In opposition to the formulation of love in Greek mythology and materialist philosophy, Plato offers totally a different conception of love. In Plato’s philosophy, love is neither divine nor instinctive; rather it is a demon that relates man to the divine world. Plato’s love is primarily a desire for everlasting possession of beauty. It is important to note that all the elements of love are constituted by cognition. In the upward journey of the philosopher toward love, all the stages receive their hierarchy based on cognition as the last stage of love. Absolute Beauty is equated with wisdom. Furthermore, the elements of love are centered on the duality of material vs. spiritual. However, in analyzing Plato’s formulation of love, we come to conclude that his analysis is still logocentric based on the dominant materialist philosophy of Greece.

The philosophical-intellectual tradition since Plato and Aristotle and even before that till 20th century and in thoughts and ideas of Ferdinand de Saussure, the Swiss linguist, has preferred speech to writing under the influence of a binary approach. In this view, complete transference of meaning through speech was possible, while writing was considered as a branch of and substitute for speech.Naturally, such logocentric approach prepared the context for classic hermeneutic, where understanding the writer’s intentions was considered as the purpose of interpretation. A brief look at Islamic-Persian culture and history shows that the same view is prevalent in the discourse of classic literature.Nasser Khosrow is among those who have such a view. On the one hand, he defends LOGOCENTRISM by using such titles as name, discourse, speech and thus claims the superiority of speech over writing and, on the other hand, by distinguishing between revelation and interpretation he considers the gaining of author’s intention as the final goal of an interpreter. This article tries to explain such a claim in detail.

Referring briefly to the appearance of the, Greek word 'Logos', this article presents the different senses of the term 'logos' as used in Greek, Jewish and Christian philosophy and theology as well as by those thinkers at the contemporary times. In Greek usage, it means 'word', 'speech', and 'reason'. In Jewish theologians' employment, in particular Philo, the Logos figuratively means 'prophet', 'apostle'. And in Christian theology, it refers to the word' of God incarnate in Jesus, and often identified with the ‘second person' of the Trinity. Finally in the contemporary age, Logos has different meanings: Hegel used it in the meaning of 'spirit'; in Derrida's usage it denotes 'writing' ; and inTillich's, 'manifestation of God.

Language as the most important tool for communication among human beings is generally used in spoken and written form. The characteristics, similarities and differences of speech and writing had been reviewed and analyzed by thinkers and scholars in different fields, including philosophers, linguistics and semioticians. Speech and writing have different features to convey a meaning,we intend to define these features and find out, generally in philosophy, what kind of priority speech and writing might have had relative to each other. For this purpose, we are going to review the status of speech-writing and their characteristics in conveying meaning, in certain modern and contemporary thinkers. But since Plato was the initiator of LOGOCENTRISM, firstly we are going to discuss the characteristics of speech and writing from his point of view. Then we discuss the matter in Rousseau, Saussure and Halliday,all of them, assigned a higher status to speech. After that we will discuss Derrida’, s point of view,by his theory the metaphysics of presence, Derrida criticized LOGOCENTRISM and by his deconstruction method he took step into the decentralization path. He disproved priority in dualities like speech-writing and proved the importance of status of writing.

The influence of philosophy on architecture is one of the characteristics of contempo rary period, which has occurred after the destruction of architecture comprehensiveness. The relation between these two disciplines has many opponents, but in this article we just concentrated on the quality of relation between Derridas views and deconstruction in architecture. Ferdinand de Sa us sure and Claud Levi-Strauss reflections - two leaders of structuralism - have been reviewed as the first step. After explaining the formation of deconstruction in west societies, its key words such as the metaphysics of presence, LOGOCENTRISM, language, writing, gramatology, undecidability, and textuality have been argued as well as the methods that is used by Derrida in order to reach his philosophy. It can help us to find out the deep meaning of deconstruction. The next part discussed about the beginning of deconstruction as a style in architecture, so it concentrate on the theoretical bases of construc tivism, dadaism, destyle, and expressionism is discussed. Searching the principles of this new movement through the deconstructivists views is a goal that is tried to reach. At last, the relation between Derridas reflections and architecture after collaboration with architects such as Eisenman and Tschumi is scrutinized.

