In Greek Philosophy "being" or "what really is" is in relation to form. In fact, being, substance and form usually have the same meaning and we can speak of metaphysics of form in this philosophy. The thinkers of the early Middle Ages - the fifth to twelfth centurie - followed the Greeks in this subject, even if they spoke of Being (ESSE) and not only of being (to on, ens). However, for them being was with form and substance. These thinkers, like the Greeks, did not consider Being as the subject of philosophy. They were theologians whose principal concern was the knowledge of God and explained their beliefs and doctrine of faith by using Greek philosophy. For a full discussion about Being and is distinction from ESSEnce we have to wait for the translation of Avicenna's works into Latin in the twelfth century.

Language in ESSE has already stablished its possession of subjectivity of the bilingual speaker. As soon as contact between language in fieri and subjectivity commences, numerous problematics, such as translation and linguistic production, emerge. To start with, language in fieri is completely affected by language in ESSE. This paper attempts to address how, the resulting language interferences bring about the use of or impression by signifiers available in language in ESSE. This process enhances translation and reduces linguistic production in language in fieri. Therefore, we should figure out in which stage of the transformation of language in fieri does the user have a shared semantic representation and in which part does he/she have an independent semantic representation. In which part of this transformation would the translation and production process would take place.

Objective(s): Hyperglycemia mediated oxidative stress plays a key role in the pathogenesis of diabetic complications like nephropathy. In the present study, we evaluated the effect of ethanolic extract of Ensete superbum seeds (ESSE) on renal dysfunction and oxidative stress in streptozotocin‐ induced diabetic rats. Materials and Methods: Glucose, HbA1c, total protein, albumin, renal function markers (urea, uric acid and creatinine), and lipid peroxidation levels were evaluated. Renal enzymatic and non‐ enzymatic antioxidants were examined along with renal histopathological study. Results: ESSE (400 mg/kg BW t) administration reduced glucose and HbA1c, and improved serum total protein and albumin in diabetic rats. ESSE in diabetic rats recorded decrement in renal function markers and renal lipid peroxidation products along with significant increment in enzymatic and nonenzymatic antioxidants. Renal morphological abnormalities of diabetic rats were markedly ameliorated by E. superbum. Conclusion: These results suggest that the antioxidant effect of E. superbum could ameliorate oxidative stress and delay/prevent the progress of diabetic nephropathy in diabetes mellitus.

Suitable supplier selection is the most important factor in supplier chain management; so that correct decisions in this phase, caused to reduce costs, make permanent relationship with suppliers and strong competitive strategy in market. In this paper, by reviewing the past articles, important related criteria found and then weighting of criteria and evaluation of alternatives were done with fuzzy Delphi. By ranking the alternatives in fuzzy TOPSIS, five thresholds obtained for grouping in the future. The results that obtained from these computations, converted to knowledge base (KB) of Expert System for Supplier Evaluation (ESSE). The ESSE was designed in Java Expert System Shell (Jess), so that its KB could be updated in the future. To make a user friendly interface, java language was used. The proposed system and experts individually evaluated some sample alternatives and by compare the results, they were very close.

This article begins with an examination of Professor Etienne Gilson's analysis of the statement by St. Thomas Aquinas, "Ens per se, is not the definition of substance, as Avicenna stated." Gilson confESSEd that he was unable to find the source of this claim in Avicenna, and came to the conclusion that Avicenna did not in fact make any such statement. In order to refute this conclusion, this paper proceeds to present a detailed analysis of the history of the term 'substance', focusing on the Metaphysics of Aristotle. The a third nd most important part of the paper is a close reading of the relevant passages of the works of Avicenna himself, revealing the sought for source of Aquinas's statement.

