Translating allusion is one of the most challenging tasks to be performed by a translator. Allusions are potential problems of translation process due to the fact that they have particular connotations and implications in the source language (SL) and the foreign culture (Fe)but not necessarily in the TL and the domestic culture. Taking this into consideration, the present paper aims at touching upon the rendering of Proper Name allusions (PNs) in the Gulistan of Sa'di (1213) in five English translations by R. Anderson (1861), E. Rehatsek (1956), Easlwick (1852), R. Burton (1842), and J. Ross (1839). The paper probes different strategies employed by the translators of Gulistan to help the TL readers to perceive the implied and associational meanings of Proper Names in Sa'di' s masterpiece. After tracing the PNs in the Gulistan and identifying their equivalents in the five English translations, the model of Leppihalme (1997) was applied to the collected data in order to find out which strategies have been preferred by each of the translators and why. Central to the study is the analysis of the significance of "retention" as the most frequently used strategy here for tackling such elements.

The semantic of Proper Names is one of imprtant issues in philosophy of logic. In this article I have examined some most famous theories on this subject and evaluvated Mil's, Frege's , Russell's and Kripke's theory. Although I have almost favoured Kripke's opinion, but I think it is insufficient for making clear logical role of Proper Name. So by revising it and adding some condition, I have tried to defend the view that when Proper Name designates its referent some descriptions should be considered; those descriptions don't give the sense of Proper Name, but user thinks , rightly or wrongly, that they fix its referent. This analysis, of course, contains some pragmatical ingredient and is not purely semantical.

In this paper I provide a reading of Derrida's seminal text, "White Mythology: Metaphor in the Text of Philosophy". In this text, Derrida deals with the encounter between philosophy and metaphor as an external element to philosophy. The conclusion is that Philosophy tends to internalize any external element. Philosophy considers metaphor as something ought to be subjected. Therefore, when one searches for the metaphor in philosophy, what he or she finds not the metaphor itself, but the concept of metaphor? Metaphor in the text of philosophy is the philosophical metaphor. Derrida at the end discusses the metaphor of metaphor, the tireless metaphorical movement, and unlimited metaphor as the truth of metaphor. Philosopher during its history always considers metaphors as something to be subjugated and controlled. So, metaphor in the text of philosophy is the concept of metaphor, not metaphor in itself, which according to Derrida, pure dissemination. In this sense, the origin of concepts is not conceptual.

The present paper is divided into four sections. It begins by a discussion of metaphysics, and proceeds to compare Aristotle's point of view on nature of substance with that of Ibn Sina. In the second part, it discusses Ibn Sina's argument against the view that regards God as a substance, his analysis of the concept of substance, and his argument as to why it can't be applied to God are discussed. In the third part, a comparison is made between Ibn Sina and Aquinas's view on the same subject. As an appendix, in the fourth section, Ibn Sina's view on the subject of empty Names is discussed, and its expression in terms of Modern Logic's formulae is presented.

BACKGROUND AND OBJECTIVES: Examining the poems of different periods, from different aspects related to form and meaning, can have decisive values. One of these aspects is to examine the use of Proper nouns in poetry. Alam and Proper Names, including various and numerous details, have had an effective and pivotal presence in Persian literature, especially ancient and contemporary poetry, from the past until now. Understanding the meaning of many poems is linked with understanding the semantic and visual function of the special noun used in them. Considering this importance, the topic of this article is to investigate the function of Proper nouns in the themes and concepts of Attar"s ghazal, An obvious and ponderable function. This review, in addition to making us face this poet"s ghazal from a new perspective, is an attempt to identify a distinctive part of ancient Persian poetry of which Attar"s ghazal is one of its important manifestations. The most important mission of this trend, which started with Sana"i, is to instill mystical, romantic, socio-political and Qalandaran concepts. METHODOLOGY: The present research is a theoretical study that was carried out in a descriptive-analytical way, and the target version of Attar"s Diwan edited by Saeed Nafisi, published by Mendan Aviz, was examined. FINDINGS: The findings show that the most use of Proper nouns in Ghazal Attar is revealed with romantic concepts. In this thematic field, explaining the virtues of the beloved is the most obvious function. CONCLUSION: Induction of mystical concepts and terms has the second position. Among these topics, mystical seeking has the most expression. The concepts of singing and playing are placed in the next place. The final frequency is also one of those socio-political functions, Emphasizing the condemnation of betrayal and hypocrisy. In Attar"s Ghazal, the order of usage of special nouns is: elements of nature, animals, persons, places, objects, and divine books.

This paper is a study of the ideas of translation and the original text in the writings of Jacques Derrida in order to explicate the curious relation of the original to the translation and ask the following question: Does translation give the original an after-life and enable it to survive, or does it instead 'kill' the original and substitute it with a decayed text? Jacques Derrida, in turn, takes two main themes from Benjamin's essay and gives these terms a more generalized meaning: Derrida examines the notions of the 'kinship of languages' and 'survival' in the act of translation and then situates them within his new definition of the 'text'. I would argue that Derrida sees translation as inevitable. Translation is inevitable in the sense that the translation preserves the multiple meanings of the original text and in turn demands more translations to create more multiple meanings. Translation as an act of interpretation makes every text prone to multiple translations none more authoritative than the other, but the texts demand translation as it is the secret to their survival. In a roundtable on the question of translation and Benjamin, Derrida recapitulates his reading of Benjamin's theory of language. He speaks of a 'mutual contract' between the translation and the original in general terms. The translation and the original not only demand one another and suspend each other's decay but they also enable language to survive through this symbiotic relationship.