مصطفی یونسی

Here I will consider the Greek word “Dikaiosune” on the basis of the rather short etymological exploration by one of Plato’s other called Heraclitus. Apart from un-ended discussions and controversies about the nature and quality of etymological surveys of Plato’s Socrates in Cratylus, it is worthwhile to figure out and see how a figure such as Heraclitus wants to demonstrate and stablish the working and influence of “Dikaiosune” in the macro and micro universes otherwise it is an ordinary and petty notion. Plato’s other mentions (Cratylus 412D – 413D) that where everything is in the flux Dikaiosune should function as an uppermost penetrating principle that can penetrate all moving and changing things in order to make a linkage and binding among all of them.

This study aimed to explore the relationship between language acquisition and grade four senior high school (G4SHS) students’ achievement in English as a foreign language (EFL). To this end the 41-item English Language Acquisition Scale (ELAS) designed by Khodadady and Younesi (2017) was administered to 518 G4SHS students. Also to find the probable relationship between ELAS, its latent variables and participant achievement in EFL classes in EFL classes 126 participants were randomly selected out of population to answer schema-based cloze multiple choice items test ( S- test) designed by Khodadady and Ghergloo ( 2013). To know which of the G4SHS students who took the ELAS took the S-Test as well the researcher was matched the codes of the ELAS S-test and ELTAS carefully. The results showed that the ELAS consists of five factors, i.e., Qualified, grammatization, Humanistic, Engagement and Orientation. Also the ELAS and its underlying factors show significant relationships with English achievement scores. The results of the study are discussed .

This study tried to find out what factors underline the characteristics of acquisition of English language in EFL classrooms. To this end, the Characteristics of English Language Acquisition Scale (ELAS) consisting of 41 items was designed by the researchers of this study and administered to 388 pre University Iranian EFL students at various private and public schools in Neyshabour and Zebarkhan. Factor analysis was run to determine the number of factors underlying the scale. The application of Principle Axis Factoring and rotating the extracted factors showed that the characteristics loaded acceptably on twelve factors underlying the learners’ EFL acquisition, i.e., learning boosters, facilitation, determination, voluntary, teaching methodology, affective factors, attitudes toward foreign speakers and their culture, learner engagement, adjustment, enhancement, teacher's output and individual differences. The results are discussed and suggestions are made for future research.

The present paper deals with the possibility of propounding the concept of “legal secularism” in the ideas of Marsilius of Padua. All commentators of Marsilius have detected a preliminary form of secularism, that is, institutionalized secularism, in his works and those of his contemporary scholars. This kind of secularism is opposed to the interference of the institution of the church as such in the field of politics. However, the same commentators have refused confirming a more advanced form of secularism in his works which is called legal secularism that is, one which is opposed to the interference of theological ideas as an official source with the laws. All commentators believe that this kind of secularism is rooted in the political philosophy of the modern period and, particularly, John Locke’s philosophy and maintain that attributing it to Marsilius is a kind of interpretive anachronism. Unlike the common theories, this paper aims to contradict this historistic interpretation of Marsilius’ political philosophy and, through analyzing his writings, demonstrate that his interpretation of faith as an inner and private affair can lead us toward a preliminary but clear form of legal secularism in his works.

Hobbes in the current literature, philosophy, politics, and society as a subtle and sublime, because the key issue of political philosophy and political science as systematic and comprehensive power and the government has explicating Hobbes in Leviathan using mathematical precision and certainty of judgments in the field of politics takes the first step in scientific policyUsing the analogy of the tool or the like and organicLeviathan as artificial man sees Mechanical and physical analysis of human nature and are trying to take that all events and desires, and feelings of human conduct based on the principle explained. Extracts of the book Leviathan is that if people want to enjoy in complete security and compliance rules that aim to create scurity. They are not to the detriment of all its powers to one person or group of persons should bear But most of all it is important to Hobbes in his methodology between the exact sciences (such as geometry and mathematics) and knowledge such as physics and psychology provides And strives to establish the state of the science in the field of Political Studies and the Thus he is good and reasonable method for the analysis of all the issues in a manner similar to known geometric analysis.

