"UNITY in MULTIPLICITY and MULTIPLICITY in UNITY" is an effectual doctrine in explaining the purposes of transcendental wisdom, particularly the unification (tawhid) of existence. Transcendental theosophers like mystics have emphasized this doctrine. For clarifying the different features of this issue, they have put the explanation of the monistic worldview in variegated expressions. Individual UNITY of existence utilizes justification, explanation, and argumentation to emphasize both UNITY and MULTIPLICITY in the same way. Each of These justifications is illuminating in divine wisdom under abbreviations or fundamental principles. Provided good explanations, essence (haqiqah) and thinness (raqiqah), apparent (Zahir) and manifester (Muzhir), and Simple Essence (Basit al-haqiqah) are those doctrines which are very illuminating in transcendental wisdom. Besides, the principle of "UNITY in MULTIPLICITY and MULTIPLICITY in UNITY" with distinct formulation, has been developed and led the audience to individual UNITY of existence. Picking some passages from Aqa Ali Modarres' writings and abrading them together, some amateurs in transcendental wisdom expressed that this doctrine in his philosophy is restricted to the gradation of existence and is in contrast to individual UNITY of existence. Reviewing the claims in these articles and finding the explanation of this doctrine among explicit sayings of Aqa Ali Modarres will pave the way for the sound understanding of transcendental theology.

The problem of UNITY and MULTIPLICITY and the way of explaining it always has been considered by philosophers as an important subject. In this relation, approaching the UNITY by reducing MULTIPLICITY to it, is one of the important characteristic of philosophical thought. Meanwhile, Ibn Sina tries to justify and explain the generation of MULTIPLICITY form UNITY. His philosophical principles and presuppositions is such that we cannot find his philosophy consistence with the theory of Oneness of Being (Wahdat al-Wujud).      

In the Islamic philosophy and Sufism there has. put forward different points of view on the UNITY and MULTIPLICITY of existence. This paper seeks to develop the above-mentioned subject in a comparative discussion. To achieve this, it first refers to the point of view ascribed to the Peripateticism, and next it indicates the viewpoint of the transcendent theosophy; then, it explains the viewpoint of Sufism and finally, comparing the two recent points of view, it attempts to show their similarities and differences.

Among main discussions of Islamic Philosophy is the how of emerging the multiple existents or the diverse things caused from the single source, technically known as the connection of MULTIPLICITY to UNITY. On the basis of belief in foundations such as principle of Divine UNITY, His causality, absolute agency of God, the principle of al-Wahid (from UNITY only UNITY can issue forth), gradation of existence as well as the theory of nobler possibility, some Islamic philosophers seek to explain the relationship between multiple existents and the single ultimate cause. The most significant philosophical attitude in this regard is the theory of "secondary causes of existence" or "secondary causes of emanation" discussed by Muslim philosophers, specifically Mulla Sadra. The author in this paper attempts to explain the theory of secondary causes, enumerate its basic principles, elucidate the arguments-for, and finally to response some major doubts.

Mulla Sadra considers humans to be a single species in the ecstasy of the world, and at the same time, he introduces human beings as multiple and different internally. His interpretation of MULTIPLICITY is something which is in change moment-by-moment. This duality in relation to UNITY has created the suspicion eclecticism in his views and has made the disentanglement of duality difficult. He accepts the criteria through which theologian come up with a new species and considers the speech capability of human beings as a criterion for considering all human beings belonging to the same species,however, relying on his theory of substantial motion, he sees human beings as becoming new moment-by-moment. This ambiguity, which can be attributed to the lack of formation of science of logic based on transcendental theology, has make it difficult to clarify the criterion based on Mulla Sadra’s point of view. The present study is concerned with the duality of UNITY and MULTIPLICITY of the human species, and the goal is to resolve the duality. However, the conclusion is that, although the idea of plurality of human species has a clear framework originated from transcendental theology, it is not easy to integrate this idea with the emphasis that Milla Sadra has made on the UNITY of human species in the ecstasy of the world.

With regard to such principles and rules as gradual UNITY and optional existential movement, human being’s existence would become extended to such an extent which his UNITY of species turn into gradual UNITY and, finally, into MULTIPLICITY in species. Feiz Kashani in some cases has treated human being in a model in agreement with UNITY in species. He, however, on the basis of an existential attitude and relying on the mentioned principles, has put his thought on human being in some other models of which one can infer gradual UNITY of species, MULTIPLICITY in quiddity and species necessarily along with gradual UNITY of species, species MULTIPLICITY of names. It should be stated that in this study, not in a scattered manner and not regardless of their time and occurrences in his works, but the diagram of models according to different parts of his age and their occurrences has been put fore.

According to the normative quiddity of the general policies of the regime, there is no doubt in necessity of efficient supervision to implementation of the general policies of the regime. Although there are disagreements on manner of this supervision and their sanctions between lawyers, it seems one of the consequences of normative quiddity of the general policies is acceptation of legal sanctions to implementation of these policies in different grades of norms. On the other hand, second clause of Article 110 of the Constitution mentions competency of leader to supervision to implementation of the general policies. Therefore, this question has been raised what is the relation between competency of leader and competency of other supervisory organizations? In this research is tried to answer this question with descriptive-analytical method. Finally analyzing will of constitutional legislator, confirmed the hypothesis of this research that is identify simultaneous competency of leader and other supervisory organizations. If an authority has original competency to supervision to implementation of general policies in Iranian legal system, it can and must apply this task in its jurisdiction and competency of leader doesn't restrict its competency.

