The long-term NATURALISM-SuperNATURALISM debate among philosophers has been developed with respect to the question of the existence of supernatural entities. According to PHILOSOPHICAL NATURALISM, all there is are natural,while supernaturalists postulate supernatural entities like God, soul, etc. in their ontological framework. Recently the most heated debates on this issue are informed by scientific theories and the philosophers of both camps invoke contemporary scientific achievements in their PHILOSOPHICAL arguments. This paper is concerned with the question: is it possible for PHILOSOPHICAL NATURALISM to be challenged by scientific theories? The importance of this question is due to the dilemma it puts in the foreground of PHILOSOPHICAL naturalists. If the PHILOSOPHICAL naturalist answers the question negatively, she cannot legitimately appeal to scientific theories as empirical evidence in favor of her position. Because then science by default and regardless of its empirical content would confirm NATURALISM. On the other hand, the acceptance of the possibility of challenge would be available just at the expense of discarding methodological NATURALISM. Methodological NATURALISM as a principle that excludes any supernatural entity or supernaturalistic premise from scientific explanations, guarantees the compatibility of scientific worldview with NATURALISM, and eliminates the possibility of challenge. Therefore, if the Naturalist wants to benefit from science in her arguments against supernaturalists in a non-dogmatic manner, she has to give up methodological NATURALISM as a necessary principle of scientific inquiry.

According to the received view of PHILOSOPHICAL NATURALISM, it has two different types which are characterized as two PHILOSOPHICAL theses: ontological NATURALISM and methodological NATURALISM. Following this account of NATURALISM, one may pose the question: what is the relationship between the two theses of NATURALISM that has led to philosophers calling both ‘ NATURALISM’ ? There are four views about this matter: no relationship between two theses, the epistemic priority of ontological NATURALISM over methodological NATURALISM, the epistemic priority of methodological NATURALISM over ontological NATURALISM, and relationship but no priority. In this paper, we examine these views and try to show that none is satisfactory and adequate. The problem, we believe, comes from the received view of NATURALISM, and therefore, an alternative view of NATURALISM may help to solve the problem. In the end, we propose an alternative view of NATURALISM and try to show that it can dissolve the problem of the relationship between two theses of NATURALISM.

According to methodological NATURALISM, in scientific explanation we can only appeal to natural laws, forces and entities, without assuming any role for supernatural entities and parameters. PHILOSOPHICAL NATURALISM is an ontological view according to which there is nothing but natural elements, principles, and physical entities. To justify their views, naturalists usually use Darwin's theory of evolution and extend its domain over all phenomena. In this paper, we will explain Daniel Dennett's views on these issues and critically evaluate his arguments. Then, Alvin Plantinga's evolutionary argument against NATURALISM will be discussed. The conclusion of the paper is that ontological NATURALISM is not a correct and tenable opinion.

The term "social construction" is used in a wide range of fields, from the humanities and social sciences to the natural sciences. There is talk today of the social construction of many entities and representations. Items like emotions, gender, race, sexual orientation, mental illness, a variety of technologies, subatomic particles, physical facts, truth, scientific theories, and more are just some of the candidates whose social construction has been discussed. It is difficult, if not impossible, to find common ground between the various uses of the term "social construction" and, consequently, to provide a comprehensive definition of it. Social constructionism is a theory according to which many aspects of reality and our knowledge about it are constructed through interpersonal and social interactions. Although in recent years all kinds of identities and representations have been considered constructed by society, relatively little research has been done on its metaphysical nature and its relevance on other metaphysical relations. The first purpose of this paper is to clarify the concept and to review four different accounts of the metaphysics of this relation. Each of these reports is evaluated in terms of metaphysical adequacy to determine whether it is consistent with what users have in mind with the concept of social construction. In the final part of the article, after giving a definition of PHILOSOPHICAL NATURALISM, it is examined whether a naturalized report of social construction can be given or not. It has been argued that if we consider representations as the subject of social construction, it will not conflict with NATURALISM. But if we consider the world as its subject, only one formulation of ontological constructivism is incompatible with metaphysical NATURALISM. But with regard to other formulations, we have to wait whether concepts like emergence and causal closure will be accepted in the empirical sciences. There is currently no a priori / PHILOSOPHICAL evidence for a conflict between these versions of ontological constructivism and PHILOSOPHICAL NATURALISM.

Education is a continually developing activity, it shapes the way an individual develops their attitudes, thoughts and behavior. Education is not just about being literate but it is an overall development of the person in every aspect of their lives. A society's educational system can be greatly linked to its culture as the culture that one is in have an affect on the type of curriculum the institutions will develop in order to cater to every individual of that particular culture. Education moulds and shapes a society and it is influenced by the culture of the particular country or society. The educational system acts as a point of reference for the society's needs and demands. The principles that dominate this article is culture and education are interrelated and interconnected. Every educational paradigm is influenced by the culture of the society in which it operates. This essay underlines the extensive connection between culture and education. As a result, the goal of this essay is to depict these features from a PHILOSOPHICAL-Psychological Approach.

