ali sanaee

In this article, the subject of Christian eschatology is examined from the perspective of Erich Fromm and Karl Rahner. According to Erich Fromm, from the first to the fourth century AD, there were two general beliefs about the status of Christ, and a psychoanalytic approach to the political, social, and economic situation of the people of Jerusalem can reach their fundamental reasons. By adopting the objective method, which is the essence of Freud's and Marx's approach to religion, Fromm reduced the eschatological movements of the first Christian century and the avoidance of these movements in the fourth century to hidden factors in the collective character of people and their economic motivations. However, Karl Rahner critiqued the reductionist approach to the End of Time with a Thomistic reading of Heidegger's phenomenology. According to Rahner, the Marxist interpretation of the end of Time is based on a linear image of Time and ignores the mystery of the Absolute future. By proposing the concept of the Absolute future, Rahner believes that a Christian person reaches self-understanding in the light of belief in “the end of time”, but the Marxist approach, by adopting a static approach to man, cannot understand the essence of the theological belief in “the end of time”. Despite the challenges raised by the Thomistic reading of Heidegger's ontology, Rahner's point of view is more defensible regarding methodology in discovering the capacities of Christian theology.

There are various viewpoints on the levels of creation and issuing the plurality of unity in the history of Islamic thoughts. Among them, Abu Hamed Ghazali and Ain al-Quzat Hamedani, despite their discrepancies with Islamic Peripatetic Plotinus in the theory of Emanations and oneness (Al-Vahed) principle, keeping theoretical aspects, tried to solve the problem through illuminations perspectives and with the discussion on light and manifestation. The present study implemented a comparative-analytical methodology to investigate the ontological view of Ghazali and Ain al-Quzat in issuing the plurality of unity. The findings represent that the concept of the Great Soul in the ontological system of Ain al-Quzat has similarities with Mutaa in Abu Hamed Ghazali's view. The Great Soul and Mutaa refer to a divine order responsible for creation and world regulation. Both viewpoints are examples of Mohammad’s light which is the first manifestation of Nour al Anwar (light of lights). Ghazali focused on its true knowledge aspect and Ain al-Quzat on its ontology. Although Mutaa and Great Soul have similar nature to the First Intellect of Islamic Peripatetic since their relations to God is like the relation between light and the source of light, they lack true existence and agency. Therefore, rejecting the linear and sequential order of creation, both thinkers raised the view of stewardship or the coexistence of the creator with creatures.

This article deals with the imaginary and symbolic function of the psyche, and the Real as the main categories of Lacan's thought, which was achieved by the logical extension of Freud's psychoanalysis, and then, by using the Freudian-Lacanian conceptual network, the roots of formation of Plato's metaphysics will be considered. A requirement of Parmenides' philosophy is silence and the inevitable outcome of Heraclitus's becoming, is idle talk, and perhaps the death of Socrates is due to the disregard of the defenders of Parmenides to social issues and the baseless discourse of the defenders of Heraclitus. According to the Freudian-Lacanian interpretation, Parmenides’ thought, which deals with the idea, corresponds to the symbolic function, and Heraclitus’ orientation, which pays attention to sensory perceptions, is compatible with the imaginary function of the psyche. However according to the Platonic interpretation, absorption in unity is a static activity, and mere attention to multiplicity leads to baseless dynamics. Plato uses the generality and necessity of the idea to limit the representation of the object and transcends the violence hidden in the imaginary function by the truth-seeking spirit in the play of ideas.