French abstract: Il existe des termes lié s en didactique qui ne sont pas capables de caracté riser leurs efficacité s conceptuelles lorsqu’ on les emprunte dans les é chelles varié es des analyses linguistiques. La dé finition hâ tive des termes à savoir, « langue maternelle », « langue é trangè re », « langue native », « apprenant », etc., loin de toute politique linguistique ne se construisant pas autour de la notion de langue, souffre d’ une insuffisance interpré tative. Dans les contextes linguistiques et notamment l’ appropriation des langues, ces termes ne sont pas lapidaires pour suivre la totalité d’ un processus complexe. La né oté nie linguistique dé clare en toute explicite que les appellations en question souffrent d’ une insuffisance conceptuelle et d’ une opacité interpré tative n’ ayant pas un support scientifique adé quates qui ré gissent la rigueur é pisté mologique. Dans cet article nous é voquons l’ aspect terminologique de la né oté nie linguistique s’ inspirant de la psychomé canique du langage de Gustave Guillaume qui propose les termes remplaç ant à des termes non adé quats (« langue maternelle », « langue é trangè re », « langue native », « apprenant ») en didactique via la ré partition tripartite temporelle. Nous verrons que le lien cognitif entre le locuteur et les langues s’ astreint à suivre un passage opé ratif du temps guillaumien, de la puissance à l’ existence, voire, du virtuel au ré el. English abstract: Reviewing the historical aspects of linguistic theories of the previous century, we figure out that sciences of language, and precisely linguistics, are linked to a certain number of additional disciplines which allow for the emergence of new epistemologies such as neurolinguistics, psycholinguistics, sociolinguistics, etc. Undoubtedly, this fact makes it possible to focus on the nature of the findings which result from different linguistic activities as well as the cognitive procESSEs which are due to such activities. Although the overwhelming majority of linguists are more interested in the function and the use of linguistic elements, the mental component of language conditioning utterance in all its variety does not seem to be as important. This component which originates from all linguistic operations performed can be described through terms like mentalism and intuition, which offer linguistics an ontological dimension closer to the immanence of being. We must not forget that in all languages, there are abstract properties which are not visible from the outside. According to Guillaume, the universe in which we are in contact is an interior universe: the universe of the thinkable in which our representations form within us. It is obvious that the difficulty of observation, especially in the field of psycholinguistics and sociolinguistics, becomes greater when it comes to examining facts and results. These fields study the elements that are ignore at the end. The definitional inadequacies and the terminological achievements of the language sciences prompt us to question the advisability of occupying a place in the field of scientific activity that existence confers on man. The linguistic novelty devoted to the relationship between linguistics and cognitive sciences takes us away from the simple repetition of traditional names, both opaque and inadequate resulting in a naivety of meanings and interpretive opacity. Names which are observed through chronological criteria are conditioned by the passage of time. They underline the impact that the anteriority of one of the languages learnt has on the others, given the consequences that this inequality creates for the speakers. From a didactic point of view, there are two types of speakers: one who has knowledge of a language and one who is in the process of learning a language. The didactic names the former the “ native speaker” , that is to say, one who exprESSEs himself via this language since his birth. However, it turns out that it is a naive name because as long as domicile learning, or learning due to immigration are concerned, didactics are not able to offer a suitable name. How, then, do we define the term “ learning” a language when only a considerable minority of bilinguals learn the language in the classroom? What can we call the mode of learning of other “ learners” who appropriate a language in places other than language classrooms? How can we define motherhood of the mother tongue and the strangeness of the foreign language in the complex domain of monolingualism and bilingualism in linguistic reality? Didactics do not offer much help in dealing with terminologies that are intended to be more realistic. The naivety of meanings and the interpretive opacity of terms such as “ foreign language” , “ mother tongue” , “ native language” , “ learner” and many other terms prompt linguistic neoteny to lean towards new terms because maternal language is the one the child acquires through contact with the familial environment where he is raised. Therefore, the acquisition of a language is not done exclusively through contact with a biological mother. On the other hand, concerning foreign languages, it must be clarified that the possession of a language is not limited to geographic boundaries. In addition, the language acquired at an early age is not necessarily the one easily spoken in adulthood. Therefore, in this article, we try to analyse the terminological aspect of linguistic neoteny which proposes new terms to replace those in didactics, namely, “ foreign language” , “ mother tongue” , “ native language” , and “ learner” which-it seems to us-are not able to answer the questions above. To this purpose, we first analyse the guillaumian theory which continues to be the source of inspiration for linguistic neoteny. Subsequently, we schematize the approach followed by linguistic neoteny. In the end, we do not hesitate to answer the above questions with the new terminological aspects linguistic neoteny offers us.

Si nous admettons avec l’ idé e de la né oté nie linguistique que « parler une langue c’ est exister à travers elle », donc le passage obligé qui initie l’ ultime é tape de l’ appropriation d’ une nouvelle langue est le passage de la langue in fieri à la langue in ESSE. Dans ce passage, le locuteur-pensant é tend son ê tre dans l’ accomplissement de lui-mê me en rapport avec sa conscience de soi qui fait partie de la subjectivité . La conscience de soi en tant qu’ é lé ment ESSEntiel de la pensé e et de la spé cificité du locuteurpensant ré side diffé remment dans la capacité ré flexive des locuteurs-pensants. L’ é noncé produit par le locuteur est capable de porter la trace d’ un retour sur soi grâ ce à la dimension ré flexive alors que dans l’ absence de cette dimension, nous assistons à une forme d’ activité dans la subjectivité du locuteur. Cette recherche a pour but de se focaliser sur la conscience de soi, son rô le lors de la production d’ un é noncé ainsi que son rapport avec des unité s de repré sentation via l’ interpré tation des philosophes ainsi que celle des linguistes. Nous tentons de voir dans certains é noncé s comment elle devient une partie consubstantielle de l’ identité propre du locuteur-pensant lors de la production linguistique.