Research Problem: The context of every architectural work has an impact on its body, and among the various aspects of every context, thought is considered one of the most important ones, although it seems that the intensity of the influence of thoughts on the works was not the same in different times and places. The Middle Ages in Europe is a suitable period for examining and analyzing this category because of the wide dominance of its special intellectual space on people's lives. One of the prominent thinkers in this period is Pseudo-Dionysius. On the other hand, the typical artistic Style of the Middle Ages is the Gothic style, and its most outstanding buildings are cathedrals. The objective of this article is to investigate the alignment between the features of Gothic cathedrals and the thought of Dionysius. Given that Gothic architecture originated in France and its notable cathedrals were built in the country, the research is confined to French Gothic cathedrals within the realm of architecture. Due to the great importance of the component of UNITY in MULTIPLICITY in Pseudo-Dionysius’ thought, this issue is considered a focal point in philosophy. Research Question: This study aims to answer the following questions: What are the architectural characteristics of French Gothic cathedrals? What features define the UNITY in MULTIPLICITY concept in the thought of Pseudo-Dionysius? What are the architectural characteristics of French Gothic cathedrals by the UNITY in MULTIPLICITY concept of Pseudo-Dionysius?Research Method: This qualitative research employs logical argumentation as its method. The required data is collected from library documents and online sources.The Most Important Results and Conclusion: The conducted examination reveals features in the mass, spatialization, and details of French Gothic cathedrals that align with the UNITY in MULTIPLICITY concept in the thoughts of Pseudo-Dionysius. These characteristics encompass a broad spectrum from general features such as spatial continuity, architectural elements continuity, and intertwining of sculptures and architectural components, to detailed features such as hierarchies in sculpture, prevalence of pointed shapes, and labyrinths.

The principle of Basit-al- Haqiqah (indivisible nature) is one of the key principles in Sadraian philosophy. The analysis and explanation of this principle is one of Sadra’s innovations. Among the previous philosophers, Plotinus can be regarded as the exponent of this principle; however, as regards the power of reasoning, he is far too inferior to Sadra. In Sadraian School, there are two versions of this principle: MULTIPLICITY in UNITY; and UNITY in MULTIPLICITY. Sadraian philosophers agree on acceptable meaning of MULTIPLICITY in UNITY and to be it included in this principle. But they disagree on acceptable meaning of UNITY in MULTIPLICITY and to be it included in this principle.

Gilles Deleuze usually articulates his philosophical problems through the reading of other philosophers. Given this matter, he typically emphasizes a concept in a philosopher’s thought which might not seem crucial at the first glance. The concept of Expression, developed by Deleuze based on his reading of Spinoza in Expressionism in Philosophy: Spinoza, is one of these concepts, which is broad and multifaceted. The present paper investigates this concept considering the relationship between UNITY and MULTIPLICITY. So, it is the logical aspect of the concept of expression which has been discussed here. This article attempts to show how Deleuze brings the “logic of expression” into play to reject the priority of UNITY over MULTIPLICITY and vice versa and establish an immanent relation between them. For this purpose, first, the distinction of three elements of this logic has been described. These elements are: “what expresses itself”, “expression”, and “what is expressed”. Then it is shown how these three elements can only be considered by each other, in such a way that none of them will have priority over the other. To do so, this correlation is explained in three different ways: Firstly, every two elements of this logic can be distinguished only in respect of the third element. Secondly, since "expression" has a genetic role in the constitution of the essence of "what expresses itself", therefore "what is expressed" can only exist in "expression". Thirdly, according to the “rule of convertibility” that Deleuze takes from Spinoza, the object and the essence of the object have a reciprocal relationship, and for this reason, all three elements of the expression are correlated. The next part of the article elucidates the relationship between the concepts of UNITY and MULTIPLICITY by considering this correlation. Since "expression" is the MULTIPLICITY aspect of the logic of expression and "what expresses itself" is its UNITY and both are connected to "what is expressed", Therefore, UNITY and MULTIPLICITY will be mutual concepts. This interdependence of MULTIPLICITY and UNITY defines the concept of “immanence” according to Deleuze. Considering this logic, the last part of the article reconstructs Deleuze's interpretation of Spinoza's concepts of absolute substance and real distinction of attributes in an analytical way, to concretely reveal an example of the critical and transformative consequences of this logic. For this purpose, by assuming the logic of expression and the immanent relation of UNITY and MULTIPLICITY, it is shown that the understanding of the MULTIPLICITY of attributes requires the idea of ​​an absolutely infinite substance and that the idea of ​​substance requires the MULTIPLICITY of attributes that express its essence. so that in Deleuze's reading of Spinoza, neither attributes can be conceived without absolute substance, nor absolute substance can be conceived without infinite attributes.