AbstractIn this article, by referring to some of Plato's most important works, we explain his view on evil. Due to the fact that he considers sensations to be a weak representation of immutable truths, the basis of this view is in the Neoplatonic tradition that evil has a non-existent aspect. This attitude is far from a realistic approach to life, because the life of living beings in general and the life of man in particular, is faced with various types of metaphysical evil, and man, as a being with authority, is also subject to or the origin of moral evil. Although based on specific reading, one can look for the plan of the world like Plato in the light of his encounter with the death of Socrates and trying to escape from it, because of the ruling attitude of the ancient world which is based on the class system, Plato also has an elitist approach and instead ofemphasizingindividual responsibilities, he points to the establishment of philosophers as a model of intellectual celibacy and moral virtues in society. This is while in modern society where individual values are important, a reliable connection is established between the issue of evil and social responsibility. By referring to the philosophy of Josiah Royce, who is also an idealist thinker like Plato, we can understand that contemporary idealism cannot ignore the reality of evil in the same optimistic and holistic view of the world. Royce looks at human sufferings realistically and emphasizes a   Evil and Social Responsibility: Investigating the Requisties of Platonic Idealism and Josiah Royce's Idealistic Theresponsible approach to reduce suffering and eliminate social shortcomings according to his theoretical foundations.

This study compares Ahmad Ghazali and Jean-Luc Marion's thoughts about love using a descriptive-analytical method. Despite the differences between these two thinkers in terms of thought and time, the content of their thoughts is similar in some ways. In writing Savaneh al-Oshshaq, Ghazali uses the method of esoteric commentary to discover the mysteries of Sufi, and Marion uses Heidegger's phenomenology to explain the hidden angles of the love phenomenon. According to the fact that orientalists like Henry Corbin consider the method of phenomenology in the occident tradition to be in line with the esoteric commentary (Revelation of the Veiled or Kashf al-Mahjoub of Muslim mystics), the comparison of Marion's phenomenological approach and Ghazali's interpretation seems logical in a way. These two thinkers talk about the univocality of the concept of love and do not divide love into metaphorical and real aspects. Therefore, Ghazali and Marion consider love to have the same meaning, whether in human relationships or in connection with God. Marion's main goal is to refute the metaphysical dominance over theology and negate the conceptual and like idol attitude about God, and Ghazali interprets the lived experience of mystics, crosses the narrow fence of philosophical concepts, and uses the language of allegory and mystification to explain love.

The present article is a philosophical reading of death-awareness in the Kelidar by Mahmoud Dowlatabadi, based on the thought system of Heidegger, the 20th century philosopher, in the book of  Being and time. In this essay, we first talked about the philosophical reading of a literary work, then by explaining Heidegger's ontology, we have been talking about the death-awareness in his view and the relationship between man and Being and his or her existence oriented towards death. Then, by expressing death-awareness in Kelidar, we have obtained a reading of this novel based on Heidegger's philosophy. Heidegger considers man and the world to be necessary for each other and believes that Dasein is not alone in the world and the presence of others makes the character of Dasein meaningful. A person who is under the domination of others is without authenticity. But death-awareness gives authenticity to Dasein. Heidegger considers authentic living to be meaningful and considers the thought of death as a force to break away from everyday life and the meaningful life. Choosing freely, not being subject to others, not having daily fun and giving meaning to life are the consequences that Heidegger deals with; and we can look at Kelidar from these angles. Dowlatabadi has paid attention to the issue of death and examined it. In Kelidar, death is one of the main themes. Dowlatabadi considers death and life to be cognate and considers death to be the cause of gaining the world, making life purposeful and achieving perfection. He considers the awareness of death to be unique to the nobleman, and the heroes of Kelidar welcome death. Dowlatabadi considers the nature of death to be anxiety-inducing, and characters of Kelidar turn to life and love to escape from the anxiety of death.

The vertical gastric plication technique leads to poor long-term outcomes and is associated with intolerable reflux, dysphagia, or weight gain in a high percentage of patients. Therefore, in this study, the therapeutic results of two methods with and without plication of the distal part of the stomach in gastric bypass surgery in patients with morbid obesity were compared.

