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Explaining the nature of metaphor and its role in language has always been a controversial topic in the fields of linguistics, philosophy of language, rhetoric, and so forth. In metaphor analysis, these fields often converge in an inseparable manner. Donald Davidson, a 20th-century philosopher, is one of the influential theorists in the Philosophy of Language and the Theory of Meaning. His views on the essence and role of metaphor in language bear significant similarities to the ideas of  al-Jurjani, a prominent 5th-century Hijri literary scholar. This research aims, through a descriptive-analytical method and a comparative approach, to examine the intersection points of Davidson’s and al-Jurjani’s theories, with one addressing metaphor from a philosophical and linguistic perspective and the other from a rhetorical standpoint. For this purpose, Davidson’s essay "What Metaphors Mean?" is used as the basis for reviewing his theories on metaphor. Al-Jurjani’s views are analyzed with a focus on "Dala'il al-I'jaz." This study yields results in three areas. The first, identifies similar aspects in the two theories, indicating that both theorists reject the idea of metaphor being merely a shortened simile. They also critique the notion of "metaphorical meaning," emphasizing that the meaning of a metaphor cannot be reproduced in any form other than the metaphorical one itself. The second area involves finding complementary aspects in the two theories, considering Davidson's philosophical stance and al-Jurjani's rhetorical position. The third area elaborates on the connection between al-Jurjani's direct views on metaphor and the ideas indirectly inferred from theory of Construction.

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In this paper it is argued that the idea of “from socio-political to supported by Habermas has raised much theoretical and practical challenges. One of these challenges concerns with Habermasian trilogy of between facts and norms, communicative action, and discursive ethics. In the present paper the author, instead of liberal law-ethics theories, has concentrated on discursive law-democracy theory as an alternative to the first ones. To support this argument the writer has attempted to show and explain both the normative analytical merits of the chosen and supported theory and its limitations.ethical-legal

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One of the important subjects in Sohrab Sepehri’s poems is the philosophy of education and his attention to the basic aspect of human existence. This subject is important because Sepehri had a great shift in his literary and practical life since 1340’s. The goal of research: This research shows that Sohrab Sepehri was under the influence of phenomenological educational approaches and there are great similarities between Fromm’s  and Sepehri’s views in the poetical works like Shargh-e-Andooh (East of Sadness), Seday-e-Pay-e-ab(The Sound of Water’s Foot), Mosafer (Traveler), Hajm-e-Sabz (Green Space), and Ma Hich Ma Negah (We Nothing, We Look). According to this research, like Fromm, childhood has a philosophical concept for Sepehri. Childhood equals intuition and direct understanding of phenomena, gaining personal experience and freedom. Satisfying the human instincts is the first stage of gaining individuality, and maturity is the time of overcoming instincts, thinking dependence, escaping from imitation. Fighting with habits, opposition to imposed education, admiration of loneliness and acceptance of death show great similarities between Sohrab Sepehri and Erich Fromm’s views.      

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 This article basically deals with the fact that there exist masterpieces in the domain of children’s literature by looking beyond which one realizes that by posing the most fundamental ontological questions and by living and seeing the world as children do one can ascend as high as the firmament.
Moreover, one can link the apparently affirmative but actually interrogative sentences latent in these seemingly simple stories and their symbols with the Quranic tales and mystical lessons.
From such a perspective and with an analytical look, the article is assessed as an endeavor through which the author tries to link The Hansel and Gretel story (one  piece of the story collection of Gream Brothers) and the discovery of the symbolic depths of the story which though disguised in a childish mask are quite wonderful and informative, to the Quranic teachings and mysticism of Jalaeddin Roumi.
 

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The present study is interdisciplinary in applying philosophy through its collaboration with psychology and literature. This article examines hope according to the two great thinkers; Rumi, a Muslim mystic and writer, and Gabriel Marcel, a Christian existentialist philosopher. The purpose of this study is to provide a basis for the work of philosophical counselors and psychotherapists. For this reason, the views of Richard Snyder, the theorist and founder of hope therapy in contemporary psychology, are also introduced in the present study to bring Rumi and Marcel's views on hope closer to the topics of hope therapy, and the similarities are derived from being used by philosophical advisors. According to the findings of this research, the hope that Rumi speaks of is a clear and guiding hope that, if used properly, can become a positive moral trait in human beings; The hope that arises from man's need for God and will always be the way to man's spiritual progress. Marcel also considers hoping a tool for faith and closeness to the higher being, which causes a person to be spiritually ready to serve other human beings. This spiritual preparation frees man from the snare of the shattered world of which Marcel speaks. By comparing Snyder's theory of hope and Rumi's view of hope, we find similarities between the views of these two philosophers in the components of hope. The examination of Snyder's theory of hope and Marcel's view of hope also reveals the intellectual similarity of the two thinkers on the vital role of hope in life.

