In this article, we will deal with Wittgenstein’s view concerning the nature of mental states. As we know, Wittgenstein's position in this respect has been regarded by some of his commentators as something like behaviorism. In order to assess their claims, we will first turn to behaviorism in modern psychology as well as philosophical behaviorism, and then state Wittgenstein's own position about behaviorism by emphasizing on the point that, on Wittgenstein's view, "mental phenomena are neither reducible to, nor totally separable from, their bodily and behavioral expressions."

Constancy of a psychological school is one of the greatest aspirations of those who have founded this school. The acquaintance with the factors of constancy and rate of their effect can help much in overcoming the weaknesses and increasing the strengths of any school. Having a psychological school which accords with Islam is really necessary. The present paper studies the factors of constancy or decline of the behavioristic main approaches. Using a theoretical- analytical method, this paper underlines some of the factors of constancy and tries to assess the attention which the different behavioristic approaches give to these factors. The research results show that there is a significant difference which manifests itself in two aspects: the scale of attention given by the different behavioristic approaches to these factors and the rate of effect of each factor on the constancy of that approach.

The present study seeks to determine the role of will and volition in the emergence and evolution of personality from the perspective of Islam and psychology. To achieve this goal, the views of Muslim thinkers and psychologists were studied and the descriptive-analytical method was used by collecting data concerning the various views and approaches. The findings of this study indicate that the “psycho-biological determination” presented in the school of psychoanalysis and the “environmental determination” presented in the school of behaviorism, as well as the “extremist view of the human “will” and the attribution of “free will” to human-being by the school of humanism, none of them are a correct explanation of human nature. Physical, biological, psychological and social factors never determine human voluntary actions, but only provide the grounds for choice. Human personality will be transcendent if human “will” is along with the transcendent will, that is, the will of God Almighty, and he acts according to the divine law and uses God-given talents such as intellect to distinguish good from evil and should not be overwhelmed by other influential factors in the personality those are no the sufficient reasons but providing and insufficient ones.

The realization of the new Islamic civilization has become especially important in the present age and one of the requirements for the realization of the new Islamic civilization is the training of human resources. What is the role of piety as a fundamental concept in individual ethics and self-control as a concept considered by psychology in the construction of civilizing man, is the subject of this research. The method of data collection in this study is documentary study. In this study, which has a qualitative nature, according to the origin of piety, which is revelation, reason and law, and the origin of self-control, which is empirical and sensory knowledge, first the effective elements in creating piety and self-control are counted and then the effect of two concepts by descriptive and analytical methods. Piety and self-control are explained in the education of civilizing human beings. In Islam, attention to the consequences of behavior, learning lessons, self-esteem, self-calculation, using patterns and elements and the element of rationality to attain piety is emphasized, and in psychological thought, especially the school of behaviorism, to strengthen itself. Success experiences, self-efficacy, self-assessment, role modeling, encouragement and cognition are ordered; Attention to the nature and function of these elements indicates some common and synergistic elements for human entry into the field of civilization.

The present study aims to answer two main questions:1. Can behavioristic approach explain the prayer like other human's activities?2. Is the explanation of the prayer based on behavioristic approach compatible with Quran verses and narrations of Imams (PBUH)In order to generalize behaviorism to religious topics (e.g. the prayer) and explain what and how it should be trained, the study is considered as a step towards experimentation of Islamic psychology issues. Firstly, it deals with the principles and fundamentals of two important approaches of behaviorism, namely "Classical Conditioning" and "Factor Conditioning", are shortly discussed. Afterwards, Quran verses and narrations of Imams (PBUH) are consulted to confirm these psychological principles. Finally, compatibility between fundamentals of behavioristic approach and Quran verses and narrations of Imams (PBUH) are emphasized and thus mentioned questions will be replied. Accordingly, the prayer – similar to other human's behaviors – is a function of behaviorism principles, and this is consistent with the verses of Quran as well as Islamic narrations. In conclusion, it is indicated that behaviorism, as a school of thought, has not psychological universality, and like other psychological schools only examines some of human's aspects.

The aim of this study is to extract concepts from the heart of transcendent philosophy to form a psychological theory. The basic premise is that Sadr al-Muta'allehin's views include the implications needed to formulate a theory of psychology. The second and third assumptions are that various aspects of a psychological theory can be deduced from the transcendent philosophy of Mulla Sadra. Moreover, Mulla Sadra's opinions have explanatory and helpful concepts in comparison with the existing theories in psychology.The results of the research confirm thiese assumptions and show that Mulla Sadra's views carry significant notions in the science of psychology, and by examining Sadra's anthropology, the basic assumptions in a psychological approach can be extracted.In this paper, presuppositions in the field of ontology are extracted and compared with the field of "human position in the world" with the approach of existentialism and in the field of "human definition" with the approach of behaviorism. Furthermore, some assumptions concerning "human evolution and development" have been extracted and compared in the fields of "human instincts" using a psychoanalytic approach, and "evolutionary features" based on Piaget's theory of "constructivism".Regarding the stages of infinite evolution in Sadra's views, we have not found any equivalent in psychology for comparison.

In this research, the impact of various interpretations of the soul, psyche, and mind on the ethical approach and orientation is briefly examined from the viewpoint of three schools and three persons: Fruid’s psychoanalysis, Watson’s Behaviorism, Maslow’s humanism of the self-actualized human being. Id, ego, and super-ego in Fruid’s viewpoint, the role of ego in mediation between id and super-ego and the ethical viewpoint, the role of stimulus and response in the formation of the personality and ethical behavior in behaviorism, which leaves no room for ethical selection and action outside environmental stimuli, Alport’s theory, which has examined the eight dimensions of ego, Maslow’s theory of self-actualization, and the synergy of facts and values are the topics examined in this research. However, the Qur’ān is a Book that is revealed by the Creator of man; the One who knows human potentials, how to develop them, as well as his weaknesses. Therefore, He is the most proficient of all psychologists, whose knowledge is not dependent upon experience and probabilities. He has explained the characteristics of human soul (nafs) and has undertaken his guidance and training. For this crucial task, He has sent down Messengers, who are endowed with books and training programs by God: instructing the wisdom, development, and perfection grounded in Divine values.