Gadamer claims that text understanding ins dependents on the perception of the audience from the text and association of semantic horizon and questioner mind of him. Yet, because of continuous changes in mental status of audience affected by historicity and being surrounded by presuppositions, the accurate and absolute awareness is impossible and misunderstanding is common. Also basically there is no absolute and abidingly true knowledge. The basis of Gadamer's assertion is presuppositions' uncontrollability or the mental processes of audience. This happens when cognitive psychology which has the most shared area with epistemology and hermeneutics, preferability , noting the process of realities, including text, while agreeing with existence of difficulties and challenges against understanding, cognitive psychology introduces factors and methods to control them and also presents the possibility of "Attention Preferability" in consciousness area.

Despite the importance of existence and understanding in less philosophy, philosophy is the ability to provide solutions to explain the link problem. mullasadra and husserl have made common steps despite the differences of both philosophers on the role of the human sphere in the direction of the two spheres of spheres. the present paper attempts to show the similarity of similarity between mullasadra and husserl to link and recognition. in this study, we try to determine the role of the human sphere in both existential nature and cognitive processes in the two school of Transcendent wisdom and phenomenology. therefore, after the definition and explanation of the soul and the Transcendent sewer with the method of comparison and adaptation, the role of the human sphere in explaining this importance has been paid. the results of the study of the philosophers of the two philosophers are that the human sphere is not the person whom you are created, but that the human sphere is created and recognized by the garlic and cognition, and in this regard it has made a positive knowledge.

Narrated Attributes are among the similarities of the Qur'an that are attributed to God only by quoting verses and hadiths and are not obtained through reason; Attributes such as face, hands, sitting of the Lord on the throne, etc., which cause the illusion of simile and physicality. There are four main views on the similarities of the Qur'an: the view of the apparent, the theory of verbal sharing, the theory of truth and virtual, and the theory of the spirit of meaning. In this article, an attempt has been made to use an analytical-critical approach, using hermeneutic principles, to arrive at a correct way of understanding religious texts in Islamic studies, and then to use this method to critique the views of attributes from the perspective of Ash'arite, Mu'tazilite and Imami theologians and the accuracy of each based on the hermeneutics of Islamic studies should be examined. As a result, it is stated that the understanding of the verses of attributes that have no conflict with the principles of religion and is in accordance with the hermeneutic principles of a method in Islamic studies and is far from any permissible, is related to the Imami method.

Emotional intelligence is a fundamental element of human behavior that operates separately from cognitive intelligence. This intelligence, by balancing emotions and intellect, can maximize human success. Allameh Tabatabai believes that practical intellect can benefit human beings by modifying emotions.Thus, emotional intelligence can be defined in the realm of practical reason. The purpose of this study is to explain the theory of emotional intelligence of Golman through Allameh's view on self-knowledge and practical intellect through analytical-descriptive method.Findings show that the human soul is the main evidence of emotion and emotion is one of the qualities of the soul that is created by the forces of lust and anger. Just as emotional intelligence regulates emotions, so does practical intellect regulate lust and anger, and just as this intelligence is based on self-awareness; Allameh Tabatabai's theory-self-knowledge also relies on self-awareness.

The increasing prevalence of sin in partys is one of the major social problems in Muslim societies today. This problem is especially true for religious people when they encounter sin at the family party. Because kinship is so high in Iranian-Islamic culture, leaving the party is not easily possible and sometimes even leads to cut off relations. On the other hand, staying in the place of sin also has unfortunate consequences. In such a situation, the religious person as a moral agent faces a great challenge between maintaining kinship and leaving the place of sin. The present study seeks to provide a solution to get out of this moral challenge by analytical method. The results show that although both sides of the challenge have strong scientific and religious arguments, they are inefficient because they do not consider all aspects and general judgments. The proposed solution is to analyze the situation and detail the rule.

Guarantee of performance is one of the important issues raised in the philosophy of ethics; Because unless there is a guarantee for the implementation of ethics, the issuance of moral judgments and requirements will be useless. Therefore, moral schools seek to explain the guarantee of morality in their theories. The present study has investigated the performance guarantee from the perspective of Kant and Shahid Motahhari with a descriptive-analytical approach. What has been gained from the examination of views shows that, according to Kant, practical reason guarantees the implementation of morality; There are drawbacks to this view, so it can not be accepted. Martyr Motahhari, relying on self-knowledge which is based on theology, considers the understanding of self-esteem and dignity as the motivation for the implementation of morality.Studies show that this view is also not comprehensive and can not be a motivation for everyone to do a moral act. It is noteworthy that belief in God is the most important motivation for the implementation of morality, and Islam, according to the different intellectual and spiritual levels of the people, provides a wide range of motivations for people to turn to moral actions based on belief in God and His oneness has