جستجوی مقالات مرتبط با کلیدواژه "نام ها" در نشریات گروه "فلسفه و کلام"

In the thought of Emmanuel Levinas, the philosophical tradition of the West is the history of elimination of absolute alterity. In this context, being is subordinated to thought through thematization, or the same and the other are totalized in a neutral impersonal being, which in any case is disposed to tyranny and self-immanence. In this research, we are trying to show that Levinas's critical view is formulated on linguistic analysis, and his suggestion to break up the ontological totality is based on a Jewish approach to language. Using Jewish nominalistic ideas, Levinas points out language is not one-dimensional logos including mere indicative statements. Name is the representative of the vocative dimension of language and it resists totalization. It is only in the speech that the other remains outside the conditions of human knowledge. Since in the Jewish tradition the Torah is considered as the names of God, Levinas shows that the Jewish revelation is understood in the vocative and imperative realm of language. Revelation is not a knowledge about God, but God's speaking with man and a relationship between two individuals. In this sense, God's names are moral commands (musts) from beyond existence that break up the ontological identity and make space for alterity.

Using conceptual metaphors, the Koran employs a tangible and perceptible language to make such intangible and imperceptible concepts as the Hereafter perceptible for the human being; thus, it is pivotal to use these metaphors to better perceive the Koranic concepts. A review of Koranic conceptual metaphors in a cognitive linguistic context not only provides a way to perceive the imperceptible concepts of the Koran like “the Hereafter” in a very context of experienced concepts such as “competition”, but is also a way to get into the deeper semantic layers of the supernatural concept of the Hereafter; as the association of the intangible concept of the Hereafter in mind in the form of a transparent image of a competition opens another window of intertwined Koranic knowledge for the happiness-seeking humans who aspire for a more perceptible understanding of the eternal world.

The research is basically descriptive-analytical and based on library sources. This research builds on the cognitive semantics approach and employs the conceptual metaphor proposed by Lakoff and Johnson. The researcher reviews and examines the Koranic texts to extract evidence of the concept of “the Hereafter is a competition” and relevant examples, and cites the Arabic texts of the verses to analyze the conceptual metaphor and infer the relevant appellation. All the verses that were inferred to include the appellations related to the Hereafter were gathered. Those verses which did not contain a metaphorical concept were removed, whereas the ones that somehow described the appellation of “the Hereafter is a competition” and involved a metaphorical context were taken as samples. It should be stated that the data analysis method was not only based on a cognitive-descriptive context of metaphor, as suggested by Lakoff and Johnson, but also quantitatively examined in the form of diagrams the conceptual metaphors by identifying and analyzing the systematic correspondence of the Origin and Destination.

The appellation “the Hereafter is a competition” reveals a number of systematic correspondences between components of two realms of origin and destination which helps us outline a diagram of the origin realm over the destination realm. Some of these appellations include the following : Apostles correspond to competition instructors; human conducts correspond to the action in the competition; sealing on the mouth of the protesters (evil-doers) and the testimony of the limbs correspond to the end of the opportunity to protest; the Heavens corresponds to the reward of the winners; reception of the record of deeds by the right or left hands corresponds to the announcement of the results and meeting with God corresponds to the finish line.

The research found that the identification of systematic correspondence between the concept of the Hereafter and the clear concept of the competition reveals a large number of tangible dimensions of the transcendental life after death. This is also feasible by resorting to delving into the deep layers of the Koran. The association of the unknown concept of the Hereafter in the competitive context establishes a stiff and critical competition in the material human mind by which he can change his mundane lifestyles and gain knowledge of the events after death, add to his decent deeds and learn major skills in the preliminary stage of the world to become victorious in the long and breathtaking competition that is to be held in the Hereafter.

