We are... So, to reframe THE inquiry: who are we on a metaphysical level? Which aspects of ourselves are THE most universally representative of who we are? How do we fare in THE face of THE passage of time? For decades, philosophers have debated THE concept of diachronic personal identity, which focuses on THE question of what keeps us alive. An intricate debate has developed between those who hold THE body view (animalism) and those who hold THE psychological view (memory) on THE question of who we are. THE two groups will eventually become so firmly set in THEir views that THEy will be unable to compromise. Hylomorphic animalism, or THE view that HUMANs are rational animals, living bodies made of prime matter and a rational soul, is an alternative answer to this divisive question that I propose in this study, following in THE footsteps of Aristotle and Aquinas. We only survive if matter and rational souls do.

Purpose: THE purpose of this applied research is to study THE effectiveness of gamification on corporate training.  Methodology: A gamified course was designed and implemented to train THE location of Fire Hosing Cabinet for 24 employees of a firefighting maintenance company in Iran Mall shopping Center in Tehran. Using a quantitative quasi-experimental research plan (post-test only control group design) THE participants of THE study were randomly assigned to treatment (12) and control (12) groups and trained for a week.  Conclusion: THE descriptive and interpretive result of THE posttest analyses indicated THE effectiveness of gamification of THE training performed for THE employees of THE firefighting maintenance company in Iran Mall shopping Center in Tehran. Moreover, THE descriptive result of Gamification Acceptance Questionnaire answered by THE members of THE experimental group after gamified training indicated that all THE participants in THE experimental group were satisfied with THE gamified training course.

Introduction: Social responsibility from an ethical point of view includes THE obligations and duties of natural and legal persons towards society and THE environment. THE moral behavior of people, like understanding of social responsibility, depends on THEir liberal ideology, beliefs and HUMAN values. THErefore, THE aim of THE current research is to study THE relationship between liberalism and HUMAN values with THE moral understanding of social responsibility. Material & Methods: THE research method is applied in terms of purpose and descriptive-correlational survey. THE statistical population includes THE financial managers of THE companies admitted to THE stock exchange, and THE questionnaire was randomly distributed among THEm and 110 questionnaires were received. THE sampling method is random. THE research tool is a questionnaire and multivariate regression using SPSS software was used to analyze THE data. Results: THE research results show that HUMAN values based on public interest have a significant and positive relationship with THE moral understanding of social responsibility. But THE thinking of liberalism does not have a meaningful relationship with THE moral understanding of social responsibility. Conclusion: Based on THE findings of this research, HUMAN values based on public interest can be considered as a tool to strengTHEn THE moral behavior of company managers regarding corporate social responsibility. Also, improving THE thinking of liberalism in managers can strengTHEn THEir social responsibility. In this case, THE policy makers of Stock Exchange can direct THE managers of THE listed companies to comply more with THE social responsibility of THE company, through teaching HUMAN values and strengTHEning those values, as well as monitoring THE implementation of ethical regulations

THE idea that science is objective, or able to achieve objectivity, is in large part responsible for THE role that science plays within society. But what is objectivity? THE idea of objectivity is ambiguous. This paper distinguishes between three basic forms of objectivity. THE first form of objectivity is ontological objectivity: THE world as it is in itself does not depend upon what we think about it; it is independent of HUMAN thought, language, conceptual activity or experience. THE second form of objectivity is THE objectivity of truth: truth does not depend upon what we believe or justifiably believe; truth depends upon THE way reality itself is. THE third form of objectivity is epistemic objectivity: this form of objectivity resides in THE scientific method which ensures that subjective factors are excluded, and only epistemically relevant factors play a role in scientific inquiry. THE paper considers two problems that arise for THE notion of epistemic objectivity: THE THEory-dependence of observation and THE variability of THE methods of science. It is argued that THE use of shared standard procedures ensures THE objectivity of observation despite THEory-dependence. It is argued that THE variability of methods need not lead to an epistemic relativism about science. THE paper concludes with THE realist suggestion that THE best explanation of THE success of THE SCIENCES is that THE methods employed in THE SCIENCES are highly reliable truth-conducive tools of inquiry. THE objectivity of THE methods of THE SCIENCES leads to THE objective truth about THE objective world.

THEre are two approaches for simulating memory as well as learning in artificial intelligence; THE functionalistic approach and THE cognitive approach. THE necessary condition to put THE second approach into account is to provide a model of brain activity that contains a quite good congruence with observational facts such as mistakes and forgotten experiences. Given that HUMAN memory has a solid core that includes THE components of our identity, our family and our hometown, THE major and determinative events of our lives, and THE countless repeated and accepted facts of our culture, THE more we go to THE peripheral spots THE data becomes flimsier and more easily exposed to oblivion. It was essential to propose a model in which THE topographical differences are quite distinguishable. In our proposed model, we have translated this topographical situation into quantities, which are attributed to THE nodes. THE result is an edge-weighted graph with mass-based values on THE nodes which demonstrates THE importance of each atomic proposition, as a truth, for an intelligent being. FurTHErmore, it dynamically develops and modifies, and in successive phases, it changes THE mass of THE nodes and weight of THE edges depending on gaTHEred inputs from THE environment.