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The movement of translating the texts of Greek philosophy into Arabic during the 2nd and the 3rd centuries AH especially in the period of caliphate of Mansour Davaniqi, was a main cause of the glory of the Islamic college or by the act of Muslim philosophers like Ibn Sina. At least from 17th century Western philosophy has moved in a way that is different from what we know of Islamic philosophy and if we need to have deep knowledge of it we need to either be expert in Western languages or to use the translations of their original texts of Western philosophy. The text of Western philosophy, however, have been written in several languages like English, German and French and a scholar in philosophy, in spite of his proficiency in English, in order to be familiar with works written in other European languages, he needs to the help of translators. This article explains the necessity of translating philosophical texts of Western philosophy and some entailments of it.

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According to some important philosophers of science, such as Popper, Hempel and Tarski, consistency is a necessary condition of establishing any scientific theory. They hold that all inconsistent scientific theories are uninformative, meaningless or deficient. In this paper I will first argue against their clams, then I consider some inconsistencies which happened at the heart of some well-accepted scientific theories (Empirical or Non-Empirical), and by this I will try to open the door for the possibility of the paraconsistent philosophy of science.

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Thought in Frege’s point of view is accompanied by innovations as well as ambiguities that have been examined from various points of view. But Frege's view of conventional definitions of truth and rejecting them is the main topic of this article. In his explanation of propositions containing thought and judgment, Frege doesn’t accept the conventional definitions of truth for their sequence, and in order to solve the problem of achieving the truth and value of propositions, he proposes "Thought" and tries to replace it. In order to clarify this claim, we first examine language and thought from his point of view, and then by entering into the subject of thought and discovering its characteristics, we will try to understand Frege's claim to replace it with the definitions of truth. Finally, with the plan of seven critiques, the author believes that this replacement is not possible and fruitful.
 

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Azad,R.
 
Abstract
 
The influence of philosophy on literature is undeniable. We just need to think of how Heidegger’s philosophy left its imprint on the whole postmodernist literary movement.The Emphasis on interconnections between man and the universe,the endeavor to understand   those interconnections and the attempt to return to their origins and sources are three fundamental principles of Heidegger’s philosophy, which have penetrated and shaped postmodernist literature. These three fundamental principles are also found in mythology and in this article we will highlight their similarities. Apart from sharing these three elements, minor parallels can also be found such as the “Unconscious” aspect of mythology, being a direct result of oral tradition while in postmodernist literature the same aspect becomes “Consciousness” since a priori agreed conditions are intentionally applied. In this article, while focusing on the philosophy of Heidegger, we discussed the characteristics common between mythology and postmodernist literature.
 
               

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Religion, philosophy, and language are inseparable and important elements of every culture. Suppose a culture is supposed to be transmitted from one land to another and the target culture is assumed to become sublime due to this transmission. In that case, its components should be transmitted correctly, consciously, and fully observed by the cultural guardians to provide the required contexts for the acceptance, establishment, and growth of rationality and religion in society. Otherwise, a serious conflict occurs between the supporters of the previous culture and the supporters of the imported culture. In his works, al-Fārābī, while explaining the formation of these components in human society and their relationship, explains the way of their transmission and makes a good pathology. According to al-Fārābī, philosophy is created by developing language skills and man's acquisition of syllogism techniques. Philosophy uses religion to establish laws in society and guide people towards happiness.
 

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Distinguishing between mental and non-mental phenomena requires clear marks. This article examines one perspective on the marks of the mental phenomena. Tuomas K. Pernu offers a "cluster" approach to identifying the marks of the mental phenomena. To differentiate between mental and physical phenomena, which serves as his guide in identifying mental characteristics, Pernu introduces the notions of intentionality, consciousness, free will, teleology, and normativity. After presenting Pernu’s view, this article critically examines his approach. The relationship of this perspective to essentialistic investigations of the mind is assessed, and several questions and critiques regarding his view are raised and addressed. Pernu’s proposed list is deemed incomplete. Furthermore, the article examines how the last three marks on Pernu’s list can be understood as characteristics of mental phenomena. Finally, a methodological proposal is presented to refine the process of discovering the features of mental states.
 