NATURALISM as a school of literature was first founded in 19th century in France and later on moved to most of the other countries in the world. This school was introduced for the first time by Goncouert brothers and Emile Zola and was founded thanks to the progress of industry, Tains's criticism, determinism, and sociology based on Spencer and Countes’ theories. This school was trying to explain the behaviour of human beings in connection with their previously determined circumstances and the existing genetic principles. Like the other schools, this one underwent ups and downs during its development. (That is during more than half a century) until it finally stopped existing as a popular school of thought. This article attempts to explain what circumstances caused this school appearance and demise.

Ontological NATURALISM is one of the most important foundations of the new atheism, but also its main basis and foundation, and, therefore, its study is inevitably vital for seekers of doctrinal issues. This kind of NATURALISM has also been considered in the philosophy of science and some have considered it as an essential presupposition of empirical knowledge. As a result, research on this issue and its assessment is inevitable for those interested in the field of philosophy of science, especially those who claim the evolution of science and the pioneers of the production of religious science. Thus, the main issue of the present article is to examine this approach and value judgments about it. The research method is in the position of document collection and in the position of descriptive-analytical judgment. The result of the research is that ontological NATURALISM is neither a logically coherent and rational claim, nor is it supported by science and philosophy, nor will it be a necessary presupposition of empirical knowledge.

Methodological NATURALISM is one of the basic assumptions of Natural Sciences. many believe that this assumption has no logical relation with ontological NATURALISM that denies the existence of any supernatural entity-including God. in this paper, first, the relation between methodological NATURALISM and ontological NATURALISM has been elucidated and for that, the role that methodological NATURALISM plays with Ockham's Razor for supporting ontological NATURALISM has been explained. then, after analyzing methodological NATURALISM, would be clear that not only this assumption has anti-theological direction, but, in respect of scientific and PHILOSOPHICAL scrutiny, it is under question, too, and should not accept a priori. this presumption would imply the impossibility of arguing for Divine action and in the next step can raising the atheism. thus, because of science pursues the truth, it must not foreclose the possibility of assessing the other theories about the world that are not only using materialistic conceptions of the world.

Labeling Iranian writers under a western literary school is a well-known method with our critics. A notorious example of this trend is labeling Sadeq Tchubak a "naturalist" because of the similarities between his works and the works of naturalists. The similarities include the use of low-class characters and dialing with such concepts as poverty, corruption and the use of colloquial language. The question is whether an writer having these features can be considered as "naturalist". In the meanwhile we see other critics who consider Tchubak as innovator. The present study aims to making a comparative study between Emile Zola, as the founder and the theoriticium of French NATURALISM and Sadeq Tchubak in a limited framework, using the novels of L'Assommoir, Nana, Germinal by the French novelist et Tangsir, Sange saboor et the short history named The Monkey whose master was dead by the Iranian writer. The present study includes the similarities and differences that exist in the characters, themes and styles of the selected works. This method will enables us to conclude that Tchubak behaves as a "naturalist" in some cases and remains an innovator in others and the label of naturalist is not a proper title for him. He is beyond any borrowed "ism".

The Persian Sassanids Empire, were the originators of a magnificent culture and art representing the ‘ Parthian’ and ‘ Achaemenid’ legacy with all its naturalistic manifestations. There are numerous architectural works, reliefs, paintings, woven fabrics, antique dishes, metal objects, glass things and war ordnances that have been remained from this era due to the presence of treasured coins with symbolic engravings and the calligraphy of Pahlavi era. The Sassanid art is considered as the ‘ Modern Persian Art’ comprising the past traditions, and has established the Persian Paradise or Earthly Heaven in the history of world architecture by presenting the magnificent and distinctive landscapes in the form of holy sanctuaries/worship places, palaces and hunting grounds. Additionally, in the fields of architectural decoration, relief, fabric designs, ancient utensils and objects, the Sassanids were applying the natural elements in a symbolic form. The Sassanid art has been appeared in a wide range of lands from ‘ Fars’ (Persia) to ‘ Ctesiphon’ , ‘ Kermanshah’ , ‘ Sistan’ and ‘ Azerbaijan’ , relying on the naturalistic ideas and believes in the goddess of Mehr and Anahita, and following the Zoroastrian believes, as valuable works in various branches of art has been remained accordingly. Most of the architectural works of this time, including worship places, palaces, hunting grounds and 34 ‘ reliefs’ , have been established t next to the Natural elements such as mountains, water and trees in the heart of Nature. The Sassanid can be considered as the greatest landscapers in the history of Iran (Persian land), as the worship places, palaces and hunting grounds, and their ‘ relief’ on mountain walls and cliffs can be referred to as the great indication of these architectural works.