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Property Dualism in substance is physicalist and dualist in its prperty; That is, at the same time that he considers man as a physical substance, but believes that the mentioned substance carries two types of physical and non-physical (mental) characteristics. It is the physical feature that physics has access to and theorizes about it, on the other hand, the mental feature is beyond the reach of physics. If we prove that every mental thing occurs in the existential realm of the mind and every physical thing occurs in the existential realm of physics, then the requirement of the dualism of the attribute is that the mental attribute is in one realm of existence and its physical substance is in another realm of existence. Comes true. The present article considers the unreasonableness of the mentioned requirement because the characteristic of a substance is one of the existential levels of that substance and is co-ordinate with its substance and must be co-planar with its substance; So if it was a mental characteristic; That is, we proved that it is realized in the field of mind; It indicates that a suitable substance (in addition to the physical essence of the body) is realized in the same existential plane; Therefore, the requirement for the truth of dualism is the characteristic of the realization of substanct dualism.

Our method in this article is analytical and argumentative.

The realm of mental affairs is separate from the realm of physical affairs; If we believe in the dualism of the mind and physics, we must accept that the mind is manifested in the field and world of the mind. As a result, Johari must also be a researcher in the mental field, which carries mental characteristics; And this means that we have reached from property dualism of substance dualism

From the perspective of the duality of the characteristic, mental characteristics are beyond the reach of physical science due to their personal nature. In this article, it is necessary to be beyond the reach of physical science, because if a mental property is beyond the reach of physical science, it is a non-physical thing by definition, and if it is a non-physical thing, it is out of the realm due to the objectivity of the physical realm and physical affairs. The physical is outside and it is realized in a non-physical plane. Since the quality or breadth cannot be realized without substance, the mental quality (realized in the non-physical realm) also requires a substance, and due to the fact that width is the dignity of substance and they are realized in the same order of existence with their essence, then physical substance cannot be the carrier of mental characteristics, therefore, mental characteristics must have a substance of the same plane; That is, a non-physical substance. In this way, the requirement of the duality of the characteristic is the duality of substance, that is, the promise of the existence of two types of physical and non-physical substance is proportional to the physical and non-physical characteristics.

The dualistic theory of the characteristic in the philosophy of mind considers human beings to be entirely physical from the point of view of substance, however, it assigns two types of characteristics to the said physical substance; Physical property and non-physical (mental) property. In the meantime, the most serious problem facing the dualists of the characteristic is the danger of them being pushed towards epiphenomenalism. epiphenomenalism does not accept the causality and effect on the physical body without rejecting the principle of realization of non-physical (mental) characteristics. As a result, in addition to making it difficult for someone who wants to bridge poperty dualism to substance dualism, the poperty dualism itself leads to monotheism. In this article, in addition to the original problems, we have presented several structural and structural problems in refuting epiphenomenalism, and at the end, we have criticized the theories that led to epiphenomenalism. Method of Study: We use analytical-rational method in this article.

It should be said about the origin of epiphenomenalism; As mentioned, the basis of epiphenomenalism is the dualism of characteristics; But it is questionable how a mental philosopher like Jackson, who designed the "cognition" argument to prove the distinction between mental and physical characteristics, has given epiphenomenalism to mental qualities and like Davidson for Mental characteristics do not have a causal role? (For further study on the change of Jackson's point of view, refer to: Martin Nida-Remilin, it can be said; The same explanatory gap that led to Cartesian essence dualism despite its admirable advantages, the same crisis occurred for attribute dualism; To say that after Descartes proposed the pineal gland in response to Elizabeth's question about the interaction between soul and body, philosophers were disappointed with the way Descartes went and instead of repairing Descartes' arguments (which was possible because Descartes' problem The failure to find a correct explanation of the causality between the mind and the brain was not the absence of any correct explanation - in this context, refer to: basically, he moved from essential dualism to homogenous, reductionist and physicalist theories such as behaviorism and functionalism.

