The theory of technological Embodiment is the first contribution of philosophy to technology. In order to elucidate how the theory evolved historically, this paper first offers a theoretical framework with respect to the stages, approaches, and components of the theory. Next, different accounts of the theory are reconstructed according to the proposed theoretical framework. And finally, based on a comparative study of the accounts, the paper draws new conclusions concerning how the theory evolved historically, suggesting a divergence among contemporary accounts in terms of the (1) components, (2) direction, and (3) basis or cause of the human-artifact relation; this divergence seems to be the effect of a different interpretation on human, not on technology, offered by phenomenology when compared to that of the earlier philosophies.

Considering the fact that scholars and scientists, "the Embodiment of action" in the gorge Nnmvdhand R; by various theories and opinions about it, it seems difficult, therefore, to obtain opinions and ideas had lost their theological foundations and the Yazydn a philosophy that we have available on behalf of those thereby able to theories about them "visualize actions" to obtain.However, relying on these principles, and certainly not the certainty of thought and realized they believe, because among these scientists are considering the philosophical foundations and have a decree that provided, not theory "visualization exercise" proved but the books and writings Lablay material is found that they sometimes speak explicitly of "visualization exercise" to the prestigious and show his belief to "visualize actions" is the Day of Resurrection.Another thing that should cause this Plan Review Zkrshvdayn Jvhrvrz Drktb discussion of What is Islam? And the duty of a theologian Dygrskhn Asbas and defend religious belief, including the origin and resurrection, the question of what do with substance and wide theological issues that persuades the speakers to stand against it shall declar.

Posthumanism has opened up a new paradigm shift towards philosophy for children (P4C) in order to provide a liberating response to the dominance of mind over body, adulthood over childhood, and formation over emergence. Concurrently, Mark Johnson has added his three proposed Es: emotional, evolutionary, and exaptation, to the already cognitive sciences’ 4Es: embodied, embedded, extended, and enacted. Johnson believes that these 7Es are fundamental features of cognition. The convergence of these two perspectives (posthumanism and Johnson's theory) can lead to ten concepts: critique of dualistic logic, critique of hierarchical structure in anthropocentric ontology and epistemology, non-human agency, relational onto-epistemology, human and non-human bodies, imagination, emotion, intra-action (instead of interaction), philosophy of animism, and metaphor. Thus, the relationship between children's embodied experiences with other beings within the world shapes their perception of the world. This phenomenon is reflected in some contemporary picturebooks. This study employs interpretive-abstract and comparative methods to investigate how Embodiment is represented in The Tunnel by Anthony Browne. By considering the ten aforementioned concepts and their intra-actions, this research aims to explore how meaning is constructed through Embodiment representation in this picturebook and in philosophical inquiry with children. In this study, embodied co-thinking with the picturebook is discussed in four sections: images, audience participation in shaping the work, verbal-visual-motion intra-actions in the work as a whole, and the use of hypertext. This study proposes that PWC facilitators pay attention to the ten proposed concepts and employ them as criteria for selecting appropriate picturebooks to accompany their philosophical inquiries with children. In doing so, it is hoped that by providing liberating responses, the circles of philosophical inquiry with children will move toward more empowerment.

The term "Embodiment of deeds", the content of which, unlike its verbal combination, has a long history, has been accepted by Islamic religious culture. By resorting to religious teachings and the works of some early Greek philosophers, while acknowledging the Embodiment of deeds and beliefs in the Hereafter, Mulla Sadra grants a rational and philosophical flavor to this issue. As we can see, the principles of his Transcendent Philosophy also allow him to do so. The corporeal relatedness and spiritual subsistence of the soul, along with the tran8-substantial motion and the union of the intellect and the intelligible, are among such principles. Accordingly, the acts that human beings perform repeatedly turn-into film habits in the soul's innermost interior and are inseparable from it. They are, in fact, among its essential concomitants. Noble and evil habits create appropriate and various forms for themselves in the afterlife and appear in those forms therein.

Embodiment of actions is an expression that explains reward and punishment of people’s good or bad deeds on the Day of Judgment. In Islamic theology, two different interpretations have been proposed to explain it: a-figurative interpretation, b-literal interpretation. Approving any of these two views affects human beliefs, behavior and changes one’s view about the Day of Resurrection. Approving literal interpretation leads to strengthen the faith to the Day of Judgment, to acceptance of being certain Divine reward and punishment and to manage one’s behavior and views. By using the descriptive-analytical method, the authors of the present article try to consider Embodiment of actions, the advantage of literal interpretation over figurative one and to study Jalāl ad-Dīn Muhammad Rūmī’s literal interpretation about Embodiment of actions. As a result, Rūmī’s literal account of Embodiment of actions is reasonable, it explains better the Divine reward and punishment and shows the influence of man's good and bad deeds in the hereafter.