The universals are one of the controversial topics that have attracted philosophers’ attention since Aristotle’s discussion. E. J. Lowe is an Aristotelian Philosopher who has worked on universals. This article tries to perform a critical analysis of Aristotelian universals from E.J.Lowe's viewpoint. We will explain Lowe’s argument in favor of Realism will be analyzed. Illustrating weaknesses of opposite theories, he rejects all possibilities but Realist’s claim. Lowe believes that his view is able to provide a powerful explanatory framework for natural law. Without universals, Lowe holds, natural events are nothing but permanent regularities that originate from accidental generalization. So universals play a key role in his ontological system and only with the aid of them natural laws are justifiable. Propositions of natural laws deal with nature of entities, namely universals, whereas particulars instances by themselves are not able to establish a firm basis for natural laws owing to the fact that particulars refers to existent state of affairs. Following Aristotle, Lowe argues that Immanent universals are more reasonable. He holds that universals are abstract (by abstract, he means the entities that don’t have spatiotemporal features) because he thinks that concreteness of universals has some contradictory results (concrete entity is not abstract). We will consider strengths and weaknesses existing in his ideas. Authors believe that universal thanks to their different nature could be (and actually are) concrete.

Plato examines language mainly as a subordinate matter related to the more important problem of knowledge. For him true knowledge is the knowledge of ideas but this is attained only through the particulars. The relation between ideas and particulars, as well as finding a mediating term between them is one of the most complex problems of his philosophy. It seems that sometimes he thinks of language as a mediate between ideas and particulars, since the words resemble both the ideas and particulars and so, beginning from the particulars, one can reach knowledge of the ideas through the words. Thus the names’ bipolar relation to both ideas and particulars makes it possible to acquire true knowledge. The difference between ideas and particulars, however, is so great that some problems emerge gradually in explaining their relation, so far as Plato suspects applying names either to the ideas or to the particulars. On the one hand, he considers names as appropriate to ideas and, regarding the permanent motion and substantial deficiency of the particulars, the names are applied to them solely as homonymous. On the other hand, according to Plato, ideas stand beyond language and their ultimate knowledge requires leaving language, then language from many aspects resembles particulars and therefore its applying to the ideas is not appropriate.

One of the conditions which gave rise to the emergence of modern aesthetics was the claim that beauty could and must be studied independently of goodness and truth. However, in pre-modern philosophy, namely that of ancient Greece and the middle ages, the beautiful was not understood and explained independently of the good and the true. Before Christanity and in the middle ages, the relation of beauty with goodness and truth was elaborated by Dionysius. In his On the Divine Names, by a combination of theological perspective with the late neo-platonic framework, Dionysius explains the relation of beauty with goodness and truth as three fundamental Divine Names. This paper tries, through the analysis of Dionysius' treatise, to study and explain the nature of these three Names and their relationships. This paper shows that Dionysius while declaring the essential unity of beauty, goodness, and truth, affirms the theophanic aspect of beauty and its function to motivate the soul powers of knowledge and love towards its ultimate goal, theosis. As such, Dionysius can be regarded as the founder of a kind of theological-mystical aesthetics.

This article examines epistemological nominalism and its effects on conventional economics. Nominalism has influenced on the applied method of economics that includes hypothetical thinking and methodological individualism.  This applied method in turn has led to some effects in analysis, like the formation of civil society theory, the meaning changing of distributive justice, and the theory of utility and focus on microeconomics. On the contrary, the practical wisdom of Islamic economic can  achieve a self-applied method by applying the fundamental method of Islamic wisdom.  The islamic wisdom, especially Transcendent Wisdom regards the universe as truth and indication from the outside by a critique of nominalism. The applied method of Islamic economic is based on the ontology of the issues and in each subject depends on the type of being that subject. Therefore, it only uses the empirical methods and exceptional deduction in material matters that are capable of experience and other methods apply to other topics. On the other hand, the narrated proofs have a special place in the applied method of Islamic economic. This applied method has effects that recognition of human essence and its relation to economic action are among them. This paper examines nominalism and its effects on mainstream economics through a critical analytical and library method and suggests an applied alternative method to the practical wisdom of Islamic economics.

