Kant considers pure aesthetic judgment to be disinterested and in the minute of quality and interest is a pleasure (delight) that results from the representation of the existence. In a footnote (§3), Kant declares that beauty is neither based on an interest nor establishes an interest. In explaining the concept of interest, Kant acts negatively and only by distinguishing between the agreeable and the good, depicting the disinterestedness of an aesthetic experience. In the first critique, Kant does not consider existence to be a real predicate; therefore, it is necessary to refer to his other works to find the clear and correct meaning of interest. By referring to moral works, we realize that interest is a kind of inclination towards something based on a rational rule. In this article, an attempt has been made to provide a clear concept of interest by considering the whole of Kant's aesthetic thought, to deal with the connection of interest with existence, and to answer the question of how interest is connected with the representation of existence.

Imamiyah jurists have different viewpoints about the continuation of matrimonial bond after the death of one of the spouses. The main source of the difference is that, on the one hand, the continuation of some of the results on the matrimonial bond until after death, such as permissiveness, evokes the continuation of this bond, and on the other hand, the discontinuity of some other results, such as the prohibition of marriage to sister-in-law will be more likely to be interrupted. This study, through using library sources and with a descriptive-analytical approach, has shown that in order to examine the issue carefully, a distinction must be made between the assumption of the death of the husband and the assumption of the death of the wife. By stating that in the first assumption, the matrimonial bond continues until the end of the period, and in the second assumption, it is declared to be terminated at the time of death. At the same time, in the latter assumption, the existence of any relationship and bond between the couple cannot be denied because by relying on Sharia texts, it is possible to establish extra-legal relationship between spouses, which has specific and limited effects in the scope of mandatory rulings. This kind of relationship can be called as "respect bond".

Immanuel Kant in Critique of the Power of Judgment has formulated logical function of the judgment of taste according to moments of quality, quantity, relation and modality. In explaining the quality of the judgment of taste, he introduces disinterested satisfaction and dissatisfaction as the object of the faculy of taste, and in this respect distinguishes the beautiful and its related judgment from the interested pleasure of the agreeable and the good. Despite the fact that Kant has explained the meaning of the interest in the field of practical criticism, he defines the interest as a satisfaction with “the existence of an object” in third critique. Such a definition denies any possibility of connection between satisfaction with the beautiful and faculty of desire. However, in §41 and §42 of third critique, he discusses the Possibility of “an empirical and intellectual interest in the beautiful”. The inclination to repeat the encounter with the artistic matter as well as the beauty of nature on the one hand and the feeling of disinterested satisfaction with the existence of the object on the other hand, creates an apparent contradiction in the relationship between interest and the beautiful. The present essay intends to eliminate or at least reveal the probable complexity of reading Kant's definition about interest and possibility of linking it with the beautiful in his aesthetics.

The question of how and why the Islamic States are in the lap of Islamic civilization is the subject of this study. The purpose is to compare the Islamic state with secular and liberal governments, i.e., modern Western governments, to determine the Islamic state's characteristics. This comparison is based on the assumption that the state is one of the outputs of any civilization. The research method is documentary, and the related materials have been collected, compared, and analyzed. Through comparing the Islamic state with the characteristic of the Ummah-Imamate with the modern Western state with the secularist and liberal face, it was found that the Islamic state can be characterized by features such as religious interest versus modern interest, happiness of religion ending, the world and the hereafter life against the material ending, the tool of knowing the power against power for power, Sovereignty and domination of the school of Islam against non-commitment to the holy school, guardianship of the Imam and his successor against lack of guardianship, presence as a nation and citizen against presence as a mere citizen, and religious rationality versus human self-founded rationality. The findings also show that the state's capacity in the Islamic model is so large that it cannot fall within the scope of the definition of the model of the nation-state theory, which is the basis of secular and liberal governments in Western civilization. It can be concluded that the Islamic state, with its ummah-Imamate feature, has provided a great potential for the presence of Islamic civilization in the political future of the world, which can play its role in this direction by resisting its principles and points of difference with secular and Western governments.

