In Kant and the Problem of Metaphysics (KPM), Heidegger shows how the initial image-making power of the imagination is pictorial in the pure image of time. He further clarifies the recognized link between the syntheses and the time-visualizing power of images which is pictorial formative power, which can visualize time. The three syntheses of imagination are replaced with the modes of existence of Dasein. Three kinds of photographs resemble the images produced when the transcendental imagination functions as Dasein. We can address the ways to visualize time by considering Dasein with a photographic preoccupation through 1. A possible look in the form of presentation (a photograph shows an immediate look of a house or person as intuitable this-here); 2. An immediate look of the thing, house, or deceased person, as well as a copy or its reproduction as a death mask; and, 3. The manner of contemplation of a likeness is an immediate look of a being present in the form of representation.

In some point of view, neither Michel Foucault nor Ibn Khaldun are considered philosophers in the conventional classifications, but both are very  important in intellectual and, of course, in philosophical contexts, especially for those who are interested in the deep study of human life from the perspective of political thought.The main concern of two thinkers, one in the 14th century, the other in the 20th century, is the issue  of power, although neither of them provided a precise definition of it. In this article, an attempt has been made to show the place of power and domination in the political thought of both thinkers by examining the thoughts of two thinkers. And in search of an answer to this question, how did Asabiyyah and industry of religion in Ibn Khaldun's thought and social control through self-technology and discipline in Foucault's thought lead to the expansion of the domination of power? This article is written by analytically comparing the opinions of two thinkers based on Ibn Khaldun's most important book called Muqaddimah and Foucault's late works

In this paper, a novel risk-based, two-objective (technical and economical) optimal reactive power dispatch method in a wind-integrated power system is proposed which is more consistent with operational criteria.  The technical objective includes the minimization of the new voltage instability risk index. The economical objective includes cost minimization of reactive power generation and active power loss. The proposed voltage instability risk employs a hybrid possibilistic (Delphi-Fuzzy)-probabilistic approach that takes into consideration the operator’s experience, the wind speed and demand forecast uncertainties when quantifying the risk index. The decision variables are the reactive power resources of the system. To solve the problem, the modified multi-objective particle swarm optimization algorithm with sine and cosine acceleration coefficients is utilized. The method is implemented on the modified IEEE 30-bus system. The proposed method is compared with those in the previously published literature, and the results confirm that the proposed risk index is better at estimating the voltage instability risk of the system, especially in cases with severe impact and low probability. In addition, according to the simulation results compared to typical security-based planning, the proposed risk-based planning may increase the security and economy of the system due to better utilization of system resources.

This article has been based on this hypothesis that extremism as one of the ways in which power is exercised, is a reaction of individual or individuals who are obedient of power for regaining identity for responding the question" What is the role of power and extremism in the creation of human identity". In this qualititative research by interpretative methods, human personality and identity in view of philosophy, politics, psychology and sociology scholars have been studied according to Martin Heidegger’ s definition of "Man-Dasein"’ s view and have been recognized and denominated two different synchronous types of "Identity" for every individual entitled: "Existent Identity" (in the sense of what a person identified and defined by it) and "Conceivable Identity" (in the sense of identity depicted in the mind of Person, and other imaginable identities for each person), which have relation and influence on each other. By reviewing "Dasein", who recognizes himself on his own base, the necessity of adapting existent and conceivable identity in his life is appeared, and by focusing on the role of power and the ways in which power is exercised in the light of adapting two types of identities as a goal, a process of exercising power is realized and named as "co-imagination" (in the meaning of the process of interference, change and determination of wishes, goals and desires of others in various ways-intentionally and unintentionally-, and considering others only as tools for providing conditions for gaining own demands, goals, aspirations or of own institution, group, community and. . . ). The subjection of this Co-imagination, who wishes to reclaim this "conceivable identity", while attempting extreme reactions, tending to subjugate the others, have been followed in different scope of "Dasein" to mark the invasive surroundings to Dasein Identity in order to make calculable and predictable version of Dasein, and to find the consequences and to provide the consequences and solution seeking means of extremism which may provide guidelines for afterthoughts.

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.

Aristotle's definition of imagination is the beginning of philosophers' conceptualizations of this issue. Farabi, Ibn Sina, and Suhrawardi have greatly extended this concept. Farabi defines imagination with three types of function: preserving the pictures of sensibles, manipulating them, and imitations of sensibles and intelligibles by pictures. Ibn Sina conceptualizes what Farabi called imagination and imaginal faculty in four distinct faculties called the faculty of imagination, imaginal faculty, the faculty of estimate, and memory.Suhrawardi believes that imaginal perception is a kind of Ishraqi presential knowledge and clarifies it based on the observation of suspending images. The most perfect theology of imagination for the conceptualization of creativity is that of Farabi, based on which the four different levels of the creativity of imagination are definable. However, these levels are also realized in Ishraqi or Illuminative imagination, which differs from Peripatetic imagination only in the way it is clarified.

