Proving eternality and the hereafter life are based on some philosophical questions such as personal identity and the permanence of this identity in all existential levels. The personal identity is so important that we cannot have a clear perspective of the hereafter life without it.In this paper we will discuss the essential foundation of personal identity and answer the objections made by some scholars. Moreover we consider and criticize different criteria related to explanation of personal identity. Finally we proceed to some viewpoints about bodily, mental, existential criteria and so on

The discussion of the criterion of individuation has been an important and complex metaphysical debate in the history of philosophy and this is related with what its presence makes us to reach from the general or universal person to the fiddling person. The interpreters of Aristotle's philosophy are disagreeing about the criterion of beings individuation in his view. The most commentators believe that the form or matter and qualified matter or realized form in the opinion of others, is the criterion of individuation in Aristotle's view. In the beginning of this article, we will review the difference in application of concepts such as individuation, identity and plurality in the texts of Aristotle. Although these three concepts are closely related to each other, but the commentators have been wrong in judging of criterion of individuation for incomprehension the difference between them. Then, we will study and review all terms of Aristotle's texts that various commentators resort or can resort to them in confirmation of their claim about the criterion of of individuation in Aristotle's view and we will show strengths and weaknesses of the various claims. Finally, we will discuss about this question that whether the criterion of individuation basically is an Aristotelian problem or not.

Duns Scouts the famous theologian of thirteen century under the influence of Avecina’s doctorine of “Nature” on the basis of hierarchy of the unity presents a hypothesis and describes the unconditioned nature as minor unity and individual entities as numerical unity. As a celeberating hypothesis of “distinct forms” it accounts with the haeccity as the criterion of individuality of external entities. Mutual examination of the fundamental principlse of both philosophers; this article explains the deficiencies of Scotus’s approach.

One of the acute controversies in philosophical theology is the discussion of personal God and non-personal god. Many thinkers and researchers of theology and religion believe that the God of ‘unity of being’ is impersonal and the God of Abrahamic religions is personal. According to this point of view, the mystics of Abrahamic religions end up in the impersonal God because they believe in the ‘unity of being’, and they must end up in the personal God since they are committed to religion and the holy books. Therefore, they are constantly in the struggle between personal and non-personal God, and thus there is an inconsistency in their various statements. On the other hand, it is claimed that according to the description of God in the holy books, the personal God of Abrahamic religions has human characteristics. And this seems incompatible with the infinite God of ‘unity of being’ and the philosophical ‘necessary being by itself’. This article analyzes and examines the aforementioned claims and finally, presents an image and explanation of the attributes of God, by distinguishing the different meanings of "individuation", "personality" and "Antropomorphy", according to which there is a kind of unity and a perfect compatibility between God’s description in authentic mysticism, authentic philosophy and true religion.

