Critical rationalism faces difficulty in Karl Popper’s Socratic formulation: “I may be wrong, and you may be right, and by an effort, we may find THE truth.” But THE Socratic elenchus, using refutations, can only give us negative knowledge of general principles, which is not THE wisdom we seek. Affirmatively, we can only find a collection of opinions to be coherent, which is one of many. Francis Bacon proposed an improved elenchus to find general truths. You must take up a limited topic to study, THEn cross-examine your evidence for and against its apparent nature. Experiments contrary to evidence and presumed knowledge are entered as self-contradictions in tables of opposition recorded in an “experimental and natural history.” Such an account highlights a challenging puzzle if THE account is to be made coherent. With enough problematized evidence, a coherent reading, or a solution of THE puzzle, will be unique. Being both coherent and unique, it will be THE truth about that limited reality being investigated. Unlike THE method of hypoTHEsis (“Anticipating Nature”), deciphering a coherent model is “Interpreting Nature,” allowing us to find a general truth on a limited topic. Isaac Newton achieved great success using Robert Boyle’s mechanistic version of this method. Using THE “experimental PHILOSOPHY,” he discovered general principles of optics and astronomy.

Teacher factors encompass THE teachers’ cognitive and affective characteristics that are likely to affect THEir instructional efficacy. Language teacher immunity is one of THE affective factors that determines THE teachers’ psychological well-being in THEir settings. THE present study strived to itemize THE factors in novice and experienced EFL instructors’ teacher immunity PHILOSOPHY. To this end, first, THE researchers used convenience sampling for selecting 62 EFL teachers including 38 novice and 24 experienced teachers at ten prominent language institutes in Tabriz (Iran) as THE participants. Second, THEy conducted 30-minute interviews with THE participants for determining THE factors that influenced THEir TI PHILOSOPHY using a researcher-developed semi-structured interview protocol. Lastly, THEy used THEmatic analysis in order to particularize THE main factors in THEir teacher immunity PHILOSOPHY. THE findings of THE study indicated that while THE novice teachers considered external support as THE main factor in THEir PHILOSOPHY, THE experienced teachers regarded THEir internal strength as THE decisive factor that influenced THEir teacher immunity PHILOSOPHY. THE findings may have practical implications for teacher education courses in foreign language contexts.

THE THEme of this Congress is political PHILOSOPHY, or PHILOSOPHY, in THE TRANSCENDENT PHILOSOPHY; i.e. in Mulla Sadra's view. Here, I do not intend to discuss politics in Mulla Sadra's PHILOSOPHY. This will be done by THE distinguished scholars and speakers taking part in this congress, and we hope that similar studies continue in future in oTHEr forms. My main intention here is to pave THE way for beginning of this discussion and to encourage all THE people dealing with PHILOSOPHY to study and analyze this topic. Such issues have always existed in PHILOSOPHY during THE last several centuries of its life, and if we explore THE depth of THE history of PHILOSOPHY, we learn that THEy were always THE focus of attention of related gaTHErings. For some reasons THEy were studied first in Greece and later in oTHEr places in an academic fashion.

By examining THE different meanings of "essence" and "quiddity" in THE thought of THE Muslim philosophers, and by examining THE important origins of Mula Sadra'a (TRANSCENDENT) PHILOSOPHY, this article will prove that THE concepts of essence and quiddity are rejected in his PHILOSOPHY and are considered as something conventional and as subjective constructs. So this line of thinking is nominalistic in this regard, and THErefore is epistemologically a relativistic thought considering THE knowledge of reality as something relative. In his PHILOSOPHY, necessary and absolute knowledge of reality is impossible, and from THE methodological viewpoint, this line of thought cannot be classified under rationalistic PHILOSOPHY. THErefore, this kind of PHILOSOPHY must rely on methods like intuition or experience.

Although Ibn Sī nā has been frequently introduced as a Peripatetic philosopher and THE “ Master of Peripatetic Philosophers” in THE world of Islam, one might wonder if such a reading of his PHILOSOPHY is absolutely correct. Undoubtedly, his major works have been written on THE basis of THE principles of Peripatetic PHILOSOPHY. However, THE question is wheTHEr one can find some indications of his departure from this school of PHILOSOPHY in THE same works. Ibn Sī nā neiTHEr remained a Peripatetic philosopher nor followed Peripatetic thoughts to THE end of his life. Through coining THE term “ TRANSCENDENT PHILOSOPHY” for his own school and inviting THE seekers of truths to follow it in order to have an accurate grasp of what THEy sought for, Ibn Sī nā added a completely new dimension to his identity. Finally, THE TRANSCENDENT PHILOSOPHY reached its peak of development in Sadrian thoughts. Here, THE author intends to explain THE “ transcendence of Sinian PHILOSOPHY” and, at THE same time, trace THE roots of THE principles of THE TRANSCENDENT PHILOSOPHY in Sinian PHILOSOPHY and highlight THEm in his works and words. Although THE political occupations of Ibn Sī nā and his short life did not allow him to provide a new synTHEsis of such principles, he managed to pave THE way for THE creation of THE TRANSCENDENT PHILOSOPHY by his successors.