Plato’s different and somehow contradictory views on etymology has long resulted in debates. In Cratylus and some other works he criticized etymology as a philosophical method. He denied any resemblance between things and their names so that the analysis of a name would not discover the essence of the thing. Yet he has practiced in his other works some etymological analyses which seems to be in opposition with his previous view and therefore there has been the debate if Plato at all believed in etymology as a philosophical method. Cratylus is generally believed as one of the so-called middle dialogues, i.e. those Plato wrote in the second phase of his philosophical career, while the aforementioned etymologies appear in the late dialogues. It shows that after Cratylus Plato in his late dialogues has changed his mind regarding etymology and its epistemological worth and subsequently inclined/tended to it. Plato disagrees etymology in Cratylus since he thinks the greek name-givers have failed to gain the truth about things so that the names they made do not correspond to the things themselves. The name-givers, called usually as law-givers by Plato, are the same ancestors who have founded/stablished the greek laws, norms, traditions and the opinions. In Cratylus Plato is suspicious to the knowledge of greek ancestors and his disagree with etymology is one of its consequences. However, in his later works because of some unknown reasons he changes his previous view and praised the ancestors’ virtues and confirmed their superior knowledge. Simultaneous with the change, and opposed to what we find in Cratylus, in later dialogues it is said that the greek names in all aspects correspond to the objects and this seems to be, according to Plato, due to name-giver’s knowledge of the things. Thus the reason why Plato has asserted different views on etymology seems to be that he has changed his view regarding the ancestors. In this article the passages with the subject names, namegivers and ancestors will be collected and analyzed.

In the history of philosophy, induction has had a significant role in the emergence of relativism. There are two different versions of this issue by Hume and Goodman, which have been separately discussed about. This paper would compare the principles and outcomes of these two versions. Hume has been concerned with mind and the rules governing it in the classic induction and regards the mental habit as the reason for trust in scientific laws. However, Goodman in his bringing up the new issue of induction is more concerned with language and its rules and mentions penetration in language as the reason for belief in general scientific rules. Nevertheless, denomination is the common ground for these two philosophers and the common outcome of these two viewpoints is a kind of extremist relativism, which extends over to the ontology area. This paper is a comparative study that examines the relation between denomination and relativism from a critical point of view.

Marga Reimer believes that ordinary speakers presuppose Meinongianism and their intuition about the meaningfulness of the sentences contained empty names is based on this fact. We will argue in this paper that her view is not strongly supported. More precisely, there is an alternative view that is incompatible with Reimer's view and as powerful as it in explaining speaker's intuitions. We will argue that there is no plausible reason for preferring Reimer’s view to this proposed alternative.

The name of place plays a clear role in giving identity to the place and people living in it. Giving meaning to the area is determined by various mechanisms one of which is name-giving. Changing the border between names into a border between places; is in fact the first step to the establishment of place identity, which plays an important role in giving identity to life and social interactions. This paper makes a study of Tehran in as far as name-giving and the name of places and their implications are concerned during the periods before and after the Islamic Revolution, and seeks to deal with the main and salient points of this topic. Using a fair description, categorized technics and descriptive statistics, this paper has listed the names of Tehran’s districts and parishes which are nearly 500 and examined them. The results show that the names which are derived from human names indicating leadership sanctity, heroes, ruler and governor and names consisting of the word ‘’Abad’’, which shows the rural nature of these places are very common. Among the findings of this research are the policy of the dominant power in the name-giving of places in every period and the necessity of the attention which the management and civil planning give to biological-skeletal dualism according to the rapid changes of development in urban areas in recent years.

The problem of natural kind is considered to be a complicated problem in philosophy as it is linked to the problem of essence on the one hand and the problem of individuals on the other. While nominalists refuse to accept universals in their ontology, realists believe in natural kinds and endeavor to justify classification of things by appealing to existence of natural kinds and their essential properties. In the first part of this paper we briefly survey two kinds of criteria for being a natural kind. In the second part we will evaluated the proposed criteria. Finally we conclude by the following six criteria: Reality and absoluteness, possessing of full essence, hierarchy, changelessness, categorization and contribution to identical theory.

