jahangir masoudi

Nowadays, special attention has been paid to rational education. Besides, some thinkers and educators, including Ghazali, have been regarded as anti-rational by the experts of philosophy and theology. The purpose of this article is to show that, contrary to popular belief, Ghazali paid special attention to reason in his educational perspectives and stated special elements to strengthen it. This article seeks to show what components and educational elements that rationality and the importance of reason for Ghazali entails for the development of reason or the obstacles to its growth. Answering these questions will shed light on the importance of this research. The presented views can be used as a complement to Ghazali's educational system and will present more complete elements for developing an educational system for the researchers in this field. The library research is centered around Ghazali's views on this matter and the interpretations of the experts in this regard.

Comparative theology, as a new approach in theology, seeks to have a constructive encounter with other religions and theologies and to gain a deep understanding through comparison and adaptation with other religions. The process of this understanding in comparative theology requires a proper context and strategy to achieve the goals of this theology. In this paper, based on Gadamer's hermeneutic principles, the hermeneutic strategies of comparative theology are examined and analyzed. The result of this analysis indicates considerable affinities between Gadamer's philosophical hermeneutics and comparative theology such as the infinity of understanding, the fusion of horizons, the game of understanding, the understanding of self through the understanding of the "other", the acceptance of prejudice as an integral part of the flow of understanding, and finally the enrichment of one’s theology through the understanding “other’s” theology. According to this result, the phenomenon of understanding in comparative theology can be explained based on Gadamerian hermeneutics. In general, Gadamer's philosophical hermeneutics can result in the development of comparative theology and its achievements. Comparative theology, in addition to adopting the original and traditional meanings of religious teachings and rituals, is based on a dynamic understanding of religious traditions and also a hermeneutic flexibility of religious doctrines.

Human beings possess willpower, which they can immediately recognize upon introspection. Undoubtedly, humans perform their voluntary actions with knowledge and awareness, and certainly, they pursue goals and ends in their voluntary actions. Often, to achieve a goal, a person must undertake multiple actions for the ultimate goal to be realized. One of the significant issues in philosophy of ethics that has engaged the minds of philosophers is whether "the ethical nature of the goal morally justifies the adoption and execution of unethical means." Some believe that the sanctity and goodness of the goal causes its means to be good. However, others argue that the end does not justify the means. The absolute stance on this issue has led opponents to completely reject it, citing arguments that, in the authors' view, are incomplete in proving their claims. Furthermore, by referring to Islamic teachings, one can find principles and instances that challenge the absolute rejection of this view.

Practical theology represents one of several new classifications within theology in the Western and Christian world, focusing on the application and function of theological teachings in human life. Although this branch of theology has no precedent in the Islamic world, the emphasis on its practical and functional aspects can be found in Muslim intellectuals’ and religious reformers’ orientations and thoughts. This connection is particularly evident in religious pathology, where Muslim reformers have sought to identify the causes of the decline of Islamic civilization and find solutions by revisiting Islamic teachings and beliefs. Among contemporary Islamic intellectuals, Martyr Morteza Motahhari, especially in the latter half of his life, has shown significant concern for this area, striving in most of his works to present an accurate understanding of Islamic teachings, which he believed have been misunderstood. After explaining the link between practical theology and religious reform, as well as the efforts of religious reformers in the pathology of religious beliefs and convictions, the author focuses on Motahhari and his works as a case study, eventually citing examples from his works.

The main aim of the present research is to examine and criticize the Theory of Two Originalities. This topic is fundamental, yet it has received less attention. According to famous philosophers, originality means having objectivity, exteriority, being the source of works, and forming the reality of the text. Therefore, those who claim that existence and essence have an external reality, believe in the theory of two originalities. The neglect of this theory has led some of its major supporters to introduce the Theory of Two Originalities under different names such as the originality of essence or the originality of existence, and various interpretations have been made based on the relationship between the existences and essences. In this study, three interpretations of the two originalities are presented: Rajab Ali Tabrizi considers existence as an external affair, but regards it as secondary to essence; Ahmad Ahwazi believes that existence and essence have an external combinatory unity; and Gholamreza Fayyazi believes that existence is realized in essence, and essence is considered as the existence's attribute in the exterior, and there is no external difference between them. After presenting these three interpretations, the arguments of the supporters of the theory of two originalities are examined and criticized, and finally, the most important criticisms of the supporters of the originality of existence are interpreted and evaluated.

