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In the Modern age, dealing with epistemological issues was at the center of attention. For Kant, epistemology was also the main concern, but what distinguishes Kant from his predecessors in addressing epistemological issues is that before presenting his epistemological theory, he prioritized the knowledge of the mind and its functional structure. What distinguishes Kant about the mind is a theory that is referred to as the Copernican revolution. According to this theory, the relationship between mind and the object is different from what was inherited from the past, and the mind, as the agent of knowledge, affects the object. The central issue of the current research is to address the challenge of whether Kant, through his Copernican revolution regarding human understanding, served this concern in the framework of the epistemic assumptions of the modern era, which sought to display the mechanism of the possibility of knowledge by relying on "justified true belief." In this research, the aim is to investigate the mentioned problem with a descriptive-analytical method. With a critical approach and focusing on Kant's works, the author has come to the conclusion that Kant's view of the mind has not served the epistemological concern of the modern era and the possibility of knowledge, which has been prevalent in epistemology from the era of Plato to the twentieth century, and in fact suffers from a kind of internal inconsistency and, in a way, leads to giving up and ignoring the inherent human desire to know.

The goal of the present study is to answer this challenging question: is uprising and revolution and forming Islamic Governance before the appearance of Imam Mahdi legitimate or invalid? In response, a group of Muslims consider any type of uprising and revolution before the appearance of Mahdi (A.S.) as illegitimate and doomed to invalidity and defeat, and some regard such an approach and narratives as wrong due to their opposing view to Islamic didactics and believe that given the truth of those narratives, the audience were uprisings like that of Zeid Al-Nar, Al-Nafs al-Zakiyyah and his brother, Abraham, Abu Muslim Khorasani and the like which have been mixed with ambitious and selfish motivations. The research is qualitative and it is critical-analytical. The research findings show that appreciating uprisings like that of Zeid-Ibn Ali and Yahya-Ibn Zaid, Hossein-Ibn Ali (Martyr of the battle of Fakhkh) in the sayings of Ma’soum (innocent) Imams is a telling evidence on verification of such uprisings and righteous fights. The basis of uprising and revolution at the time of “absence” being necessary are beliefs like monotheism view against polytheism and disbelief and hypocrisy, inviting to the virtue and preventing from the wrongdoing, establishing justice and fairness, the promise of God to the learned for fighting with hunger of the oppressed and satiety of the oppressor, following Ashura uprising (dignity and fighting abjection), defensive and salvating jihaad, and predicting welcomed movements before the appearance of Imam Mahdi (A.S.) in the sayings of the prophet and Imams (A.S.)..

Investigating the place of knowledge in the theory of divine proximity by descriptive-analytical method is the aim of this research; Many Islamic thinkers consider divine proximity as the goal of morality and consider God's knowledge as its necessary condition. But some apply the meaning of God's closeness to God's in-person knowledge; Therefore, they don't consider divine resemblance, dignified proximity, and developmental proximity as the ultimate goal of morality; It seems that although face-to-face knowledge of God is the highest level of divine nearness, and in this case some kind of knowledge can be considered as the goal of ethics, but considering divine proximity to mean face-to-face knowledge of God will cause many people to do not reach the levels of divine nearness. Because many people who perform moral behaviors with the knowledge of attaining God and with the goal of reaching heaven and staying away from hell, will not be in the range of divine proximity; In the event that these people have achieved the limit of morality with their good behaviors, and with the knowledge of God, which is a necessary condition for reaching this level of divine proximity, they have been able to achieve a level of the goal of morality.

Addressing the ethical dimensions of urban planning within the context of contemporary planning theories presents a critical academic and global challenge. This study investigates the potential convergence or divergence in ethical perspectives between pragmatism and radicalism, where the former emphasizes compromise, while the latter rejects it. The objective is to provide guidance for urban planners in navigating ethical challenges.

The research was conducted with a systematic review approach using the guidelines of PRISMA-Ethics, in which document content analysis based on dialectical logic (deductive-inductive) is used for ethics review research. The main sources of this method are 41 articles in two areas of pragmatic and radical ethics in urban planning.

The results of this research show that the relationship between radicalism and pragmatism is more complicated than complete divergence. In fact, there are possible levels of ethical convergence in the intermediate spaces of these two approaches. The amount of these levels depends on which theme of ethical analysis and which radical theory is compared.

The areas of ethical convergence of pragmatism and radicalism in urban planning can be named self-organization, balance of power, and coherence, in which radicalism proposes the grounds for rejecting the status quo, and pragmatism transforms the middle distance between the status quo and radical goals into a range of gradual reforms.

