The present study aimed to highlight anthropological relations in the semantic hermeneutics. In so doing, semantic hermeneutics is initially defined and the semantic relationship between hermeneutics, interpretation and exegesis is clarified via general and specific definition of interpretation. The paper then discusses positive and negative views of Ibn Arabi on hermeneutics and clarifies personal qualities necessary for hermeneutics. According to Ibn Arabi, hermeneutics is an ontological term about the correspondence of which three books of generation, compilation and the book of soul could be investigated. In other words, all three books manifest the Divine Presence and he is the one who is the interpretation and truth of all three manifestations. Faith, piety and observing the divine law along with perceptiveness, divine sagacity and liberty are the main qualities of an interpreter. The knowledge of a man of hermeneutics is the true faith type and this is another proof for the fact that hermeneutics is not an acquisitive or theoretical science but is in the category of presence and discovery. The emphasis this great mystic had on acquisition of existential qualifications in an interpreter demonstrates his anthropological view on hermeneutics. The present paper concludes that practical philosophy and endeavor are two positive and negative approaches Ibn Arabi had toward dominant hermeneutics.

Background: Regarding the high prevalence of anxiety among students and its negative impact on their academic achievement, evaluating the efficacy of psychiatric-educational therapeutic interventions on anxiety is necessary. Objectives: The aim of the present research was to predict mindfulness based on emotional regulation and anxiety among high school students in Rasht City, Iran. Materials and Methods: The statistical population of the present descriptive-correlational study included all female high school students in Rasht during the academic year 2016-2017. A total of 150 individuals were selected as the sample of the study, using the random multistage cluster sampling method. In order to collect data, the mindful attention awareness scale, cognitive emotion regulation questionnaire, and children’ s manifest anxiety scale were used. The data were analyzed by SPSS V. 22, using the Pearson correlation coefficient and multiple regression analysis. Results: There was a positive relationship between positive emotion regulation components and negative relationship with mindfulness (P<0. 01). Also, there was a negative relationship between anxiety and mindfulness (P<0. 01). The components of positive refocusing (B=0. 83), perceptiveness (B=0. 57), and refocus on planning (B=0. 43) positively predicted mindfulness. The components of catastrophizing (B =-0. 45), self-blame (B=-0. 37), rumination (B=-0. 24), and other-blame (B=-0. 18) negatively predicted mindfulness. Conclusion: This study showed an increase in the components of acceptance, positive refocus, refocus on planning, reappraisal, and perceptiveness. Also, the rate of mindfulness increased. With an increase in catastrophizing, other-blame, self-blame, rumination, and mindfulness increased. Moreover, with an increase in anxiety, mindfulness decreased. The components of positive refocusing, perceptiveness, and refocus on planning, respectively, had the highest predictive power of mindfulness in a positive way, and the components of catastrophizing, self-blame, ruminat ion, and other-blame, respectively, had the highest predictive power of mindfulness in a negative manner.

The ontology of the power of imagination and confirming its perceptual functions is one of the major scientific intricacies in philosophical psychology. Therefore, each of peripatetic, illuminationist and transcendental schools of philosophy has adopted a different approach toward abstraction or immaterialism of imagination, perceptiveness of imagination and nature of imageries. This study investigates the ontology of imagination from the viewpoint of Allamah Hassan Zade Amoli. According to Allamah, imagination is not merely an inward power which saves images but, affected by the principle of individual unity, goes beyond limits of common peripatetic and Sadra definitions. Too, the substantial dimensions of imagination and functions of this power go under the effect of this principle and become distinct from common accepted point of views. According to Allamah, the agency of imagination bears meaning in its creational position which is not attained save through intuitional perception. Explaining the onomastic creational position of this power is amongst fundamental functions of imagination in his views. Allamah believes that the images in spiritual imagination establish a bilateral relationship with the beyond world.

Background and Purpose: In political systems, especially the armed forces, among all power components “soft power” is the most important one and it’s been considered as a crucial factor in spiritual progress and stability in the execution of missions. In Islamic Republic of Iran, what makes an Islamic police successful and strengthen the discipline and the security of the society is “insight”. An insightful police is Mujahid (devotee), revolutionary and vilayati (loyal and attracted to Supreme Leader of Iran) who steps in the way of right and duty in personal and social arenas through his/her perceptiveness in religious, political, cultural fields. Hence, this study after reappraising the concept of insight is looking for making and presenting an insightful police pattern in Islamic Republic of Iran.Methodology: This study has been done exploratory through descriptive-analytic methods and library data collecting.Findings: designing an insightful police pattern is presented in a three dimensional pattern; religious, political and socio-cultural and for each dimension, three components and 36 indexes are provided.Conclusion: at the end of this article, it is referred to some paper works and functions in promoting political-cultural insight of Naja’s employees and also the most important methods and strategies to achieve “insightful police” are reported.

The information regarding animal distribution and perceptiveness of local communities play an essential role in designing and planning protected areas, and their management policies as well. To this aim, we mapped the distribution of our focal species, Nilgai antelope (Boselaphus tragocamelus) in and around the Abohar wildlife sanctuary from December 2017 to November 2018. Mapping the species density helped in identifying the critical spots regarding animal density. Our data indicated Nilgai density ranging from 0. 0654 to 6. 946 individuals/km2. The seasonal group size of males and females was observed to be significantly different throughout (p<0. 01) the study period. The mean female group size ranged from 3. 91 individuals to 6. 26 individuals, whereas, in comparison, the average male group size varied less from 4. 00 individuals to 4. 76 individuals. Concurrently, the attitude of local people towards Nilgai and its related attributes including crop damage, vehicle collisions and conservation was recorded through the semi-structured survey of local individuals (n = 139) working in the farming or allied practices. The results showed that 37% of the respondents considered Nilgai to be responsible for crop depredation, while more than 50% perceived negative Human-Nilgai interaction through vehicle collisions in the sanctuary. Considering the expansive views of the respondents on other related animals and environmental factors, the 3D perceptual maps were prepared to exhibit a holistic sight of their opinion which can help strengthen the management of wild animals in the sanctuary.