In this clinical trial randomized single-blind study, 40 patients with morbid obesity who were referred to one of the hospitals affiliated with Jundishapur University of Medical Sciences in Ahvaz during March 2020-February 2021, were randomly divided into two groups: with plication of the distal part of the stomach (n=20) and without plication of the distal part of the stomach (n=20) in Roux-en-Y gastric bypass surgery. Weight loss rate, complications related to surgery, outcomes and satisfaction of patient were noted and followed up for one year.

The mean percentage of weight loss at different times did not show a significant difference between the two groups (p>0.05). The length of hospitalization after surgery was significantly less in the distal gastric plication group (p=0.0001). During one year of follow-up, hypertension, diabetes, HLP, and reflux were well in the distal plication method but showed no significant difference (p>0.05). Satisfaction of the patients was more in the distal plication method and showed no significant difference (p>0.05). One year after the operation, the change of diet showed no significant difference in the two groups (p>0.05).

It looks that using the laparoscopic distal gastric plication method is an effective and safe method and is associated with early ideal weight loss, reduction of complications, and increase in satisfaction of patients with BMI>=35 kg/m2. No need to use a foreign body, stapler or bandage and the possibility of re-operation are the advantages of this technique.

This paper examines Marion's approach to Aquinas ontology. Marion shows that Aquinas is not an onto-theologist by showing the similarity of Aquinas' analogy with the Apophatic theology of Pseudo-Dionysius. In addition to this negative approach, Marion uses the phenomenology of love as a positive alternative for communicating with God. In his opinion, the erotic experience is an icon or image of a relationship with God. He considers divine revelation as the intersection of saturated and iconic phenomena. In analogy, we realize the absolute difference between the existence of God (esse) and  creatures (being) and the non-univocity of being, but there is univocity between the "love to God" and "love to human beings”. In addition to the phenomenological analysis of love as a basis for understanding God's relationship with the world and man, Marion is not unaware of the creationary and realistic aspect of love. Marion argues that, contrary to Heidegger's view, the call or invitation to the “event of appropriation”(ereignis) is subjective. In fact, Marion, instead of considering  Being as an impersonal affair, sees it as a transcendent subject that calls man to himself. Marion's theology can be the source of new insights for analytic philosophers of religion who pursue the ideals of necessity, totality, and objectivity, and who neglect the intuitive and moral experience of religion.

In philosophy, many reflections and categories were the result of intuition and thought experiments. Intuition is defined as direct, immediate, and non-inferential knowledge accompanied by a sense of certainty. The thought experiment has always been a source of new insights by imagining possible situations to demarcate concepts and revise common philosophical theories. Metaphysicians usually have consensus on the informativity of intuition, but in the analytical tradition, there are severe challenges in dealing with this type of knowledge. On the other hand, some contemporary philosophers believe that the thought experiment induce the unjustified and unacceptable results in the mind of audience. In this article, by referring to some aspects of Kripke's thought, we show that his use of intuition and thought experiments in his critique of radical physicalism is defensible. By distinguishing between fixing the referent of the mental state and the physical phenomenon, Kripke has been committed to the theory of property dualism, which is a critical approach to physicalism in the realm of philosophy of mind.

The main concern of intercultural philosophy is communication or the realization of a common understanding between human beings. Then this question arises that by what way this communication should be realized. The technology of mass communication, migration and social and economic affiliations and extensive scientific communication have caused human beings today to have multiple nature instead of having a single and integrated identity. Humanities disciplines are therefore expected to adapt to intercultural definitions of human identity and human communication. In this regard, we explain the three methodological models of polylog, dialogue and analogous hermeneutics by referring to the first-hand works of Wimmer, Kimmerle and Adher Mall, respectively, which have been presented for the realization of intercultural humanities. All three models consider dialogue as a condition for full-fledged communication. Continuing with Wolfgang Welsch's transcultural idea, we address the barriers to an intercultural approach to full understanding. These patterns seem to complement each other in some way, and although they agree on the negation of cultural absolutism and exclusivism and its implications, they each look at the issue from a particular orientation.