The extent of moral demands is one of the important topics in the philosophy of ethics, which was raised in the late 20th century and followed seriously in moral philosophy. The issue of moral demand seeks to determine the limits and boundaries of ethics in human actions and behavior. Regarding this, there are generally three ethical approaches: maximalist ethics, moderate ethics, and minimalist ethics, across three components of inclusiveness, priority, and intensity, which determine the type of ethical approach taken by considering the question whether or not any attention is paid to these three components in moral evaluation. In this article, by referring to these three components and using the descriptive and analytical method of the priority component, we examine its indicators and the solution to moral dilemmas and conflicts in Islamic thought, focusing on the viewpoints of Shia thinkers, especially Shia jurists.

In normative ethics, according to the criterion that is presented to determine the goodness and ugliness of human voluntary actions, two general categories of theories have been formed, which are the theories of consequentialism and Deontology. Consequentialism is an approach that considers the good, bad, correctness and incorrectness of an action dependent on the results of the action. On the other hand, Deontology is a theory that does not consider only the result as a criterion of right and wrong in the evaluation of human voluntary action. Some interpretations of this theory consider the criterion of moral action and the criterion of goodness and badness of human actions in their harmony and lack of harmony with predetermined tasks. This article aims to investigate Islamic ethics in confronting these two approaches in normative ethics. The author believes that religious teachings support the consequentialist approach in ethics.For this purpose, in this research, while pointing to the ultimate goal of ethics and stating the type of relationship between moral behavior and it from the perspective of Islamic teachings, it will be shown that from the perspective of Islamic teachings, the moral theory of Islam is part of the theories of consequentialism, although with a special reading of the result and consequentialism. which will be explained throughout the article.

All beings in the world according to Ṣadr al Muta'allihīn, benefit from awareness (consciousness) in accordance with their existential order. Therefore, material bodies such as elements, inanimate bodies and vegetable, which are generally considered to be devoid of consciousness even have knowledge and awareness in general usage (custom). Ṣadrā has tried by two different approaches to justify the diffusion of the knowledge to material objects philosophically. He has attributed knowledge to objects with the same material identity by proving the absolute objectivity of existence with knowledge in the first way, and he considered knowledge to be proved for them through the union of objects by intellectual principles (masters of species) in the second way. The main issue in this article is whether the same results can be obtained from these two approaches or not. And which of these two ways is stronger and superior than the other? Both approaches have been studied by analytical and comparative method in this article and it has been firstly proved that the results of these two approaches are not the same, and the awareness that is proved for material objects according to the first approach is different from the knowledge that is proved according to the second approach, secondly, the second approach is stronger and superior for some reason.

Happiness has been a concern of thinkers for a long time. Aristotle was one of the first thinkers who made happiness the center of his ethical system. According to Aristotle, happiness is the goal of human life and it will be achieved by acquiring moral and rational virtues in this world. Avicenna and Thomas Aquinas, as two leading peripatetic philosophers, respectively, in Islam and Christianity, have presented special interpretations of Aristotle’s theory of happiness. In this research, their interpretation of Aristotle’s theory will be investigated in a comparative way to determine their differences and similarities. The findings of the research show that both philosophers have interpreted Aristotle’s theory of happiness by including elements from their religious traditions. In the practical dimension of happiness, Avicenna adheres to the practical aspects of Islamic law, its divine virtues and vices, and considered their observance as a necessary condition for happiness; Aquinas tries to harmonize Aristotle’s worldly happiness with the religious and other-worldly happiness by bringing in the divine grace and theological virtues. Avicenna places intellectual happiness in the center of his interpretation, but considers the role of Sharia (practical dimension of Islam) as necessary and complementary in Aristotelian happiness; Aquinas considers theological happiness based on the Christian faith to be necessary and have a complementary role, in addition to Aristotelian intellectual happiness.