The aim of the current study is to conduct a comparative analysis of modern criminal law principles based on John Rawls's theories of justice and Jean-Jacques Rousseau's social contract, as well as to show how these views can lead to the development of a more just and effective legal penal policies and law. By examining the views of Rousseau and Rawls, and analyzing their theoretical foundations in order to strengthen contemporary penal policies, it will be regarded how these views can be used to guarantee the rights of the accused, maintain public order, and increase the effectiveness of punishments. The research method hired here, is analytical-comparative. First and foremost, the fundamental principles of modern criminal law, such as innocence, the legality of crime and punishment, criminal actions and proceedings, the proportionality of crime and punishment, the personal nature of punishment, and the individualization of punishment, are examined and then analyzed from the perspectives of two prominent theorists, Rousseau and Rawls. This comparative method allows for a better understanding of the differences and similarities between these two approaches and their impact on modern legal penal policies. The findings of the study show that despite the differences in approach, both theories emphasize the preservation of the fundamental principles of criminal justice. Rousseau, through the concept of "general will", considers punishment as an essential mean for maintaining social order and implementing collective justice as the end , while Rawls, based on the theory of justice as fairness, emphasizes the necessity of designing a penal system that causes minimal harm to individual rights and ensures equal opportunities. Rousseau's theory emphasizes more on social cohesion and the legitimacy of punishment through collective agreement, while Rawls's theory attempts to create a balance between individual freedoms and social obligations. Meanwhile, the analysis of the fundamental principles of criminal law from the perspective of these two philosophers shows that some of these principles are commonly endorsed by them, but they are accompanied by differences in the way they are implemented and theoretically justified. The principles of modern criminal law, including the principle of innocence, are consistent with Rawls's theoretical foundations regarding the guarantee of the rights of the accused and the principle of difference, while the principle of the legalityof crime and punishment is consistent with Rousseau's view of the need to establish laws based on the public will. Also, the principle of proportionality of crime and punishmentis confirmed in both theories, but Rousseau emphasizes its social aspects and Rawls emphasizes the dimensions of restorative justice and the reduction of social inequalities. At the same time, principles such as individualization of punishment, respect for human rights and human inherent dignity, and fair trial as human right are also in parallel with the intellectual foundations of these two thinkers, although there are differences in the way they are realized. Combining the teachings of these two distinct theories can lead to emerging a more efficient penal law in which principles such as justice, freedom, and proportionalityof punishment to the crime are observed at different levels of policy-making andlegal enforcement, and implementation. This results here, suggests that criminal law policymakers, inspired by the theories of Rousseau and Rawls, should act in a way that not only helps reduce crime and maintain public safety, but also takes into account individual rights and freedoms. Hiring the theoretical foundations of these two philosophers can be effective in the progress and evolution of the modern criminal law esp. penal one and finally the achievement of sustainable social justice.

Various theories about technical function can be classified as: 1) Theories that reduce the function to the structure of the artifact, or 2) Theories that consider the function to be intention-dependent. The structural interpretation of technical function is in favor of the Value Neutrality Thesis (VNT), while according to the intentional interpretation, the intentionality of the designer/user is necessary for technical function to be determined. The main issue of this article is assessing the approach of Neo-Sadrian philosophers (Allamah Tabatabai and Motahhari) to the function of artifacts. It is shown that the function of technical artifacts is a Constructional Perception (eʿtebār), although its realization depends on the structure and physical properties. Therefore, Allamah Tabatabai's “Eʿtebāriyāt” (constructional perception) Theory is among the intention-dependent interpretations and can be considered as an approach against the value-neutrality thesis.

Among the issues raised about population is the necessity of its increase or decrease. Foundations, especially anthropological foundations, play a role in formulating the population theory. One of the existential dimensions of man is power. The question is whether or not, from the perspective of the Quran, the desire for power, as an innate or instinctive thing, causes population growth. Does population growth lead to national authority? Does population growth have an impact on increasing national power and strength? We will examine the Quranic perspective on this issue. The aim of the research is to lay the groundwork and contribute to the authority of society by discovering the Quranic perspective on encouraging people to have children. Data is collected through documentary methods and processed using the descriptive and analytical method. In the exploratory stage of the study, verses have been used through literal and conceptual search, and verses with different implications have been collected. The research findings indicate that in the Quranic view, the innate desire for power causes humans to have many children. One of the factors of power in society is human power. With the increase of human power, national authority increases, and abundant, active, efficient youth play a significant role in progress, security and national power. From the Quranic perspective, increasing the quality of the population creates authority.