Nominalism is known as a new movement in the field of epistemology versus extreme realism; the movement was developed by William of Ockham at end of middle ages. Okham`s thought influenced next scholars deeply and many of contemporary philosophers agreed with him. In this paper, the principles of Ockham`s epistemological nominalism have been explained and criticized. Ockham`s razor was a fit instrument for him to negate a great number of abstractive and metaphysical beings including objective and subjective universals. Following direct realist empiricism in epistemology and negating Aquinas and other realists` sensible and intelligible, rejected all objective essences and universal mental suppositions and viewed universal concepts of mind to be only a mental sign with logical usage.

Divine Names, including the greatest Name, have formed one important problem in Islamic theology and Islamic mysticism. They have been considered to be Divine manifestations in the invisible and the visible, both. For Muslims, to mention the Names, particularly the greatest Name, is effective in opposing difficulties of human life. As for the greatest Name, if it is verbal or nonverbal, if it is found only in a special religion or not, it is a place for study. The problem of Divine Names has been centered on in sikh. Its followers mention the Names frequently everyday. For them, such mentioning would deliver man from the pains of reincarnation. In other words, the followers of sikh know everything originated from the Names. Divine Names, therefore, are limitless and inattainable. Many of Divine Names found in other religions are also called the Names of God.

One of the most debated problems during the Middle Ages was the problem of the ontology of general concepts or universals which originated from the three important questions of Porphyry in his Introduction to Aristotle's Categories, i.e. Isagogé. The translation of this work from Greek to Latin and its commentary by Boethius is an important factor to flourish the problem of ontology of universals and to appear three main views concerning this problem: realism, conceptualism, and nouminalism. It seems that, nevertheless, among the important causes of extension and development of this problem in Middle Ages is its close relationship with some of Christian doctrines such as God's foreknowledge, trinity, and original sin. Therefore, it can to say that theological motives of medieval thinkers have had a great influence on flourishing and extension of the debates of universals. One of the most theologian problems that has a close relationship with the problem of universals is the doctrine of original sin. The account of the nature of original sin and quality of its transmission from Adam and Eve to human generation from some thinkers of Middle Ages such as Anselm and Odo became the main cause of emerging the collective realism theory concerning the ontology of universals.

Universals are a class of mind independent entities, usually contrasted with individuals (or so-called “particulars”), postulated to ground and explain relations of qualitative identity and resemblance among individuals. Individuals are said to be similar in virtue of sharing universals. An apple and a ruby are both red, for example, and their common redness results from sharing a universal. If they are both red at the same time, the universal, red, must be in two places at once. This makes universals quite different from individuals, and controversial. Whether universals are in fact required to explain relations of qualitative identity and resemblance among individuals has engaged metaphysicians for two thousand years. Disputants fall into one of three broad camps. Realists endorse universals. Conceptualists and Nominalists, on the other hand, refuse to accept universals and deny that they are needed. In the present article, the author explains various view concerning universals. Also, challenges faced by such approaches will be studied; and finally, based on a realist view, he will try to prove [existence of] universals.

In this article, I provide a brief form of some important theories of name's denotation and then I focus on Evan's causal theory of names. Since Evan's theory is inherited by causal and descriptive theories, a brief acquaintance with these both theories will be helpful. When discussing descriptivist theories, I will examine Frege and Russell's views briefly, and when discussing causal theories I will focus on Kripke and Mill's theories in reference of proper names. I show some faults in Kripke's theory and then I refer to the problem of change of reference. After explication of Evan's causal theory and its difference and its advantage over Kripke's causal theory, I will explicate some critical points concerning his theory.

There are two approaches to semantics of proper names, Millian and descriptive theory. Each one satisfies some of our linguistics intuitions and does not satisfy others. Avoiding problems of those theories, Sainsbury has developed a hybrid theory, which is called "Reference without Referent" (henceforth: RWR). Firstly, I mention some motivations of suggesting RWR (solving some problems in modal context, providing an acceptable semantics for empty names and committing to Davidson's theory of meaning). Then I illustrate and criticize this theory. In last section I attempt to solve some puzzle which Millian theory comes from with them. Because RWR is more close to Millian theory rather descriptive theory, enabling to solve those problems shows that RWR can satisfy our linguistics intuitions better than two other alternatives.