Confronting the theologies of religions with each other is a problem that has caused the emergence of special approaches and positions in the heart of theology in inter-religious interactions. Theology of religions and comparative theology are two types of these theological approaches.This research aims to investigate, compare and analyze the type of theological encounter with the "religious other", which is appropriate for each of these two theologies, and examines why the emergence of comparative theology with the existence of theology of religions.As a result, there are differences and similarities between these two theologies in dealing with other religions, and it is emphasized that comparative theology has advantages over the theology of religions in how it interacts with other religions.The theology of religions with its traditional threefold approach is still involved in the problem of truth and salvation, but comparative theology has overcome this problem and has taken a step beyond the theology of religions to understand the theology of other religions with the aim of re-reading and pondering more than its own understanding of its own religion.

Like people, ideas and theories travel from person to person, from situation to situation, and from one period to another. The question that arises is whether traveling theory stays as it is or it undergoes some changes as a result of its move. Drawing on the historiography of translation, we investigated one of the most important philosophical discourses of the twentieth century in the West and Iran, namely Foucault’s discourse. We tried to discover which part of Foucault’s work or ideas was the focus of translators in the Reformist period, stretching from 1997 to 2004. To this end, all Persian translations of Foucault’s works, together with Persian translations about Foucault and original writings in periodicals were selected and their common themes were extracted. The findings of this study show that translators were the main actors in importing Foucault’s ideas to Iran. Also, criticizing power relationship was the main theme in the analyzed corpus. Given the fact that Foucault took a controversial stance on the Islamic revolution in the early years of the Islamic Revolution, this study addresses another question related to the issue of Foucault’s reception. Indeed, the paper examines whether translators of Foucault’s works translated his works regardless of his stance on the revolution. For this purpose, all translated and original texts as well as articles in periodicals (1997-2004) were analyzed. The main themes were extracted and tagged according to Foucault’s thought on power. The results indicate that translators were the main actors in this discourse, and Foucault’s thought served as a tool for translators to criticize social phenomena, and the critique of power has been the most frequent concept in all Foucault-related publications (i.e., translations, writings, and magazines).

The subject of this article is to explain the concern of "existential Isolation" and to present its approaches by Ervin Yalom and Mulla Sadra. Yalom believes that human beings should manage existential Isolation in connection with others; Now either a connection with the same kind or with a divine being. Accordingly, in his view, the main supporter in dealing with existential Isolation is of a relational nature. In addition to his main approach (bonding with one another), he believes that liberation from existential Isolation is possible for many in a "relationship with God." Mulla Sadra also believes that all beings, including human beings, are the same as the existence of God. In this article, the authors, by adopting a descriptive-analytical method, have presented the approaches of Yalom and Mulla Sadra in getting rid of existential loneliness. In Mulla Sadra's approach, two approaches have been considered: 1. A precise approach; 2. The approach of cognition. The outcome of the present study was that Yalom's approach is self-destructive and contradictory; And the reduction of existential Isolation is possible only on the basis of Sadra's view, that is, man's evolutionary attachment to the Supreme.

The encounter with religious plurality and diversity, which is a main characteristic of life in the contemporary world, has posed a number of epistemological and theological problems. Awareness of religious diversity and religious disagreements presents challenges to the discharge of epistemic duties by the religious person. In epistemology of disagreements, as a branch of epistemology, an individual’s epistemic duties in the face of disagreements are specified, and various approaches have been adopted from quite conciliatory views to steadfast views. Comparative theology takes up a religious approach to respond to the challenge of religious plurality and diverse theological approaches in the face of such plurality in order to arrive at a deeper understanding of religious faith. In this article, we deploy the descriptive-analytic method to find an epistemic solution based on the epistemology of religious disagreements with which this newly emerged theology can attain its goals. We conclude that by adopting an intermediary approach between steadfast and conciliatory views and drawing on the graded nature of religious beliefs and rejection of the idea of epistemic peers, we can propose a normative approach to comparative theology so that it does not fall into suspension of beliefs, relativism, skepticism, or religious conversion.