Mullā Ṣadrā believes that, given the impossibility of occurrence of contingent will to the divine essence, the cause of the creation of things at a particular time is rooted in the divine knowledge of the most perfect and noblest order. Anything that conforms to the noblest order necessarily emanates from God and is the same divine will. Hence, given the return of divine will to the knowledge of the noblest order, this attribute must be considered to be essential rather than active. The present paper, while accepting the bases of Mullā Ṣadrā’s view regarding referring the divine will to the knowledge of the most perfect order, emphasizes the necessity of paying attention to God’s essential free will and ability to quit act. Later the author responds to the most important objections to Mullā Ṣadrā’s idea in this respect and demonstrates that the conceptual variation of the human will and divine will does not negate the idea of attributing the divine will to the knowledge of the noblest order. The active attribution of will is correct in a sense; however, it can never function as a response to the cause of the creation of things at a particular time. The traditions that emphasize the active nature of will can also be interpreted in a way to conform to Mullā Ṣadrā’s doctrine.

Avicenna in two parts of the book of Al-Shifa (کتاب الشفاء) or The Book of Healing reports the theory of Platonic Ideas or Forms: first account is in the chapter 10 from the second book in the Demonstration Treatise (رساله البرهان) and second account is in the chapter 2 from the seventh book in the Theology Treatise (رساله الالهیات). Both reports have explanations of the theory of Platonic Ideas and then some critiques of the theory. Here we will discuss only Avicenna's description and explanations of the theory of Ideas; what is Avicenna's understanding from Plato's Ideas? At the present essay it is necessary to investigate the range of familiarity that Avicenna has with Platonic Ideas, Aristotle's role in this familiarity and the philosophical functions of the Ideas in Avicenna's understanding and identification of them. First of all, Avicenna thinks that Platonic Ideas are universals and, on this description, he erects other descriptions of their truth. It is vital to know that Avicenna's familiarity with Platonic Forms is essentially mediate; that's by way of Aristotle's works including both descriptions and criticisms of those forms. Review and analysis of Avicenna's texts brings us to the three arguments of Platonists for the existence of Ideas: the argument from the sciences, the one over many arguments and the object of thought argument.

Undoubtedly, paying attention to philosophical thoughts has a great effect on shaping film theory and the formation of artistic and cinematic works . The analysis of the film from the perspective of contemporary theories is derived from the foundations of nominalism and conceptualism, which cause many ontological and epistemological problems according to the philosophy that shaped it . The analysis of film representation from the perspective of phenomenology, in the analysis of different dimensions of the film such as image, sound, narrative, content, reception and perception of the audience, brings important and different results . By briefly examining the nature of artistic representation in the theory of phenomenology, while paying attention to the important components of this theory, this article tries to value the different and influential attitude of this thought in film representation, unlike traditional theories that focus on the content, structure and process of filmmaking. In this regard, with the analytical-interpretive method, how reality and meaning appear in the world of the film from this point of view and increase the audience's experience in a deep and comprehensive analysis of the various elements of the film, such as visual language and sound, time and place, space and phenomenal place . Light and color are treated . As a result, it can be stated that this phenomenological approach not only helps to gain a deeper understanding of the story and characters, but also strengthens the audience's connection with the context and story world and increases the cinematic experience for the audience . The theory of film phenomenology emphasizes that our consciousness not only communicates with scenes through our actions, but also plays a role in their construction . This role is subject to a specific logic that is not yet fully understood.

One of the important issues that Farabi was influenced by Plotinus is the issue of emanation. In this research, firstly, the influence of Plotinus on Farabi in the issue of emanation and its implications is discussed and analyzed, and then Farabi's innovations in the issue of emanation and its related aspects are discussed. By basing this theory on principles such as the principle of oneness and knowledge that is obligatory by its own nature and the unity of the wise and reasonable, Farabi was able to prove it with his innovative method, which is the metaphysical difference between existence and nature, and useful fruits such as the explanation of God's effectiveness, the issuance of plurality from unity, To conclude the hierarchy of beings and the steps of the universe. By carefully reflecting on the discussed topics, one can observe Farabi's innovations and his special explanation.Although some articles have been written about the problem of Plotini's grace, what distinguishes this article from other articles on this topic is to deal with Farabi's innovations and his special initiatives and solutions in the field of the theory of grace and its ramifications.This research tries to express Farabi's innovative initiatives in the field of the theory of grace with documentary method and even using first-hand sources as much as possible.

