Discrimination and violation among different communities is a big problem in today’s world. While on the one hand, violent interpretations of religious traditions pave the way for acts of violence and undermine peace and security, on the other hand some epistemic assumptions and ethnic superiority makes it impossible for different communities and religions to communicate and have mutual understanding. Religion and philosophy are considered as general patterns for understanding and interpreting the relationships between individuals and communities as well as planning and justifying the future activities. Therefore, religious interpretations and philosophical assumptions play an effective role in peace and peaceful coexistence among religions. The subject - object distinction and centrality of modern subject in Descartes, created Cartesian dualism and this epistemic dualism caused the forming of distinction between “I” – “Other” in other spheres as well as double standards in social and political relations. “Modern I” is become the center of truth and gives “Other” the identity. The philosophical level is at a transcendental level and social phenomena are at the actual- social level. The relationship between philosophical level and actual- social level is a relation between condition of the possibility of the phenomenon and the actualization of that phenomenon. So, philosophical level is regarded as the condition of the possibility of the actual -social phenomena. The question posed in this paper is the question of this philosophical level and of the conditions of the possibility. This paper is trying to explain and discover the philosophical assumptions, on which, distinctions and socio-political discriminations in relations between communities become possible. In other words, the paper aims to provide a proper response for this question "what are the conditions of the possibility of “peaceful coexistence of religions”? Cartesian subjectivism and the centrality of modern human’s ego, which regards the rationalism as a person-centered process, is based on the philosophical assumption that draws a line between inside and outside of the human minds. This approach is one of the philosophical assumptions that make it possible to distinguish and discriminate between “Western I” and “Eastern Other”. This differentiation, on the one hand causes imposed self-solipsistic and exclusive criteria (from the “I” side) and blind violent reactions (from the “Other” side) on the other. In contrast, the post Cartesian epistemologies, were seeking to reconcile the inner realm of human and outside world (including nature, other individuals). A clear example is the later Wittgenstein’s philosophical views. The later Wittgenstein’s philosophy by criticizing Cartesian modern subject creates mutual relationships between inner realm of human and outside world. Contrary to the Cartesian heritage, the later Wittgenstein philosophy helps to create reconciliation among humans and between humans and nature so that all three factors (I, other, and nature) have similar roles in shaping reality. The later Wittgenstein by proposing various ways of life which are the basics (bedrock) of various language games, is emphasizing on diverse and changing structure of reality and also his epistemology opens the way for a social and collective rationality. For later Wittgenstein, the reality is a collective, posterior and variable process and “Eastern I” as the same as “Western I” has influence on shaping the contemporary rationality and relations. This epistemological pluralism and collaborative partnership from the philosophical view, provides the conditions for the possibility of peaceful coexistence, peace among communities and among different religions and rejection of imposed criteria and blind violation.

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