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.

Qunavi’s Miftah al-Ghayb is the most important work that was written in the knowledge of theoretical mysticism and also Fanari’s Misbah al-Uns as detailed description on Miftahal-Ghayb, having shared in arguing mystical topics. But the last chapter at the beginning of the Misbahal-Uns, is devoted to spiritual journey that Fanari in this chapter states the way of Khwaja Abdullah Ansari, in Manazelal-Saerin that, in fact, rewriting Farghani’s design in Montahal-Madarek, because Farghani, Khwaja Abdullah’s spiritual stations of the journey in accordance with the principles of the his master’s school, Qunavi, written and practical mysticism is studied from the perspective of PHILOSOPHICAL mysticism.Imam Khomeini also has writing commentaries on this chapter of Misbah al-Uns that considers Khwaja Abdullah’swaystations, with Farghani statementand designs newfound points, particularly in terms of theoretical mysticism. Indeed, the commentaries are Imam Khomeini’s reading of Farghani’swaystations of the wayfar, thatin total, has written empathetic.

By critical definition of philosophy studied that whit stand in position of definition of philosophy made the intellect philosophy. So anyone must be practice itself to the philosophy. One with individual thought can be make life, or one with the intellect can be make philosophy and with philosophy can be make life. But philosophy and PHILOSOPHICAL thought was making by which ability of man? Intellect is comprehension & doom, understanding is object of intellect, & memory is the store of data, & mind as system of men discursive, we know it fundamentally is PHILOSOPHICAL. Now the mind is fundamentally PHILOSOPHICAL, so why some people have lack in PHILOSOPHICAL thought? Response this question is the extent or growing of mind. Now if we know that PHILOSOPHICAL mind as a mark of PHILOSOPHICAL man, we will see many of illiterate man & layman have a PHILOSOPHICAL thought, and many of collegian of philosopher speech as layman. Therefore with the each criterion as PHILOSOPHICAL mind & science we divide inhabitant of the society. According to this chart we are introducing "PHILOSOPHICAL Method of Layman" and saying it is trying to salve layman from vulgar thought. Therefore we saying perky: the philosophy is a conversation among aspect of man’s thought and address these conversations is knowledge and in discursive & rational model. Now what are engendering of this method renown as "Tagline of Equilibrium". According to the condition proportion of force are making with equilibrium. Thus findingthe place of equilibrium is duty for every one that in PHILOSOPHICAL method of layman is offering only a method to this act.

Scientific scepticism, fundamentally, questions the veracity and epistemic value of claims not supported by scientific evidence. Motivated by the assumption that only the empirical investigation of reality leads to the truth, the scientific sceptics often maintain that only scientific method is best suited for this purpose. Claims found to be wanting in scientific evidence are considered untrue, and of little or no epistemic consequence. Using the analytical and critical methods, this paper interrogates this epistemic criterion of justification of scientific scepticism. It shows the inherent epistemic deficits in this criterion of the scientific sceptics, and how absolutizing its demands in such a manner as to undermine the veracity and epistemic significance of claims outside the mainstream discipline of science is not only to entrap themselves in many epistemic burdens, but also to sink under the unsavoury weight of criteriological egocentrism, detrimental to cognitive progress. As a credible alternative, this paper explores the epistemic fecundity of contextualistic pluralism – the pluralism of contextually underwritten cognitive POSITIONS – in truth and knowledge justification. It concludes with the relevance of this approach in epistemic justification as evident in its inclusive nature as well as its shift of the focus of PHILOSOPHICAL thinking from identity to diversity in an interculturality society.

As there are different viewpoints about the evaluation of artistic works, and because the use of the term "responsible art" (honar-e-mota' ahhed) has become widespread only since a few years ago and sometimes it is used out of place and in-elegantly, so producing some rules and principles for the evaluation of artistic work which could be acceptable for most of the art critics seems necessary. These rules and principles can guide the seekers of pure Islamic art in their way. So in order to achieve this important goal, first the differences between subject & POSITIONS and their place-which are the bases of an artistic work creation - should be clarified. With reliance on this knowledge, it will be possible to determine these rules and principles.