In this article, the religious attitude of Josiah Royce (1855-1916) is examined and analyzed based on some major contemporary theological currents such as the philosophy of analytic religion, analytic theology, systematic theology and postmodern theology. It seems that the Pragmatism, derived from Kant's philosophy, is the common historical source between Royce's thought and that of contemporary philosophers of religion. He uses Christian beliefs as a prelude to his arguments, and for this reason his approach is comparable to analytical theologians. According to a system of theological beliefs inspired by personal idealism, his thought is considered as a kind of systematic theology. On the other hand Royce maintained that the subject or Self is constructed by social and cultural factors and this approach is in the direction of postmodern philosophers, and also offers a new interpretation of Christian theology in response to the needs of the time. Despite all these Similarities, Royce’s thought in due to metaphysical intuition - as a reliable source of knowledge and reality - differs from the analytical tradition and postmodernism.

"A'yān-i-Thābita" ("the Eternal Essences of Things") and "archetypes" are two fundamental terms in two different intellectual systems. Ibn Al-Arabi by a mystical approach and Jung by an analytical approach use the terms "A'yān-i-Thabita" and "archetypes" and attribute some characteristics and functions to them. This article tries to find an answer to the question about the differences and similarities between the characteristics and functions of "A'yān-i-Thabita" and "archetypes" in the viewpoint of Ibn Al-Arabi and Jung. This study shows that both thinkers believe in the existence of the basic ideas in cognition and do not consider the soul/psyche empty. Ibn Al-Arabi considers these ideas as the eternal essences of things, rationales in divine knowledge, which have existential ability manifested by the creative imagination. But Jung considers archetypes, for example the archetype of self or God, as the primary images emerge from human instinct reflected in religious and mythical symbols. Consequently, Ibn Al-Arabi deals with "God" but Jung studies "the idea of God".

n this paper, the place of mystical experiences in Stanislav Grof's transpersonal psychology is examined and analyzed from the perspective of philosophy of mind. Contrary to popular belief in academic psychology, Graf sees mystical experiences as the basis for access to deeper levels of psyche and consciousness. He uses the holographic model in Bohemian physics to explain the emergence of consciousness at all levels of the universe, and argues that modern physics, in contrast to Newtonian-Cartesian worldviews, can defend the realism of mystical experience and access to the latent order of the universe. Grof presents a holographic pattern of consciousness given the shortcomings of physicalist thinking. According to Grof, organic unity with the world is one of the characteristics of mystical experience. Grof also considers conditions such as illness and insomnia as the basis of mystical experience, which is in the form of an explanatory reduction that is not necessarily accepted by those with mystical experience. Grof explains mystics' descriptions of mystical experience simply by referring to their categories and cultural context. The need for such a view is to distinguish between pure experience and its interpretation, which can be critiqued by the intellectual test of transparency in the philosophy of mind.

The study of the urban suburbs of Sanandaj as part of urban spaces that have been specially constructed during a process of production and spatial separation. In general, what specifically constitutes the premise of this study is the production of social space through inefficient urban spatial policies that have more or less challenged citizens' right to a city. Institutional ethnography method has been used to collect data. Accordingly, 5 residents of the studied neighborhoods of Sanandaj have been interviewed and an attempt has been made to extract fundamental themes and categories in relation to spatial policies and the right to the city. The results of the research show that the spatial manifestations of urban policy-making, including lack of spatial fluidity, lack of spatial centrality, lack of spatial self-government, etc., deprive citizens of their right to the city and pose a problem for spatial justice. These spatial inequalities and the continuing violation of the right to the city of citizens and users of spaces in excluded neighborhoods necessitate a review of these policies and the introduction of alternative policies. Policies that, by relying on the right of citizens to the city and their right of residence, prevent the reduction of totality and urban integration to a model and abstract space for control and objectification of citizens and the process of urban space production in order to achieve spatial justice.