For someone who accepts the poperty dualism, it is necessary to remove the factor called epiphenomenalism, which introduces the mental attributes as secondary matters and considers them to be ineffective especially in relation to mental matters. In the present article, in order to remove the obstacle called epiphenomenalism, we stated in the first step, despite the fact that the origin of epiphenomenalism, i.e. "physical causal layer" has been proven to be distorted, this origin cannot be the causality of mental affairs in relation to In the second step, we proved that the promise of epiphenomenalism practically destroys the dualistic structure of the attribute and once again leads it to monotheism. In the third step, we introduced five forms based on epiphenomenalism; First, the manat that neutralizes the effect of mental things on physical things, the same manat can negate the effect of physical things on the mind, which is accepted by epiphenomenalism. Secondly, believing in the doctrine of epiphenomenalism is a self-contradictory event; Because the mentioned belief is effective in epiphenomenalism behaviors. Thirdly, acceptance of epiphenomenalism makes there is practically no difference between a zombie and a real person. Fourthly, we can make a proof with present and experimental premises and prove the effect of mental things on physical things in a present-acquired (experimental) way. Fifthly, the promise of epiphenomenalism actually denies what is confirmed by empirical science, because from an empirical point of view, mental matters (regardless of whether they are physical or non-physical) affect physical matters.

Various viewpoints have been expressed in favor and against physicalism; But the requirement for accurate assessment of physicalism is to have a correct understanding of physicalism. In this article, apart from criticizing physicalism, we want to reach a correct understanding of physicalism. In the meantime, understanding what the physical is has a key role in defining physicalism. There are two well-known views of physics: “object-based” and “theory-based”. In the first view, the physical is defined on the model of exemplary physical objects; that is, it is a physical thing that has the property of physical prominent objects. In the second view, it is a physical that the physics discusses it. In the present article, we will show that both views have problems and we must replace the two mentioned views with a third view in understanding the physical. According to our belief, the correct perception is the “property-based” view. Among the “property-based” views, the most recent theories about the material-immaterial distinction belong to Ostad Fayazi, who introduces the property of standard of physical as perceptibility. While criticizing his point of view, we have finally introduced the "talent of realization in the world of physic" as a distinct and original difference between the physical and the non-physical, and in the meantime we have reached other results.

The main problem of Cartesian Dualism which turns it to an outdated view is mental causation; If mental and physical substance have no mutual property, how we could explain the causal relation between them. Jonathan Lowe reconsiders Cartesian view and introduces his Non-Cartesian Substance Dualism which maintains that I, as a subject of my own experiences, literally can have some physical properties of my body. However, I think his afford is not consequent; By introducing a distinction between negative and positive possibility, first I argue that he needs positive possibility for his view. But as he committed to this idea that the identity of a property depends, at least in part, on its substance, he cannot use the idea of having a property derivatively to show this possibility. However, by resorting to the idea of spatiality of mind, I think we can maintain his core idea and believe that mind literally could has some physical properties. At the end, I will also try to answer to Kim's critiques about the idea of spatiality of mind.

Mental qualities, in the minimal and intuitive concept, is intrinsic and phenomenal characters of experience called “qualia”. Perceptual states, bodily sensation, emotional states, and quasi-perceptual states are usually considered as examples of mental states that are included qualia. Daniel Dennett, an American philosopher, denies the existence of qualia using the intuition pump designed by him. His view is known as “Reductionism of Qualia”. In these tests, Dennett calls history of qualia into question and reveals the contradictions that may exist in qualia. In contrast to Dennett, philosophers such as Tye, unlike Dennett, argues that reverse quality is possible to exist and William Webb considers the technological advances as the cause of empirical confirmation of qualia reverse. In the end, a third perspective is formulated by the authors to Dennett’s arguments according to which every conscious experience has characters which may be specific to a person: Characters that are necessary to a complete explanation of a phenomenon.

Illuminative disclosure and intuition are one important way to gain knowledge (episteme) in Islamic philosophy. And permanently one of Islamic philosophy element in method was depending on knowledge gain by intuitions. In this essay, we tried to explain the clear meaning of intuition and explain its characteristics . it seems that these characteristics are in falliability, particularity and equivocal that will be cleared in this essay. One other thing that has been mentioned is the usage and effections of intuitions in one famous schools of Islamic philosophy I mean mullasadra school, with referring to main books of schools. As intuition has varieties and classifications, we explained about this in philosophical school, transcendental wisdom and illuminative philosophy (wisdom of the orient of light). its been cleared that the classifications of intuition are not inductive determination. Therefor these classifications can plus and minus. Common basis of intuition in some philosophy schools and mystics is another thing that we mentioned in this essay and believe that as much as res cogitans we have intuitions, so we have varieties of intuition in the world. Finally authoritativeness of intuition is mentioned in this essay.

