فصلنامه ذهن
سال هجدهم شماره 1 (پیاپی 69، بهار 1396)

Philosophical skepticism about the external world is an epistemological view that denies the possibility of grasping knowledge about the external world. One category of this kind of skepticism uses a skeptical hypothesis to prove that we can’t know anything about the external world. This hypothesis is a hypothetical description of the world that is different from the way we normally consider it to be. By using the fact that we don’t know, for example, that we are not brains in a vat, the skeptic argues that we know nothing about the external world. But it seems that this kind of skepticism can be threatening just to those philosophers who have accepted a kind of metaphysical realism about the external world. On the contrary, in this paper, it is argued that philosophical skepticism can be threatening to both anti-realism and realism about external world; Accepting anti-realism does not block skepticism about the external world.

Cognitive linguistics appeared in the last two Century, has offered effective methods for studying and better understanding of the texts. In this approach, metaphor is called conceptual metaphor. This article investigates conceptual metaphor of Allah's Grace in the Holy Qur’an which is containing complicated structure and consisting of some kinds of metaphors. Furthermore, this article states the semantic expansion emerged by it i.e. possessiveness, dominance and the knowledge of Allah to the blessings of this world and the hereafter. In some verses of the Holy Qur’an evidences, the Allah's Grace is saved in treasure troves like precious properties and Allah opens their doors to human to take advantage of it when it is necessary and when the salve has merit, or spiritual blessings are conceptualized as a rainfall on salves like the sending prophets and the descent of Quran. And other species, Allah's Grace as a container or a broad area is that salve can could go inside it or outside of it. By conceptual metaphors, the Qur’an has opened a world of thought to man and presented with a simple and tangible language very complicated concepts of invisible affairs and immaterial for humanity.

One of the pervasive and traditional problems of perception, sometimes called “the Problem of Perception” in current philosophy, is created by the phenomenon of illusion: if this kind of error is possible, how can perception be in accordance with our ordinarily concept from this apprehension, which includes an openness to and awareness of the world? The most important contrast theory to ordinary conception of perception is Idealism. Allamah Tabataba’i in his book “The Principles of Philosophy and The Method of Realism” used of innate known – in the conventional sense – on our collective knowledge of the world, for avoid from idealism's doubts. But he offered a detailed response by analyzing perceptual illusions, with rejecting the ordinary conception of perception Idealists. Allamah argues illusion is not in steps of sense but in "separation of power" i.e matching the judgment of imaginal faculty to the judgment of sensing faculty steps of perception. Hence apparently in view of Allamah, the features of sensory experience is explained by the presence of ordinary objects of perception. Though in his book “Nihayat al-Hikmah”, he didnt answer detailed to the new argument from illusion, but it’s possible to infer a specific response on perception- different from the prevalent theories of perception- like the explanatory of apparent character of sensory experience. In this article, first I explain components of ordinary conception of perception and, then, I explain that how the possible of illusion challenge this conception. Finally, I examine and analyze view of Tabataba’i in “The Principles of Philosophy and The Method of Realism” and other works on the possibility of ordinary conception of experience.

Philosophy of Humanities is impossible without attention to Philosophy of science. Although Heidegger discussed explicitly about philosophy of Humanities, but there is the possibility of the question of the philosophy of the humanities, According to the his ideas about the philosophy of science, as well as through research in some of his works and lectures. Can be prepare for plan philosophy of Humanities in view of Heidegger seriously, According to Heidegger's hermeneutic phenomenology has created conflicts in field of science and also his analysis of the human being as Dasein and historical aspect of Dasein. This article attempts to link between Heidegger claims about science in general and relation them to Humanities, and show Heidegger's philosophical approach towards science not only the ability to generalize on the humanities, but is also faced humanities with fundamental questions. At the end According to the Heidegger's accurate reflection on hermeneutics, understanding and interpretation, and rules that he and his followers for it to consider, we showed how these rules can be created for the Humanities intersubjective validity or create objectivity to the themes and content that exists in this kind of knowledge.

