Shiite spirituality has a high place in Henry Carbone's thought. The facet of this exaltation is that Carbone believes that in Shiism, the connection with divinity and the holy world is preserved and stable through the living imam. It is for this reason that the teaching of Mahdism has a special carbon in its thought, and Carbon considers the acceptance of Shia spirituality incomplete without accepting the thought of Mahdism. For Imam, he is the highest rank of the twelve, which is the guardianship over the interpretation and transformation of the innermost of divine religions. While acknowledging the material and cosmic existence of Imam Zaman, Henry Carbone is more interested in the personal existence and example of Imam Zaman. And he does not insist on the emergence event as a phenomenon that will happen one day outside the world, and considers it dependent on the mind and conscience of the believer. In the position of Karbon, the absent imam in Aswah and as a personal leader guides man to the imam of time present within each person. It is the sign of the openness of this world to the world. In this research, Henry Carbone's view on the existence of the 12th Imam and how to be a leader during the time of absence and how to appear was analyzed in detail.

The Islamic revolution of Iran, as a social phenomenon, has its causes just like the other social phenomena, and in examining its causes, we will inevitably have an outlook at the essence of this phenomenon. A look at the written works regarding the essence of the Islamic revolution of Iran and why it happened depicts that on the one hand, the views presented are diverse, different and contrasting. On the other hand, the indigenous views are less used in this regard and the analysis of the causes of this phenomenon from the perspective of the domestic experts, especially the intellectuals who played a role in its realization, have been neglected. Shahid Beheshti (RA) is one of the prominent intellectuals and great people who played a significant role in the realization of the Islamic revolution. Owing to this fact, evaluating the reasons behind the inception of the Islamic revolution of Iran from the point of view of this thought-provoking intellectual can fill a part of the gap mentioned above. Therefore, the reasons behind the inception of the Islamic revolution of Iran from the perspective of Dr. Beheshti is the main issue of this research. This article tries to use the descriptive-analytical method and based on the Springs Crisis methodology, to analyze Beheshti's thinking in drawing the reasons behind the inception of the Islamic revolution based on the four stages of "observing the crisis” , "identifying the causes", "drawing the desired condition" and "practical solution to overcome the crisis. "The results show that Shahid Beheshti, focusing on the crisis in the postrevolutionary Iran and the principles of the Islamic school of thought, has formulated the inception of the Islamic revolution as a necessity arising from the crisis of the society and in the form of a doctrinal-efficacy.

Genette believes that ‘, point of view’,is inadequate to expound the differences between the person who sees and the person who narrates. After years of controversy, he proposes the term ‘, focalization’,to clarify this difference. Focalization focuses on the person who sees as a subjective moment of perception. Perceiving can take every character of a novel, to a higher level of subjectivity. Later, Meike Bal added new dimensions to his term. The present study, focuses on Amy Tan’, s The Kitchen God’, s Wife. Two main characters of the novel are focalizers inside of the story whose insights are revealed through the narrative processes of the events. The internal focalization changeably shifts from mother to daughter and vice versa. This study aims to investigate the concept of character focalizer and narrator focalizer in the light of Gerard Genette’, s and Mieke Bal’, s narratological theory of focalization. Further, it explores the moments of focalizations of the two characters, Winnie, the mother, and Pearl, the daughter. Focalizing the moment of understanding through the improvement of the complex story is discussed, which helps the two characters reach a higher level of subjectivity to overcome their gap.

The primary objective of this article is to elucidate that a comprehensive understanding of Greek political thought necessitates an examination of its origins in Ancient Greece. Traditional scholarship in Greek political thought has typically assumed that it originated concurrently with philosophy and the establishment of the polis. In this research, drawing upon the visions of Eric Voegelin and Leo Strauss, we endeavor to establish a refined definition of political thought while challenging the aforementioned conventional assumption. It is argued that political reflection remains intimately intertwined with the theological-mythological beginning of thought in Greece. This theological-mythological mode of thinking initially found expression in the works of Homer and Hesiod, with these poets serving as the foremost intellectual authorities and initial educators of the Greeks. The Greeks, in their self-perception, viewed themselves through a lens of religion and in the mirror of gods and divine forces. Consequently, any exploration into Greek political thought must acknowledge the works of these poets as the seminal intellectual foundations of Greek thought. It is imperative to recognize that political thought in Ancient Greece did not commence with philosophy or the emergence of the polis, but rather with poetry and a distinct form of religious-mythical experience, namely theologia-muthologia.

In this paper we show that inner derivation Sa maps into the radical if and only if for every irreducible representation p, p (a) is scalar. In addition we obtain that every inner derivation corresponding to o-quasi central elements in some Banach algebras maps into the radical. Finally, we extend some results for inner derivations to generalized inner derivations. AMS Mathematics Subject Classification: 64H40

One of the controversial issues in the religious experience is the reality of the "transcendent". The "transcendent" is one of the most important positive features of religious experience, which the constructivists consider it to be born in the mind or as a human subconscious. Norman L. Geisler, as an essentialist, claims that the object of a religious experience is something real. In his book Philosophy of Religion, in proving the reality of the transcendence, he has put forward an argument which, in his own interpretation, is based on the "empirical method". This method is based on the combination of the two components of "inner need" and "external experience". In this article we explain and analyze Geisler's argument and also explore his rational and empirical foundations including: empirical method, comprehensiveness principle, necessity of verification of the existence of the transcendent, preference of empirical credibility over the logical possibility of deception, the experience of supplying the human’s real needs, uncredibility of the denial of the reality of the transcendent, the generality and reality of the religious experience, the basicness of the need for the transcendent (sense of origination and dependence), the possibility of satisfying the need for the “transcendent”, and the existential need for the "transcendent". After evaluating the the presuppositions of the argument (i.e. common nature of human beings, the similarity between physical and mental needs, the problem of transcendence in atheism, being based on induction, the transmission from general to particular, relativism in addressing religion) we finally came to the conclusion that such a belief is justified for him, because this belief originates from an inner need. Moreover, for the subject of experience, this belief is also "true", because the objectivity of the transcendent is approved.

According to Muslim philosophers and sufis, knowledge is divided into two kinds, namely, intuitive (inner) knowledge and acquired knowledge. The acquired Knowledge is attained through external objects and includes all sense perceptions and experimental data. Intuitive (inner) knowledge, however, involves spontaneous conception and instinctive representation, that is neither attained through the senses, nor is the reflection of the external objects.In the present article, by studying the background of intuitive (inner) knowledge in Islamic tradition, esp. Masnavi Manavi, attempt is made to show the role of this type of knowledge in Islamic philosophy and mysticism.