(Genesis 11:6): "And the LORD said, Behold, the people is one, and they have all one language; and this they begin to do; and now nothing will be restrained from them, which they have imagined to do".Imagination for Bible as a gift permits us to see beyond the here and now and visualize a future shaped by faith. However, one might ask basically what the nature or conception of imagination is. I’ll focus on the vantage points of Farabi and Hegel as two avatars of the traditions of Christian thinkers and Muslim philosophers. Imagination, Farabi believes, may well be defined by its three most notable activities of preserving the sensible forms, combining and separating the sensible forms to make new images, and representing sensible beings as well as the intelligible affairs and beings by sensible forms of two former kinds of images, that is, preserved forms in imagination and the forms created by imagination via combining and separating the sensible forms. Imagination keeps forms of a horse, a stone, a wing, a smell, etc. Imagination also makes a horse with two wings, or a stone that is crying, or a wall that is singing. Imagination gets the image of the horse from nature, and the image of the wings from nature too, and then produces a new form by joining them. Imagination represents, for example, the vice of damaging environment by drawing a row of crying trees in a painting. Three stages of imagination according to Hegel include the first stage as reproductive imagination, the second stage as the productive and associative imagination, and third stage as the sign-making fantasy. Three stages mentioned by Hegel very well correspond three activities pointed out in Farabi’s theory of imagination.

The present essay is an explanation of fallacy from Farabi's opinion and the role of imagination in it. The subject of fallacies، public affairs، the foundations of fallacies، suspect fame، illusory certainty، and the purpose of this industry are false imagination in the form of truth. Taking "Mahaki" and "Mushabhah" are for the reasons of its interference with the art of poetry، and taking it as the basis of science. Taking "Mahaki" and "Mushabhah" is for the reasons of its interference with the art of poetry. Among the roles of imagination in knowledge and fallacy: responsible for the powers of similarity and contrast and weakness in them. The use of imaginary ideas of the properties of things instead of the first meaning of special knowledge، because of their distance from the truth of things، there is a possibility of confusion and fallacy، Being placed in an imaginary epistemological existence.

Exaggeration is a rhetoric picture which is often used to arrange the speech and to attract the audience. In exaggeration, the poet, shows his meanings by the use of two methods, to make the subject greater or smaller, and in fact he develops his speech by the use of these rhetorical devices and emphatics in order to make the meaning more understandable.Most rhetoricians, as they introduce the exaggeration, emphasize that it is in fact a kind of lie mixed with superstitions and therefore they sometimes have praised it and they have considered it as one of the basic elements of poetry and heightened speech and they have sometimes rejected it and considered it separate from the real poetry.Based on a different approach, in this paper we have answered this question that what is the esthetic value of exaggeration and to what extend the use of exaggeration in heightened speech should be allowed.

One of the most frequent rules in various areas of demonstrative jurisprudence of Two Major Sects of Islam religion is a rule that is known among Shīʿa as “tolerance in the evidence of traditions” (Arabic: التسامح فی أدلّة السنن) and in Sunnī as “latitudinarianism in documents” (Arabic: التساهل فی أسانید). Believers in the general application of this rule have based it for reasons such as consensus (Arabic: إجماع), tradition famous through practice (Arabic: الشهرة العملیّة), and rational judgement (intellectual judgement) and a group of aḥādīth (Arabic: أحادیث, plural form for ḥadīth, literally “talk” or “discourse”) called “Akhbar-e- Man Balagh” (Arabic: أخبار من بلغ). The understanding of the aforementioned narrations and the extent of application of this rule has caused a conflict of opinions among scholars. The narrations containing the excellences of suras of the Holy Book of Quran is one of the fields of application of the rule of tolerance. The present research has explained the types of exposure to this group of narrations based on the rule of tolerance by using descriptive-exploratory method and using library sources and seeks to find a suitable approach about narrations of the excellences of suras (chapters) of the Holy Book of Quran. The interaction with these narrations is organized based on a special reading of the rule of tolerance in the selected approach, which is based on a rational interpretation of the contents of Man-Balagh (Arabic: من بلغ)’s narrations and is compatible with the indications of some verses and traditions. The use of weak narrations containing the excellences of suras (chapters) will be permissible based on this approach considering three conditions and without any certainty of attributing these narrations to Sharʿ (Islamic rules).