In this article, by referring to the foundations of Royce's thought, his theology is explained and analyzed. Influenced, on the one hand, by personal idealism, Royce construes man as a part of cosmic process that achieves the goals of living and objective truth (God), and on the other hand, points out that every human being has his own unique talent. Thus in spite of absolute idealism, he attaches importance to individual differences. In his view, idealism has the potential to provide a new interpretation of Christian theology; so it comes terms with the active life of contemporary man. In Royce's philosophy it is possible to provide a model for the interaction between science and religion; because he distinguishes the everyday sensory experience and organized scientific experience. He considers all possible and actual experiences as objects of the absolute divine mind that will be actualized by human’s scientific endeavor in the context of inventions and discoveries.  Royce even maintains that the loyal commitment of scientists and business owners to society as a kind of religious experience (in the broadest sense) and thereby offers a new image of the invisible church.

According to Ghazzali's theory of Divine Order, whatever God permits or forbids is respectively right and wrong, and whatsoever God command is obligatory. Therefore, the criterion of the correctness and inaccuracy of any act must be measured in terms of Divine order and forbidding. On the contrary, some Western thinkers defend the independence and self-sufficiency of morality and do not agree with ethics as being base on religion. As one of the contemporary theologians, Hans Kung, inspired by Kant's ethical philosophy, is seeking, along with a critical approach, to find common ground between religions and thus allow for peaceful coexistence between religions. Among the results of this discussion is the impossibility of universal morality in Ghazali's theory, because he based morality on historical religion and sees no room for the general principles of morality. Hans Kung also sees ethics as independent of religion and being of no celestial origin for moral principles; his view, therefore, lacks a credible metaphysical foundation to create an amoral relationship between morality and religion. When comparing the two Western scholars, we may say that Josaya`s idealist ethics is a good idea to justify global ethics in terms of the metaphysical relationship between religion and ethics.

In this article, the views of Karl Rahner and Mulla Sadra on the pre-conceptual understanding of God are compared. Although these two thinkers belong to different historical and intellectual traditions, there are some ways in which they can be compared. With the adaptation of the concept of Transcendental Thomism from Joseph Marshall's thought and the use of Heidegger's ontology, Rahner presents a new interpretation of onto-theology. Rahner says that Heidegger's ontology ultimately leads to nihilism, since Heidegger interprets Being in terms of nothingness. Rahner believes that ontology should determine its orientation regard God, either as atheistic or theological approach, but the Heidegger’s ontology is silent about God and does not speak positively or negatively about Him. The most important feature of Dasein in Heidegger's thought is to ask of being, and this asking shows that Dasein has pre-conceptual or a-priori understanding of God. According to Rahner, Dasein’s asking of Being indicates that he or she has pre-conceptual understanding of absolute Being or God. Rahner takes the idea of ‘pre-conception’(Vorgriff) from Heidegger's philosophy and uses it in direction of his theological purposes. Like Marshall and some of the French spiritualists such as Maurice Blondel, Rahner emphasizes on dynamic nature of reason, and believes that Dasein's permanent quest for understanding of Being and his or her active presence in the world is impossible without a-priori understanding of reality. Although Dasein is aware of his finitude and knows that the death will end up all of his possibilities but still has an uninterrupted effort to outline new plans for future and understanding the universe. Referring to Thomas Aquinas' philosophy, Rahnee poses a new interpretation of the process of mental abstraction. In his opinion, the process of abstraction can be analyzed in three moments: comparison, negation, and transedence. The human mind first compares objects and looks at their differences and similarities, and then rejects the particularity of objects and extract the universal concepts that are applicable to many things. The negation of the particularity of objects and transcending them to universal concepts depends on the fact that man has pre-conceptual understanding of absolute Being (God). Therefore, any knowledge that man finds from the world cannot be realized without pre-conceptual understanding of God. In fact, the transcendental horizons of human comprehension can not filled with the finitude and and particulaity of objects, and this leads to dynamics of human intellect for acquiring the science. On the other hand, endless activity of Dasein is not possible without understanding his own finitude and going beyond of present situation, and this requires a pre-conceptual understanding of Absolute Being. Of course, pre-conceptual understanding of God does not mean a-priori understanding in terms of epistemological approach, but in existential one’s. On this basis, Rahner joins the existential attitude of the universe with Aquinas' doctrine of theology, thus allowing the possibility of dialogue between contemporary ontology and theology. The fruit of such combination can be seen in onto-theology or ontology that based on theology. Also, Mulla Sadra on the basis of ontological attitude and explaining the universe as manifestation of God, speaks of the pre-conceptual encounter of human with God. This confrontation is universal and infallible. According to this confrontation, God is familiar for every ignorance man, and the people are intrinsically know Him. Also, Mulla Sadra speaks of pre-conceptual encounter of human in the realm of prenatal world according to arc of ascent and arc of descent. In Sadra’s view on Abstraction, It can be outlined three epistemological moment: impossibility of acquired knowledge to God, intuitional understanding of God, demonstration for applying the concept of Being to God. Sadra maintains that God is the foundation of being and phenomenon in relation to God, are pure connection. Therefore, knowledge of everything requires knowledge of God. Analyzing of this theory is based on some views in Sadra’s doctrine such as: ontological attitude (fundamentality of existence), universe as manifestation of God, arcs of ascent and descent, the being of God as beyond of infinite. Therefore it can be claimed: in terms of this fact that in Sadra’s philosophy the being of God is the origin of universe, then pre-conceptual confrontation of human with God is prerequisite for every cognition. Although, Mulla Sadra discusses the pre-conceptual understanding of God in prenatal world and in this case his position is dissimilar to Rahner’s one.

