One of the basic rights of everyone in a society is  knowing  the conditions of the country and  participating  in the large-scale decision-making of the soceity. Since direct political participation in all affairs is impossible for all people of the society, This necessity  must be done through a specific mechanism, such as  the selection of representatives or representatives from the public that with the presence of power structure and decision making, so  having such an  effective presence in decision-making would be possible. Therefore, this question arises in the Islamic society, choosing a representative at the community level and collective decision-making usually does not lead to an absolute consensus, but usually leads to a minority and a majority, so what the legitimacy of the majority of the Qur'an is, and the article's claim suggests the fact that the majority of  voting  in the decision making is basically  Qur'anic, so with emphasis on Ayatollah Mousavi Ardebili's views, and  the basis for the majority vote is proved  based on his opinion, so criticism , evaluation of actions and continuous decisions are necessary to maintain and protect the legitimacy of the majority vote and to prevent corruption. In the article, the "intellectual history" method has been used. Based on this method, there is a permanent interaction between the socio-political and social reality, thought develops under the influence of needs and crises, and this generated thought causes change in a society.

Western modern philosophy in Husserl's point of view confronts a crisis. This crisis can be summarized in "the mathematization of nature". In this project, the essence on nature's truth is to be pure geometry and mathematics. Therefor our real everyday world is replaced by a constructed mathematical world of modernity. This crisis in itself has some other crises which Husserl never paid attention to, including technology. Technology is not a neutral instrument to achieve a goal. However, it is an interpretation of the beings' truth which expresses a conflict to the nature and has the inappropriate expectation from it to be a supplier of energy. In technology, Human being itself is also challenged. He is obedient to technology. Finally the modern crisis changes the relation between thought and reality and results in a rupture of philosophy from human action; so one of the most fundamental solutions of some contemporary philosophies of ethics and politics is dividing of western ontology and human action.

This present article is concerned with the different ontological and epistemological meanings of Reason in Proclus’ philosophy. From his viewpoint, reality is a complex system of different orders. Proclus like other Neo-Platonists, unlike Aristotle, believed that truth is real and Reason, in addition to its epistemological position, has an ontological function. The article first reviews the different kinds of reason and their epistemological function and then explains the ontological and epistemological functions of logos as the central type of Reason.

The first lines of Aristotle's On interpretation are one of the most influential texts in the history of semantics and an important introduction to understanding and elaboration of some of Aristotle's views. According to the classical interpretation, Aristotle generally states that one’s writings represent spoken sounds and spoken sounds are in the first place representation of reactions of the soul and reactions of the soul are similar to things and spoken sounds are, as a result, mediated representation of things. In contemporary period, Norman Kretzmann challenged this interpretation and suggested an alternative one which became a starting point for reinterpreting this chapter. This article focuses on the first part of this chapter, gives an account of some classical and contemporary interpretations, and after studying some keywords, it offers an interpretation which holds that Aristotle's main purpose was to recognize three realms of spoken sound, thought, and reality and to address common and specific rules which are helpful in solving some problems.

Since the language, thought and reality are closely tied together, any statement on the realm of epistemology and ontology also implicates some statement in the philosophy of language. Accordingly, the study of epistemology and ontology of the past philosophers reveals their principles of the philosophy of language. This paper seeks to examine Mulla Sadra’s arguments of mental existence, based on which to reveal his view on the theory of meaning. According to results obtained in the study of Premises taken by arguments of mental existence, it seems that Mulla Sadra’s theory of meaning is similar to ideational theory of meaning. Because in his opinion, the meaning of a statement is the assumption or judgment the statement implies; the meaning is the mental existing; words are legislate for meanings; language portraits the world.

Visual expression is one of the features of the text of the Qur'an and its verses are covered with literary images, and this image is a sign of the simplicity and comprehensibility of the expression of the Qur'an. Sayyid Qutb, a contemporary Egyptian writer, chose the image as the best means of interpretation, and in the form of his theory of artistic imagery, he believes that the Holy Qur'an has made the best use of the rule of an image in expressing its purposes. Based on this, the present study tries to study the structural features of the verses containing the conversations of Hazrat Shoaib with the audience, using the descriptive-analytical method and using library resources based on the principles and components of illustration of Seyyed Qutb's theory. Examining their discovery and appearance in the artistic illustration of Quranic verses in order to explain the beautiful aspects of the miracle of the Holy Quran more than before. The most important findings of the research indicate the fact that in these verses, examples of these components can be found based on Seyyed Qutb's theory, such as the element of phonetic structure, emotion, religious thought, reality, language style, repetition, adaptation, visualization, recognition, movement, dialogue, etc. He found that by creating sensory and imaginative images that are full of movement and dynamics, he transmits thoughts and meanings to the reader in a sensory way, in order to stabilize the meanings

In this research, by employing the theoretical method and model of Thomas Spriggens in the framework of the sociology of cognition, the origin of the concept of ​​resistance and the manner of its inception and institutionalization in the mentality of the Iranian society has been analyzed. Thus, the present research seeks to answer this fundamental question; what factors have played an effective role in the formation, development and institutionalization of the concept of ​​resistance in Iran? The researchers’ approach is descriptive-analytical and the crisis theory of Spriggens has been used to analyze the data. The results delineate that the Iranian society has always been faced with despotism, increasing intervention of the great powers and the violation of its national independence by the foreigners. In response to the despotism and the crisis of independence, the elites, intellectuals (religious and non-religious) proposed indigenousness as a manifestation of the concept of ​​resistance. The clergy portrayed indigenousness in the framework of political Islam and the nationalists portrayed indigenousness in the framework of the Iranian nationalism as the ideal political system. The “resistance” against despotism and domination of the great powers is considered as the common point of the two discourses of indigenousness. Eventually, these two discourses became relatively compatible with the leadership and guidance of the great revolutionary and Islamic reformer, Imam Khomeini, in the form and context of the Shiite religion, and the Iranian nationalism came under the model of the political Islam derived from the Islamic Revolution of Iran and has been conceptualized in connection with that. Therefore, the concept of ​​resistance is a historical, situational and contextual phenomenon and the inception of the concept of ​​resistance in the Iranian society can be considered as the result of the clash of thought, reality, dialectical relationship and their reciprocal influence.