In this work, in order to increase the capacity of a recurrent neural network, we present a model for extracting common features and sharing them across data. As a result of using this model, extracted principle components of data will be invariant to unwanted variations. The recurrent connection of the network removes the noise using a continuous attractor formed during the training phase. The defined speaker codes will be transformed to the information need for switching the continuous attractor in the input space. As a result, speaker variations can be compensated and the recognition will performed when a clean signal is available. We compared the performance of this method with a reference network described in the paper. The results show that the proposed model is more useful in removing noise and unwanted variations.We compared the performance of this method with the reference network. The results show that the proposed model performs better in removing noise and unwanted variations, it increased the phoneme recognition accuracy about 5% when the signal to noise ratio is 0 dB.

From Whitehead's point of view, each human discipline, whether scientific, religious, moral, artistic, or philosophical, abstracts part of integrated reality and then sometimes erroneously equates it with the whole reality. This abstraction being taken for concrete reality is what Whitehead calls a Fallacy of misplaced concreteness. A fallacy which philosophy and new science suffered from it. Now, what is the function of philosophy? And what alternative does he introduce? This article, in view of these two questions, first analyzes the components of Whitehead's definition of metaphysics, such as experience as point of departure coherence, internal consistency, being necessary, attention to all experience, and so on. And then it was pointed to the Whitehead metaphysical method, which has similarities to the science method. Second addresses the main function of philosophy in Whitehead's view, which is "abstract criticism" or a critical examination of the boundary of the abstract from the integral. A prominent example of this criticism is about the fallacy of "simple location", which made the scientific materialism become the cosmological paradigm governing the minds of scientists of the new age. In the end, Whitehead's organismic attitude is introduced as an alternative to scientific materialism; and it is explained that instead of the scientific materialistic understanding of the world as if it is composed of independent material particles, Whitehead refers to the process based on the organism.  The world that consists of interconnected entities which are always experiencing or have been experienced.

Studying the progress of epistemology in Islamic philosophy shows that although the issues of epistemology have not been discussed separately and seriously and are usually implicitly discussed under the headings related to ontology, at the same time there are materials that It can be a solution to the problems in epistemology. In such an intellectual environment, the research problem is clearly how to show the epistemological approach in Ibn Sina's philosophy by investigating and extracting some epistemological issues through case studies. Of course, Ibn Sina's ontological views cast a shadow on his epistemological topics such as science, ABSTRACTIONS, imagination, etc.; But considering that the foundations of epistemology in Islamic philosophy are based on the three foundations of sense, reason, or intuition, we can refer to the epistemological system of Islamic philosophers in general, and Hikmat Masha in particular (mainly based on reason and reasoning) and Hikmat. Sinoy realized in particular (based on reason and reasoning with the element of intuition). The importance of the research problem is in the conditions that the history of philosophy is a connected whole, and showing this connection reveals various and sometimes invisible angles of the thinking of philosophers, especially Avicenna and his followers. In fact, based on the detailed analysis of Avicenna's epistemological issues, the current research unveils another Avicenna.

In the first place culture is related to a given society's perceptions, inclinations, and behavior, while, in contrast, rights relate to what must and must not be done as prescribed by religion and implemented by a religious government. This article is to demonstrate the presence of culture even in religious rights after discussing the effect of culture on rights. This can be surveyed from different angles. First, by considering the attachment of rights to religion, their relationship is discussed. Three different approaches, namely traditional, religious culture translation, and jurisprudential, have been mentioned in the field of religion. Cultural translation has separated religion from culture and gives priority to the latter, while traditional approach subjugates culture to the former and denies any culture independent from religion. Finally, it is the jurisprudential approach which opts for a moderate and intermediate opinion in the interaction between the two and offers its reasons for it.The second survey deals with the origin of the rights' abstraction and by explaining Allame's theory in this regard, it talks about the effect of culture on the establishment of rights. Finally, the third survey pays attention to the effect of culture in executing rights and distances itself from basic and abstract issues. Thus, putting aside culture renders rights useless and ineffective. The issue of Islamic punishment measures (ta'zirat) in jurisprudence and the role of the judge in recognizing expediency is the most important factor for demonstrating the effect of culture on religious rights. This is because the best guarantee for the judge's assurance about ta'zirat being put into practice is the society's cultural cooperation.