The narrative approach is one of the most prominent approaches in designing new educational models. This article, with the aim of explaining the narrative approach in educational leadership, first describes the state of the contemporary world and the existing ideas in educational leadership in order to show the need to change the approach in educational leadership. To emphasize the importance of the narrative approach, the analysis of the narrative components in the hermeneutic thoughts of Paul Ricoeur has been discussed and then the application of these views to find the components of educational leadership based on the narrative approach. The findings of the research show that narrative educational leadership is a process that involves the act of leadership through the expression of leadership narratives using mimesis in three stages of pre-configuration, configuration and reconfiguration according to three types of actions (memory, attention and expectation) during the past time. present and future and considering the good life with and for others in fair institutions in order to reach a new, creative understanding and a fair and moral situation promising a better future. And it follows three types of critical, transformative, and comprehensive actions for educational leadership. Such a model in the educational organization leads to creativity, innovation, social justice and equal educational opportunities. Finally, this educational leadership based on the narrative model leads to the discovery of abilities and as a result the improvement of performance (leader and followers).

Existentialist therapy is a new method of psychotherapy aimed at an identification and resolution of human concerns. Two prominent scholars of the field are Irvin Yalom and Viktor Frankl who, despite their disagreements, pushes the boundaries of this new-fangled field of psychotherapy with their remarkable research. Yalom believes that, on the existentialist approach, meaning should be created in life, whereas Frankl as the founder of the method of logotherapy believes that the nature of humans is religious, and the meaning of life should be found or discovered, and not created. However, this meaning is either momentary and subjective or universal, which is the super-meaning. Drawing on the descriptive-analytic method, we try in this paper to consider the views of these psychotherapists, identifying their weak and strong points. It turns out that while Yalom sees religion and tradition as proper sources of the meaningfulness of life, he never allows them into his own theory. In contrast, Frankl makes much of the institution of religion and God in the human life, clarifying his spiritual tendency with the theory of super-meaning and the possibility of there being a super-world. We conclude that, despite their prima facie differences, the meaning-making and meaning-finding views are not contradictory. Instead, they can be reconciled and rendered supplementary.

There have always been two viewpoints on the human rights in the history of Western philosophy: some philosophers adhere to Natural Law, while the others follow Positive Law. Among modern philosophers, Thomas Hobbes and John Locke, and among the contemporary ones, Lon L. Fuller and John Finnis, are known to be followers of natural law.Positive law refers to the rights established by the legislator and recognized through interpersonal conventions and contracts; people and states may establish or lift them. As a matter of fact, this kind of law is focused on a set of rules and regulations which gains force through guarantee and acceptance of social institutions and governs a certain community during a specified time frame.Natural law, with its characteristics, i.e. universality, necessity, and stability, began to popularize in the West in the third century AD, but it is rather newly-established among Islamic scholar. It constitutes the origin of many governing rules in communities, so this topic deserves considerable debate and discussion by Islamic scholars.Rights, observance, setting up justice, and preventing injustice are of utmost importance in Islamic teachings; they also influence many religious acts, and Islamic doctrines strongly enjoin it and emphasize its moral, legal, and ideological necessity.Undoubtedly, the concept of human rights is one of the modern challenges facing Islam in comparison with the West, and it is going to take a more serious form in the future.The current paper did not search for strong and weak points of the theory of rational decency and obscenity and natural human rights and did not pass any judgment thereof; this paper aimed to analyze the ideas of Sadr al-Din Shirazi (Mulla Sadra) as the founder of transcendental philosophy/theosophy, esp. the theory of decency and obscenity, and sought to answer the following question from his viewpoint: In Mulla Sadra’s opinion, are decency and obscenity rational and inherent? If so, is it possible to attribute the belief in natural human rights to him? The Study of these items from the viewpoint of Mulla Sadra and the analysis and evaluation of them will provide answers to above questions.The current paper focused on proving the following line of argument based on its multiple premises:Premise 1: Duties/obligations bring rights with them.Premise 2: Duties are congeneric with their rights. For instance, if a duty is conventional, its interrelated right will be conventional too, and if it is religious, i.e. originating in a divine command, the interrelated right will be religious too, having its roots in a divine command and providence.From Mulla Sadra’s perspective, duties, decencies, and obscenities are inherent.