With regard to the essential role and function of topos / place (in comparison with time) in the thinking, acting and speaking of the ancient individuals, it is possible to analyze the inscribed speeches of ancient Persian kings according to their conceptions of topos or place. For reaching to this aim Dariu's inscriptions in Behistun (DB) will be chosen and they will be analyzed within an appropriate heuristically Aristotle framework.

Realizing the manner in which concepts are formed, transformed and transferred to other cultures and civilizations is a great undertaking in understanding notions. The present paper seeks to study the book “Tahdhib Al Akhlaaq” so as to provide a report, through a hermeneutic (analytic) approach, with regard to the manner in which the Greek ethical concepts have been transferred and transformed into the Islamic culture and ideology. The question that is raised is that “considering the hermeneutic method, how is it possible to understand the ethical concepts as explained by bin Maskawayh?” Tahdhib Al Akhlaaq is a book which contains ethical concepts and the foundations of this concept in its lexical-linguistic system. The type of language used in Tahdhib Al Akhlaaq can be found in Aristotle’s Nicomachean Ethics which can be considered an intertextual characteristic of bin Maskawayh’s writing. The philosophical-ethical principles used by bin Maskawayh in the book “Tahdhib Al Akhlaaq” and the ones employed by Aristotle in his books are not the same. Concepts such as Polis (city-state), Phronesis (deed), Rhetoric (eloquence), Praxis (action), Dike (justice) are key concepts for the explanation of the principles of Aristotle’s moral philosophy.This is while issues such as virtue, felicity, wisdom, and civilization are the prominent concepts in bin Maskawayh’s ethical system. Though the Greek terminologies for these concepts have not been utilized by bin Maskawayh, he has presented the translation and conception of these concepts on which he has founded the foundations of philosophical ethics. The present paper is an attempt to understand the developments of ethical concepts in the area of Islamic ideology, in order to show the “possibility of the formation of the philosophical science of ethics” in the middle ages of Islam.

This article examines the concept of secularism in the thought of Marsilius of Padua. Marsilius, employing two dimensions of the Christian theology (i.e. trans-political and political essence of the theology), presents an interpretation of the Holy Scripture that leads to “depoliticization of theological authority”. We call this theory “Institutional Secularism”; because it implies the separation of the church institution as church institution from secular coercive power. This article shows that the concept of secularism, in its historical origin, is inseparable from peculiar properties of Christian theology. In the first place, secularism is a “Christian affair”.

The present paper explores the mind-body problem in Homer, Plato, and Aristotle. Here, the writers claim that the opposing ideas of Plato and Aristotle concerning the ontology of body and soul is ultimately rooted in the dualist interpretation of the ontology of the soul in the mythical era, particularly in Homer’s period. In other words, the philosophical opposition between Plato and Aristotle concerning the ontology of the soul and body has its origin in Homerian dual and opposing interpretation of the concept of the soul. In addition, by substantiating this view, the writers have tried to take a small step towards understanding the relationship between the mythical legacy of ancient Greece and its period of humanistic philosophy, particularly that of Plato and Aristotle.

As a rule, the introduction of scripts usually contains basic hints that through forthcoming lines will be explored and developed in more detail. The same is true about the introduction of Plato’s Politeia or Republic Book One. The mentioned dialogue is about the constitution of polis in philosophical manner, but it does begin with a religious narration about a civic foreign religion and gradually develops into the philosophy of city-state. This occasion makes it necessary to have a deep look at this phenomenon and see what implicit points are contained. In this regard, it seems that the pair hiera / hosia can provide a suitable conceptual framework for ordering and understanding of the introduction.