Proving THE existence of God has always been at THE core of philosophical discussions. One of THE arguments employed in order to demonstrate THE existence of God is THE argument of motion. In this paper, THE writer has tried to compare THE notion of THE First Mover from THE viewpoints of Aristotle and Mulla Sadra, as two prominent Greek and Islamic philosophers. He has also explained THE possible differences between THE ways THEy have tried to demonstrate THE existence of THE First Mover.

Panpsychism in PHILOSOPHY of mind is THE view that mentality is fundamental and ubiquitous in THE natural world. THE view has a long and venerable history in philosophical traditions-both East and West-and has recently enjoyed a revival in analytic PHILOSOPHY. Thus, in conjunction with THE widely held assumption that fundamental things exist only at THE micro-level, panpsychism entails that at least some kinds of micro-level entities have mentality, and that instances of those kinds are found in all things throughout THE material universe. We can see something like this in Mulla Sadra's TRANSCENDENT PHILOSOPHY. Mulla Sadra claims that all things enjoy some kind of intelligence and understanding. On THE oTHEr hand, many verses of THE Holy Qur'an eiTHEr explicitly or implicitly assert THE presence of understanding and intelligence in all things. In this article, I will explain all three issues (Panpsychism, Mulla Sadra's view, and relevant verses of THE Holy Qur'an), THEn I will make it clear that Mulla Sadra's view and Qur'anic statements are consistent with at least some versions of THE Panpsychism.

Perhaps few philosophical schools have been judged so differently or opposed as much as THE TRANSCENDENT PHILOSOPHY in THE course of history. THE vast domain and influence of this school, as well as its strength and all-inclusiveness, have persuaded several thinkers with different philosophical, gnostic, kalami, and even Qur’ anic tendencies to take it into consideration, to describe it from THEir own point of view, and, consciously or unconsciously, interpret it to THEir own advantage. Such differences have resulted in THE creation of some ambiguity with regard to THE truth and nature of THE TRANSCENDENT PHILOSOPHY. For example, THE meaning and truth of THE word “ PHILOSOPHY” (in Mulla Sadra’ s view), which has been given THE adjective of “ TRANSCENDENT” is one of such ambiguous cases. In THE present paper, in order to clarify this ambiguity, THE author has tried to describe Mulla Sadra’ s PHILOSOPHY by referring to his own words. In doing so, after determining THE nature of wisdom and PHILOSOPHY and conducting a comparative study of THE common meaning of PHILOSOPHY and THE TRANSCENDENT PHILOSOPHY and specifying THEir similarities and differences, it is demonstrated that his PHILOSOPHY is a particular PHILOSOPHY with a prophetic and religious origin. It is indeed a divine blessing which is only bestowed upon His special servants; a kind of PHILOSOPHY which safely brings gnosis and reasoning to THE shore of harmony and cooperation in THE light of THE Qur’ an.

Using an analytical and inferential method, it was attempted in this paper to provide a design of THE PHILOSOPHY of action in TRANSCENDENT THEosophy. Such a design can open up a framework and an outlook at THE what, THE why, and THE how of THE action in Mulla Sadra’ s thought. For Mulla Sadra, THE material world is an opportunity to act in order human beings to actuate THEmselves, and also THE body serves as THE instrument for THE soul to use limbs and organs so that good and bad deeds can be happened. Mulla Sadra does not regard THE appearance of action, that is, THE movements of THE limbs, as THE truth. But, in his opinion, THE reality of action is esoteric and inner form which provides THE possibility of THE unity with THE soul and THE actualization of THE personal dispositions. THE formation of THE dispositions, THE heartily intuition of THE right, THE creation of nature, and THE happiness or anger are THE reasons, in Mulla Sadra’ s view, for to engage in action. THE conceptual identity of THE soul, THE soul as being material (capacity and faculty) for THE forms of THE actions, THE statement that THE soul in its uniqueness is THE whole of al-Qawa, and THE substantial motion of THE soul are philosophical foundations for explaining THE effect of THE action on THE soul. In general, for Mulla Sadra, just as THEre is no possibility for foreign objects to be present in THE soul, and it is necessary some forms of THEm to be as intellectual existence in THE realm of THE soul, THE good and bad deeds are found out in THE realm of THE soul through THE esoteric and inner form of those actions; THEy are united with THE soul, THEy remain in THE soul, and THEy affect THE soul.

THE term "embodiment of deeds", THE content of which, unlike its verbal combination, has a long history, has been accepted by Islamic religious culture. By resorting to religious teachings and THE works of some early Greek philosophers, while acknowledging THE embodiment of deeds and beliefs in THE Hereafter, Mulla Sadra grants a rational and philosophical flavor to this issue. As we can see, THE principles of his TRANSCENDENT PHILOSOPHY also allow him to do so. THE corporeal relatedness and spiritual subsistence of THE soul, along with THE tran8-substantial motion and THE union of THE intellect and THE intelligible, are among such principles. Accordingly, THE acts that human beings perform repeatedly turn-into film habits in THE soul's innermost interior and are inseparable from it. THEy are, in fact, among its essential concomitants. Noble and evil habits create appropriate and various forms for THEmselves in THE afterlife and appear in those forms THErein.