The discussion of perfection is of different natures in the ideas of Aristotle and Avicenna. Both have divided perfection into first perfection and second perfection. What is the difference between the two? What are the meanings of each of these concepts and what is the domain of their usage? Has Avicenna been influenced by Aristotle or has he exceeded him? To discuss perfection, Aristotle has employed the two terms of "energia and entelecheia’ , and he has discussed it in different positions in metaphysics, sciences, natural sciences and ethics. He has discussed first perfection and the second perfection in On Soul and talk of movement. To him, the first perfection of the primitive stage is secondary perfection. In the On Soul, the first perfection has potency, and it is imperfect perfection in motion. In his works, Avicenna has used the first perfection and the second perfection as related to natural subjects such as movement, soul, and sometimes regarding God and His relation to creatures. Avicenna perceives the soul from two perspectives: in terms of its relation to the body, as well as the abstract view of the two. And for him, perfection is existential and intensive, and the second perfection is subordinate to the first. The purpose of the present paper is to discuss this division into first and second perfection and its position in Aristotle and Avicenna’ s reasoning.

Through the Masnavi, Mawlana has spoken about transcendental human and his traits, such it was attracted perfectionism psychologists. With focus on human existential values and explaining standard personality characteristics and considering to ideal human, Mawlana attempts to teach the others, ways of scendancy and perfection of human. The method of this article, is a descriptive-analytical method based on library studies. The author has observed all the ethical issues during the research. The author of this article did not report a conflict of interest. In this article I want to explain Mawlana’s purposes for human life with emphasizing on his doctrine in the Masnavi first volume, and analyzing his techniques for human evolution. Mawlana besides entioning the ethical ideals, lead the human to these ideals gradually. With the wisdom of self and the awareness of the universe, Mawlana’s wish is realization of himself. He truly knows himself and his potential and he had extended his personality so his manner is an example to the other people. The solutions of perfectionism psychologists and Mawlana are practical, although they are not fixed and freeze. Mawlana tries to instruct human how to choose the right way, in order to choose the right method of living in different situations and to walk gently in the way of bliss and excellence by love, hope and patient.

The aim of proposing purgatorial perfection of Ego is the possibility and the way of Ego perfection in the purgatory world. In the meantime, the paper takes up for discussion the theory of motion, force and action, and the theory of renewal of likes which respectively relates to philosophy and gnosticism. Two questions on the ego perfection after death have been answered; 1) Is perfection possible in the purgatory world? 2) Having the hypothesis of accepting the perfection, does it have a disparity with that of the earthly Perfection? Consequently the debate comes to a conclusion that the ego perfection- after-death is not only possible from the narrative, rational, and intuitive standpoint but also is an established and absolute fact.

The main question of this article is, how did Abul Hasan Ameri look at completeness? Our method in this research is based on the analysis and evaluation of the data that we have collected in the form of a report from the text of Ameri's works. The most important findings of this research are: Ameri copleteness applies both to God, all possibilities, and to humans. In fact, perfection in the general sense is intended in this article. Of course, although this philosopher did not provide a real definition of completeness, he used completeness as an objective and real attribute. In one division, he divided completeness into natural, in which the will of creatures is not involved, and acquired, in which the will of creatures is involved. On the other hand, completeness can be divided into two categories: absolute, which is free from any defect and is dedicated to the supreme right, and relative, which is evaluated in comparison with the existing past or with other beings. In another division, he divides completeness into the completeness of the soul and the perfection of the body; That is, this perfection sometimes refers to the soul and sometimes to the body. Of course, another division can be deduced from his philosophical system, although Ameri did not touch it. This division is intellectual perfection and moral perfection. Intellectual perfection refers to the theoretical power of the soul and moral perfection refers to the practical power of the soul. Also, Amri believes that perfection is a matter of doubt and he mentioned some examples for it.

From the point of view of Islam, the core of all values is faith in God. In the narrations, various topics about faith have been raised, some of which were mentioned under the title "Truth of Faith". Another topic that is discussed in the narrations about faith is "the perfection of faith". Of course, as it was mentioned, the Infalibles did not seek logical and classical discussions in the narrations, rather, they expressed something according to the situation of the audience and their needs. Therefore, the observed differences should not be the source of contempt and the illusion of difference between the narrations. These differences are, in fact, teachings that a teacher gives to his student or a coach to his coachee in order to remind him of some points to use in life. Some components of the perfection of faith are: avoiding violation of the right, correct understanding of religion, overcoming religion over lust and entrusting affairs to God. This article explains in detail the components of perfection faith and its description and interpretation.

Backgrounds: Regarding the prevalence of injuries to flexor tendon in Zone II and its known side effects after routine repair, and also with respect to the possible diameter increase of repaired region after repairing with modified Kessler core suture followed by epitenon peripheral suture which in turn could cause problems in tendon motion in Zone II. This study has been developed to determine the efficacy of deep peripheral first suture technique (D.P.F.S.) in patients referring to 15 Khordad Hospital during the academic years of 1996 till 1998. Materials and methods: This clinical trial of semi-experimental type has been carried out on 50 patients suffering from tendon rupture of 70 digits in Zone [I. Patients were followed for 6 months. Strickland classification has been used for result analysis. Results: Among 50 patients with mean age of 30, 70% were male and the remaining 30% were female. Left hand was hurt in 70% of the cases and right hand in 30%. Third finger was the most common site of injury. Rupturing of both superficial and deep tendons was reported in 72% of the cases. Injury to the digital nerve was seen in 34% of the patients. Conclusion: Regarding the satisfactory results obtained in our study, deep peripheral first suture technique (D.P.F.S.) revealed to be a successful method in primary flexor tendon repair in Zone n. In the meanwhile, another clinical trial to compare this technique with other successful routine methods is strongly recommended.

This study intends to analyze scientific and ethical perfection from the viewpoint of Tusi. In analyzing perfectionism, we begin with analysis of the concept of perfection. Dimensions of human perfection (scientific and ethical ones), stating the degrees of human perfection and practical procedure and process of human perfection from Tusi’s viewpoint are other issues discussed in this paper. Dimensions of human perfection in accordance with human soul forces (theoretical and practical forces), Tusi’s interpretations from the function of these forces are different in his works. According to him, with regard to various functions of the forces, scientific and practical perfection will also be various. Scientific perfection is knowledge-based while constitutional facts (insights) and ethical perfection are from particular cases of knowledge and practical effects. In fact, Tusi’s ethical theory extends beyond the soul’s health and it is indicative of high-level ideals, i.e. soul’s perfection. As an ideal of ethics, perfection has degrees which could be shown by horizontal hierarchy of perfection. Tusi believes that regarding the stages of perfection in philosophical works the focus is on nonessential forces of soul and in mystical works, the attention is directed towards manners of soul and its horizontal existence shields. The process of perfection has two scientific and ethical dimensions and Tusi has proposed a practical procedure for perfection and has not merely theorized.

Educative instructions of Quran encompass a comprehensive part of the Holy book to express human perfection and to mention perfect human’s characteristics. Thinking about the content of these verses is the only way to understand the comprehensive dimensions of an ideal and perfect character from Islamic perspective inasmuch holy Quran is the human beings’ guidance book including every relating principle. Due to the fact that perfection and salvation is the aim and origin of every free human in Quranic literature, the educative teachings of Quran can lead to the actions and reflections of all the free people in the world for eminence and perfection. The present paper investigated the quiddity and definition of human perfection; the fundamentals of perfection and human essence capacities to reach this position; the methods to reach perfection; and the obstacles to reach, all based on the religious texts.