Focusing on the criteria of truth and falsity and what it is as one of the most key topics in the field of epistemology has always been discussed. Correspondence, coherence, pragmatism, relativism and assertively redundancy are the main theories of truth in the history of thought. In matching perception, meaning depends on matching with reality. Avoiding logical coherence and focusing on organizational and institutional coherence is the focus of the second approach. Pragmatists also think that function is the criterion for evaluating propositions. The diversity of relativists' perception is also the result of focusing on the difference of perceptual structures in passivity from external belonging. Finally, assertively redundancy's theory of statement does not give independence to truth. The root of the diversity and difference of the mentioned theories should be found in the quality of explanation of the relationship between the subject and object. The present article aims to analyze and examine the concepts that have been influential in the development of the theories of truth and have played the greatest role in the transformation of the concepts of Subjectivity and the world into interSubjectivity and lifeworld by focusing on some influential currents in both continental and analytical currents. And how the relationship between the subject and the object has changed from relationship to inter relation.

Land-Subjectivity, according to the view of Orianist existentialism view, introduces the approach of synergistic existence (i. e., existence beyond synergy). Existential coexistence (Existence beyond coexistence) Beyond the coherence of areas is the form of the existence of an being that transcends any dualism that is specific to humanist philosophy,Therefore, in examining the opposition between the two views of Land-Subjectivity and humanSubjectivity, by introducing a critical posthumanist and Faratradition attitude in the view of the originality of the land, the selfbased and permanently oriented man who always emphasizes dualism and objectivism in humanist philosophy Is criticized. In this view, it is also stated that it is fundamentally wrong to separate the two approaches of existence and being,The existence of the earth is always dependent on its beings, and this existence would not have any meaning without the existence of a homogeneous pair,Thus, omnipresence has multiple domains of existence that believe in the pairing of phenomena, not their dualism. Also, this article, which was done in a descriptive-analytical method by using library resources, examines the attitude of ecofeminism. In this view, woman and earth are considered one. Of course, the LandSubjectivity view, with regard to the critical point of view of Farafeminism and humanistic feminist and masculine-approaches, Of course, the geopolitical view, with regard to the critical point of view of extra-feminism and the feminist and masculine-humanistic approach, proposes existential equality, not existential analogy. It also introduces the naturalistic literature and states that the attitude of the originality of the earth (Land-Subjectivity) always follows the two basic elements of no dualism and no adjectives.

Abstract: Cities are complex space systems that are directly related to economics, politics, and power. In the process of understanding the urban world, exploring the mechanisms governing cities through the lens of political economy to read the relationships and mechanisms governing cities is of particular importance. Whereas cities can be a center of spatial inequality and deprivation of the right to citizens as well as a center of development. The present study was conducted to identify the mechanisms governing the city of Sanandaj and its citizens. The study field is the city of Sanandaj. This research has used a qualitative method and specifically grounded theory for data analysis and in-depth theoretical sampling with 32 citizens was conducted in-depth interviews. Based on the data collected from the research field, four main deducted, including: The mechanism of malfunctioning of institutions, market policies and capital accumulation, widespread expropriation and deprivation of the right of citizens to the city were established. These categories indicate that in the study area (Sanandaj city) the mechanism of institutional policies and market forces through the expropriation of large property and deprivation of rights to the city from citizens, produces and reproduces a kind of inferiority. Thus, "subordination through expropriation" was concluded as the core of study.

The subject of this article has an exploratory aspect and explores origins of theoretical evolution in contemporary sociology about this approach's classic scientists. Linguistic turn is the beginning of rethinking in classic sociology and is the basis of modern sociology theory. In this way, the importance of practice in relation of language and logical & historical relations of language and practice are studied. Subjectivity is a modern representation of social human which is dependent on contemporary philosophy. The methodology of this article is going to show the relation of concepts and thoughts of contemporary social scientists on the basis of linguistic turn. Foucault is the complement of this article that connects all of the reasoning of this article.

The main purpose of this paper is to explore the nature of Subjectivity in today's uneven neoliberal sphere in the social life of the Iranian frontiers, and in particular the city of Baneh. Accordingly, in the context of an ethnographic narrative in the city of Baneh in Iran-Iraq border the encounter of local culture and global neoliberal market is investigated. We aim to investigate the way in which Subjectivity is constructed and articulated amid the encounters of frontier city of Baneh with both neoliberal economic space and political sphere of Iran. The methodology of this paper is a combination of ethnography and local autobiographies. Our narration from the ethnograpy of the mentiond enconters clarifies that there is not a universal pattern in world or even in a particular country, and to explore in this area of study is to explore in specific dimensions of the experience. In the uneven social space of Iran and specifically Baneh, Subjectivity amid the social, political, economic and cultural fields acquire a life full of conjunctures, fortunes and misfortunes. Subjectivity is niether free and autonomous nor fluid or synthetic, but fragile and vulnerable. Neoliberal and market components and governmental relations in its particular form in Baneh city have entered the realm of individuals' lives, family life and other social relationship, constructing fragile individual; cultural and social destabilization of symbolic life, changes in social norms and cultural values, commodification of human relationships and ultimately constructing a fragile Subjectivity between the market and the state.

