Mankined recognized his God in the world of Zar, the world before this world and confessed his unity.In this article, it is talked about the truth of this world and the severality of the worlds of Zar, and 6 verses of Quran referring to the world of Zar has been discussed as well.

Najmodding Razi, just like one of his prominent contemporary mystics, has contemplated over the status of human being from different perspectives and has focused on his destiny in three stages, namely origin, living, and resurrection. At first, this paper points out the relation between the stated ideas and the worldviews of the writers to find out what Najmodding Razi has uttered about mankind stems from his own mystical worldview. Then, it skims through the duality of human life plus other points that the writer has addressed about ghost, so as to find out he assumes human ghost to be the rider and his body as the carrier. And allegorically it seems that human souls lie between the two extremes of purity and corruption, and it is by means of such ghosts that they can be ranked from the highest point, that is prophethood, to the lowest rank, that is infidelity and hypocrisy. Other discussions in this paper include man's craving for being directed; potential talent of man to evolve and to perfect; the stages of human cognition that is rational, theoretical, and intuitive; man's interaction with other human beings; and friendship with sheikh.

The phenomenological approach, which is based on the existence of mankind, studies the presence of mankind in the universe (Dasein) and its relationship with the surrounding world. It also investigates the existing boundaries – as important components of spatial structures– between mankind and the surrounding environment as well as those between different phenomena. By creating enclosure, boundaries change “ space” into “ place” and they affect the character and landscape of place by developing spatial order. Creation of place and features such as the inside, the outside, boundary, enclosure, realm and path, have led to formation of different structures and subsequently formation of meaningful places. Boundary is a necessary structure and condition for formation of place. This paper will explore the qualities of the relationship between the inside and the outside in general and the notion of boundary in particular. From Heidegger’ s point of view, space turns into place by means of the presence of an “ object” . The existence of a place creates an inside which in turn gains meaning in contrast to the outer environment. Without this presence, space is just a meaningless and a logical spectrum. However, manifestation of a presence or an object immediately turns space into a place. In this sense, a place is part of the expanse of space, which has gained meaning by a specific presence, be it the shade of a tree in a plain or a path which is distinguishable from its surrounding environment due to its different texture. Every person begins to perceive and understand the surrounding environment from their early days of life and gradually develops the manner of this perception and understanding. For humans, the five senses are the means of understanding the surrounding environment and thus the boundary between mankind and the environment, which divides and connects the two at the same time. The phenomenological approach seeks to understand different phenomena and their relationship as well as the relationship between mankind and the world which encompasses these phenomena. It leads humans to revisit their perceptions and feelings in order to gain a qualitative understanding of the world. Conducted with a phenomenological approach and based on first-hand field observations with an existential focus, this research seeks to develop a framework for gaining deep and proper understanding of the spatial nature and qualitative features of place. Therefore, the aim is to investigate the role of boundaries in different places (natural and built) and the role of people’ s understanding of the structure of these boundaries in their interventions and efforts for improving the quality of built places. Approaching the subject from the viewpoint of understanding the surrounding world and deriving from phenomenological studies, the author attempts to analyze her place of living as a phenomenon, explain it based on her learnings of this approach and distinguish and identify the existing boundaries in this place. For this purpose, first, the literature of place phenomenology, place structure and understanding of place will be reviewed; then, the structure of the author’ s habitat (located in Malayer City, Hamadan Province) – a plain that has facilitated formation of vineyards around the city– will be described and explored based on mentioned approach and phenomenological criteria. Then, the relationship between people and natural/built places and the boundaries in these places will be analyzed. Finally, a possible solution for improving the relationship between the three phenomena of mankind, natural place and built place (in this case dried fruits packaging workshops in the region under study) will be proposed. When environmental interventions are accompanied by proper perception and understanding of the surroundings, place becomes a source of peace and security and it can be much more successful in attracting more individuals. People would feel at home and relaxed and the final outcome would be a place formed from its spatial bedrock that can satisfactorily meet the visual, environmental and psychological needs of its visitors. A person’ s proper understanding of the structure of the surrounding environment and its boundaries alongside the accurate perception of various sensory elements such as odors, sounds, etc. can help them grasp and recognize the sense of “ being at a place” with clarity. The author’ s phenomenological attempt for better understanding the area of study and the needs of its residents has led to formation of ideas and suggestions which can help improve the condition of raisin processing factories and workshops in the area in a manner that the employees can easily work and enjoy the surrounding natural environment and landscapes. Implementations of these suggestions can undoubtedly improve the condition of the workforce and the procedure of work in these manufacturing units. Not only will they be able to avoid defacing the natural landscape, but also they can help improve the environment by means of carefully planned interventions and proper use of environmental potentials for the betterment of the mutual relationship between mankind and natural/built places.