Mulla Sadra believes that rights accompanying duties are inherent, incorporated in the center of reality.  Apophatic interpretation of the duty as it is necessary to respect the freedom/ liberties of humans (It is decent to respect the freedom of humans.) consists in: “Humans should not be deprived of freedom.” (It is obscene to deprive humans of the freedom.) This duty is interrelated with a human right: humans enjoy the right to freedom.

Methods and Material:

we did this within the framework of Mulla Sadra’s perspective on ethical values. The data were gathered through library research and the conclusions were reached using a logical, deductive method.

Although the discussion of rights is apparently different from the discussion of ethical values, these two topics can be linked according to some views; the foundations raised in one area can be extended to another, and we may conclude that although Mulla Sadra did not expressly state his acceptance of natural human rights, his ideas were in conformity with Inherent Natural Rights based on evidence and rational reasoning taken from his moral views.

This paper used sufficient evidence to show that the theory of Mulla Sadra chosen in this regard was rational and inherent decency and obscenity. Regarding the question of Mulla Sadra belief in rational or inherent decency and obscenity, this paper answered that he believed in inherent, and not divine, decency and obscenity, in terms of ontology (real/outside world and universe of permanent positiveness) and believed in rational decency and obscenity in terms of epistemology (understanding and proving), not religious decency and obscenity. Ash’aris supported divine and religious decency and obscenity, but Mulla Sadra said this view would dispel wisdom, reason, and religion. In relation to understanding decency and obscenity and the intellectual ability of humans, Mull Sadra maintained that only a perfect human was able to grasp the inherent properties of acts not all people.In addition, different views on the contradiction and interrelation of rights and duties were covered, and it was proved that most scholars approved the existence of a relationship between natural human rights and belief in inherent and rational decency and obscenity. Only those who accept inherent decency and obscenity may support natural, innate rights, because the duties are congeneric with their interrelated rights. Thus Mulla Sadra who was a moral realist and believed in inherent decency and obscenity and considered all duties, decencies, and obscenities inherent would adhere to inherence or naturalness of rights.In summary, Mulla Sadra believed that humans, qua humans, enjoy universal, necessary, fixed rights which result from their nature and character, unaffected by time and space. These rights which are in total coordination with creation and universe are called Natural, Inherent, or Innate rights.Although Mulla Sadra did not mention explicitly the inherent decency and obscenity of duties and the inherence and naturalness of humans rights, it is possible to deduce these two points from his theoretical foundations and some views plus supporting premises.

Many Islamic philosophers believe in the existence of innate perceptions in human beings. Some of them have considered the innate moral perceptions as the best way to oppose moral relativism. In this article, we seek to find a solid support for morality and we seek it in Mulla Sadra's ontological system as well as in the issue of nature. In this article, after matching Mulla Sadra's view with the cases in which the word nature is used, we have come to the conclusion that according to the anthropological principles of transcendent wisdom, such as the originality of existence, gradational state of existence, substantial motion, human soul`s originally corporeal state, are not based on any acquired knowledge; But on the basis of the principles of "coexistence of existence and science", "simple science common to human beings" and also "essential knowledge of the caused necessarily contains the knowledge to the cause", the innate presence perception may be proved. This instinctual and instinctive perception leads to innate theology, and this principle will be a solid support for moral propositions.

Interpretability or the existence of sacred texts and scriptures has been one of the issues raised by Muslim and non-Muslim thinkers. "Interpretation" has been used in the topic of interpretationOne of the most important issues in the Qur'anic sciences is the problem of understanding the analogies and the scholars of interpretation in terms of who is qualified to interpret the analogies, including disputes between scholars, especially Shiite and Sunni commentators. Compare the data and opinions of Fakhr Razi and Mulla SadraAccording to the above verse, some scholars consider the science of interpretation to be analogous to God alone, and others do not consider it exclusive to God. Mulla Sadra excludes interpretation from being confined to the domain of language, believing that every phenomenon has interpretation and interpretation. Believes in a certain way and considers the perfect example of Rasikhan in science in addition to the infallible non-infallible scholars.Fakhr Razi, on the other hand, believes that the only Almighty God is aware of the interpretation of the parallels. From their point of view, lack of knowledge of the interpretation of the parallels does not mean denying the existence of God; We also have faithAlthough science is not similar to verses.

