NATURAL theology is known to be a type of theology that seeks to justify religious beliefs, particularly the belief in God, based on human knowledge unaided by revelation. NATURAL theology has been always seen to be a link relating science and RELIGION. If the purpose of RELIGION, the revealed truths and the purpose of science is a collection of human knowledge, then NATURAL theology can always be cemented by the efforts of theologians to establish a relationship between RELIGION and human knowledge.Is such a way valid and if it is valid, is it necessary? Plantinga in this regard has chosen two different perspectives in his intellectual life. In the first view, he did not only consider NATURAL theology as unnecessary, but it has discredited as NATURAL atheism. At the same time, it was emphasizing its rationality by resembling the belief in the existence of God in the belief in other minds. In the second view, however, despite the emphasis on the negation of the necessity of NATURAL theology, he considers it epistemically valid and mentions some functions for it.

Nature has aesthetics of its own, what can provoke the human mind into better recognizing the concept of beauty via mental perception. As such, human mind can interact with the nonverbal expressions of nature only to better his/her primitive aesthetic knowledge and reach a more novel recognition of aestheticism via the practice of interpretative deduction. This article has been the result of a series of discussions and dialogues between the authors on the nature of aesthetic geotouring and exploring the NATURAL phenomena based on the Dialectical Method of Socrates and modelled after the Platonic dialogues. The outcome of this dialectic study brings to light the fact that touring in nature through providing the due opportunity for mental perception of aesthetic phenomena can provide a clearer definition of ‘beauty’ in its rich variety. Aesthetic search as such will culminate in forming a more illuminated mental concept of beauty in mind, what can influence human rationale for aesthetic judgment and enrich even more the texture of human aesthetic creation. Such aesthetico-interpretative endeavor might lead to a higher potential for creating more original works of literature and art and culminate in a better judgment about such aesthetic creations.

Edmund Burke is one of the Western thinkers who have attracted the attention of researchers due to the use of pragmatic propositions from RELIGION and philosophy in his political thought. However, the lack of systematic written theory and knowledge has caused contradictory and erroneous interpretations of his thought. Considering the importance of the role of RELIGION and philosophy in Burke's anthropological, epistemological, and sociological foundations and their function in the political and intellectual developments of the past two centuries, the present article by adopting a qualitative approach and applying the method of argumentative analysis seeks to examine the outcome of RELIGION, NATURAL law and reasoning as three fundamental, epistemological, and pragmatic pillars in Burke's thought and to answer some basic contradictions in this regard. The findings show that despite not being a theologian, Burke is against the non-revealed interpretation of RELIGION, human nature, and human society. The same point of view is also present in his epistemological foundations, in such a way that his understanding of NATURAL law, respect for conventional wisdom, belief in the submission of authoritarian government to the law, the continuous emphasis on the rights of citizens, distinction between the functions of practical reason and theoretical reason, and his understanding of social man ordered towards the common good, are all influenced by his theological thought, especially the school of Thomism. Burke lacked a stable system of comparative reasoning and opposing theory in his thought, and his understanding of RELIGION was sometimes partial and based on religious assumptions rather than his understanding of the truth of RELIGION. However, the same divine view is also seen in the purpose and method of his political reasoning and moral theory, which ultimately led to his realistic attention to man, nature, rights, governance, and freedom in the form of divine universal order.

The purpose of this study was to compare the technique of taking cephalometric radiographs in NATURAL Head Position (NHP) with slightly changing of the head in the direction of flexion and extension (In the amount of 5 degrees.) 40 Cephalometric head films of 20 cases, all of whom were dental students, were utilized in this study.The cephalograms were divided into two groups. At first lateral cephalometric radiographs in NHP were taken from all of the cases, then another radiograph was taken in extended head position (the head changed 5 degrees upward from NHP position) from cases of group one, and in flexion head position (the head changed 5 degrees downward from NHP position) from cases of the second group. In this study 24 landmarks and 36 variable were evaluated.All radiographs were twice and data captured with a digitizer and computer. Evaluation of the results, which are shown in table I, revealed that 9 of the variable among 36 showed significant differences compared to NHP position, and two of the variable was common between the two groups. However, 27 of the measurments didn't show any significant differences. Considering the fact that one fourth of the landmark measurments which were evaluated in this study showed significant differences during slight extension or flexion of head, taking of lateral cephalometric headfilms in NHP is recommended specially when they are to be used in serial studies or ar taken for research purpose.However, because other 27 measurment (which comprise three fourth of all the measurments) showed no significant changes, we concluded that lateral cephlograms which are not taken in NHP may be used for diagnostic and treatment planning purpose.

