Philosophy Journal

This study attempts to discuss the place of philosophy in the university, and by this we do not mean the number of hours scheduled for the philosophy subject at the university, but rather the presence of philosophy in our university life. . And we believe that discussing the shortcomings of philosophy about the performance of any job in the university is something that seems to us very important, as it contradicts the reason and the goal for which the university was founded.
This study aims to address the status of philosophy in the university, by asking several questions, including, what is philosophy, and what is its function? What is the university, and what is the function of philosophy in it? Let us then search for the relationship of philosophy with the university with two contemporary philosophers, Martin Heidegger and Jacques Derrida, where this issue occupied a space of their thinking, in addition to their practical experience, in an attempt to shed light on the status and presence of philosophy in the university. Philosophy in the university has begun to recede, and the great interest of contemporary philosophers in the university and writing about it, expresses real concern over the absence or weakness of the role of philosophy in the university.

The problem of the multiplicity of spiritual images in the context of rationalistic knowledge is nothing but a transformation and transition from the partial to the total, and from the tangible to the intelligible, down to the paradoxical essential images.
This research deals with the spiritual images between the mental and the corporeal according to Ibn Rushd, with an explanation of the methods of theorizing these images cognitively, as we find in him a clear distinction between physical images and abstract mental images, so the images of knowledge formed for him a proposal worthy of research. It has provoked a wide debate between Muslim and Christian philosophers, which reflects the great importance of this topic.
Therefore, we aim in this research to present a mechanism for understanding spiritual images and its principles that establish knowledge between the material and the mental according to the rationalistic conception, and it will become clear that it is an integrated philosophy that starts from the images of the senses and ends with the colors of the mind.

William James is regarded as one of the most important philosophers who dealt with the religious issue where we can hardly find a book or an article that did not have a religious stance for him in it .It is worth mentioning that his two books (Types of Religious Experience)and ( The Will of belief)are the two significant books that touched upon the religious topics elaborately. Additionally, These two books are the most important events that led to James' philosophical fame. He has a distinguished religious stance that differs from other philosophers because he was convinced of the inability of any philosophy to infer the validity of the religion where he believed that it is enough that we are convinced of our urgent need for a religion in order to strenghen our life. According to James , religion has no one dimension but rather it is a set of personal religious experiences for a number of individuals

Martin Heidegger's phenomenological ontology expands to include research into the essence of space that comprises the being and entity of mans existence, and it is the dwelling whose essence is achieved when a person makes the world familiar through his relationship with the overall four corners: earth, sky, human beings and sanctities, where these corners and man’s relationship with them constitute the phenomenology of existence that stems from the origin of housing, construction and architecture, as these axes are closely related to man and his existence and prove his being in this world.

Lukasiewics is one of the most logicians of the twentieth century who dealt with the Aristotelian syllogistic theory and had criticisms of the systematic presentation of this theory by Aristotle and by some philosophers and historians of this theory. Logical assuming its validity in evaluating the of syllogistic and the validity of its structure and results as a starting point. The researcher proceeded from the perception that these criticisms are rejected when they are read in the light of the logical text preceding Lukasiewics’s text, especially the logical text of Muslim logicians in the Middle centuries and some texts of Western writers. These texts were the basis for assessing these criticisms were analyzed by the content of each criticism and evaluating it in the light of these texts.

The aim of this research paper is to explore the paths that had a clear impact in drawing the features of the development that took place in the foundations of linguistic curvature in the logical positivist philosophy called "contemporary empiricism", and it is considered one of the most important contemporary philosophical currents in the late 20th century, which in turn contributed to crystallizing the analysis of The language logically provided an accurate description of the intellectual life of that era.
The philosophers of this school relied on experience to confirm the skill and logical construction of scientific knowledge aimed at arranging knowledge in a term called “the scientific element” in order to remove the gap between the various names of science, and claim that trustworthy scientific philosophy can only be achieved through a careful logical analysis of science.
Therefore, their main foundations were based on examining the scientific hypothesis on the one hand, and emphasizing the rejection of all theological and metaphysical claims because they constitute hollow and meaningless rhetoric on the other. Accordingly, it can be said that the focus of the logician positivists' philosophy is to conduct an analysis of scientific language in order to establish an artificial language that constitutes a type of orientation known as "the language of science".

