Medicinal plants contain active ingredients in one or some of their organs. Squalene is one of the active ingredients that prevent heart attacks and cardiovascular diseases and protect the body from some cancers. The aim of the present study was to investigate the presence of squalene in a number of medicinal plants. In this experiment, the plant oils were extracted and measured using Bligh & Dyer with minor changes. TLC (thin layer chromatography) was used to identify squalene. Comparison of TLC of standard squalene with TLC of the investigated medicinal plant samples showed that Caryophillium aromaticus, Descurainia sophia, Portulaca Oleracea, Papaver somniferum and Nigella Sativa contained squalene. Although the percentage of Papaver somniferum and Nigella Sativa seed oil was higher than other medicinal plants, the squalane spot of clove plant had a higher intensity of color and this indicates a higher concentration of squalene in this plant.

Using the principle of "every temporal occurrence is preceded by a potentiality and matter which bears the former", Avicenna proved the existence of matter and potentiality (dispositional Possibility). Subsequent philosophers and theologians reviewed and criticized the principle, Avicenna's argument and the relationship between essential Possibility and dispositional Possibility. Some of them hold that the two possibilities are equivocal, so Avicenna's argument as a fallacy of equivocation. Others regarded his argument devoid of any problem through proving that these two possibilities are univocal. Accepting body as a composition of matter and form is one of the requirements for believing in aforementioned principle. Therefore, such philosophers as Sohrevardi, Fakhr Razi, and Khawja Nassir who denied body as a composition of matter and form did not accept the principle. Issues related to dispositional Possibility and its relationship with essential Possibility were ambiguous before the advent of Transcendent Theosophy. After its advent, however, some of its followers proved and explained the principle "every temporal occurrence is preceded by a potentiality and matter which bears the former" and univocality of essential Possibility and dispositional Possibility using such principles as fundamentality and gradational unity of existence, and thence the validity of Avicenna's argument.

Mullah Sadra was the first philosopher who separated essential Possibility from existential Possibility in philosophy. He did not propose such separation in logic because logic is needless of it. Based on this separation, he founded the philosophical system of transcendent philosophy which completes peripatetic philosophy. Essential Possibility means negation of necessity through negation and affirmation, that is, negation of necessity of existence and non-existence which is the very special Possibility. Existential Possibility means pure connection and attachment of the caused, such that it has no independent essence and existence. Invalidating essential Possibility and proposing a new delineation for the issue of tripartite division of existence, substituting existential poverty for essential Possibility in the criterion of dependence of the effect on the cause and revision of the principle of causality, completing and transcending the proof of the righteous to prove the existence of God centered around the creatures' indigence Possibility, and attributing the evils to the existential deficiency of the contingent entities and purifying the essence of God from them are among the important benefits of this separation in transcendent philosophy.

One of the important issues that we face in studying different branches of Islamic sciences such as jurisprudence, theology and philosophy is that these sciences have general principles and the scholars of these sciences describe issues and remove doubts according to these principles. The question now is whether Islamic mysticism is no exception to this issue and has principles or not, and secondly, if it has principles, what is the origin of mystical principles? In this article, firstly, the principle is defined and the main elements of the principle in religious sciences are determined. Then, based on mystical texts, including theoretical mysticism and practical mysticism, the existence or non-existence of principles is examined. This review shows Islamic mysticism, as a science, also has general principles, and secondly, these principles are either directly derived from Quranic verses and hadiths or indirectly based on their meanings.

The aim of this article is to show that (1) “ right” can have a moral meaning; and (2) moral duties are divided into those that correspond to moral rights and those that do not. A moral right is a kind of right that is rooted in moral considerations, and states or expresses such considerations. There are at least two ways to argue for these claims the first is to examine the justificatory foundations of rights, showing that the justification that is available for some rights is a moral justification (section 2), and the second is to examine the role, status and function of rights in morality and moral discourse (section 3).