Film theoreticians, in the early stages of practice, emphasized the corporeal characteristics of the medium and the relationship between cinema and the spectator’s senses. Besides, in the opposite direction to the early cinema concentration on audience bodily identification with the film, the evolution of cinematic language and the subsequent prevailing of a dominant narrative system, major streams were formed towards identification with narrative, and what was associated with the realm of the body was transported to the realm of the mind. This transition led to the long supremacy of linguistic and psychological based theories of film. In the decades of the seventies and eighties, the connection between cinema apparatus and the renaissance perspective ideas formed the fundamental discourse of film theories. Writers such as Baudry, Metz and Heath analyzed the liaison between the viewer and the screen based on the perspective model. Optical theory was based on a perceived distance between the subject as a seer and a corresponding object being seen and provided the necessary conditions for the formation of the pattern of western thinkers to ponder the world order from a distance. The emergence of perspective understanding in the renaissance period helped the revival of optical spatial pattern that in turn consolidated the position of the subject and strengthened the distance between subject and object. The central position of the spectator from a distance deciphering the perspective of the composition was emphasized. Once again, the dominance of vision over the other senses was reinforced. Moreover, Giuliana Bruno argues based on the meaning of the Greek orgin word (kinēma, kinēmat- 'movement', from kinein 'to move') for cinema, implying that these terms bring to mind motion. The Latin root of the word emotion is also from the same word and evidently suggests a moving force and historically has been marked by moving from one place to another. Bruno believes that motion causes emotion and emotion always contains a movement within. In this regard, film can be viewed as a vehicle for transporting movement. Motions in cinema (including camera movement, movement of bodies and objects, movement and changes of perspective) not only influence narrative time and space but also form movements within the spectator creating emotion and in this respect loosens the existing boundaries of the spheres depicted in the movies. It seems apparent that there have been attempts to return to the body-centered theories of early cinema, and to accentuate the sympathy between the viewer body and the cinematic image. In the other direction of the dominance of optical film theories that ignore corporeal-material existence of the audience members and their sensual dimensions, it is appropriate that the bodily and haptic film theory would be reconsidered. Thus, by lending from Merleau-Ponty idea of the embodied subject, the film experience could be defined based on the experience of the Embodiment of the members of the audience in the film space. A film audience with their physical presence, project to the outside, within the film world and interact in creating a cinematic space, based on their lived experiences.

In Phenomenological approach, regardless of the rules and rationality, the body is seen as a phenomenon that puts the subject exposed to the experience and sensibility. In this approach, the debate over the relationship between the subject, the world and the body is not based on the ontology of the subject and not on the basis of his knowledge of the world, but based on his experience and somatic proximity with the world. This paper seeks to address the phenomenology of Husserl, Merleau-Ponty and Levinas , with a focus on the body and the concept of Embodiment, analyzes the contact points as well as differences in approaches and ideas of this philosophers. In the current study, based on the views of the philosophers, we are trying to respond to intertwined questions which are all linked with the body and Embodiment of the subject. Also, we want to know how Embodiment subject understands the world. The result is that, the body is not the means or the way to understand the world, but Embodiment is the situation for vital living in the world and the possibility for our moral living whit the other. This article by phenomenological approach based on the books and articles by means of descriptive - analytical and critical comparison of the philosophers, seeks for answers to the research questions.

According to mysticism and literary contexts, in the life after death, human beings would acquire an identity that is appropriate with their deeds and beliefs that leads to Embodiment of their behavior, attributes and all goodness and badness of their soul faculties.If the attributes of predatory animals and savages overcome them and they used to get absorbed in lust and soul desires, they would obtain the form of predatory animals and savages. However, if they leave life with believing and obeying God’s commands, they would get into fairness, purity and sweet smelling.Anyone having insight would be able to observe the identity of his or her own and others. However, most persons are not able to do so. Once the veil of truth is removed and everyone is buried, all can be observed with insight while everyone is in proper features and shapes. Light and fairness of scorpions and serpents that surrounds them, in fact, are all the faculties and attributes that will be revealed in the world after life.

Studying about the feminine aspect of God in various religions is one of the topics that has been discussed in feminist theology and it could promotes the status of women in the religious community. One of the important issues in this field is the feminine Embodiment of divine wisdom. This female divine figure has a prominent place in the two religions, namely, Judaism and Buddhism. The embodied feminine wisdom has appeared in Judaism as Hakhma or Shekhina and in Buddhism as Prajnaparamita. Since these religions are known as the oldest and most popular religions in the world, it is very important to study about the embodied divine wisdom in its feminine form. Moreover, the impact of this issue on the religious community has been cleared. This research tries to discuss the evolution of this concept in these two religious traditions, its dimensions and social function.