The significance of identity propositions in Wittgenstein's logic surpasses that of any other proposition, whether simple or definite. It is through identity propositions that we can attain certainty about the objectivity and essential unity of conscious reality. Identity propositions serve as the basis for affirming or even denying other propositions; thus, identity propositions do not generate any other scientific propositions. However, without them, no other scientific proposition, whether true or false, can logically exist. Only by confirming the content of an identity proposition in other propositions can we consider them true or false. Without identity propositions, we cannot even speculate on what a world not based on these propositions would be like. This illustrates the essence of identity propositions that the philosopher Ludwig Wittgenstein has addressed in various writings, particularly in his valuable work commonly referred to as "On Certainty" and the notes from 1914-1918. The scope of identity propositions encompasses the world, and the extent of the world is as vast as the logical territory underlying identity. The boundaries of the world and the limits of language have no other complete representatives among propositions besides identity propositions. According to Wittgenstein, these propositions lack the features of correspondence or representation; however, the necessity arising from them is a fundamental and primary necessity. Without identity propositions, we cannot think in the way we currently do, and thus discussing the nature of these propositions will undoubtedly be important and valuable in discovering and understanding the ontological logic embedded in Wittgenstein's language theory. Reality is not due to identity, but it is an instance of identity.

The moral threshold is regarded as the limit of true happiness. The aim of this research is to conclude this threshold from the statements of Shahīd Moṭahharī, considering the nature of moral reality through a descriptive-analytical method. He perceives the nature of moral reality as religious and based on conscious worship, which cannot exist without belief in monotheism, that is, the moral threshold. It seems that Shahīd Moṭahharī’s expression in proving the nature of moral reality, which embodies religious ethics, requires a corrective and supplementary explanation regarding its foundations and implications. In this way, according to the special characteristics of human beings, the truth of morality should be considered for rational human beings. Based on the pursuit of perfection, humans place nearness (Arabic: قرب) to absolute perfection as the object of their reasoning, discovering their need in understanding their relationship with the Absolute Perfection. Consequently, in light of this awareness, they engage in behavior that corresponds to that need, which is the expression of that need and gratitude towards the Giver of it, what Shahīd Moṭahharī refers to as conscious worship.

The role of pattern in moral education -regardless to the details- is undeniable, and this position has more prominent in normative ethics and moral education based on virtue. As Linda Zagzebski, a contemporary Theorist belives that the role of pattern has position more then Supporting role and considered it as a criterion for understanding moral concepts. In religious texts, especially the Holy Quran, the role of pattern -apart from the attribution of virtue to its normative theory -is emphasized, , but the framework of its position has not been examined. This research Considers the theory of "moral model orientation" of Zagszebski as the axis, compares it with the dimensions of pattern in Qur'an. Therefore, it has extracted the elements of the theory in five parts and after explaining them, it has deduced the perspective of Qur'an on each of them based on the related verses.The findings of the research from the perspective of the Qur'an, Being a role model is at the back stage of the understanding of concepts, and Qur'an, in addition to introducing patterns, has also made a theoretical call. Also, by choosing the stories of the past, Qur'an has narrated good and bad pattern for reasoning and learning. Also, it has introduced pattern for different levels and various fields, and also introduced a complete and absolute pattern .

The quality of the realization of knowledge in Man’s rational soul is one of the central discussions in the field of epistemology. This discussion has been explained following a novel approach based on Sadrian principles, particularly the principle of the unitary system of essence-manifestations or the same individual unity of being. The doctrine of unveiling is the newest doctrine in this respect; however, some objections have been raised against it, including the confusion of universal soul with particular souls, contradiction of simplicity with innermost and manifestation, the soul’s incompletion, inexplicability of undifferentiated and differentiated knowledge, and the contradiction of simplicity with existence of veils. In this paper, through an accurate reading of Sadrian works and particular attention to his innovations regarding the problem of the soul, the authors present a new doctrine called “cleaving”, while trying to respond to the criticism advanced against the doctrine of unveiling. The doctrine of cleaving generally indicates that, based on the ontological immateriality, simplicity, and gradation resulting from the trans-substantial motion, existence is a continuous glowing entity that is involved in becoming at each “moment” exactly in the same way that existence itself is a kind of becoming and manifestation of the universal divine soul. Each level of this becoming, is a kind of knowledge acquisition that, given the kind of facilities, is called acquired or presential. Unveiling depends on “being”, but cleaving represents “becoming and flourishing”.

In the theory of "the innate respect to all religions" it has been tried to propose and introduce the usuli qat` as an absolute and valid knowledge in the interpretation of religion and facing multiple religions and teachings. Although some debates have been raised in the science of fundamentals regarding the usuli qat`, but it was never formulated and presented as a proposal for dealing with religions and the method of religious interpretation by the thinkers of the philosophy of religion, therefore, the current theory can be considered a new theory in "Philosophy of Religion". The writer's hypothesis is that the mentioned theory has scientific and practical applications and consequences, therefore he tries to evaluate this theory with a critical analytical method and express its effects and consequences. The research question: what are the works and logical consequences of the theory and what criticisms are made on it from this point of view? The findings of the research indicate that the theory of innate respect/ta`abbud entails many scientific consequences and social risks, such as: religious pluralism, relativity of knowledge, skepticism, and ordering of what is good and prohibiting what is bad.