THE method of metaphysics: Metaphysics is empirical but depends not, like THE SCIENCES, on recondite experience but on close attention to aspects of everyday experience we ordinarily scarcely notice. "Real" is a broader concept than "exists" (which applies only to particulars) and also applies to phenomena, kinds, and laws, which are real, but not, of course, existent entities. But "THEre are real kinds, laws, etc." doesn't imply that all THE kinds and laws we believe are real, are. I call my approach "Innocent Realism" because--though it's certainly not naive--it requires attending to experience, so far as possible, without substantial preconceptions. THEre is one real world, enormously varied but also integrated. It includes physical stuff, kinds, laws, etc. and, here on earth, a vast array of HUMAN artifacts, physical, social, intellectual, and imaginative, all intimately interconnected. All this requires HUMAN mindedness (a better word than "mind" because it doesn't suggest that HUMAN mentality is an organ like THE heart or THE liver). RaTHEr, it's a complex congeries of dispositions and abilities: to understand even such a relatively simple thing as what's involved in someone's believing something, we need to take account of THE person's dispositions to behavior, verbal and oTHErwise; to THE neurophysiological realizations of THEse dispositions; and to THEir connections to THE world and to words in THE person's linguistic community--this last requiring oTHEr people's words-world connection. "Virtual" reality is just one more computer artifact, clever, no doubt, but not metaphysically startling. It's oversold, but this is advertising hype, not serious metaphysics.

Regarding THE way of facing THE West and modernity, Ahmed Fardid is among THE thinkers who, by adopting a philosophical and judgmental approach, rejects modernity, philosophy, and western civilization in its entirety. Fardid considers modernity and THE West to have an inherent crisis and considers any attempt to patch up modernity with Eastern religions or cultures futile. Fardid, who is THE creator of THE word “Gharbzadegi (Westoxification)”, considers HUMAN SCIENCES and Western civilization to be nothing more than THE inciting soul vanities and blasphemy. By adopting an essentialist and negative approach towards THE modern world, he calls for a complete break from THE subjectivism and HUMANism associated with THE modern world and a return to Islamic-oriented philosophy (Hekmat-e Onsi). Seyyed Hossein Nasr, as a traditionalist thinker, rejects Western civilization and modernity as a unified whole. He wants to incorporate modern science and reason and take perennial philosophy. In this paper, via a comparative analysis method, this hypoTHEsis is examined that although Fardid and Nasr are sympathizers in THE complete negation and rejection of THE modern world, Fardid confronts modernity and its consequent subjectivism using Heidegger’s western thought. This is when Nasr confronts modernity from THE perspective of a traditionalist thinker who believes in THE foundations of tradition. Nasr considers THE return to THE perennial philosophy to solve confronting THE Western world and modernity, but Fardid faced with THE modern world, emphasizes that although modernity is THE exposure of self-fulfillment, one must strive to overcome it. It is difficult to return to THE past.

I have previously argued that HUMAN flourishing partly consists in THE ability to exercise essential HUMAN capacities, many of which are non-distinctive and shared with oTHEr animals. THE concept of flourishing is itself species-specific. Thus, THE development of essential capacities (HUMAN and nonHUMAN) comprises a large part of THE goods that we ought to promote. Problems about THE definition of ‘essential’ are discussed, as are related issues about wheTHEr THEre are necessary and sufficient conditions for THE correct use of sortal universal terms. THE relation of THE exercise of essential capacities to basic needs is investigated, and THE essential nature of THE HUMAN capacity for meaningful work, which has been disputed by John White, is defended. Finally, some suggestions are offered about what THE proponents of THE capabilities approach might derive from that of essential capacities.

Nature has aesTHEtics of its own, what can provoke THE HUMAN mind into better recognizing THE concept of beauty via mental perception. As such, HUMAN mind can interact with THE nonverbal expressions of nature only to better his/her primitive aesTHEtic knowledge and reach a more novel recognition of aesTHEticism via THE practice of interpretative deduction. This article has been THE result of a series of discussions and dialogues between THE authors on THE nature of aesTHEtic geotouring and exploring THE natural phenomena based on THE Dialectical Method of Socrates and modelled after THE Platonic dialogues. THE outcome of this dialectic study brings to light THE fact that touring in nature through providing THE due opportunity for mental perception of aesTHEtic phenomena can provide a clearer definition of ‘beauty’ in its rich variety. AesTHEtic search as such will culminate in forming a more illuminated mental concept of beauty in mind, what can influence HUMAN rationale for aesTHEtic judgment and enrich even more THE texture of HUMAN aesTHEtic creation. Such aesTHEtico-interpretative endeavor might lead to a higher potential for creating more original works of literature and art and culminate in a better judgment about such aesTHEtic creations.