In virtue epistemology, epistemic virtue has been defined in two ways. Ernest Sosa regards it as a reliable faculty, and Linda Zagzebski regards it as a character trait, while both consider virtue as a belief producer, and explain knowledge on the basis of it. This paper considers the different attitudes of philosophers to the definition and characteristics of knowledge as the cause of the aforementioned duality in the analysis of virtue. The definition of knowledge as “justified true belief” that is a passive issue (in Sosa) and as a state beyond the true beliefs, which is the result of voluntary activity (in Zagzebski), ultimately leads to consider epistemic virtue as a power or as a character trait that is necessary for such an activity. Consequently, in spite of the fact that both philosophers maintain that faculties are necessary for “animal knowledge”, their different views on the “reflective knowledge” ultimately leads to two concepts of virtue. Even Sosa’s accepting the role of agential virtues, like mind openness and attention, in judgmental belief does not make any remarkable change in the result of the discussion.

Sacred texts are important for scholars to achieve meaning and knowledge of enemy. Enemy in religious thought can be examined and divided into different types. Regardless of the type of enemy, we can examine the characteristics of religious enemies due to their common property which is opposing Allah and His Messenger. By analyzing the characteristics of the enemies in the holly Quran and the Jewish Bible (Tanach), the first comprehensive definition of enemy can be achieved in a religious perspective, then understanding the religious thought of both religions will establish better relations between the followers of these two religions. This study, through extraction and classification of enemy’s acquisitive features in a general sense, has investigated the similarities and differences between the text of Bible and Quran in this respect. It was found that similarities in clarifying enemy’s feature in these two books are in a large scale; to the extent that except “the denial of resurrection”, as a characteristic of enemy in the Quran, both books have mentioned the same features such as arrogance, rebellion, treason, tyranny and malice. The scope Differences between the two texts is less.

Unanimity and empathy between government and people is an effective broad strategy proposed by the supreme leader in 1394 for achieving prosperity the Islamic Republic of Iran. The present study aims at expounding this issue, clarifying the tactics or strategy of this slogan and the, mutual responsibilities of government and people in achualizing them and presenting practical strategies for actualizing them. The findings show that the higher the level of unanimity and empathy harmony between government and people are, the higher the degree of national unity and harmony will be, and so the oims and objectives of the Islamic system will be easily attainable. Given the status quo in the world, the only factors that contribute to an international success are national unity and harmony and unanimity and empathy between governments and people. Therefore, unanimity and empathy between government and people is a strategic approach.

Since Plato is regarded as the first philosopher who started writing on aesthetics and impacted upon artistic aesthetics following him, a review of his perspective on artistic aesthetic is of crucial importance. Although fine arts in its current form have not existed at the time of Plato, his ideas could be discovered from what he has sporadically expressed on fine arts. There are two viewpoints on Plato's perspective on fine arts. Some believe he has been for arts and have tried to justify his explicit objections to art. Some others have known him against art. This study reviews Plato's ideas on art irrespective of the views of his opponents and proponents. The findings show he is neither an absolute proponent nor an absolute opponent of fine arts. That is, Plato believes in two types of art: Value art and non-value art. He expresses some features for each type and regards absolute aesthetic (i.e. having a divine origin) as the most distinctive feature differentiating these two types of art.

As God Almighty encourages the pious to affirm their decision and strengthen their belief, He also encourages them to behave and act according to it in order to express and reinforce their beliefs. These may be private acts and show the relation between God and man, and they may be public actions, which aronse the feelings of the pious. These actions which are referred to as “religious rites”, have a considerable part in Islam and play an important role in Muslims’ individual and social life. Using a theoretical-analytical approach, this research seeks to investigate Islamic rites and their characteristics and functions, and show that they are outward and clear is performing of signs which goes with the divine will, so that the believers may remember God and they may be a means of recognizing the religious identity of the faithful and a sign of their adherence to Divine commandments. In brief, six characteristics can be derived from this definition. they are; narrating, announcement, status, partnership, ascription and distinction.

The considerable presence of the misguided narrators in the documentation of the authentic narrations and the confidence of the narrators and muhaddiths on them indicates a systematic way in narrating the narration by medium of the pervert narrators that necessitates discovering of this system. In the Imamiyyah Kalam history, amongst the misguided groups, although in the second place after theGhalian (the Belief Extremists),the Wakifan entered the most destruction in the Kalami thoughts of Shi'a; but their narrations, unlike the Ghalian, is not omitted from the Imamiyyah circle of narration and a significant part of the Imamiyyah jurisprudence is indebted the Wakifi narrations. Using the library method of research, this study at first explains the features of this denomination and, then, examining the method of the old narrators, leads to this point of view that the fore masters separated the "knowledge of the narrators" of their "beliefs" and do not narrated the only narrations that show the "characteristic beliefs" of the denomination.