"Dominant" or "dominant element", as one of the main concepts of formalism, is a prominent component of any work of art that affects other components and elements and causes their transformation. One of the most important elements of postmodernism is the recognition of text identity, which has been multiplied due to postponement and lack of fixation of meaning. The text and the author, as the main subjects, always try to present different readings according to the textual nature and identify the unique identity of the tex and recognizethe unique identity of the text. Therefore, it can be said that written identity is one of the characteristics of postmodern fiction. AbuTurabKhosravi is one of the writers who can be considered the postponement and non-establishment of meaning as the most important "dominant element" of his works. It seems that the metanarrative, the subjectivity of the text, the author's dialectic with the characters, the numerous recreations of an event, deviation from LOGOCENTRISM and instability of meaning are the characteristics of his works. The result of the research shows that in his works, the narrator and the narrative are both influenced by the importance of the text and its subjectivity, which leads to the instability of the signifier and the signified, and consequently to the uncertainty of the meaning.

The post-metaphysical thought emerged out of criticism of metaphysics. By proposing transition from metaphysical components of human thought, it is trying to get rid of metaphysical limitations and binds. Politics and political thought has been one of the most important areas in which this idea has been progressing. In fact, the main presumption of post-metaphysics is that objective and real social phenomena such as politics should not be assessed with metaphysical standards. Metaphysical standards are built on a pre-arranged order and, therefore, they try to adapt the world of politics to fixed and unchanging principles and standards. On the opposite, the post-metaphysical thought claims that the rationality of politics should not be assessed according to pre-arranged and pre-experimental principles and values. In this way of thinking, rationality, more than anything else, is related to trends and processes in which political components, especially the consensus and agreement arising from social interactions, play a crucial part. The post-metaphysical thought has many theoretical origins all of which have been busy building the post-metaphysical thought from past to present. Jurgen Habermas is one of those people who have characterized this thought with such markers as precedence of action over theory, negation of LOGOCENTRISM, linguistic twists, and attention to contextual wisdom.

The base of sociology is theory and theory makes human's viewpoint of the world. Feminism is a movement for earning women rights like suffrage in the world. history of anthropology of feminism has been divided to three waves, 1850-1920 first wave, 1920-1980 second wave and 1980 up to now is third wave. on the other hand its' division has four main parts, liberal feminism, radical feminism, social feminism and Marxism feminism. in resent years Islamic feminism appeare too, perhaps Egypt is first Islamic country that feminism opinion is being prevalence.Although feminism, that has been appeared since thirty years ago, could not be recognized as a theory, because of its' dispersal sights and its' belivers difference ideas about women rights and them freedom ways too, but we should be remember its' prevalence in architectural domain contenporaneou second wave of this movement. It is so important that feminism has criticism in islam and it is not acceptable by religious customs or traditions, as will be explained inside body of paper.in this article at first feminism will be identify then determaine feminism ideas and compare them by means of argue their commones and differences in theirs tenets. this research implement survey of ancient texts as Vitruvius-Ten books of architecture- and Filarete-Treatist on architecture-, also Diana agrest-Architecture from whit out (1993) - and Dolores heden-Introduction: Gender, Space, Architecture (Rendell, 2000) from contemporary era.Vitruvius and Filarete in their texts explain by causes that between body of male and femal in architecture, male body is the sutiable scale for static and elegance of buliding. on the other hand Diana Agrset say: "LOGOCENTRISM and anthropomorphism are underlying the system of architecture since Vitruvius, then read and rewritten in Renaissance and through the modern movement". in her paper -Architecture from without: body, logic and sex-she continue: "the body of texts and rules developed in the Renaissance that, as a reading of the classics, established the foundations for western architecture, which I call the system of architecture." Articles’ target is try to argument offspring and representation of conjunction between feminism and architecture and try to determine feminisim ideas' relations to architecture wherefore help other researches in the same theme. In architecture sphere our focus is on Jacques Derrida and Delouse.It clear to us that situation of connection between feminism and architecture is ignoring dualism by Derrida. his idea about dualism from past and ignore it, also his resoanes provide sutiable context for liberal feminists to protest sphered spaces like public and privet space in architecture that say women belong only privet and inside spaces and this kind of spaces are not important as same as other spaces.Articles' research methodology is descriptive and is being use of library sources for data collection. finaly we have to divide philosophic and architecture in four part, general philosophic, special philosophic, general architecture and special architecture. Indicate that they have direct relative, as General philosophic creative general architecture and special philosophic creative special architecture. Main probleim is situation between special philosophic and general architecture. Results argue that feminism has unsuccessful fundamental in architecture because it could not produce a general architecture.

