The traditions of human INNATE character are difficult and complicated and, therefore, bear different and, in some cases, opposite comments. Considering historically the traditions and surveying views of those in the past briefly and Allamah and Imam Khomeini`s views in detail, the paper studies these traditions. Classifying the traditions of human INNATE character into five classes with an exact and new philosophical analysis, Allamah comments them and presents a new view on essentiality of happiness and misery. Yet, Imam Khomeini knows t`awil as a solution in the way. Imam has viewed INNATE character as refletion of material aspect of man including parents` ways of nourishment playing as origins for happiness and misery. Answering the demur of determinism, he has known the material aspect as something leading to ones happiness or lisery and, at the same time, viewed thise two state to be attainable.

One of the challenging problems in Islamic thought has been the divine WILL and its relation with human deeds. It is one of those issues which might have played an important role in the formation of primary theological branches and an issue which has been involved for one reason or another in the discussions of theology, philosophy and even jurisprudence. Imam Khomeini (P. B. U. H.) is one of the scholars who have dealt with this issue. He, as a jurist, philosopher and mystic, discusses this theological issue with a comprehensive view in such a way that his discussions are influenced neither by the restrictions of Motazilite and Asharite theologies nor by the narrow-mindedness of some Shiite theologians.Although he uses Molla Sadra’s principles in his analyses, he considers this issue from a different perspective. He both analyses and critiques Ashaerite’s and Motazele’s views and also shows the problems with some Shiite theologians. Using a philosophical, mystical and narrative perspective, Imam Khomeini further demonstrates that human WILL is in accordance with divine WILL.

INNATE ideas are one of the basic principles of Descartes's epistemology.However he is concerned with this issue in different texts giving rise to confusion and different interpretations. This article clarifies the confusion and interprets his doctrine in a coherent and, in some aspects, new way. He understands “INNATE” in two different ways. The first section is devoted to some evidences to these two meanings. In the second section his view is compared with those of his contemporaries. The actual or potential existence of INNATE ideas, their epistemic functions and the relation between them and universals are discussed in the other sections. Finally, it is shown that this interpretation is coherent and consistent with Descartes's different texts.

INNATE immunity considered as the first defense line in insects and vertebrates against microbial invasion. Vast researches in recent years have shown that there are considerable similarities between the molecular organization of animal and plant systems for non-selfrecognition and anti-microbial defense. Like animals, plants are able to recognize microbe associated molecular patterns (MAMPs) which are specific to microbes and are not found in plants. Such structures, also called general elicitors of plant defense, are often inevitable for microbial vita and their perception via specific receptors, aware the plant from microbial invasion. The immunity triggered in plant after perception of MAMPs is called MAMP Triggered Immunity (MTI). On the other hand, existence of such surveillance system in plants has resulted in coevolution of microorganisms with plants to develop effectors to disrupt and pass the MTI defense line. In the continuance of this competition, plants have developed other mechanisms to recognize these effectors and created another immunity called effector triggered immunity (ETI). The goal in this paper is to review the last findings about different mechanisms of immunity in plant.

The attribute of WILL is one of the most difficult and complicated topics in Islamic philosophy and theology which has always been faced with different questions and theories. The most important problem of this topic is that God could not be considered as an agent without WILL-power on the one hand, and on the other hand, WILL is inherently contingent and the divine nature is free from happening of any contingent event. For this, the Muslim philosophers have attributed the divine WILL to knowledge, love and the like. In this regard, the theory of Sheikh Ishraq about God’ s WILL has been studied in this paper. For Sheikh Ishraq, the divine realm is free from WILL and he put emphasis on this matter in various cases. Among the whole of his materials, four reasons are used on the impossibility of WILL of God almighty. Among these reasons we can refer to the absolute richness of the self-existence, the INNATEness of the divine actions, durability of the act of God almighty, and attendance of WILL with misguided actions. However, Sheikh Ishraq points or stipulates on acceptance of God’ s necessary WILL in some cases that after an accurate analysis it is revealed that with regard to both reason and document, none of them may be agreeable. Therefore, the summary of Sheikh Ishraq’ s expressions leads us to the theory of negation of WILL of God. The most important problem of Sheikh Ishraq’ s theory is inattention to the religious texts especially the Quran that attributes the trait of WILL to God for several times.