In this paper I will review the Possibility, meaning and importance of comparative studies. Although there are some increasing activities in this field, there are some obstacles in this comparison. These difficulties arise from hermeneutical meanings of the problems and the cultural diversities and the different approaches in the same problems.These matters bring the suspicion of imPossibility and effectiveness of comparative philosophy in mind. But if so, then all kinds of mutual understanding would be meaningless and absurd. I believe that all comparative studies must be aware of those obstacles and try to overcome them more and more to reach a more true comparison. Then, I will examine meanings of comparative philosophy and point out to the importance and necessity of such studies.We need to comparative studies for more global intercultural relations, and for solving the apparent conflicts between humankind, nations or cultures that have deep misunderstandings of each other.

In this paper, by intuitive philosophy, the writer means an ontological system which is based on a rational-inferential method in the individuation of which intuitive findings playa significant role. In other words, it is a metaphysical philosophy which, while depending on rational arguments in the affirmation and rejection of its propositions, benefits from intuitive findings in the formation of its teachings.In contrast to those who believe that intuitive philosophy is a controversial combination of various theories and, as a result, an impossible issue, the writer has tried to show that intuition can have a significant effect on an ontological system without damaging its conceptuality-i.e. methodological reliance on rational reasoning when judging its propositions. In doing so, he has referred to various ways of a philosopher's use of his or others' intuitive findings (such as determining the direction of research, opening new horizons, posing new problems, helping in the formulation of philosophical hypotheses, etc.), which are all out of the domain of the judgment and evaluation of the truth or falsity of philosophical propositions.Moreover, by presenting some examples of the above-mentioned types of the effects of intuition on Suhrawardi's Ishraqi philosophy and, particularly, Mulla Sadra's Transcendent Philosophy, the writer has considered these two philosophical systems as actual examples of intuitive philosophy. He has also referred to the superiorities of this kind of philosophy to a purely discoursive one, which is void of intuitive perceptions and findings.

Logical Positivism and Analytic Philosophy have opposed metaphysics for decades, but now some contemporary analytic philosophers have turned their attention to metaphysics, regarding it not only possible but indispensable. So now a rich tradition of analytic philosophy exists. Edward Jonathan Lowe, in an extensive academic project and a book reminiscent in its confrontation with metaphysics of Kant’s critical philosophy, has tried to show the Possibility of metaphysics and to present his own non-Kantian and realist metaphysics. He argues that, in a clear distinction between metaphysics and empirical sciences, the task of metaphysics is not to say what there is, but to state what can exist. According to him, the subject matter of metaphysics is “possibilities”, while empirical sciences have “actualities” as their subject matter. He defends metaphysics as an intellectual activity, with a central role for philosophizing and a priority for metaphysics against empirical sciences, so that metaphysics and the metaphysical Possibility of specific subject matters of sciences are always prior to all scientific theorizing. The findings of metaphysics are the foundations of the empirical sciences, expressive of the possibilities of existence, and help to specify the categories of existence and the relations between these categories. In his project, Lowe has tried to deduce the “Possibility of metaphysics” from “metaphysical Possibility”, to present his own metaphysical system as an indispensable autonomous discipline, and, accordingly, to solve some problems of philosophy.

Dear Editor, The access to medical care is unacceptably low worldwide in spite of the increasing demand for medical care due to population aging and increasing burden of non-infectious diseases. The probability of patients receiving at least one medicine for secondary prevention of cardiovascular disease was 19.8% in low-income countries, 30.7% in low- and middle-income countries, and 54.9% for upper-middle-income countries...

Materialism is a kind of exclusivism in the realm of existence; it was first put forward, in the modern era, in the framework of mechanical philosophies and by relying on atomism. Although this version of materialism has little adherents due to the dogmatism governing it, materialist presuppositions are still strongly present in epistemology. The present article uses a critical perspective to investigate the implications of these presuppositions in relation to two parameters of awareness and free will. In this way, we will discuss the physicism, bahaviorism, computer model of mind, and naturalized epistemology as materialistic approaches present in contemporary epistemology, and finally we will review the common implication of these approaches, that is determinism and the Possibility to predict individual and collective behaviors of human beings. The method of discussion is analytical, and the findings of this study stress the inefficiency of materialistic approaches in the realm of humanities.