The Philosophical Foundations of the Grammatological Reading of the Political in Derrida's Thought  , Hamed Aliakbarzadeh*  , This article first examines the way Jacques Derrida&rsquo, s philosophical project connects to the political realm, demonstrating how his grammatological interpretation of being opens a pathway toward contingent and practical domains, particularly the political sphere. The article then explores the implications of this project, showing that Derrida&rsquo, s political philosophy is less a fixed or determinate framework and more an effort to liberate political thought from rigid and systematic forms characteristic of both classical and modern philosophy. His approach enables the deconstruction, reconstruction, and continuous formation of new ideas within the political domain.  , Keywords: Derrida, grammatology, politics, justice, democracy.  , Introduction A central component of any philosophical idea is its connection to contingent realities such as politics, law, economics, and society. If a philosophical idea cannot establish such a connection, it is likely to be excluded from meaningful philosophical discourse. Philosophers have historically sought to create these links, and many contemporary thinkers focus on questions of language, arguing that it is through the linguistic context of thought that philosophical ideas relate to culture, society, and other contingent domains. Jacques Derrida&rsquo, s philosophy, like many contemporary European philosophies, is closely tied to language. By emphasizing the linguistic dimension, Derrida establishes the science of &ldquo, grammatology, &rdquo, through which he opens a path toward examining contingent domains, especially the political realm, including concepts such as democracy and justice. This article first explores how Derrida conceives of being as a textual and linguistic phenomenon and then shows how, through grammatology, he links his philosophical ideas to political concerns. It further demonstrates the consequences of this linkage for Derrida&rsquo, s political philosophy.  , The Linguistic Fabric of Being in Derrida&rsquo, s Philosophy Derrida&rsquo, s philosophical project begins with a critical engagement with the history of Western philosophy, which he regards as dominated by &ldquo, LOGOCENTRISM. &rdquo, Understanding LOGOCENTRISM requires recognizing that, in Derrida&rsquo, s view, Western metaphysics&mdash, from Plato to the present&mdash, rests upon binary oppositions, such as substance/accident, universal/particular, finite/infinite, and speech/writing. These oppositions constitute the foundation of metaphysical thought in the West. According to Derrida, the privileging of speech over writing originates in Plato, particularly in the Phaedrus, where speech is favored over writing. In this framework, speech conveys the speaker&rsquo, s immediate thought more directly than writing, making speech a representation of presence, while writing, as a mere transcript, represents absence. Speech is associated with revelation and the unfolding of truth, whereas writing is linked to memory and deferral. From Plato onward, Western philosophy has maintained this privileging of speech over writing&mdash, a metaphysics of presence. Derrida terms this historical dominance &ldquo, the metaphysics of presence. &rdquo, LOGOCENTRISM, in his analysis, is another expression of this metaphysics, an enduring rationalism oriented toward speech and presence. Derrida observes that this speech-centered orientation manifests in philosophical concepts such as substance, essence, existence, consciousness, and subjectivity. In the history of Western metaphysics, the predominance of speech over writing effectively defers and marginalizes the Other. When the Other is negated or relegated, there is little space for social or political engagement. To address the political realm, Derrida seeks a foundation for knowledge that allows access to the Other.  ,  , Grammatology: The Condition for the Contingency of Philosophy In developing this science, Derrida shifts emphasis from speech to writing. This move is not merely linguistic but establishes a new mode of thinking about being, which he names grammatology. Grammatology is a comprehensive science in which writing is central. The primacy of writing corresponds to the primacy of the Other. This shift from speech to writing represents a fundamental reorientation away from the logocentric metaphysics of Western philosophy. Grammatology enables reflection on being as textual and written. By conceptualizing being in this manner, Derrida opens a new horizon for engaging with contingent realities. He develops a strategy, called &ldquo, deconstruction, &rdquo, to systematically account for the linguistic and textual aspects of philosophical reflection.  , The Strategy of Deconstruction Central to deconstruction is the problem of meaning. Meaning is established through differences from other meanings, yet this establishment is always inherently unstable. Consequently, there is no fixed, central, or overarching meaning, each concept must be continuously decentered. Deconstruction is therefore a strategy of non-determination dependent on the Other. By employing deconstruction, Derrida creates space for the Other, thereby opening the possibility of a political domain oriented toward the Other. But how does Derrida, through grammatology and deconstruction, engage political concepts?  , The Political and Its Relation to Derrida&rsquo, s Philosophical Ideas For Derrida, political concepts, like all concepts, are in constant flux and indeterminate. They continuously evolve, and no fixed or complete realization is ever achieved. Thus, concepts such as democracy or justice are perpetually unfolding, never fully attainable.  , Democracy Democracy, from Derrida&rsquo, s perspective, is always in a state of becoming. It is endless&mdash, &ldquo, democracy to come. &rdquo, Its meaning is continually in the process of realization, yet never fully captured. Democracy is not a completed system but an ongoing project, requiring perpetual reflection and reassessment.  , Justice Derrida&rsquo, s approach to justice follows a similar logic. Justice is impossible&mdash, not in the sense of being unattainable, but always deferred. True justice is always on its way, it is justice in process. Experiencing justice involves confronting the uncalculable and engaging with uncertainty. As Derrida suggests, justice is like a guest who always arrives late&mdash, yet this very delay enables critical reflection and ethical engagement.  , Conclusion For Derrida, written language provides the starting point for speaking about reality and being. Grammatology allows engagement with being as a linguistic phenomenon. From this perspective, all ideas and concepts, including political concepts, are subject to deconstruction. Deconstruction challenges the stability, determinacy, and realizability of concepts. In Derrida&rsquo, s thought, no political concept remains fixed, they are continually recreated, inspiring movement, reflection, and renewal. Derrida represents the beginning of a new approach to Western political philosophy&mdash, a beginning without a predetermined end. Derridean politics is an &ldquo, impossible politics, &rdquo, seeking liberation from rigid frameworks in order to enable continuous self-reconstruction. The most significant implication of Derrida&rsquo, s approach is that concepts such as democracy and justice shift from being static political or legal ideas to &ldquo, perpetually open philosophical questions. &rdquo,  , References Caputo, J. D., &, Vattimo, G. (2012) The Last Steps of Faith (M. Soleimani, Trans. ). Tehran: Elm. [In Persian/Farsi] Derrida, J. (1976) Of Grammatology (G. C. Spivak, Trans. ). Baltimore: Johns Hopkins University Press. Derrida, J. (1981) Dissemination (B. Johnson, Trans. ). Chicago: University of Chicago Press. Derrida, J. (1992) The Other Heading: Reflections on Today's Europe. Indiana University Press. Derrida, J. (1994) Specters of Marx: The State of the Debt, the Work of Mourning, and the New International. Routledge. Derrida, J. (2005) Rogues: Two Essays on Reason (P.-A. Brault &, M. Naas, Trans. ). Stanford, CA: Stanford University Press. De Saussure, F. (2024) Course in General Linguistics (K. Safavi, Trans. ). Tehran: Hermes. [In Persian/Farsi] De Saussure, F. (2015) &ldquo, Foundations of Structuralism in Linguistics&rdquo, , in F. Sajoudi (Trans. ), Collection on Structuralism, Post-Structuralism, and Literary Studies. Tehran: Sooreh Mehr. [In Persian/Farsi] Derrida, J. (1996) Of Grammatology, [in Persian translation not cited]. [In Persian/Farsi] Fellaton, J. (2019) The Dictionary of Derrida (M. Parsa, Trans. ). Tehran: Shunod. [In Persian/Farsi] Heimsoeth, H. (1994) The Six Great Themes of Western Metaphysics and the End of the Middle Ages. Detroit: Wayne State University Press. Kearney, R. (1984) Dialogues with Contemporary Continental Thinkers. Manchester: Manchester University Press. Plato. (2022) Complete Works, Vol. 3 (M. H. Lotfi, Trans. ). Tehran: Khwarazmi. [In Persian/Farsi] Rashidian, A. K. (2023) Derrida in Context. Tehran: Ney. [In Persian/Farsi] Saakert, K. H. (2022) Postmodern Platos (S. J. Sameh et al., Trans. ). Tehran: Tarjoman Olum-e Ensani. [In Persian/Farsi]  ,  ,  ,  ,  , * Assistant Professor, Department of Philosophy, Faculty of Literature and Humanities, University of Tehran, Tehran, Iran. h. aliakbarzadeh@ut. ac. ir