Infallibility is one of the characteristics of angels arising from religious texts. Muslim scholars have consensus on the existence of this trait but their conflicts and disagreements revolves around its acceptance or rejection as an inherent trait of angels. That is to say, the main conflict is that whether all of the divine occult agents are infallible and never make mistakes or only some of them possess this gift, and errors and mistakes may bepenetrated into the nature of angels. The study deals with investigating the reasons of both parties and at the end it will be clarified that in general, reasons and evidences of the proponents of infallibility of angels have more strength. The reason is that in addition to proposing abundant valid traditional reasons, they have also found rational evidences for it and they have been successful in providing responses for the opponents questions. Keywords: Angels, Infallibility, Inherent Characteristic, Proponents, Opponents, the Nature of the Satan.

To complete The Use Theory of Meaning، Paul Horwich put forward a new thesis that some usages of a word have explanatory role and justify the overall use-regularities of that word. These specific sentences have a basic acceptance property which makes them believable in users` system of belief and like a semantic axiom، make other usages justified. But there are still some usages that cannot be explained. In this article، with the help of conceptual and logical method، we suggest، first، considering more basic properties for a word parallel to main usages. Then in second level، we try to find a connection between these properties by suggesting that manifestation of acceptance property has a crucial role in determining common meaning of a word and its other meanings. At end، we make a distinction between acceptance property and other properties of a word by supposing that only acceptance property is non-intentional.

In his 1987 paper، Jordan Howard Sobel showed that Gödel’s ontological argument faces modal collapse and، therefore، it is not sound. C. Anthony Anderson، in his 1990 paper، proposed an amended version of the argument in which modal collapse is blocked. In his parody، Graham Oppy، however، cast a serious doubt on the soundness of Anderson’s version. Alexander Pruss، however، in his 2009 paper، endeavored to block this parody by proposing some new Gödelian ontological arguments. In this paper، I will be trying to inquire into Gödel’s ontological argument، Sobel’s objections، Anderson’s emendations، Oppy’s parody، and Pruss’ ontological arguments.

In recent decades, there have been many threats and damages which have challenged family as a social institution. Therefore, it is necessary to provide a model of ideal family from religious perspective in order to confront new threats. Using content analysis, the present paper seeks to study the ideal family in Imam Sajjad's thought. It aims at depicting the ideal family based on features extract from his thought and providing modus operandi to actualize this ideal institution.Although the ideal family is formed to meet sexual needs, it contributes to fostering monotheist men and due to its monotheistic foundation as well as some features and modus operandi extracted from revealed principles provides the grounds for an ideal society

Tasnim is an invaluable exegesis of the holy Quran prepared as the outcome of a series of exegetical lectures on the holy Qur’an by Ayatullah Jawadi Amuli in the Seminary of Qum. To date 16 volumes of this exegesis have been published and 64 more volumes are expected to appear in the future so as to cover the entire Qur’an. Thus far Tasnim has obtained several awards both in and out of Iran. In 2006، Tasnim was selected as the best research work in Islamic and Quranic studies by ISISCO. The word ‘Tasnim’، deriving from Quranic terminology (chapter Mutaffifin، verse 27)، is the name of a heavenly fountain that springs forth pure water for the use of those brought near to the Holy Presence of God. Ayatullah Jawadi has named his exegesis ‘Tasnim’ because the Quran is a fountain from which all other sciences flow and on which the authority of all other sciences is based. One of the most important structural peculiarities of this exegesis is that it is a methodic exegesis. Things such as personal inclinations، intellectual or popular preferences and the presuppositions of other sciences are not imposed on the holy Quran in this exegesis. The present article studies the following: 1) structure and content of Tasnim 2) a comparison between Tasnim and al-Mizan pointing out their differences and commonalities 3) the ethical-intellectual stature of the writer of Tasnim 4) Tasnim and its writer from the perspectives of others 5) the sources used by Tasnim. The present work is the outcome of methodological studies on Tasnim made by the writer. Some of the discussions touched on in this study are contributions by Ayatullah Jawadi himself while others are the result of due deliberation upon this luminous work.