A double ambiguity has been charged against Rawls’s difference PRINCIPLE (DP). Is it Maximin, Leximin, or something else? Usually, following A. Sen, scholars identify DP with the so-called Leximin. One argues here that one has to distinguish 1° the Leximin, 2° the Maximin (as rule of justice formally analogous to the maximin rule of decision), represented by the figure in L of the perfectly substitutable goods, and 3° the genuine DP. When the augmentation of inequality benefits the worse off, only Pareto-strong improvements are permitted. Leximin would also permit Pareto-weak improvements too (after the first maximum D), where only the richest improves: from (2, 3) to (2, 5), say. This is forbidden by DP. With two classes, unlike Maximin, DP has no curve of indifference and is always decisive, as Leximin is. For undecisive Rules of Justice, which admit indifferent curves, I propose to add a lexically secondary rule, to break ties. That move is able to clarify the links and the differences between on the one hand Maximin alone, with its typical indifference curves in L, and on the other hand, the DP properly understood and the Leximin, which both have no indifferent curves. With two classes of persons (best off/worse off), DP appears more egalitarian than Leximin, because it's secondary rule is MinIn (Minimization of Inequality). But the intuition behind the distinction is that it cannot possible “fair” that only the best off improves in a productive social cooperation.

Air conditioning systems are used in industries and residential environments with the aim of improving environmental conditions and creating a comfortable temperature for users. Considering the production of sound and vibration in most of its components, the lack of control of the production sound level always exposes the users to unwanted sound, which in addition to hearing complications, also causes fatigue and dissatisfaction with the environmental conditions. . Compressors are one of the most important sources of sound production in air conditioning systems, and screw compressors are one of the most widely used in air conditioning industries. Therefore, the compressor shell should be designed to minimize the transmission of sound from inside to outside. Since the maximum working temperature of compressors is up to 80 degrees Celsius, therefore, in this research, an acoustic test was performed on a sample of a screw compressor shell in two modes of ambient temperature and maximum working temperature inside the acoustic room, and the effect of temperature increase on the sound pressure level. transferred from the shell to the external environment is discussed. Finally, based on the frequency analysis performed in two conditions of ambient temperature and maximum working temperature and comparing the amount of sound transmitted to the environment at different frequencies, practical solutions to reduce the amount of transmitted sound pressure have been presented.

Critical rationalism faces difficulty in Karl Popper’s Socratic formulation: “I may be wrong, and you may be right, and by an effort, we may find the truth.” But the Socratic elenchus, using refutations, can only give us negative knowledge of general PRINCIPLEs, which is not the wisdom we seek. Affirmatively, we can only find a collection of opinions to be coherent, which is one of many. Francis Bacon proposed an improved elenchus to find general truths. You must take up a limited topic to study, then cross-examine your evidence for and against its apparent nature. Experiments contrary to evidence and presumed knowledge are entered as self-contradictions in tables of opposition recorded in an “EXPERIMENTAL and natural history.” Such an account highlights a challenging puzzle if the account is to be made coherent. With enough problematized evidence, a coherent reading, or a solution of the puzzle, will be unique. Being both coherent and unique, it will be the truth about that limited reality being investigated. Unlike the method of hypothesis (“Anticipating Nature”), deciphering a coherent model is “Interpreting Nature,” allowing us to find a general truth on a limited topic. Isaac Newton achieved great success using Robert Boyle’s mechanistic version of this method. Using the “EXPERIMENTAL philosophy,” he discovered general PRINCIPLEs of optics and astronomy.

Rodolph Carnap rejects any kind of synthetic knowledge and his main reason in doing so is that any kind of understanding of a priori theory of synthetic sense on the basis of EXPERIMENTAL researchabillity and verification is impossible. According to this approach any theorem which can not be subjected to EXPERIMENTAL verification is indeed a nonsense pseudo theorem and hence is void of sense. This kind of theorem despite the fact that apparently explains a problem, but indeed it is a pseudo-proposition which usually comes about as a result of ambiguities which are inherent in a natural language. Yet it should be known that the application of logical analysis of language to these theorems reveals that actually there was no problem in the first place, and therefore the fallacy of these kinds of theorems becomes clear. Despite the fact that Carnap is of the idea that mathematical laws enjoy a necessary truth and therefore do not belong to the domain of generalization of EXPERIMENTAL ordinances, yet he does not believe that they are capable of negating EXPERIMENTALism. This is because, he further observes that, these types of laws are analytic and their truth or the lack of it can only be known by clarifying the underlying senses of the constituent terms of those ordinances.The fundamental truths of logic which from the criterion for analysis are based on the definitions of inplicatures of their constituent terms and words. Carnap’s theory regarding the rejection of a priori synthetic law is based on the PRINCIPLE of EXPERIMENTAL verification and the distinction between the analytic and synthetic canons. The PRINCIPLE of EXPERIMENTAL verification has been strongly refuted and it only survives nominally in the study of the history of philosophy. Carnap utilizing the method of logical analysis of language has not succeeded to prove the nonsensical nature of some of the outstanding metaphysical systems, and the examples of metaphysics taken up and analyzed by him have been mainly borrowed from the works of Hegel and Heidegger. Therefore, it could be claimed that, in a sense, his criticism is indeed directed to the German idealist philosophy.

