FALSAFEH (THE IRANIAN JOURNAL OF PHILOSOPHY)
Year:2016 | Volume:43 | Issue:2|Papers Count:8

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?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.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.

Although 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 thought.

Husserl's thoughts and phenomenological method is one of conceptual resources of Derrida and the deconstruction approache. He was strong critic of Husserl and yet he is clearly deeply affected. Derrida's main critique of Husserl challenging the claim that according to it., in the realm of epistemology, all presuppositions should be suspended. The transcendental I is the subject of such an act. So Derrida claims that the phenomenology, the transcendental I remains out of suspension process. In addition, Derrida believes that Husserl is also one of the founders of the metaphysics of presence in twentieth century. Husserl's metaphysics of presence emerged mainly in discussion of signs. Regardless of critical and negative encounter with Husserl. in the development of deconstruction, Derrida both structurally and materially is benefited from phenomenology. 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.

Temporal Origination or eternity of the rational soul is one of the oldest problem of philosophy. In contrast to Plato, by giving some arguments. Ibn Sina has proven the temporal origination of the rational soul. Fakhr ad-Din ar Razi has proposed several critiques to the Avecina's argument. In this article, we are going to prove that, the origin of Razi's critics is based on his misunderstanding of Ibn Sina's philosophical views about the proof of prime matter, unity of the species of human souls and differentiation of them by accidents, the prone of bodily apt for donor of the rational soul by the active intellect, impossibility of the metempsychosis of the soul, and the rule of no idle in existence. Although, some views of Ibn Sina such as connection of the imaginational souls to heavenly bodies are not responsive to Razi's critiques.

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.

Euthanasia is a serious problem in the end of life cares. Many peoples want the end of life, without the pain and suffering, and are not burdensome for their family members; besides these people, many doctors try to prepare for them the comfortable and quiet death. Many countries are attempting to legitimize this practice and in many countries is now being done legally. Of course, there are very serious opponents. Among the Reviews of the medical, legal, ethical and etc., ethical analysis of Euthanasia is a very important. This paper tries to review Euthanasia in terms of reason- based Deontologism, According to some of the most important principles of Kantian ethics. In this study, it has shown that only two kinds of euthanasia could be allowed based on these principles.

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. 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. 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.