درخت حوزه‌های تخصصی

In his ontological exposition of understanding, Gadamer, by raising the issue of dialogue between the interpreter and the text, paved the way for discussing challenging topics such as relativism in knowledge. In his view, the fusion of the temporal-linguistic horizons of the interpreter and the text explains the possibility of multiplicity of meaning and the endlessness of understanding. In this article, we attempt to examine the possibility of the metaphorical nature of understanding from a different perspective, namely by focusing on the discussion of "metaphor," due to its importance in providing reasons for the possibility of diversity and invention of meaning in language. Although the theory of metaphor is a core discussion in Ricoeur's philosophy, and Gadamer has not extensively addressed the topic of metaphor except for some allusions in explaining language; nevertheless, some commentators have re-examined understanding and the fusion of horizons by resorting to this theory. Therefore, while analyzing these interpretations using a descriptive-analytical method, and based on the relationship between unity and tension between identity and difference in the structure of metaphor, we substantiate the metaphorical characteristic of understanding, language, and the fusion of horizons, and its hermeneutic consequences.

(Genesis 11:6): "And the LORD said, Behold, the people is one, and they have all one language; and this they begin to do; and now nothing will be restrained from them, which they have imagined to do".Imagination for Bible as a gift permits us to see beyond the here and now and visualize a future shaped by faith. However, one might ask basically what the nature or conception of imagination is. I’ll focus on the vantage points of Farabi and Hegel as two avatars of the traditions of Christian thinkers and Muslim philosophers. Imagination, Farabi believes, may well be defined by its three most notable activities of preserving the sensible forms, combining and separating the sensible forms to make new images, and representing sensible beings as well as the intelligible affairs and beings by sensible forms of two former kinds of images, that is, preserved forms in imagination and the forms created by imagination via combining and separating the sensible forms. Imagination keeps forms of a horse, a stone, a wing, a smell, etc. Imagination also makes a horse with two wings, or a stone that is crying, or a wall that is singing. Imagination gets the image of the horse from nature, and the image of the wings from nature too, and then produces a new form by joining them. Imagination represents, for example, the vice of damaging environment by drawing a row of crying trees in a painting. Three stages of imagination according to Hegel include the first stage as reproductive imagination, the second stage as the productive and associative imagination, and third stage as the sign-making fantasy. Three stages mentioned by Hegel very well correspond three activities pointed out in Farabi’s theory of imagination.