Recognition of the main urban elements, especially the holy monuments, has altered the image of the Iranian cities over different architectural as well as urban styles. Facade, height, and the position of the buildings are among the most substantial ways used to make the Iranian cities recognizable in the past.Although there have been a variety of architectural styles in the annals of urbanization in Iran, they can mostly be separated into four groups according to Pirnia’s book: Khorasani, Razi, Azeri, and Isfahani. He also describes each of them in more detail and enumerates their considerable characteristics. In short, embellishments, forms, and plans are the most important defining characteristics of each style in most cities. However, in each period (style), some of the buildings with specific activities have been distinguished and recognized. In the past, buildings such as mosques, bazaars, monasteries, bathhouses, reservoirs, schools, and citadels were among the defining elements of the Iranian cities.Nowadays, they are displaced by political, administrative, commercial, and sometimes residential as well as religious buildings. In fact, choosing to attach more importance to a specific building is rooted in the beliefs and ideas of the governors or the builders. Among all the urban activities, recognition of the religious buildings has always been in dispute and the subject of heated debates. In this research, it is strived to find the typology of recognition of the main buildings in city centers, especially the religious ones, in order to offer the potential to provide an improved set of recommendations for the contemporary urban design.In this day and age, identity is the subject of heated debates among the architects and urban planners. Without a doubt, one of the most important and considerable manifestations of human culture is city. However, in Iran, due to the Iranian beliefs, the identity of cities is mainly displayed in public spaces and buildings. Thus, it can be argued that the study of these places –e.g. bazaars, religious buildings and etc. – is of utmost importance. From a different point of view, the lack of richness of the most contemporary cities, which threatens the environmental sustainability, is another matter that necessitates such studies. Duplicating previous architectural and urban patterns per se, nonetheless, cannot secure the success of the urban plans; rather they should be used as the basis for design. This study strives to provide such a framework.To this end, it, initially, tries to distinguish different types of recognition of special elements in the image of the cities using a phenomenological approach from theory to practice. Then, it attempts to assess them by utilizing the theoretical and cultural criteria.Aesthetics, identity, urban morphology, and city signs are among the most important subjects having been reviewed in this article.According to the results of the previous researches, two types of recognition of the urban image can be distinguished. The first type is need-oriented (functionalism). It attaches more importance to the emergence and recognition of buildings in plans and does not pay much attention to the aesthetic preferences. This type of recognition was more common in the earlier periods of the Iranian civilization (Khorasani Style) such as the city center of Naeen. On the other hand, the emphasis of the second type is on the aesthetic recognition of the buildings, especially the religious ones. Cities which belong to this type lasted two periods of conflicting identities. Sufis and different tendencies of Sunnite, in Razi and Azari periods, chiefly emphasized the importance of monastery oriented and mosque-oriented trends. This evolution in the Safavid period reached the point where the balance between these trends was achieved. However, in the periods of urban aestheticism (Azeri Style) there were several patterns for recognition of cities’ religious elements. In this essay, we study two of them.Regarding the results of this research, since Azeri period, two primary patterns of recognition in images of tomb-towns have been noticeable: the Tomb-oriented pattern in which tomb is the indicator element of cities (e.g. Bastam, Natanz and Rey), and Mosque oriented pattern in which the new and clearly recognizable mosques are built next to the ancient tomb (e.g. Mashhad and Qom). The latter is an effort to emphasize the sacred atmosphere of the cities. Because of the importance of Mashhad and Qom, tomb-towns, their pattern is promoted in Iran and some other countries.

In the 40s, integration of classic sonnet to neo-poetry led to neosonnet in contemporary literature. Objective and fresh perceptions of surrounding world by neo-sonnet poets, stylistic innovations and incorporation of some elements from free verse gradually led to its growth and eloquence. Imagery feature is so prominent in neosonnet that it is called the "pictorial sonnet. " This paper aims to answer the following questions: "How does imagery in neo-sonnet differ from its counterpart in classic poems? " And "What methods are employed by neo-sonnet poets to achieve a fresh conception of imagery? " Thus we intend to investigate the characteristics of imagery in neo-sonnet and scrutinize the methods employed by neo-sonnet poets to this end. We try to depict how those methods refreshed imagery and stylistically distinguished neosonnet. It can be concluded from the present study that neo-sonnet, equipped with fresh imagery techniques, has created a new style in contemporary sonnet which distinguishes it from sonnet in previous eras.

Examining She’, r-e Noo (new poetry) and its poets in the course of history of Persian Literature, one can found the vast majority of these poets had developed a particular style or language, or sought to do it. The most simple and productive task in this direction is breaking from the traditional rhythm and rhyme, as well as being influenced by the atmosphere, experience and images of Western poetry. These poets have also deliberately disrupted the standards of normative language and as a result, the goal of these poets was to bring their poetry as close as possible to colloquial language. Farrokh Tamimi is one of the lesser-known poets of Nimayi or Azad (free) poetry, from whom five books of poetry have been published. This article deals with Tamimi's creativity in different fields of nouns, verbs, adjectives, etc., citing examples and explaining the linguistic and stylistic novelty in his poetry. Collecting notes and documents, the researcher has used descriptive and comparative method.