فهرست مطالب فرزاد کیانی

The purpose of the current research is to investigate the theological account of nomos in the thought of Karl Schmidt, and its relationship with human identity. It has been depicted in which case the word nomos relates to human identity and why the new cosmopolitan thought is considered as a threat to the independent identity of societies and how to redefine the concept of nomos in order to help to preserve the conflicting political and social identity of individuals and societies. Through hiring a descriptive-analytical method, the key concepts of Schmidt's philosophy in the field of space, property, law and human existential identity were investigated, and finally the relationship between the concept of nomos and human existential identity was discussed. The results indicate that Schmitt expressed the restoration of borders to preserve the identity and political distinctions of individuals and societies as an essential issue, thus he aims to redefine the relationship between man and the earth in a theological expression, and because of that he surveyed the roots of the concept Nomos explaining the nature of Nomos in a relationship between earth and man. Nomus to be considered in connection with man, land and law, and removing any of these components, seems meaningless. Regarding the relationship between man and the earth, Schmidt based his thought in opposition to liberal globalization in order to preserve the borders between countries, and considered the preservation of borders equal to the preservation of the political and social identity of man.

Bildung in Fichte's philosophy is related to his general ideas in practical philosophy, especially with his interpretation of the importance of social unity to shape the members of the society and the influence of moral rules in people's lives. Also, Fichte's cosmopolitan desire for human flourishing is influenced by his thoughts on cultivating a model nation. His thought direction is not in line with a racist point of view and in his thought he encourages people to form a single society with the component of humanity and freedom. In his early thought, Fichte seeks to form a collective Bildung through the issue of freedom in the position of interpersonal harmony, and in his late thought, with the help of freedom and a new definition of knowledge, he wants to cultivate a model nation that is be an objective example in front of other nations in order to create a cosmopolitan world. The method of this research is qualitative, and the description and analysis of the relationship between freedom and Bildung in Fichte's thought has been done with the documentary-analytical method, and the research data has been collected in a documentary way. The result of this research wants to show that Fichte, with his definition of human freedom and its relationship with Bildung, places the ultimate goal of man as absolute thought and free will, which is the creator of harmony between people.

According to the founders of this philosophical school, the phenomenology of ethics was a way to criticize the structure of moral values in Kant's philosophy. Also, provide a new definition of moral values that is based on the truth of human existence. Francis Brentano and Max Scheler, as the founders of the phenomenology of ethics, tried to redefine the structures of moral values by relying on the phenomenological method against the concepts formed in pure practical reason. In their phenomenology of ethics, these two thinkers want to return feelings and emotions as the fundamental principle of human action to the structure of moral values and make it the center of their philosophy. But Brentano's and Scheler's views on the nature of moral values have fundamental differences. In fact, both thinkers use the phenomenological method to understand the nature of moral values, but Brentano has a desire for a psychological understanding of human nature with the help of epistemological foundations, and in contrast to Scheler, he is searching for the fact that with an ontological view of moral values, reveal with the divine command.

According to Schlegel, truth must be absolute, and attainment of the absolute by philosophical categories is not possible in the way that was common among the philosophers of German idealism of the time. Schlegel defines consciousness as a historical consciousness that manifests itself in the heart of culture in different historical periods. This culture includes works of art, rituals and symbols of each period. Absolute is neither pure consciousness nor infinite nature, but there is a place between the two. Absolute for Schlegel is a harmony formed by a universal consciousness. Schlegel considers this harmony to be Bildung, which is in fact the basis of absoluteness. Everything that grows and emerges from the heart of the Absolute is in harmony and order. In Schlegel's philosophy, Bildung replaces philosophical categories and rules to create the absolute. To achieve a harmony like nature, man must benefit from an education. Schlegel's education is an artistic building that connects love, morality and mysticism within itself.

In this study phylogenetic relationships among Garra sp. in the Karun, Karkheh and Dez basins were compared to Garra rufa, Garra mondica and Garra typhlops in the Tigris, Mond, Karkheh and Dez Basins. A total of 26 Garra spp. specimens were collected from different localities in the Karun, Karkheh, Dez, Mond, and Tigris basins. The specimens were compared using Cytochrome Oxidase Subunit I (COI) sequences. In existing reports it is indicated that the members of the genus Garra in Karun and Dez Basins lack scales in the area between pectoral fins and in thorathic region, which discriminate them from G. rufa. Based on such differences the fish in Karun-Dez basins are named as Garra gymnothorax. In this study it was tried to compare genetic differences among specimens collected from above noted basins. To sequence the 5’ end of COI gene forward and reverse primers were used. For the phylogenetic analyses Niebuhr-joining and Maximum likelihood methods of phylogeny reconstruction were used and for the analysis of the relationships among different haplotypes a haplotype network was drawn. To compare the differentiation levels among the studied species, K2P distances were calculated. In total 10 haplotypes were observed for the specimens sequenced in this study. On the phylogenetic tree reconstructed three sub-clades were resolved. The average genetic distance between G. rufa and G. gymnothorax was 5.87%. The maximum and minimum genetic distances were observed between G. gymnothorax and Garra tibanica and G.mondica and Garra elegans, respectively. The mean genetic distance among G. gymnothorax haplotypes was 0.33%. Based on the results of this study it can be indicated that Garra specimens in the Karun, Dez, and Karkheh Basins differ from G. rufa and belong to G. gymnothorax, which is concordant with the morphological differences reported in other studies. Opposed to G. rufa that has a vast distribution in Tigris, Euphrates and the Iranian Basins including Mond and Kor Rivers, G. gymnothorax is only distributed in Karun-Dez and Karkheh Basins. This limited geographic span of G. gymnothorax besides its closer affinity to G. typhlops may indicate that the species has been originated in the Karun-Dez and Karkheh Basins. In conclusion it should be noted that in this study only one gene was used and to make robust inferences it would be better to use other genes especially nuclear genes such as RAG7, Rhodopsin and the Next Generation sequencing approaches using more specimens from other localities in Karun, Karkheh, Dez, and other aquatic systems adjacent to these systems.