This study describes the place of polygamy in the present society based on Quran. Data has been derived from Quran, interpretation, and the books written by religious science experts. Descriptive and analytical method has been used in this article. The subject of polygamy has been always investigated from different and contradictory viewpoints of experts. Documentary about polygamy according to Quran, the PRINCIPLE of moral and legal sociability, some viewpoints related to religious preference, the approval of polygamy, reverence and also judge's prohibition in non-emergency are not compatible with aforesaid PRINCIPLE. But based on Quran's viewpoint, monogamy is the PRINCIPLE and it says, in contemporary society, polygamy means social abuse in unnecessary situations. Because of the need of an appropriate behavior with women in contemporary society, men are never allowed to remarry since it can cause their wife’ s suffering. In addition, referring to the related verse based on limitation and reformation of Arab customs of revelation age is a clear referent of this fact.

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

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).

How to profoundly change the beliefs of the polytheists during the age of revelation from the denial of the Prophet (pbuh) to the certainty of his Message and the acceptance of his full guardianship is a question worthy of attention. The order of verses about prophecy based on the order of revelation is the reason to lead a transformative process and a special Quranic method in institutionalizing the belief of prophecy in the lives of Arabs. In the first stage, the Holy Quran in the first Makkī (Arabic: المکّیّ, suras revealed in Mecca) chapters has prepared the community from the motivational side to accept the truth of the Prophet’s (pbuh) prophecy and briefly stating the key issues surrounding it. The Holy Book of Quran at the time of the emergence of oppositions and doubts (the second stage) destroyed the arguments of the polytheists and explained the prophecy and proved its authenticity from a cognitive perspective in the second stage by presenting clear arguments. and the Holy Book of Quran in the third stage after Madanī (Arabic: المدنیّ, suras revealed in Medina) period has undertaken measures in order to fulfill the goals of the Massage by explaining the true position of the Prophet (pbuh) to deepen and operationalize the Prophetic belief through explaining practical duties for the Prophet (pbuh) and behavior based on the acceptance of Walaya (Arabic: ولایة, meaning “guardianship” or “governance”).

The current research was conducted with the aim of identifying the employment competencies of educational graduates from the perspective of view of employers. This research was applied in terms of purpose and was among the qualitative researches of Grounded Theory type. The participants of this research included 24 employers in the field of educational (interviewers for the Education recruitment exam, directors of non-state educational institutes, directors and recruitment officers of non-state schools, directors of kindergartens and preschools) in Birjand city. Data were collected using semi-structured interview and analyzed by Strauss and Corbin method and using MAXQDA-2020 software. In order to validate the research, two methods of member control and peer review or feedback were used. Consecutive review and comparison of data resulted in the extraction of 28 categories and 6 themes. Data analysis led to the formation of a sub-theory. The model shows that the focal variable is the process of education and teaching skills. The focal variable, under the influence of contextual and intermediate conditions, leads to the formation of the strategies of "being a lifelong learner", "research skills", "planning skills", "classroom skills and classroom management", "purposefulness" and "problem solving skills". became Finally, "increasing employability" was the consequence of this process.

Considering the fact that the words in the intra-religious attitude are considered in two ways, the first is towards jurisprudential words and the second is a rational and conceptual view focusing on their meanings. we have tried to deal with one of the most important issues of intra-religious attitude with a rational approach by descriptive and analytical method, which is the category of "hermeneutic interpretation" of words, especially the most influential idea of interpretation & that is the view of the "spirit of meaning" of Ghazali. After Ghazali, Ibn Arabi used this theory of Ghazali regarding the development of meaning in creating his new idea, and by re-reading Ghazali's idea with a mystical approach, he presented his own theory regarding the expansion of meaning. While accepting the argument of the focal point of the theory of the spirit of meaning, he removes it from the exclusivity to the "linear", and for this purpose, he brought up arguments as well as the Conditions of Hermeneutic Interpretation in this regard. Ibn Arabi's arguments on transversal interpretation include new formulations in the argument, which after him, this theory was favored and accepted by Mulla Sadra, and then it was accepted by his students.