Here we want to examine the philosophical aspects of human nature according to Farabi’s political philosophy. In this regard, it is necessary to survey his whole philosophical system that is an exploration in his metaphysics; natural and political philosophy. In this course, we will pay special attention to these six concepts: God and spirit in metaphysics; nature and animal in natural philosophy; and individual/communal dimensions in political philosophy. The political philosophy of Farabi will be examined on the ground of his philosophical construct, and his anthropology is on the basis of his theoretical philosophy. This article will begin by discussions about the metaphysical grounds of human being; then the natural principles of human beings; and lastly ends by human aspects in the field of political philosophy.

It is natural and rational that for facing any classical Greek political text, we have to acquire some primary knowledge. In this context, we introduce this knowledge under the title of warp and woof. Primarily and usually, we have a printed and published text of “Politeia” that is edited by an editor according to the general and specific rules for editing Greek texts. Originally and historically, this text is a combination of oral and written language with more weight of the oral. The overall structure of this combination is dialogue that is a division of characters and speeches by them. Thus, it is not permissible to reduce or ignore dia – and take the general form as a book, treatise, pamphlet, and the like. Besides, we can discern the interplay of different styles and substructures (such as conversation, question /answer, and monologue) withinthis overall structure that are intertwined with each other.

Plato, in his famous political opus, “Republic”, has formalized an Ideal state according to epistemological and ontological bases, which can be mentioned as the first comprehensive and coherent thought about politics. This Ideal state, from years ago, has been construed in different interpretations. The present article seeks to examine the distinctions of Plato’s Ideal state from others by reading this Ideal state on the sociopolitical context of classical Greece on the one hand and Plato’s intellectual and philosophical basics on the other hand. According to this reading, it seems that the sociopolitical characteristics of classical Greece and Plato’s intellectual and philosophical basics have caused that the Ideal (actual) state on Plato’s view be distinguished from any abstract Idealism, on the one hand, and Utopianism and Millenarianism on the other hand.

The political structure of classical Greece is interwoven with Polis but its definition poses some difficulties. In investigating the Polis or the rise of it, we are dealing not with an event but with a process that has continued over several centuries. The present article compares notion of Polis in Homer and Socrates. In doing so, we will start by and concentrate on two Homeric epics and Apology and Crito of Plato. It will be shown that Homeric polis is an early forerunner of the classical Polis. This Polis comprises of both “territory “and “town” and there are no written laws but much attention is devoted to observing customary norms and procedures and to protect justice. Accordingly, in Homer we see a weak degree of communal solidarity and loyalty. But in Crito Socrates says that every citizen should do whatever the state command him/her to do, while in Apology he says he would do philosophy even if the state forbade him. This is the main idea of the present article that Greek epic serves for politics more than philosophy.

The main purpose of this article is to find the relation between political implications of Sophocles’s Antigone and “Athenian Democracy”. To do so, we have used a structuralist approach the main feature of which is exploring binary oppositions in the text which in turn results in finding the oppositions within the political-social life that provides a ground for the creation of the text. From the point of view of political thought, the most prominent opposition in the tragedy of Antigone which creats a network of oppositions around itself, is the one drawn between “family”- with its values- and “political system” and the relationships among the citizenry. The importance of this opposition has been confirmed by Christian Meier, Jean Pierre Vernant, Charles Segal, and even Micheal Zelnak.It reveals a transition to the epoch of citizenry’s relations. It also caused the confrontation between “unwritten divine laws” and “man-made written laws”, the opposition that is the main focus of the present article.

Exploring Naser Khosrow’s -the eminent theosophist of the fifth decade A.H- neoplatonism basics of Imamology, and comparing it with some fundamental assumptions in Greek thought reflected in Plotinus philosophy as the founder of Neoplatonism philosophy, this article attempts to reach to some conclusions regarding the Islamic thought. Therefore, our main perspective in this study is rather a political perspective than a theologico-philosophical one. On this account, emphasizing the political aspects of Naser Khosraw’s thought; we attempt to explain his Imamology. This study reveals that despite the fact that Naser Khosraw’s Imamology has borrowed from the Neoplatonist philosophy, Naser Khosraw’s Ismaili thought has fundamental incompatibilities with this philosophy, incompatibilities which bear the utmost importance in terms of discussing political thought. Posing no claim on a-priori authority of The Neoplatonist philosopher, the Neoplatonist philosophy stresses on the civil virtues as the initiating stage of attaining salvation and happiness. It is while the Naser Khosraw`s Ismaili Imam, has a unique specificity, e.g. the esoteric knowledge through which he posses both the worldly and heavenly authority. On the other side, there is basically an Eastern or in a sense, Iranian, concern lied behind Naser Khosraw’s Imamology and that is the essentiality of an individual bringing about both human and divine salvation and happiness.