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Allegory represents a type of thinking and world view as well as a style of speech in Molavi’s works, Masnavi in particular. In Molalvi’s “allegoric philosophy”, what makes necessary the use of this approach – as the principal narrative style of the tales – is the necessity to carry ideas over into sense impressions. Molavi presents the theoretical foundations of this thought in Fihe-ma-Fih, and practically portrays the thought in the Masnavi.   This allegoric philosophy which is based on the two-dimensional nature of allegory – narrative surface structure and intellectual deep structure – furnishes the tale with a double structure; one functioning as literary allegory and the other as spiritual and philosophical allegory. In the writer’s narrative style, this leads to the reduction of some essential elements of a story such as suspense. It could be seen that in the Masnavi’s stories the two structural dimensions mix along the narrative line of the story in a form known as “representation building”. Another manifestation of allegory in Molavi’s works is “allegoric interpretation”, used to describe the coded and implicit themes of stories, whose main function in all its forms is “to teach”. 

 
 

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The development of technology and modern industrial foundations has faced new matters to contemporary human societies. Technology is rapidly changing lifestyles, social interactions and even modern human worldview about him (her)self and existence. Technology-the unavoidable reality of modern world- represented itself as a phenomenon of expanding. The modern techniques have become quite different from the past. Contemporary human involvement with technology is expanding so that a comparison with the former meaning in traditional societies as a means to solve life problems. Technology is changing dimensions of our world and it forces us to ask questions about its relationship with man and society. And this is taking every explorer mind under the question of technology quiddity, method of incidence and quality of its connection with human beings. This study is about to frame below questions to give an explanation about proper relation between technology and human: Can still believe that our attitude and worldview determine the direction of technology? What is the relation between technology and society? Can human and social responsibilities attached to technology? What phenomenal and cognitional quality is technology divulging in its current definition and framework? Is technology an essential reality, and as a purposive structure, does it impose its roots to humans? Or does it have an implemental and neutral relation with them? So that, human will and worldview shape its functions? Is, equating technology and technical artifacts, giving a meaningful definition of it? Or, is there any particular concept traits through technical symbols that should be discovered? What is the relation between human and technology in our (Iran) religion, culture and society? Should we accept technology or say “no” to it? Which way can we choose? Since the advent of new technology in industrial societies, the important issue is the question of how it relates to human. Many schools discussed about this issue and described its damages and ways to solve them. Some of this viewpoints, such as traditionalists think that the influence of modern technology is destructive for human due to killing the spirit of objects and relationships. Others, such as technocrats believe that technology is the spirit of our age and its acceptance is inevitable and also useful. But in the middle of these two approaches, other viewpoints related the acceptance or rejection of technology to structures, like Marxists that based on ideological concepts, or like Phenomenologists that seek to understand and penetrate into essence of Tech. But acceptance or rejection and even criticizing, will not open all the dimensions of this phenomenon. Comprehension of technology’s relationship with knowledge and awareness can cause of rupture the dominance of it on society. We can classify these viewpoints in three groups: Those who believe in surrounded life by technology and innate autonomy of it. The other group who believe in that technology is a tool in human’s hand and has no valuable content. But coping with each of these approaches puts us into passive position that without cognition of our situation in technological world, we released ourselves from its recognition. Establishing an active relation with technology is depend on knowledge and to get out of constructed framework of technique. According to its purpose, the study based on basis – analytical research that collecting library data, analysis and descriptive conclusions from them, are its roots. The basic framework of the study has formed in based of gathering the viewpoint of various schools in philosophy of technology. In this context, schools have been selected that more attention has been paid to their opinions and written sources in our country (Iran). In a comparative study has been evaluated the main elements of these schools with Islamic thought in a pathological approach. The results, come from comparative analysis of different schools view, showing that not only technology can’t be understood as neutral phenomena but also finding the theoretical basics, meaning and function of It, is inevitable for the explanation of relation between self and technology. Unilateral approach can’t help us to know the answer of technology question and acceptance or negation of such phenomena.Rather, it should be viewed as a result of distinguishing between phenomenal and existential quality of technology and technical artifacts. Looking into thoughts around technology and analyzing various religious views in the standards of Islamic – Iranian culture, this study attempts to survey theoretical basics and its acceptance manner in our current society. So that with the recognition of structures and the manner of true realization of this phenomena, knowing its defects and can be using it as a possibility to improve human physical and spiritual life. The Conclusions of analytical evaluation of different opinions about technology and its relation with the current technology in societies explain that technology in the contemporary world is different from industrial technology because of the link with data and information. This link give a fluid and flexible trait to technology that makes it able to penetrate through all levels of human relations and social institutions. Rupturing totality and internal unity of technology develops it to human as an opportunity to inaugurate the world and discover new concepts. This interaction depends on getting away from templates and get out of progressive network that will violate the human will and consciousness. The superficial presence of technology in society without a social function and proportion with real needs in developing countries is one of the challenges that could harm the public reception of this phenomenon. Modern technique in terms of physical and conceptual, have fundamental differences with traditional technology. In the past, technology could not be master of human dignity in terms of small-scale and fragmentation, while the contemporary human lie upon an entirely technologic atmosphere. Finally, solutions are given based on results of the research according to cultural and social situation of the country. So that, in addition to avoiding harms and defects of technology, a valuable concept can be explained the late for the sublimation of human in connection with technology.