Although the background of the correspondence theory as a criterion of truth goes back to the Plato's doctrine of ideas, the proposing and development of this theory takes place in Aristotle's philosophy. According to Aristotle, truth means the correspondence of a judgment or statement with reality, and untruth and falsehood mean non-correspondence. Since the time of Aristotle, the correspondence theory, despite its ups and downs, has always been one of the dominant theories in the field of epistemology. Of course, some philosophers, while paying attention to the correspondence theory, have pointed to something prior to this theory, which basically made it possible to be proposed. Heidegger and Suhrawardi, while criticizing the philosophical traditions before themselves, have emphasized that the basic understanding of man and his relationship with objects and phenomena is not a matter of proposition and judgment. Now important question arises: what is prior to the propositional truth that provides the possibility of truth in the meaning of correspondence? With a descriptive-analytical method, this article tries to investigate this question from the point of view of Suhrawardi and Heidegger. Heidegger believes that the truth in the sense of unhiddenness (Aletheia) is the primary meaning of truth, and the forgetting of this meaning has caused truth to be proposed in the meaning of correspondence. Suhrawardi also believes that truth in the sense of the intuition of objects precedes the correspondence theory. Heidegger and suhrawardi believe that the correspondence theory does not have the necessary efficiency for the disclosure of truth.

Since, according to the ontological principles of transcendental wisdom, the existential nature of knowledge is abstract (non-material), so in the process of perceiving material things, these should be brought closer to the abstract realm of the soul to make acquisition of knowledge easier and more precise. To bring material things closer to the abstract realm of the soul, phenomena that play a subsidiary role in abstracting material things are necessary. Similarly, the existence of sensory organs, such as ears and eyes, and various parts of the brain, are also necessary for perceiving material things. These elements provide the conditions for the realization of perception, which is an abstract entity. Therefore, it is essential to identify all factors that play a role in the real acquisition of educational content, and based on this knowledge, provide the necessary tools for maximum compatibility between the educational content (perceived) and the learner (perceiver) in order to facilitate the learning process.

The purpose of this research is to study the philosophical and educational thoughts of Mulla Sadra and Allameh Tabatabai in order to provide a model of moral education. In terms of goals, this research is practical and in terms of the method of data collection, it is a comparative content analysis, and for this purpose, data was first collected based on data sheets and information records. and education by Mulla Sadra and Allameh Tabatabai, their number was 80 volumes, and the ones that had the most relevance to the topic were selected with a purposeful and criteria-based sampling method. And it was done in a coding way. The tool used is in the form of recording information and extracting fiche from authentic sources, articles and documents, which is done in a library or documentary way. The method of data analysis was the method of coding (open coding, axial coding and selective coding). The findings showed that the previous research by other researchers was somewhat consistent with the results obtained in this research and some indicators and the component obtained in the present research is confirmed by the previous findings. After examining and studying the theoretical foundations and research background and documents with articles and researchers, 7 dimensions, 28 components and 72 indicators were identified in the form of the department's findings, that philosophical thought has4components and 12 indicators, educational thought has 4 components and 10 indicators, and Political4components and 9 indicators, optimal education 4components and 11 indicators, unification of attributes4 components and 9 indicators,happiness 4 components and 11 indicators and sublime wisdom 4 components and 10 indicators were identified.

In the present article we try to examine the relationship between Plato's theory of Ideas and his political and ethical thoughts. First, we present an outline of the genesis of theory of Ideas in "Meno", "Phaedo", and "Republic". Then, we go on to examine Plato's political and ethical thoughts in "Apology", "Protagoras", "Gorgias" and again "Republic". The study results in the conclusion that Plato's "cave allegory" is the climax of both his theory of Ideas and his politico-ethical thoughts. A close reading of "cave allegory" and comparing of its main ideas with the crucial problems of "Protagoras" and "Gorgias" reveals the politico-ethical character of theory of Ideas. Contrary to the sophists who think they are the locus of Truth, Socrates only keeps open the abyss of truth and makes the student turn around it. In "The Symposium", Alcibiades calls this "madness of philosophy". At the end, we try to provide a possible answer to Nietzsche's and Popper's reproaches to Plato and show that there may be a possible immanent reading of Plato's theory of Ideas.