This article analyses the experience of Kurdish women's silence based on their understanding and interpretation of gender and their position in the fields of work, family, and education. The aim is to show the social and semantic complexities of the phenomenon of Kurdish women‘ silence. It has been conducted, using theoretical sampling and individual interviews with 20 Kurdish women, as well as focus interviews in a group of six, in the framework of interpretive-constructivist approach and the thematic analysis technique. The results have been framed under the two main themes of hegemonic and strategic silence, along with sub-themes. They show that women give different meanings to their silence by remaining mute in different situations while using various strategies. The consequences of each of these types of silence can include those silences that re-establish or disrupt the hegemonic meanings of gender and domination. The study shows that the experience of silence lies in a range of Subjugation on the one hand, and Subjectivity and agency on the other. Moreover, the boundary between victim and agent cannot be considered a clear and inflexible one.

Kant argued that in order to bring about validity for knowledge we have to make a paradigm shift. The paradigm shift which was well known as copernican revolution was based on this assumption that the one who observing could be able to determinate objects. For Kant subject as observer has the ability to determine the world transcendentally. For Hegel the Kantian paradigm shift count as subjetivising the objectivity. He blames Kant for not seeing this basic fact that, subject himself become in the objectivity and the relation could not be as Kant was assuming. Hegel by replacing the transcendental I with Giest attempts to instead of making objectivity, subjective, do the reverse. In this article we argue that by objectivizing the Subjectivity, Hegel not inly became able to overcome the problems posed by Kantian philosophy but also assumes Subjectivity as intrinsically intersubjective

Folkloric lullabies form an important part of the oral and linguistic literature of every culture and society. This section of oral literature, due to the close relationship with women, is a valuable resource for understanding women social and cultural status in traditional and pre-modern societies. This study, based on feminist approach, focused on gender, explores the context of Sabzevar's lullabies. The method of this research was qualitative approach of ethnography to access first hand data. The results of this article suggest that lullabies in traditional and patriarchal societies are among the few foundations for women to move in opposition to the dominant discourse of society. In folkloric lullabies, women are empowered to recognize their social status and their experience of living in patriarchal society and to reduce and relieve tensions and pressures as active subjects in the maledominated discourses.

This paper aims to examine the questionof whether God's Subjectivity, as the subject of modern criticism can transform to its essence by proposing the question of "moral contingency of God?" and adhere human desires to him by challenging the "Man of Desires" –Michelle Foucault's definition of modern subject– via spiritual interpretation of Being. In order to illuminate the question, the article has passed four phases in addition to providing a brief discussion over the original point of conflict between philosophies of subject and those of the 20th century. It has primarily paid attention to three radical critics of "the three great masters of suspicion", that is Marx, Freud and Nietzsche, to conclude, in agreement with Ricoeur, that one cannot preserve one's belief in God in modern world without considering these critiques. Then it has paid to Adorno's specific dialectic of enlightenment, that is "anyone who believes in God cannot be considered a believer in God", to show that he uses the specific Jewish concept of God as a philosophical model in which human needs can be met, and thus the being presented with a divine name can also be preserved by anyone who doesn't believe in it. The article has then moved to the philosophy of "otherwise than being" by Levinas to demonstrate though he criticizes the modern concept of Subjectivity instead of providing a new concept of it, tries to explain the moral contingency of subject through moral presence of God. His main idea is that we come into existence by reacting and paying attention to the other of being and by absorbing or not denying the inevitable responsibility which is prior to our mind, and this way Levinas names God "otherwise than being". The last part of the article is allocated to Habermas and has demonstrated that there are four main elements in religious trends of Frankfort's first generation: "Restorative-Anamnestic", Utopian, of spiritual contemplation and of emancipation. These aspects also exist in Frankfort's second generation and in Habermas' ideas, of which is the most prominent representative. All discussions in all parts of the article has supported the conclusion that today, after about three centuries of experiencing acquainted subject and calling God in seclusion, and in the words of Heraclitus, neither the subject is the same claimant subject nor the name of God is still a slave to its prisoners, so it would be necessary to pass the unhistorical and mechanical relationship between the name of God and the subject along two terminated forms of traditional and modern in order that the possibility of establishing another theory can be provided.

The concept of Subjectivity and its entry into the philosophical and sociological Topics is one of the changes that the Renaissance brought, and the basis of its awareness and actions became one of the issues that studied and discussed among theorists of philosophy and social sciences. So that the various approaches of Subjectivity, such as freedom and will, consciousness, Subjugation, self-construction, being, existence, ideology and social construction, are among the most controversial sociological and critical theories of the current era. This research is conducted using a documentary method and by referring to various books and articles, the opinions of scholars on the Subjectivity are reviewed. In this way, it is tried to address the research question of "how the subject and the Subjectivity are formed". This study shows that the approaches and theories related to Subjectivity can be classified in three general patterns: Classical and existential pattern, being pattern and prescriptive pattern. Based on these three patterns, the subject's actions and consciousness are based on a spectrum between absolute ego to absolute Subjugation and control. Classical and existential theories are on the absolute ego side of the spectrum. But with the emergence of Hegel, the approaches related to Subjectivity distance from the absolute ego and the responsible subject. But the absolute self, unlike German idealism, which has a social dimension and limitations (transcendental knowledge in Kant's approach and interSubjectivity in Fichte's approach), has no limitations and even no essence. In response to the main question of the research, "finding an answer to the Subjectivity", it can be said that the subject's actions and consciousness are placed on a spectrum between absolute ego and absolute Subjugation and control. Classical and existential theories emphasize on the absolute ego, while the Hegel defines Subjectivity different from the absolute ego and the responsible subject. In fact, Hegel's theory, as a theory of interSubjectivity, is considered as the starting point and it prepares the basis for the formation of being and prescriptive models of Subjectivity in the 20th century.