Thoughts and theoretical reflections about “governance” in Islamic society, whether theorizing about the desired structure of government or describing the characteristics of an ideal ruler, is one of the most important topics studied in the field of political thought and philosophy in Islam, to which great names such as Farabi, etc. are connected. In this context, this research, through a comparative approach, seeks to examine and analyze the views of Farabi and Sohrawardi about the ideal ruler from the perspective of a judicial approach. Based on such an approach, a philosopher like Farabi considers the different ways of connecting to the active intellect as the separation of the theoretical intellect from matter and the connection to the active intellect, and a divine sage like Sohrawardi also speaks of the separation of the theoretical intellect and the separation of the power of imagination, which is manifested in a prophet. In the eyes of both thinkers, human reason has the ability to overcome material existence. This type of excellence is a condition for achieving complete metaphysical knowledge and theoretical perfection. The ultimate happiness is the achievement of the active intellect. “The Absolute First Leader” and “Quṭb (Imam or pole)” have both achieved this position. Introduction The ideal government and ruler, in the system of Islamic philosophy, are based on the approach of philosophers to wisdom and their opinions and ruling foundations. The philosophers’ approach to wisdom and intellect in the system of Islamic philosophy has changed and developed from Farabi to Sohrawardi and later. Based on this change in the method and approach to wisdom of the sages, philosophical issues and topics including the issue of government and the ideal ruler, have also undergone changes and transformations. Despite the significant evolution of Islamic philosophy in the two Peripatetic and Illuminative systems, it seems that the ideal ruler in Sohrawardi’s philosophy, which he refers to as “the pole/Imam (quṭb), ” is compatible with the first leader of al-Farabi’s utopia. The problem of this research is to investigate the characteristic features of “Qutb” and “First Leader/Philosopher” in the Peripatetic and Illuminative systems of philosophy based on Sohrawardi and Farabi’s approach to wisdom and its types. “Qutb” in Sohrawardi’s thought In the wisdom of enlightenment, the perfect human being and the “Qutb” to whom the position of caliph belongs, is perfect in intuitive and argumentative wisdom, and in other words, he is both adept in reflection and adept in discussion. In Sohrawardi’s thought, the rulers must know wisdom as well be practical wayfarers, that is, they must possess a combination of theoretical and practical wisdom. On the one hand, Sohrawardi’s theory is influenced and consistent with Plato’s theory, both of which emphasize the “ruling sage, ” and on the other hand, it is influenced by the Iranian tradition and the benefit of the ideal kings from wisdom and intellect, and “Khurra-yi Kiani”[1] and the approval of God, which is in the interpretation Religious and close to Sufism and Shiism, it is interpreted as Qutb and divine sage. A Qutb or an Imam is one who is connected with the active intellect, receives grace from the higher realm, and spreads goodness, prosperity, knowledge, justice, and virtue among religions with a divine plan. “The First Leader” in Farabi’s thought The First Leader is someone who does not need the guidance of another human being,rather, all sciences and knowledge are obtained by him in ESSE and he is able to infer appropriate actions and behavior from general reasoning. He can also best guide others to perform these meritorious deeds,the same actions and actions that bring a person to happiness. These abilities are realized in people of great and outstanding nature by connecting to the active intellect. Such a person, in fact, in the eyes of the ancients, is a king and ruler and worthy of revelation. The rule of such a person is the first rule and his leadership is the first leadership, and the rule of others that is through his rule will be the subordinate rule, and people under the rule of this leader and leader are virtuous people, the chosen ones, and the fortunate ones. Conclusion In examining and comparing the two viewpoints, it should be said that a philosopher like Farabi considers the different ways of connecting to the active intellect to be the separation of the theoretical intellect from matter and the connection to the active intellect, and a Godly sage like Sohrawardi also speaks of the separation of the theoretical intellect and the power of imagination, which manifests itself in a prophet, where we witness detachment from matter and the ability to remove the soul from the body. In the eyes of both thinkers, human reason has the ability to overcome material existence. This type of excellence is a condition for achieving complete metaphysical knowledge and theoretical perfection. The ultimate happiness is the achievement of the active intellect. ”First Leader”and “Qutb” have both achieved this position. Based on this, the complete transcendence of material existence is possible for certain people.