Twenty years after the establishment of constitutional government in Iran and simultaneously with head minister of Reza khan we can see the being discussion about establishment of republic government in Iran. The autocratic power loss of Qajar kings after establishment the constitutional regime played an important role in this field. By limiting the king's powers, the Qajar governors lacked the necessary power for suppression of opinions and ideas of political repression. Weakness of the Qajar kings reached a peak at the Ahmad Shah period.At this period strong organizational of Raeis-al-vozaraei of Reza khan emerged besides the demise of the monarchy. This new organization followed to convert Iran to republical regime at that point. Some of religiouses disagreed with republic regime with religious reasons. Because they knew equivalent republicational system with secularism. Such uncertainty (doubts) when it was created in the clergy's thought that neighboring country (Turkey) regime established and were figure secularism symbols.This paper sought to answer of main question with descriptive and analytical method. The main question is: how did the clergy reaction against republicational of Reza khan? The next question is: what issues were dissension between Reza khan and Saied Hassan Modarres?Based on our assumption, the refugee clergys were uncertainty their situation in Najaf because of Faisal government which proteged by Great Britain. They wanted to maintain Reza khan power as a protector in Iran Shiites. But some of clergys whom led by Modarres were dashed Reza khan plans and caused failure republicational schedume.The second hypothesis will: the main conflict between Modarres and Reza khan on new regime illegitimacy based on constitutional law-military regime of Qazaghs (Cossack) was inconsistent with constitutional law and constitutional regime and republicational was not based on will of the people.

When we saying the “PHILOSOPHICAL mind” maybe is inconsistent of this term that mind originally is the PHILOSOPHICAL. This inconsistence is unfolding when saying the “PHILOSOPHICAL mind”; it means that we were said: (The mind was cleaved to PHILOSOPHICAL and not PHILOSOPHICAL mind). The second species of mind that is not PHILOSOPHICAL is inconsistent of PHILOSOPHICAL nature of mind. This inconsistence isn’t true because the mind is PHILOSOPHICAL forever and if saying the term of PHILOSOPHICAL mind it means that the mind information is developed and if one estimates the not PHILOSOPHICAL mind from PHILOSOPHICAL mind, we have to say sometimes because of man’s indolence & libido that mind is lessening the itself PHILOSOPHICAL function so much that ever isn’t true its title as mind. If we don’t say for mind the mind as title therewith we say mind is not PHILOSOPHICAL and so neglected this saying that mind is not PHILOSOPHICAL.

This article is divided into two parts. In the first PHILOSOPHICAL analysis is discussed from view-point of western philosophers. They present three type of PHILOSOPHICAL analysis: Decompositional analysis, Regressive analysis and Interpretational analysis. decopositional analysis is a method of investigation of the sort that based on exploration of one hole-like conceptional ones-so that to pay attention to its parts and the way of its combination make the attestation of the proposition it included possible. Regressive analysis is the examination of the all (near and far) premises of one combined arguments that finally leads to confirmation of given proposition. Interpretational analysis is the interpretation of one or more proPOSITIONS or concepts, by means of which the truth of given proposition can be shown. In the second part, it is pointed out that Muslim philosophers have used of these three types of analysis.

Methods: In 2018, this cross-sectional study was conducted on 21 participants (male = 11) with an age range of 19–25 years. Having emmetropia and 10/10 visual acuity in both eyes were conditions of the inclusion criteria for the crosssectional study. The following aspects of binocular function including amplitude of accommodation (AA), near point of convergence, near phoria, and monocular accommodative facility were evaluated in five gazes (primary, upward, downward, left, and right) for all subjects. Results: Near point of convergence values showed significant differences in all gaze POSITIONS (P < 0. 001). The lowest near point of convergence value was seen in the primary gaze (2. 69 cm) and the downward gaze (3. 47 cm) and the highest near point of convergence value was seen in the left gaze (7. 5 cm). There was also a significant difference in the amplitude of accommodation among the upward, downward, and the primary gaze (P < 0. 001) POSITIONS but no difference was observed among the temporal, nasal, and the primary gaze POSITIONS. There was a significant difference in near phoria between the upward gaze and the primary gaze (P = 0. 008) while no significant differences were observed among the other gazes. There was no significant variance in the monocular accommodative facility among the different gaze POSITIONS (P = 0. 175). Conclusion: The results of this study indicated variations that exist in the convergence and accommodation reflex functions in multiple gaze POSITIONS, which proved to be more prominent in the convergence system. Although the accommodative sufficiency evaluation was inconsistent among the multiple gaze POSITIONS, the accommodative facility evaluation was consistent in all gazes.

Subject successor of the Prophet to be the most important event after the death of the Prophet (pbuh) said. I f the way that the Prophet wanted to go forward with the changes during the course of his mission, and it was a great effort for the Arab League to make it far values ignorant, tribal, A deep and fundamental change was achieved. But after the death of his traditions was clearly ignorant and prevent this from happening again, and the succession of the Prophet, had the left side. During Sqyfh Ansarvmhajryn some of the local children called Sadh Sqyfh the canopy belonging to the Ansar came round to take Pyambrtsmym succession. The meeting was called to Sqyfh Council was formed but did not attend any of the Bani Hashim, the Prophet’s burial were busy. Then Sqyfh and pick up some Abu Bakr and his regret Some did homage to him, and he rose up against a number of opponents, supporters of Ali (AS) patients. Although other work in this area has been But a new study from Sunni sources Vshyh and especially during the sermon could be debates between historians dispute nahj is to open a new chapter.