Neurotheology as a research program try to represent a new possibility for integrating science and religion, in a manner that the autonomous and relative independence of science and religion will be maintained and none of them won’t reduced to each others. Newberg as a important figure of this field, want to determine the positive effects of religious beliefs and rituals on healthy of body and psyche. He suggests that the mystical experience is the root of all religions and want to determine the relation between every component of mystical experience with mechanisms of brain by integrating of phenomenology and neuroscience. Newberg claims that the neurotheology can show how the theological concepts was formed. By philosophical analysis I will be noticed that he despite his claims, reduce religion to science and this result in a contradiction in his view and on the other side, he is within the metaphysical discourse.

In this article, we analyze the approach of Gilson and Marion relation to Heidegger. In next step, we try to highlight the various aspects of Heidegger’s thought that is regarded by Gilson and Marion and also compare this two Neo-Thomistic thinkers’ views. Marion as a contemporary Neo-Thomist is influenced by Gilson. One nexus point of this two Neo-Thomistic thinkers is that they present some part of their view in contrast to Heideggerian ontology. Although they have critical encounter with Heidegger but in some aspects are influenced by him. Following of Heidegger, Marion advertise the slogan of the end of metaphysics but unlike Heidegger believes that Aquinas is not Onto-Theologist. But Gilson believes that the exit way of the difficulties of modernity is the metaphysics that its offspring and end is the pure act of being, so the ontology of Aquinas is most authentic metaphysics. In following of Gilson. Marion suggests that substantive approach of Descartes and Duns Scotus to Being lead to nihilistic attitude in contemporary era and for troubleshooting must notice to apophatic implications that is included in Analogy of Aquinas, in order that the traditional theology void of any metaphysical concepts will be provided.

In this article, we will analyze the viewpoints of Aquinas and Ibn Sina about the knowledge of angels, then will show their similarities and differences regarding this topic. Although both Aquinas and Ibn Sina are affected by Aristotelian tradition but due to their different cosmology their views about this concept is different in some aspects, therefore they draw different conclusions about the place of angel’s knowledge. Aquinas and Ibn Sina both believe that angels are intellectual entities and their major characteristic is cognition, but Ibn Sina believes that the angel’s knowledge is the cause of inferior beings but Aquinas maintains that angels haven’t a causal role in universe and the knowledge of superior angel in relation to inferior angel is explainable by simplicity of its essence. On the other hand, Ibn Sina believes that angels know the particular thing through universal concept (that is, constant and unchangeable affairs), but Aquinas says that the angel know particular qua particular.