The principle of the “common heritage of mankind” is one of the results of the codification and the gradual development of the international law by the organs of the United Nations in order to implement the principles of justice and equality, the solidarity between the nations and the new international economic order.During the later decades, a powerful movement is formed by support of the majority of actors of the international community, in particular the developing states, willing to enlarge the domain of the principle of the “common heritage of mankind” to human genome.The insistence of the developing states on this question was for the implementation of one part of their claims and expectations to modify the international economic and political relations and the application of the principle of “compensatory inequality”.Meanwhile, if the implementation of this principle has been considered in the regions such as the seabed out of the sphere of national competence, outer space and a vast expanse of the Antarctic, when it comes to issues such as human rights, climate change, biological diversity and the environment, it is preferable to use the concept of “common concern of mankind”. Because here the most important thing is the protection of common interests and not the equitable distribution of the common resources profits.The concept of the “common concern of mankind” about the aforementioned questions attracted the attention of the international community with the necessity to take certain common measures, even if it is situated out of the sphere of national jurisdiction.

The application of the concept of common heritage of mankind within the corpus of environment international law shows that there are considerable problems regarding the conceptual meaning and its application. These problems arise from the meaning of the concept of common heritage of mankind in regard to the exploitation of resources which are beyond national jurisdiction and its application within the framework of protection of the global environment. These differences in conceptual meaning and lack of proper explanation regarding the essential element of common heritage of mankind particularly in regard to international law of the environment has caused ambiguity, vagueness, and confusion. The question which is raised by present article is that how the concept of common heritage of mankind can be implemented in regard to environment? The present article by a future oriented viewpoint and by a descriptive analytical method examines the application of the concept of common heritage of mankind and the new concept of “common concern” which is used for preservation of the environment. This common concern is about the international environment particularly about the natural heritage of the world, atmosphere, living resources, and diversity of the living species. The paper also discusses the ways to strengthen the legal status of this concept in subject of environment and is of the view that five principles of common heritage of man should exist in it.

In this study, the author classifies the results of verses and Traditions on "Zar World" in 20 parts.He points to the fact that to understand the connection amony some of the traditions to Zar World, it is necessary to put them besides each other and focus on them as a unified group.Also, the author emphasizes on the importance of attention t o the traditions "on creation of human being" as a prerequisite to the full understanding of verses and traditions on creation.Finally, he denotes to the frequency of traditions of Zar World according to 7 scholars and narrators of traditions.

After offering an overview of some of the main themes of Popper’s political thought, the paper argues that his account faces two problems relating to institutions. The first is that while Popper stresses the ‘rational unity of mankind’, and the potential for any of us to furnish criticisms of public policy, it is not clear what institutional means currently exist for this to enable this to take place. Second, Popper has stressed the conjectural character of even our best theories. However, at any point, some theories will have fared better in the face of criticism than others, and they may give us important information about constraints on our actions. At the same time, as ordinary citizens we may not be in a good position to understand the theories in question, let alone appraise the state of the specialised discussion of them. There is, it is suggested, a case for thinking of ways to institutionally entrench such fallible theories, especially in the current setting in which social media play an important role