In Islamic philosophy non-certain beliefs are not knowledge but Ignorance, and arguments for the validity of "confidence" in the Science of Usul al-Fiqh only prove its pragmatic value; The question is whether or not non-certain opinions have epistemic values? In this article, we reconstruct the theory of “conventional perceptions” and divide the "mental existence" to "inherent mental existence" and "conventional mental existence", and then we explain some conventional ideas can represent the facts. Conventional perception represents reality, if it relies on the inherent perception; otherwise, this convention is arbitrary. This link is the source of representation in conventional perceptions and the source of partial truth in non-certain knowledge; but we cannot determine directly this source, and in non-certain knowledge the criterion of evaluation does not rely on the criterion of representation.

Research on judicial independence will subconsciously lead us to the question of how a judge, as the agent of the political system, can remain independent of this system. To what extent does the interest between the judge and the political system require the judge to follow the decisions of the political system? In this article, while expressing the authority of the judge and the judge's employment relationship with the judiciary as one of the three pillars of the nation-state as the reasons for the judge's dependence on the political system, the law and legal rules are mentioned as two-edged razor blades. It is reminiscent of the judge's dependence and the means of declaring her independence from the political system. By stating the specific nature of judicial action and distinguishing it from other actions of system agents, as well as distinguishing the behavior of agents of the political system with its whole, the way to balance for judges in protecting their independence is stated. Finally, the use of interpretive jurisdiction as well as the rule of law is the best way to balance the judge's relationship with the political system.

Resolution 1803 (2008) of the Security Council (SC) which adopted in accordance with the Chapter VII of the Charter is the fourth resolutions (the third sanction one). Despite the successful achievements of modalities and recent co-operations between Iran-IAEA Secretariat, it precedes concerns of the Council on the nuclear development in Iran. This is seemingly is due to Iran's non-compliance with the previous resolutions of the Council and one outstanding or unresolved issue named “alleged studies”, as well as non-implementation and ratification of the Additional Protocol of the NPT Safeguard agreements. … The adoption and continuation of the SC resolutions, seems to reflect legal positivism a theory of which is well-established in contemporary era, where political and other non-legal elements have efficient role in development of international norms, in particular decision-making in international organizations. However, this resolution is non proportional with factual dimensions of “Iran Nuclear Record”. Therefore, the Council should refrain from recourse to additional sanctions against Iran.

With the passage of time and developments of science, a change in the meaning of some words in Quran is seen. 'Alaqa' is one of these words which is mentioned in the verses related to embryo growth as the second phase of development. Surveying several exegesis, lexicons and translations of holy Quran, we come across a great variety of meanings in this regards. Developments in embryology have made embryo growth process clearer. Some exegetes have explained this process in scientific words. The pioneer interpreters have not given the meaning of this word or have limited themselves to the existing meanings in lexicons. Briefly studying the growth of the embryo in the preliminary stages, we are trying to recognize the scientific concept of this word. At the time Quran was revealed, people did not know about embryology and Quran used expressions that were intelligible for the common people of that era. 'Alaqa' means leech or something that attaches somewhere. Considering the characteristics of leech, the meaning becomes closer to human understanding. It seems that preliminary embryo can be appropriate meaning for 'Alaqa'. Blood clot, wet blood, red Object and leech also seem justifiable meanings. From the scientific point of view this phase corresponds to the beginning of blastocyst's sticking to uterine tissue and the rush towards it. In this stage blastocyst sticks to endometrium like a leech and starts to nest in it as deep as possible. The interior cell mass forms two layers; hypoblast and epiblast and continues to form the embryo and fetal membrane. The placenta the source of hormones secretion and embryo feeding remains attached to the wall of uterus until the end of pregnancy. The embryo remains overhanging of the placenta by umbilical cord.