The term of consciousness in philosophy of mind is based upon the psychological approach of Descartes and the Cambridge Platonists in the seventeenth century. But we can approximate the doctrine of Aristotle about sense perception to the discussion of consciousness in contemporary philosophy. Aristotle considers the topic of consciousness in the frame of soul-body relation. Thus, primarily, we analyze the term of substance to perceive the relation of soul-body. In the next stage, we analyze the structure of perception that is inherently conscious, in Aristotelian psychology and this is comparable with the theory of first-order representationalism in contemporary philosophy of mind. The possibility of naturalistic interpretation of perception in Aristotelian philosophy does not exist, because we must probe the naturalistic approach in modern physics. Ultimately we pose two new approaches to studying Aristotle’s psychology that is, the theory of person and functionalism and represent the critical analysis of them.

Mental causation is the virtue that describes what mechanism in the mental state causes the physical state. The problem of mental causation is based upon the property of dualism. Type identity theory as reduction physicalism and token identity as non-reduction physicalism results in epiphenomenalism. Functionalism in comparison to causation is the concept of realization, but it ultimately confuses epistemology with ontology. Philosophers have failed to present a type of physicalism that does not result in epiphenomenalism. Physicalism is confronted with the dilemma that one side is epiphenomenalism and the other side is the resolution of metaphysical problem with the epistemological trick. To resolve this dilemma we need to go beyond physicalism, both reduction and non-reduction. We need to not think of physicalism as the most complete approach to answer the mind-body problem, which this paper attempts.

Physicalism is formed on the assumption that physics is the most perfect science and thus able to explain and predict everything. In this article I try to explain the main idea ofphysicalism and the methods of determining the physical and then attempt to enumerate both similarities and dissimilarities of a prioi and a posteriori physicalisms. a posteriori physicalism which is but another expression of reductionism is to determinethe relation of the mental and the physical with reference to empirical evidence while a priori physicalism, which is another term for non-reductionistic attempts to do the same task in terms of logical inference without referring to any experiment. Havingmade an examination and comparison between two types of physicalism I came to conclusion that the main difference between these two perspectives lies in “mental property”. The concluding part of the article gives a critical analysis of mentalproperty and its implications in contemporary philosophy of mind.

An investigation has been carried out on the temperature of a biscuit on the cooling line of Razavi Food Industries Company. For thispurpose, the time variations of Biscuit’s top surface temperature in traveling from oven to packing station on the conveyor packing station by conveyors has been studied. The Fourier field equation for transient heat transfer is used as the basis for the deterministic modeling of a single biscuit. The biscuit-conveyors interface is considered as an adiabatic surface. Forced convection, natural convection and radiative heat transfer mechanisms on the top of the biscuits are investigated. The effects of cooling air temperature and also its direction on the temperature reduction of biscuit top surface has been shown. In addition validation of the numerical method has been shown by comparison with the measured data that has been obtained experimentally in the company.

The source of explanatory gap is property dualism. Property dualism is shaped by the distinction between appearance and reality and was first introduced by Kripke. Thomas Nagel has also said that the reality of consciousness is dependent upon its subjective and qualitative properties while Levine proclaims the problem of explanatory gap or the question of how subjective consciousness arises from the physical structure of the brain. In Chalmer's view the hard problem of consciousness or the source of explanatory gap is the phenomenal property of experience. He represents three methodological principles that will provide the context for psychophysical law and solve the problem of explanatory gap. In this article, we consider the principles of Chalmers and then explain why Chalmers loses his commitment to the constraints and requisites of primary schemata of a given theory.