The distinction between traditional theories and cognitive semantics theory in the study of personification of objects and phenomena is that in the former this process is a linguistic one though in the latter, it is a conceptual process and a kind of ontological metaphor. Furthermore, in Cognitive semantics, the cognitive mechanism of personification and the relevant conceptual mappings are accounted for both extensively and in great detail.Considering the second Approach to personification-that is, cognitive metaphor theory, this paper tries to have a linguistic analysis of Abstract/non-human concepts' personification in the Holy Qura’n. The main research question is which non-human concepts of Quran are expressed with meaning components of HUMAN. Moreover, how a unique model can be found to explain the conceptual relations of Human/non-human in the language of Quran. The research data include all Qur' anic expressions of the Holy Quran in which, according to the principles of Lakoff-Johnson' s cognitive theory (1980), some non-human phenomena are conceptualized as human. The research findings show that to express some of its Abstract religious concepts, Qura’n language has used concrete concept of HUMAN or PERSON. Moreover, in all NON-HUMAN AS HUMAN conceptualizations, the data confirm the principles of Cognitive Metaphor Theory.

Education is a continually developing activity, it shapes the way an individual develops their attitudes, thoughts and behavior. Education is not just about being literate but it is an overall development of the person in every aspect of their lives. A society's educational system can be greatly linked to its culture as the culture that one is in have an affect on the type of curriculum the institutions will develop in order to cater to every individual of that particular culture. Education moulds and shapes a society and it is influenced by the culture of the particular country or society. The educational system acts as a point of reference for the society's needs and demands. The principles that dominate this article is culture and education are interrelated and interconnected. Every educational paradigm is influenced by the culture of the society in which it operates. This essay underlines the extensive connection between culture and education. As a result, the goal of this essay is to depict these features from a Philosophical-Psychological Approach.

The Main purpose of this study is the explanation of beauty nature and inducing about implications of aesthetic education in terms of Kant's and Allameh Jafari. Reaching for this purpose we use the content analysis and logical deduction among the research methods. On the basis of the research findings, Kant's definition of beauty as »universal consent, the essential and without of concept, interest, and purpose« of the proponents of the theory is oriented subjectivism. Allameh Jafari's definition of beauty as »good and clean phenomena covered on the perfection that depend on the polarized internal nature (subject) and external nature (object) is« a theory in relation to a number of fans have been made. According to the Kantian notion of the beautiful, aesthetic education of secular education, seeking aesthetic attitudes, no cognitive function and form is concerned. According to Allameh Jafari perceptions of beauty, aesthetic education of religious, seeking perfection, cognitive function, and focus on having a reasonable life. Aesthetic education of each of the Approaches that have been subjected to criticism such as the addressee and the originality of the attributes that form the core of Kant's. Jafari's view as well of normative nature, personal and non-teaching, and hence it is difficult to realize.

Artifacts are ubiquitous and influential in our world, but their nature and existence are controversial. Several theories have been proposed to explain the ontology of artifacts. Drawing on Popper's theory of three worlds, this paper suggests a metaphysics for artifacts along the line of a critical rationalist (CR) Approach. This theory distinguishes between three realms of reality: the physical world (World 1), the mental world (World 2), and the world of objective knowledge (World 3). The paper argues that artifacts have different ontological components that correspond to these three realms, and that each component is real and causal. The paper shows how this perspective can account for the intentional and functional aspects of artifacts, as well as their dependence on plans that influence different realms of reality. The paper explains how this pluralistic ontology, compared to the rival theories, enables one to explain the relevant ontological problems of artifacts. The paper also explores how this proposal can lead to a research program encompassing a broader range of technologies, such as social artifacts. In sum, the paper suggests that Popper's three worlds theory provides a rich and comprehensive framework for understanding the metaphysics of artifacts.

In this paper, we present an example in which the sum of two maximal Abstract monotone operators is maximal. Also, we shall show that the necessary condition for Rockafellar's surjectivity which was obtained in ([19], Theorem 4.3) can be sufficient.