The question of the present paper regards Hanna Arnedt’s ideas about human action. Is “action”, in Arnedt’s thought, merely an answer to the problems of the contemporary man, or what? The hypothesis is that Arnedt has an existentialist approach to “action”, and offers it as a solution of disastrous crises upon the contemporary man. To test the hypothesis, we begin with the study of the concept of “action” in Arnedt’s thought, then we will see what existentialism is, and what its main principles are, and finally we will show the relationship between existentialist thoughts and Arnedt’s approach, contrasting her approach to “action” with the main principles of existentialism already made clear.

One of the constant and lasting issues of political philosophy and ethics is justice. That is why philosophers of different epochs and various approaches have dealt with this subject. This article has specifically chosen two philosophers belonging to two different eras, namely Plato and Rawls, who were directly or indirectly preoccupied with the concept of justice. The criteria for choosing these two intellectuals is that, beyond their individuality, they are the representatives of two different models; or more specifically, two opposite models in the field of philosophizing the concept of justice. Therefore, it is attempted to present a portion of their thought on the concept of justice by focusing on the comparable parts of their literary works, namely Plato's "Politics" and Rawls's "A theory on justice". By doing so, we find out that Plato begins the concept of justice from inside of the human being, whereas Rawls begins the issue of justice from outside of man.

In the context of comparative and intercultural philosophy the approach and engagement of one philosopher with another, is a very basic issue. With regard to this, I want to narrate Farabi’s special engagement with the Meno and Gorgias dialogues of Plato. His engagement can be named hermeneutic dialectical reading-here hermeneutic means the relation of Farabi with the Meno and Gorgias texts and also inside these two texts there are diverse and different levels, layers and mediations (though this is also true so far as my self as a researcher); dialectical means his reading is in the from of synoptic question (s) and answer; and reading means conversational construction of meaning in relation to the text and context. Farabi’s hermeneutic dialectical reading of the Meno and Grgias has these characteristics: he propounds these two dialogues thematically or in accordance whit their subject matter as two parts or orders in the whole of the Plato philosophy. Therefore for understanding these dialogues we have to put them in a broader context that heve interconnections whit the whole philosophy. Basides, the Gorgias is connected with or exists in a set of dialogues that collectively make a network that too has logical relation with the Meno. He says that plato philosophy as a whole begins with a search about human perfection as the first order that is discussed in Alcibiades I and then for getting this perfection we need knowledge that Theaetetus dialogue discusses thematically as the second order. After searching about eudaimonia in the Philebus and knowledge of eudaimonia in Protagoras respectively, Plato further searches about the possibility and the quality and how-ness of getting this special knowledge in the Meno. Farabi says that in the Meno (means fixing) dialogue as the fifth order or level of Plato philosophy he searches about this matter i.e. getting of this knowledge and the method if the answer is positive. Plato in this dialogue says that this knowledge is possible by means of Sana’t / art /τεχνη. Therefore the next step is searching for these arts that are well-known among citizens of different cities and civilities. Farabi says that for Plato these arts are six arts according to six dialogues-that begins with theological syllogism art in the Euthyphro and continues by language, poetics, rhetoric, sophistics and ends by art of dialectics in the Parmenides. According to Farabi Gorgias (means service) is after Ion dialogue about poetics, before the Sophist that is about sophistics. In this dialogue Plato searches two problem, does this art give us knowledge or only the method, and how much this art is knowledge?