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

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

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.

Education is a continually developing activity, it shapes THE way an individual develops THEir attitudes, thoughts and behavior. Education is not just about being literate but it is an overall development of THE person in every aspect of THEir lives. A society's educational system can be greatly linked to its culture as THE culture that one is in have an affect on THE type of curriculum THE institutions will develop in order to cater to every individual of that particular culture. Education moulds and shapes a society and it is influenced by THE culture of THE particular country or society. THE educational system acts as a point of reference for THE society's needs and demands. THE principles that dominate this article is culture and education are interrelated and interconnected. Every educational paradigm is influenced by THE culture of THE society in which it operates. This essay underlines THE extensive connection between culture and education. As a result, THE goal of this essay is to depict THEse features from a PHILOSOPHICAL-Psychological Approach.

THE main question in this article is: what is THE PHILOSOPHICAL kind of statements which refer to HUMAN rights? From an abstract point of view, THE rights and THE obligations, for example in THE universal declaration of HUMAN rights, are founded upon which foundations? Our hypoTHEsis is that to rely HUMAN rights on “nature” is a wrong reasoning but considered to be useful in practice. HUMAN rights, in final analysis, cannot rely upon anything except some expedient consensus. THE conventional THEory of rights which is defended hears reduce THE universality of HUMAN rights to THE nature of HUMAN being with two aspects: common instinctive needs and rational approbations which will be promoted according to degree of instruction and welfare. This article is written in analytical method.

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.

When we saying THE “PHILOSOPHICAL mind” maybe is inconsistent of this term that mind originally is THE PHILOSOPHICAL. This inconsistence is unfolding when saying THE “PHILOSOPHICAL mind”; it means that we were said: (THE mind was cleaved to PHILOSOPHICAL and not PHILOSOPHICAL mind). THE second species of mind that is not PHILOSOPHICAL is inconsistent of PHILOSOPHICAL nature of mind. This inconsistence isn’t true because THE mind is PHILOSOPHICAL forever and if saying THE term of PHILOSOPHICAL mind it means that THE mind information is developed and if one estimates THE not PHILOSOPHICAL mind from PHILOSOPHICAL mind, we have to say sometimes because of man’s indolence & libido that mind is lessening THE itself PHILOSOPHICAL function so much that ever isn’t true its title as mind. If we don’t say for mind THE mind as title THErewith we say mind is not PHILOSOPHICAL and so neglected this saying that mind is not PHILOSOPHICAL.

By critical definition of philosophy studied that whit stand in position of definition of philosophy made THE intellect philosophy. So anyone must be practice itself to THE philosophy. One with individual thought can be make life, or one with THE intellect can be make philosophy and with philosophy can be make life. But philosophy and PHILOSOPHICAL thought was making by which ability of man? Intellect is comprehension & doom, understanding is object of intellect, & memory is THE store of data, & mind as system of men discursive, we know it fundamentally is PHILOSOPHICAL. Now THE mind is fundamentally PHILOSOPHICAL, so why some people have lack in PHILOSOPHICAL thought? Response this question is THE extent or growing of mind. Now if we know that PHILOSOPHICAL mind as a mark of PHILOSOPHICAL man, we will see many of illiterate man & layman have a PHILOSOPHICAL thought, and many of collegian of philosopher speech as layman. THErefore with THE each criterion as PHILOSOPHICAL mind & science we divide inhabitant of THE society. According to this chart we are introducing "PHILOSOPHICAL Method of Layman" and saying it is trying to salve layman from vulgar thought. THErefore we saying perky: THE philosophy is a conversation among aspect of man’s thought and address THEse conversations is knowledge and in discursive & rational model. Now what are engendering of this method renown as "Tagline of Equilibrium". According to THE condition proportion of force are making with equilibrium. Thus findingTHE place of equilibrium is duty for every one that in PHILOSOPHICAL method of layman is offering only a method to this act.