The relation between virtue, intuitive knowledge, and goodness is one of the basic pivots of philosophy of ethics. The kind of outlook on this relation would naturally lead to some outcomes concerning scientism or pragmatism or adopting a third viewpoint. In this field, Plato – the great Greek philosopher – and Mullah Sadra – the great thinker of Islamic philosophy – both have an exclusive outlook about virtue, which confirms a close relation between ethics, epistemology, and ontology. While studying the philosophical principles of Plato (including the idea theory) and Mulla Sadra (including the analogical gradation of existence as well as a specific perspective on soul and its ontogenetic motion) and with the use of an analytical-descriptive method, this research is intended to express the similarities and correspondence of their opinions and explore and analyze the differences existing in this respect. By expounding the notion of virtue and structural analytical of opinions as well as noticing the different philosophical principles of the two thinkers, one can find out the existential identity of intuitive knowledge, virtue, and goodness. The unity of the above three categories would be with an emphasis on the centrality of intuitive knowledge and its conceptual command on virtue and goodness; in such a way that the actualization of intuitive knowledge means attaining virtue and appearance of goodness.

In Islamic philosophy, the essence has many properties in which the considerations of essence are one of them. After this issue had been brought up, three key concepts had been raised in the works of Islamic philosophers around the essence that the connection of these concepts created a great deal of difference and conflicts. These three concepts are the concept of 'natural universal', the concept of 'Quiddity qua quiddity' and the concept of 'Nonconditioned quiddity'. There are two popular views among philosophers regarding the relevance of these concepts. The first view considers 'natural universal' and 'Quiddity qua quiddity' to be in accordance with the non-conditioned as a source of division. The second view, contrary to the first view, holds that both of these concepts are consistent with non-conditioned. Ibn Sina is the first one who invented this problem and falls into the second group, and Agha Ali represents a third view that explicitly considers the views of other philosophers to be unfinished and offered a new idea which is the last step in the philosophical improvement of this idea. From Agha Ali's point of view on the considerations of the essence, we can have a better analysis of Essential primary and technical common predications, consideration of the essence of God and some other philosophical issues.

The topic of goodness and badness in Avicenna’s view has been studied recently in the articles of the researchers of Moral Philosophy. The major approach in these articles is the affirmation of “moral realism” in Avicenna philosophy and rejecting “moral non-realism” from his views. In other words, in these articles, goodness and badness in his thoughts have been studied from an ontological point of view, and the relation of Avicenna’s view with “intrinsic goodness and badness” has been investigated. However, an epistemological study has not been carried out in this case. According to the popular view about the epistemology of goodness and badness, the theory of “religious goodness and badness” is related to Ash‘ari scholars, and the theory of “rational goodness and badness” is related to the Mu'tazila and Shi‘i scholars. Rational goodness and badness are also attributed to the Islamic philosophers. But there are ideas against this view in Avicenna’s works. Because although Avicenna, similar to the Mu‘tazilites, considers moral knowledge, a rational and demonstrable knowledge, on the other hand, alike the Ash‘arites, he accounts the religious law and the religious teachings, as the source of certain knowledge in practical philosophy and ethics. There are several pieces of evidence which show that Avicenna’s ethical theory is actually a combined theory, regarding an epistemological viewpoint.