The most of ethical concepts are existential perfects and existential perfects are gradational and possessing of stages like being. The gradational nature of ethical concepts is the most important of ethics that must respect on interpretation of ethical property; this means that one should not expect ethical text indicate on a stable surface of semantic only. Subject and predicate have several surfaces on the ethical properties. The relation between such subject such predicate havent only one surface, but offer correspondence and proportionality between these surfaces one by one, i.e. express several relation between continuous surfaces of subject and predicate. This shaped Based on apparent conventional comprehend and jamping of mind (ertekaz) of situation of dialogue and for observance "conventional relationships between judgement and subject". We become difficult on interpretation of verses of Quran and tradition, and defense of the many ethical texts without this fuzzy viewpoint. This article want to present an interpretation method for ethical properties that positioned following of "law of ethic". Although the result of this article is conventional and jamping of mind (ertekz), but is hidden in view of commentators and explicators of traditions. Of course can be seen intimations and confirmers to it in the words of some of them.

Sensation and cognizance according to religious and mystical philosophers have always been known as two formative components of religion, mysticism and religious and mystical experience. From among these philosophers, two western religious philosophers: James and Hawking, had a greater role in ccommodating these two factors in religion and mysticism. The topic of this article is the manner of this composition according to these two personalities. According to James, sensation is the deeper source of religion. James considers mystical experiences to be of the category of sensations and emotions, and also considers them to have a cognitive aspect; but according to him the cognizance that is present in experience is a cognizance without the mediation of concepts. Hawking considers the essence of religion to be religious experience and for this experience to be mixed with religious sensations and ideas. These ideas are present in the level of the experience itself and in a more distinct manner, manifest as the result of experience. Experience, oversteps the principleof idea and argument, and in the next level the mind uses these experiences and starts to create concepts, theories and clear arguments in order to give them constancy and a firm place. Therefore Hawking considers religious experience to not only be sensational and cognitional but rather conceptual and almost theoretical, in such a way that concepts and theories are present within it although they are produced in a more complete and clearer form. In such a way, Hawking, in criticizing James, not only gives way to nonconceptual cognizance in religion but rather also sees conceptual cognizance and also deductive cognizance to have roots in religion itself and religious experience.

Language is a reflection of individual and social characteristics which guarantees the evolutionary process of human in all periods. It is an instrument for reciprocal social act represents speech and written. Culture is a fundamental system of conventions with cognitive domain, behavioral norms and ideological properties which shape social identity. The present study aims at investigating the linguistic functions and decoding of grammatical structures. This research was conducted descriptively studying passive structure formally and semantically and the intercultural communications and the role of translation as the main device of interaction. The results indicated that through linguistic ideologies, discourse and grammatical structures can be comprehended in spite of cultural and structural differences between the source and the target languages. In translation, paying attention to formal, semantic, and stylistic aspects of the language is important. Analyzing the text due to the abstractness of the semantic component is more complicated than other levels. Each level has its own complexities in which vagueness may be appeared. If dealing with such issues done wisely and consciously, the degree of vagueness in the next level will be decreased. As a result, different linguistic levels should continuously b taken into account.

"What you like upon yourself, like upon others." The proposition in Ethics is known Golden Rule(GR). It seems that conceptual and practical difficulties of GR go back to the lack of clarity of its content. Conceptual and propositional analyz of GR shows the important components this Rule as follows: "self", "other", "Likes" and "what"(in some versions like above) each contain difficulties that faced with doubt, in the beginning, possible of understand and practice to GR. propositional analysis of Rule and defects pertaining to it are related to components of GR. In this article, we, by focus on GR's content, show that egoism, cultural relativism, different preferences in likes and dislikes and being numerous actions in the practical facing to others, none of them does not hurt to rule. So it might rational conception of it and practice to it.