Four important ways of religious education in the field of beliefs are inferred in this article through the nature of RELIGION in the Holy Quran. We have examined two categories of “nature of RELIGION” and “methods of religious education” for this purpose. All verses including the root of “د ـ ی ـ ن” (RELIGION) have been investigated in order to properly understand the nature of RELIGION in the Holy Quran. Then, we have benefited from the inference method to find the ways of religious education in the Holy Quran. In the inferential method, we have reached the “conclusion”, which is the method of religious education by using two premises, “normative” and “realistic”. The solutions of the Holy Quran to achieve the methods of religious education are explained in the following. For example, using the Scriptures directly to know the right actions is one of the solutions of the Holy Quran to reach the way of believing in the punishment of deeds. The achievement of religious education methods through discovering the nature of RELIGION and explaining the purpose of education on the one hand and using the inferential method as a research method on the other hand is one of the innovations of this research. The achievements of this paper can be used to provide an educational theoretical model for formal and public education system.

2The current research was conducted with the aim of compiling and validating the educational package of the 10th grade RELIGION and life lesson based on Choice Theory. The research method for the stage of designing and compiling the educational package was descriptive-analytical method mixed . The main themes of the training package and the time required for training were taken from written sources such as the model of G schools and internal and external research projects. To validate the package, while using the face validity method, the content validity method was used in a qualitative and quantitative way. It was used with a panel of 14 experts. 14 experts were considered as the statistical population, 10 of them were in the field of psychology, two were in the field of curriculum planning, and two were in the field of education. In addition, two relative coefficients of content validity and content validity index were used. The minimum and maximum relative content validity coefficients for each item of the package were calculated as 1 and 0.71, and the content validity index in most sessions reached the number (0.85) for all goals in the educational protocol. The results revealed that the educational package of the RELIGION and Life lesson based on Choice Theory for 10th grade students have good formal and content validity and has the necessary validity for educational applications and research use.

The influential physicist Richard Feynman became interested in the relationship between RELIGION and science during a mid-career phase. He proposed that their interface was embroiled in unresolvable difficulties. He felt that science demanded an attitude of uncertainty for its claims, while RELIGION contrarily required certain belief in its core doctrines. Though possessing several non-contradictory dimensions, Feynman felt that the nature of the truth claims of science and RELIGION suffered from insurmountable elemental conflicts. This was by contrast to Karl Popper, the leading critical rationalist of the 20th century, who argued that there could be no tension between science and RELIGION. This paper will argue that the ‘Feynman Problem’ is not as insoluble as it appears. Rather, several solutions exist within critical rationalism. Two will be presented-the first revolves around the conjectural basis of knowledge and is already a well characterised critical rationalist notion. The second is a novel solution based on the separate categorisation of psychological, pragmatic, and epistemological attitudes to RELIGION and science. Karl Popper’s view of RELIGION-science dissimilarity was a minimalist point of departure for critical rationalists, who have developed increasingly sophisticated frameworks for investigating the relationship between faith and reason. Critical rationalism represents an equally inspirational methodology for the pursuit of scientific and religious truth. Though both Feynman and Popper’s views on RELIGION were underdeveloped, they foreshadowed the RELIGION-science frameworks advocated by many late 20th century scientists, especially in the form of New Atheism and Gould’s NOMA theory.

This paper is about one of the inner aspects of the realm of RELIGION; that's, it discusses on the question whether the criteria of understanding RELIGIONs should be based on the RELIGIONs texts. There can be mentioned two viewpoints in this regard: the viewpoint that considers the criteria as components inside the RELIGIONs, and the one that regards them as elements outside the RELIGIONs. Presenting these two points of view, the author investigates into the proofs of each viewpoint. At the end, he shows some examples of the influences of the two viewpoints on the discussions related to the theoretical RELIGION.

Secularism is a political ideology that disintegrates RELIGION from state governance. While secularism may work for countries where the majority professed RELIGION that has no specific legal system viz. Christianity, it begins to exhibit its ineptness in countries that either have a multicultural identity or adopt a systematic RELIGION like Islam as its official RELIGION. To unravel this, secularism acquiesced to embody two divisions of secularism entailing freedom of RELIGION and freedom from RELIGION. The objective of the writing is to resolve the conflicts of the secularism ideology in multicultural state.  The methodology adopted in the research is doctrinal legal research which employed qualitative research. For multicultural counterparts, the absolute disintegration of RELIGION raises difficulties, hence, they opt for the secular concept of freedom of RELIGION. However, from the Islamic perspective, secularism contrasts with Islamic teachings as it is conclusive in every aspect of human life. It has its own foundations and laws that shall be followed at all times. Additionally, the impacts of secularism on the social, educational, and moral aspects have made its germaneness be put in question. Thus, there must be a law to regulate the abovementioned matter in order to ensure the community live with peace and harmony