In Western civilization, the genre of the novel has turned towards mythologism, which was previously often negated and concealed due to the ideological functions of myths. Even in its early stages, the return of myth to Western novels signifies an undeniable aspect. In this process of transformation and grand narrative, fundamental backgrounds and stirrings that have significantly influenced the intellectual transformation of Western civilization and served as the triggers for ancient myths and constructs are observed within the realm of the novel. Firstly, there is a clash between the essential nature and the negation of myths. Secondly, there is the distortion of narrating events and the attainment of self-centered perceptions. Thirdly, there is the inclination towards divinity over identity rupture and accepting resulting transformations. Fourthly, there is the pursuit of justice by opposing movements (such as feminist totality and radicalism) and efforts to reform the intellectual infrastructure of Western societies. Fifthly, there is the reconstruction of ancient myths and the retrieval of constructs. The sixth stirring involves abstract references combined with tangible perceptions. These hermeneutic stirrings unveil the Western response to contemporary historical realities. Along this path, adherence to self-reflexivity and the expressive role of ancient myths is also felt.

The division of the worlds of beings and beings into abstract and material is one of the accepted divisions of Islamic philosophers, while it has important philosophical forms, so that these problems lead to the invention of new theories. This research is based on the method of data collection, analysis and comparison of votes. To look critically at the division of worlds into material and abstract, it is necessary to first examine the proofs of abstraction through the characteristics of physical beings, then the role of Sheikh Ishraq in dividing the worlds and discovering the world of example is revised. The classification of the worlds into material and abstract should be examined. A critical view of the division of the worlds into material and abstract causes the important conflict between the sages and theologians regarding the corporeality or celibacy of angels to be resolved. The authors are of the opinion that in order to philosophically resolve the conflict between the sages and theologians, the division of beings and worlds into material and abstract should be abandoned and the correct explanation of the physicality and abstraction of beings and worlds should be sought.

This essay tries to study synaestesia with a cognitive approach to the structure of language. Its theoretical framework is provided by Joseph Stern (semantician), Stefan Ulmann (linguist), and Osgood (psychologist).The author tries to explain the symbolic nature of this linguistic phenomenon as well as the speaker’s perceptional process while using it, and its emotional and mental effects on them. When explained the formation process of synaestesia, we will study it as a neurological and perceptional category. Then, we will provide some examples from Persian literature to clarify the structure of synaestesia. At last, we will come to rethinking synaestesia in art and linguistic phenomena (poetry and prose). According to the finding of the research, synaestesia's is a metaphor in which a particular meaning, common to a given perceptional domain, projects to another domain to which it no longer is usual. The basis of such a transition is a kind of similarity and interference between the two domains. In general, this possibility comes from man’s selective system of thinking and his capability to use metaphor. That is why it is frequently seen in different fields of art, including cinema, painting and music. Literary schools use synaestesia differently, not just for creating images, but to communicate special meaning, and to impress the audience.

So far, many scholars have studied Khayyā, m’, s quatrains,however, nothing more than some brief studies have been done as to his treatises, especially the philosophical ones. Khayyā, m propounded important discussions on the existence as a rational abstraction, discussions that have not been ineffective in Islamic philosophical tradition. Historically speaking, Khayyā, m occupies a prominent place in the gap between Ibn Sina and Suhrawardī, . Khayyā, m's most important philosophical treatise is Fi l-Wujū, d, a critical edition of which is contained in this paper. In his philosophical treatises, the most principal issues Khayyā, m intends to solve are the Universal Hierarchy (silsilat at-tartib) and problem of evil. In order to explain that evil is non-existential (ʿ, adamī, ) and essentially cannot be attributed to the Necessary Being, he first discusses attributes of things and categorizes them to explicate which things are intrinsic and which are not. He then states that the intrinsic attributes of different quiddities are extrinsically in opposition to each other, the opposition which gives rise to evil in this world. Therefore, quiddities are all good in themselves and all emanated from the First Principle in accordance to the Universal Hierarchy.

The existence of pre-worldly worlds and the presence of man and his quality of life there is a point of contention among philosophers. In this article, by examining Mulla Sadra, who believes in the presence of man in such worlds, the existence and abstraction of the human soul in the previous life and the effects of this presence on his worldly life are explained. Sadra, citing the principle of correspondence between the arc of descent and ascension, states two types of existence and abstraction for man in the arc of descent, one is collectively perfect rational in the world of intellect and divine knowledge, and the other is an particular and Contingent abstraction. Presence in the previous worlds has effects on the worldly life of man, including the fact that the monotheistic nature that has emerged in the world of intellect through perfect rational abstraction and the superior presence of the disabled in the actual cause is a capital for achieving happiness. Also, the covenant taken in the underworld for the people on the one hand and for the properties on the other hand, has accessories that if adhered to the covenant, will be the bedrock of divine guidance. The difference between human beings in the previous life, which is caused by the difference between the tints and their status, can be effective as one of the factors determining the behavior and goals of individuals along with other environmental and voluntary factors.