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The basis of Wittgenstein’s early thought is that concepts like God and values ​​have no representation in names, that is, they are never named, because names stand only for things that are simple, solid parts of the world. Since these things are never named and have no simple signs within the proposition to represent them in the proposition, no meaningful proposition can ever be formed about them and no meaningful talk can be said about them. If Wittgenstein’s theory had ended there, we would be right to call Wittgenstein a positivist. But the final paragraphs of the Tractatus provide evidence that a positivist interpretation of the Tractatus cannot be what Wittgenstein intended. Wittgenstein was not claiming that there is no God, that life is completely meaningless, and that values ​​are illusions; rather, his argument was directed at the limits of language. He said that one should remain silent about what is beyond the scope of language. 

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In our times, the relationship between philosophy and literary theory has been addressed in a variety of different ways. This paper aims to demonstrate in an a posteriori manner how philosophy contributes to literary theory. In doing so, it stands in direct opposition to Rorty’s pragmatic conception of the relationship between these two fields of human knowledge. Philosophy, it is argued, can make at least four contributions to literary theory and the paper is accordingly divided into four parts: (1) it clarifies the ontological status of the literary work; (2) it helps us see the problem of discovering the author’s intention in a new light by questioning our Cartesian presuppositions concerning the relationship between mind and body, (3) it clarifies the philosophical roots of modern literary theory by putting these theories in their proper philosophical context; and finally (4) it paves the way for a critique of the modern relativism and constructivism inherent in modern literary theory. The paper thus ends by showing that if one accepts the possible ways in which philosophy contributes to literary theory and especially finds the critique launched against constructivism in part four plausible, then one has every reason to remain doubtful about Rorty’s view of the subject.

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Ghodratollah Taheri, Ph.D.
 
Abstract
The extent and quality of religiosity and belief in faith has always been a controversial issue discussed in monotheistic religions. For instance how does the truth of religion manifest within the inner and outer appearance of a follower's life? And what are the circumstances for the comprehension of religion's essence and approaching the highest ranks of faith? The divine religions offer recognizable patterns which can be followed for answering such questions. All the truth of any certain religion has become concretely materialized through the existence of such patterns and the highest expectations of religious legislator has been manifested through their personality, temperament, words and deeds. Based on this religious discipline, superior examples entitled as "knight of Faith" have been created in philosophy and mystical literature. Attar Neishabouri finds his "knight of faith" in the historical and most controversial character known as "Mansoor Halaj" on one hand and literary figures such as Sheikh Son'an and Oghala Majanin on the other hand. On the opposite side, Soren Kierkegaard, the existentialist philosopher and Christian theologian, claims Abraham to be the vivid instance and concrete example of "knight of faith". These two scholars are closely attached because of their shared belief in approaching the threshold of real faith and conditions for earning the rank of the knight. In their views, "forbearing major issues which cause attachment" is the sole and exclusive condition for approaching the high and lofty rank of faith. Such issues are intermingled with a person's individuality, identity and nature and their abandonment equals with self negation. This study surveys the shared thoughts of these two intellectuals through a comparative and interpretative approach.
 

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