The purpose of the present study was to explain the dimensions and components of religious-jurisprudential pluralism and to identify its impacts on religious educational settings. This descriptive-interpretive research was based on philosophical analysis. The statistical population of the study consisted of texts and documents related to religious pluralism, Islamic jurisprudence, and religious education. After interpretively analyzing the texts and identifying jurisprudential pluralism as the most justifiable approach, a cross-comparison was undertaken between opposing paradigms of religious pluralism vs. religious exclusivism and mukhti'a vs. musawwiba jurisprudence in order to extract their implications for religious education. The implications of jurisprudential pluralism for religious education include three components of classroom, instructors, and learners: a) Classroom: comfortable environment where each student feels safe in expressing his viewpoints, lawful, multivoiced settings, promoting creativity in the classroom, collaborative curriculum, educational justice and avoiding prejudice and discrimination in the classroom; b) Instructors: having a liberal and multi-perspective view, focusing on the essence of texts, using rational inference in teaching, using a democratic approach to teaching, avoiding imposing values and beliefs and avoiding inculcation of ideas; c) Learners: fostering broad-mindedness among students, mental development of learners, free interaction with followers of other religions and tolerance of those with different beliefs, promoting constructive criticism among learners, and enhancing learners’ critical thinking. Ultimately, by criticizing and comparing religious exclusivism and liberal pluralism, "moderate pluralism" which is based on Islamic jurisprudence model was proposed as a justifiable approach to religious education.

Despite this fact that epistemology has not been regarded as a science and branch in Islamic philosophy, Islamic philosophers spoke about the ontological debates on the topic of so-called modern-epistemology. Although the approach of rationalism and experientialism has several criteria, it is undeniable that this discussion and division are among the new topics of epistemology and such terms, with the approach in epistemology, have not been popular in the thinking of Islamic philosophers. Nevertheless, it is possible to think about their way of thinking: experimentation or rationalism. The fact that is well-known is that they are rational philosophers, and Ibn-e Sina does the same. In current study, four criteria for rationality or experimentation are expressed: 1. the existence and the lack of intrinsic perceptions, 2. the means of acquiring knowledge, 3. the origin of attestation, and 4. the existence and absence of a priori certifications. Then, by referring to Ibn-e-Sina's statements, the rationale or experimental nature of the epistemic instrument examined him according to each criterion which leads to strengthening the hypothesis that, not in general, but in most of its criteria, it is more inclined to experientialism than rationalism Therefore, it is possible to sum up these two views, namely, the "authenticity of reason and experience" in Ibn-e Sina's thinking.

The identity (ittiḥād or unification) of subject and object is an attempt in elucidating the manner of relation between the knowledge and the knower and the quality of perception by means of which the known problems concerning mental existence are removed. With the acceptance of this theory the problem of a single object as being substance and accident and the applicability of two subjects to one object, which according to Ḥakīm Sabzevari has bewildered intellects, would not be addressed. In theory of identity, Mullā Ṣadrā claims that every intelligible existence is intelligent too; furthermore, if it is achieved in human rational soul, whether intelligible or sensible, it is one with its percipient. The identity that Ibn Sīnā has argued on its invalidity is related to the two existents that potentially exist and are actualized in their accident before unification (and the contradiction of the two is real, not a rational analysis). Ṣadrā does not regard as acceptable such an identity for the same reasons that Ibn Sīnā has stated.
In the identity of subject and object, philosophers are divided upon the knowledge of the soul of the other, while all agree that each abstract object persisting in its essence is intellect, subject, and object in relation to itself. None of the Muslim philosophers denies unity in the knowledge of the abstract of its essence because in this case there is no mental image so that it is accident to the soul and not its object. What is doubtful in this discourse relates to the perception of another. In fact, there is a substance here that is in one sense subject, in another sense intellect, and yet in another sense object. Actually, here it is unity not identity.

Cognition of the nature of things is so important that sometimes there isn’t any necessity to argumentation for proving various properties for them. “Justice” is one of the most fundamental human obsessions in the field of ethics and social issues that it is spoken so much about its properties, but interpretation of its nature is sometimes neglected. The main question in this article is about the nature of justice. This research has done with a focus on the Avicenna's ideas and it has been concluded that because he refused to believe an independent nature for justice so Avicenna didn’t propose any essential definition for it. And then with rejection of the Avicenna’s theory that the Justice is collection of three virtues of continence, courage and wisdom, it is explained that the justice is original and triple virtues are branches of it. Justice has a unitary reality that in any faculty - due to that faculty – a certain virtue is abstracted from it. Thus, justice is the basis of all the virtues and other virtues are manifestations of it. Finally, the theory of the "fluid nature of justice" as well as theory of "separation Justice from moderation" has been answered and the relation between the philosophical and legal justice has been proposed.