The main purpose of this study was to investigate the difference between persons with high and low emotions in cognitive processes i.e. selective abstraction, personalization, and over generalization. For this purpose by administering the Larsen and Diener Affect Intensity Scale (1985), sixty participants showing high affect (n=30) and low affect (n=30), were selected from 310 college students. Members of the two groups were paired and each two-person team watched two blocks of slides (each block consisting of 40 slides, of which 15 had a neutral affective load and the remaining 25 had either positive or negative affective load). Following the presentation of each positive or negative affective load slide group, a 37 item questionnaire was administered to the participants. Nine items of this questionnaire were related to the three cognitive processes mentioned above. Results showed that persons with high affect intensity used relatively stronger such cognitive processes, compared to persons with low affect intensity (P<0/05). The results of this research showed that in addition to depressed persons, normal persons with diverse emotional levels (especially persons with high intensity affect) also use the three cognitive processes.

Abstraction figure in Persian language and literature is defined as khetab-o-nafs and in Arabic language and literature while emphasizing abstraction of the second substantive from the first substantive, nomely: Abstraction of imaginary character from the real character, much more phases of khetab-o-nafs are presented than that of the abstraction figure.The purpose of this essay is to show: firstly, that one can choose a more efficient plan in presenting the subject mother. Secondly, Abstraction is not limited to khetab-o-nafs in Persian language and literature.

Images are able to show completely different things from themselves and have fascinated philosophers since Plato. Among the philosophers who have dealt with this field are phenomenologists, who approach images from different angles. Some philosophers who study phenomenological aesthetics consider art as the perception of the visible. In this article, we try to answer the question, what is the importance of art and aesthetics for philosophy, and how can phenomenological concepts be used to understand abstraction in painting? Does phenomenology add anything new to our understanding of painting? Influenced by the founder of phenomenology, Edmund Husserl, we draw on specific concepts-horizon, phenomenological reduction, life-world, epoch-and show what the connection is between abstraction, the world, and phenomenological reduction. Abstraction shows the relationship between the world and the horizon. Pictorial reduction reveals how the horizon of the world and surprises the viewer. Or how past horizons make up for our present experience. Relying on Husserlian framework and descriptive-analytical method, we must be prepared to look at artwork without any presuppositions, to set aside habitual expectations, and to react directly to the dynamic relationships of the visible elements of color and form. Thus, this reading works by reducing, eliminating, and concentrating, and it requires an active response, not a passive acceptance. In this reading, the work of art is an object to motivate thought, but not in the way that inanimate nature, landscape, portrait, or narrative might be. In fact, our judgment of the effect depends on how the effect penetrates our consciousness and affects our feelings and thoughts. Thus, the artist, like a phenomenologist, moves away from the natural and everyday world and looks deeper into the world, reviving the forgotten biosphere and filling the gap between consciousness and the world. In other words, they both rebuild the world and both return to the world. It thus refers to the abstract concept of the return to the world and the internal relations of the world that are not known. With this reading we have shown that abstraction is not a separation from the world or nature, but a different experience of it. In fact, abstraction is a useful tool for expressing a variety of experiences and ideas. In other words, abstraction may mean something positive, a “return” to a deeply global relationship, though not explicitly recognized. Also, considering the distinction between the phenomenological epoch and the aesthetic epoch, we conclude that the whole painting is abstract and non-figurative. Finally, and surely art has long been the subject of phenomenological philosophical studies, which in turn gives way to the expression of human life. However, the tradition of phenomenological aesthetics is still in its infancy and its identity is very fluid, and the possibility of phenomenological aesthetics can still be posed as a living question.

Defining concept of imagination from Muslim philosophers viewpoints first, this essay deals with the concept of abstraction secondly, and finally discusses abstraction of imagination, whose most notable fruit is subsistence of souls that are not attained intellectual abstraction, from viewpoints of some outstanding Muslimphilosophers.

In this paper, it will be shown that Muslim peripatetic philosophers' theory on perceiving universals is not that of abstraction. But, they see that the only factor in intellectual understanding is the grace of the form-giver intellect (the tenth intellect). Based on this theory they must accept the theory of ideas and it leads them to accept a kind of idealism similar to that of Malebranch and Barkley.

The ever-increasing pistachio gardening is considered as the main cause of overdraft and water-level decline in Sirjan plain. During the past several years, overdraft from the alluvial aquifer of this plain has led to water resource depletion, quality degradation, deepening the well, drying water resources, increase in energy consumption for water pumping, higher drought frequency, ground settlement, decrease in specific retention and drying some fields and gardens.Continuation of this trend during the next years, the level of the plain underground water will drop more, and besides discharging a great part of water with a desirable quality and quantity, the damages will also increase. Also, salt water intrusion from the west (Salt Flat) would threaten the natural ecosystems. Problems in public hygiene and welfare, crisis in agriculture and animal husbandry, unemployment, decrease in public income and the probable unrest and economic and social crises may result. Since the highest amounts of abstraction is for agriculture, training farmers for optimum water consumption and up-grading irrigation practices seem essential. Some other options such as decrease in drilling permits, conservation of ground waters, artificial recharge, proper agricultural practices, water treatment and recycling of sewages and effluents may decrease ground water abstraction rate and abate these forecasted consequences.

According to Ibn Sina, knowledge occurs when the perceiver acquires the intellectual form of the perceived object. The perception of the material depends on the abstraction of these intellectual forms. Perception, based on the degree to which the perceptual form is abstracted from its material components, is divided into sensory, imaginary, and intellectual categories. Ibn Sina views the human soul as inherently intellectual, with its primary function being the acquisition of intellectual knowledge. Other types of perception are considered material and exist within the soul only through its connection to the body. Reasoning has a close connection with the active intellect (al-ʿaql al-faʿʿāl), which serves as the catalyst for the emergence of intellectual forms and the intellectualization of the perceiver. In current interpretations of Ibn Sina's work, abstraction is deemed a necessary condition for intellectual knowledge, and it plays an essential role in the process of acquiring intellectual knowledge. Nevertheless, there are instances in his work where intellectual knowledge is achieved without abstraction, solely through a connection (ittiṣāl) to the active intellect.

Generation gap is one of the most important factors affecting contemporary social and cultural changes. Generation gap, itself, has emerged from such social changes. Schools, families and societies are among such influential factors which played sociable roles and gave rise to the evolution and formation of the character and value systems dominating the thought and behavior of all people in society. The present study aimed to survey generational gap and to extract dimensions of intergenerational education in the realm of curriculum drawing upon resources and an interview with sociology and curriculum studies experts. This qualitative study employs both phenomenology and content analysis. Fifteen experts were selected through purposeful sampling method. Data were analyzed utilizing inductive content analysis. The analysis lead to eight main value strata of individual-family, economical, political-social, artistic, scientific-theoretical, religious, national, and globalization. These strata further included sub-strata. The current survey of research, theories and expert views pointed to generational gap as well.