: EN; mso-fareast-language: EN-US; mso-bidi-language: FA;" lang="EN">it has shown that</span><span style="color: black; line-height: 115%; font-family: 'Times New Roman','serif'; font-size: 12pt; mso-fareast-font-family: Calibri; mso-ansi-language: EN; mso-fareast-language: EN-US; mso-bidi-language: FA;" lang="EN">only</span><span style="color: black; line-height: 115%; font-family: 'Times New Roman','serif'; font-size: 12pt; mso-fareast-font-family: Calibri; mso-ansi-language: EN; mso-fareast-language: EN-US; mso-bidi-language: FA;" lang="EN">two kinds</span><span style="color: black; line-height: 115%; font-family: 'Times New Roman','serif'; font-size: 12pt; mso-fareast-font-family: Calibri; mso-ansi-language: EN; mso-fareast-language: EN-US; mso-bidi-language: FA;" lang="EN">of</span><span style="color: black; line-height: 115%; font-family: 'Times New Roman','serif'; font-size: 12pt; mso-fareast-font-family: Calibri; mso-ansi-language: EN; mso-fareast-language: EN-US; mso-bidi-language: FA;" lang="EN">euthanasia</span><span style="color: black; line-height: 115%; font-family: 'Times New Roman','serif'; font-size: 12pt; mso-fareast-font-family: Calibri; mso-ansi-language: EN; mso-fareast-language: EN-US; mso-bidi-language: FA;" lang="EN">could be allowed</span><span style="color: black; line-height: 115%; font-family: 'Times New Roman','serif'; font-size: 12pt; mso-fareast-font-family: Calibri; mso-ansi-language: EN; mso-fareast-language: EN-US; mso-bidi-language: FA;" lang="EN">based on</span><span style="color: black; line-height: 115%; font-family: 'Times New Roman','serif'; font-size: 12pt; mso-fareast-font-family: Calibri; mso-ansi-language: EN-US; mso-fareast-language: EN-US; mso-bidi-language: FA;"> these principles</span></span>University of TehranPhilosophy2008-155313220160220Epistemological Critique of the Simplicity and Otherness in the ExistenceEpistemological Critique of the Simplicity and Otherness in the Existence1151265837210.22059/jop.2016.58372FAMiladNouri YalghuzghajiRAlemiJournal Article20160214The existence is a categorical concept according to Kant’s philosophy. Kant, going to be a subjectivist philosopher, negates the existence as a perfection and concludes the separation between the mind and extra-mental world. But the externality is not an origin which we deny it easily, even if it is faced with multiple problems such as the issue of simplicity and multiplicity and also being historical and non-historical. The issue is that how we can go out of these dilemmas.<br />According to the rule of extraneousness (Qaidah al-Far’iyyah) as a basic rule in Islamic Philosophy, we can criticize Anti-Realism as we provide some proofs about the existence which is common between the mind and the extra-mental world. the existence which connects the mind to the extra-mental world. The reality of the existence is simple and it includes all multiplicities in its absoluteness; therefore, it would be for all existents according to its essence.<br />Therefore, on the base of the gradation of the existence, existence’s multiplicity is originated in the limits of its simplicity. What is existed is faced with the existence in its singularity. The existence is a simple reality which is presented in the “Others” while its simplicity has been meant as being absence. So the multiplicity and otherness is the limitation of the existence.The existence is a categorical concept according to Kant’s philosophy. Kant, going to be a subjectivist philosopher, negates the existence as a perfection and concludes the separation between the mind and extra-mental world. But the externality is not an origin which we deny it easily, even if it is faced with multiple problems such as the issue of simplicity and multiplicity and also being historical and non-historical. The issue is that how we can go out of these dilemmas.<br />According to the rule of extraneousness (Qaidah al-Far’iyyah) as a basic rule in Islamic Philosophy, we can criticize Anti-Realism as we provide some proofs about the existence which is common between the mind and the extra-mental world. the existence which connects the mind to the extra-mental world. The reality of the existence is simple and it includes all multiplicities in its absoluteness; therefore, it would be for all existents according to its essence.<br />Therefore, on the base of the gradation of the existence, existence’s multiplicity is originated in the limits of its simplicity. What is existed is faced with the existence in its singularity. The existence is a simple reality which is presented in the “Others” while its simplicity has been meant as being absence. So the multiplicity and otherness is the limitation of the existence.