Interpretation is a subjective mental effort to subject the text to the interpreter's perceptions, concepts, and ideas. It is a view that plays the role of the text and the associated legacy of interpretation and its effect on the thinking of the interpreter. The relationship between the interpreter and the text is not one of subjugation on the part of the interpreter and submission on the part of the text. Rather, it is said that it is a dialectical relationship based on mutual interaction.
Based on this concept, Dr. Nasr Hamid Abu Zayd presented his extensive studies on the Qur’an. His project carried a basic idea that he declared during his texts and research based on Qur’anic studies and the interpretation of the Qur’an, which is the separation of the text from the ideological reading, as most Qur’anic studies prevailed in varying degrees of ideology until the religious text became an arena for social, political and intellectual arguments. Through its interpretation, the contestants aim to give their "ideology" a supreme legitimacy and a divine structure. Abu Zayd took it upon himself to try to read the text and interpret it by referring to the true understanding of the sacred text in the context of its historical moment by shedding light on the ideological aspect in the previous readings of the text, such as Al-Mu'tazila and Ibn Arabi. He also dealt with contemporary readings of the text and the role of authority and its philosophy in employing religious discourse in its favor, pointing to the most prominent Experiences and attempts of contemporary researchers, relying on the methodology of analysis and criticism as well as interpretation. We aim to shed light on his hermeneutical experience to show the extent of what he added from novelty to Arab Islamic thought, Qur’anic studies and the new science of theology. The diversity of Abu Zayd's readings and studies added to his intellectual project the characteristic of inclusiveness, as he discussed the concept of metaphor in Al-Mu'tazila, indicating the relationship between the cognitive and religious level, stressing the role of reason in it. And existentialism, as the text cannot be understood except through them. On the other hand, Abu Zayd discussed interpretation among the thinkers Contemporary researchers such as Muhammad Arkoun and Muhammad Emara are others who have had distinguished contributions in this field of knowledge.
Therefore, we devised Our Study of Abu Zaid's Interpretations according to the following:

This research is an attempt to uncover the topic of time, in a philosophical language and away from the language of the Middle Ages (the theological view), specifically with both Augustine and Thomas Aquinas, despite the abundance of theories, visions and ideas about the meaning of time, but it is in the medieval period, specifically with Augustine, The topic of time has moved from the classical meaning associated with existence, to a new, subjective meaning, that is, it is linked to man

As for the subject of civilization and its philosophy in Gustave Le Bon’s thought, it is one of the important topics that have a great impact on human life and there is no meaning in studying civilization far from the main source. Developed from the stages of human development, Le Bon shows that there is no civilized country and people, and uncivilized country and people, but every country and people has a space of civilization.
Le Bon was greatly influenced by the Arab civilization, which led him to say, "With the Arabs, I began, and the reason for this is that their civilization is one of the civilizations that I have seen in my many travels, better than I have seen other civilizations." The influence of the Arabs on the West is great, and that Europe owes its civilization to the Arabs. Le Bon not only praised the Arab civilization, but defended it against its critics, as he responded to Ernest Renan's criticisms of the Arabs in his book "The Civilization of the Arabs".
One of the important aspects of Le Bon’s philosophy of civilization is the ethnic aspect, its importance and emphasis on it, as he defined it in his book “The Civilization of the Arabs” as “indicating groups with common morals that move in an orderly transition.” An influence of the mind in her, a march in the morals of her race.” Le Bon divides the veins into two parts: pure races, which are free from mixing and are pure for Le Bon, and historical races, which arose through immigration, conquest and mixing from Le Bon.