This research endeavors to introduce a novel concept in ethics, namely ethics based on the primacy of existence, drawing upon Aṣālat al-wujūd, the theory of the primacy of existence in ontology. Mullā Sadrā's philosophy, which has three basic tenets—the primacy of existence, substantial motion (Ḥarakat-i Juharī), and gradation in existence (Tashkīk-i wujūd)—is the basis for this doctrine. The primacy of existence holds that quiddity is a mental construct and that existence is fundamental. The writers distinguished between two conceptions of ethics in this regard: one based on existence and the other on quiddity. Human quiddity is fixed and does not grade, hence ethics based on quiddity's primacy will always be fixed and the same for every individual. Moral obligations are universal and shared by all individuals. On the other hand, moral obligations for humans might vary depending on their existential status, according to ethics grounded in the primacy of existence. Moral oughts and ought nots are established by human existential grades in this ethics. This ethical model is flexible and dynamic.

The moral arguments for the existence of God which are formed by appealing to moral thought and experience can be categorized into theoretical and practical arguments. Kant was the first thinker who introduced the argument based on the fact that morality is an intellectual commitment. He asserted that it is necessary to assume the existence of God in order to realize goodness that is the ultimate goal of human moral life.His argument, from the critics’ point of view, is self-contradictory for its internal inconsistency and its being unable to prove the external existence of God. Thus, some Kant’s commentators have attempted to provide a theoretical argument for the existence of God by appealing to the objectivity of moral values. They claim that humans’ moral behavior in different periods is based on some universal, and popular moral values which can be explained only by taking God for granted. Some have tried, also, by correcting the general framework of Kant’s moral argument and through practical rationality of moral life, to provide a theistic argument based on morality. In their view, in the process of moral decision making and, it is practically more beneficial to accept a powerful and infinite reference at the top of a moral system, in comparison to the rival theories. In this article, while critically analyzing Kant's moral argument, we shall assess the efforts made to correct the argument resulted in both theoretical and practical expressions.

The upcoming study investigates the design and use of vertical-axis wind turbines for power extraction in Chahnimeha, Zabol. In Sistan and Baluchestan provinces, due to the vastness and climatic barriers, the use of renewable energy can greatly contribute to the well-being of people. Using the meteorological data of this province, the average wind speed in the Chahnime region is estimated at 6.4 m/s. At first, 4 airfoils with the highest lift-to-drag coefficient have been selected and studied for wind turbine design. By choosing the best airfoil among the four examined ones, a wind turbine with 3 different blade sizes and rotor radius was designed. The wind turbine, which is designed with a blade length of 3 meters and a rotor radius of 1.5 m, has the best performance. The vertical axis wind turbine has been investigated in 4 models with 3, 5, 7, and 9 blades. The power factor of the 3-bladed turbine is equal to 0.30, and of the 7-bladed wind turbine is equal to 0.45. Among the examined wind turbines, the best wind turbine with 7 blades was chosen. The reduction of wind speed before the blades is influenced by the solidity of the wind turbine. The study of wind turbine exergy was used to investigate the environmental effects such as humidity and temperature on the performance of wind turbines in the climatic region of Zabol. The exergy efficiency of the designed 3-blade and 7-blade wind turbine is equal to 45 and 75%, which shows the effect of temperature and relative humidity on the wind turbine efficiency in a climate region. The results of this study clearly show that it is possible to use a 7-blade vertical axis wind turbine to provide electricity to areas far from the grid and to produce scattered.

Both in Marx and Marxist thinkers, two basic questions can be raised: the question of consciousness and that of subjectivity. In this article we want to show: 1. the texts about Marx contain discussions concerning consciousness and subject-object relationship and elements of subjectivity in Marx. 2. The analysis of consciousness and its nature and, consequently, subjectivity according to Marx, is different from other philosophical views. 3. In Marx's thinking, it is praxis that is the origin of consciousness, in the forms of individuality, sociality, and historicity of consciousness. 4. Marxian subjectivity is the activity of consciousness within praxis, dialectic, class, and historical and social orientation. Subjectivity in Marx can be considered a two-sided coin, on the one side the individualized praxis and on the other the person involved in the praxis.

The practical dimension of human existence is related to his actions; Actions that shape his personality and with the guidance of practical wisdom can be transformed into wise actions and cause human happiness. The findings of the research, which is based on the descriptive and analytical method and based on library sources, show that Farabi paid special attention to the practical dimension of human existence in his view in the field of Madina Fazeleh; So that the actions of the people of Madina, along with knowledge, are among the components that cause Madina to become virtuous and Fazeleh, and if the people of Madina have knowledge; But if there is weakness in their actions, it will not be a utopia, and according to Farabi's own interpretation, it is an immoral and Faseghe Medina. It means a Medina whose inhabitants believe and know God and goodness; But in practice, they do not adhere to their knowledge. In the same way, the analysis of the works of Allameh Muhammad-Taqi Ja'fari shows that he considers action to be the main component after awareness and knowledge to reach an Intelligible life and even believes that the reasonableness of a Intelligible life is not only through theoretical Intellect, but also includes theoretical and practical Intellect. Examining the views of two thinkers shows that they both pay attention to wise action as the main component and acknowledge its role in individual and social life.

The oneness of being is the most central idea of Ibn Arabi, and as interpreted by his commentators and followers, the oneness of being does not mean that the Real or true existence is united with others or is a single whole. The oneness of being means that only one entity has true existence and nothing else; therefore, the oneness of being gives the meaning of oneness and uniqueness; for this, many consider it the best interpretation of Towhid or pure monotheism. After this, the question that comes to mind first and foremost is what are others? What are these things that we name the world? The purpose of this research is to examine this question. What position should be taken in the existential structure of Ibn Arabi about the existence of the world?  This research discusses the oneness of being by focusing on the existence and imaginary world. In the discussion of existence, we refer to common views about the oneness of being. Ibn Arabi has contradictory interpretations about the existence of the world.  He has said both that they exist and do not exist. According to this research, this is a contradictory proposition; because there is no intermediary between existence and non-existence. In the following, we refer to the imaginary world and two different interpretations of it, imagination means one presence of five divine presences, and imagination means everything other than real existence, which according to Ibn Arabi is an imaginary existence. Therefore, what we are looking for to investigate its existence or non-existence is sometimes called imagination in Ibn Arabi's mysticism and the term Alam has also been coined for it. For this, in order to make the matter more clear, more focus has been placed on what is imaginary existence. In looking for an appropriate answer to the main question of research it is argued that 1. It cannot be said that the world is pure illusion and does not exist. 2. It is not possible to both accept and reject the existence of the world. 3. It is not possible to solve the problem by rejecting the law of non-contradiction. 4.  In Ibn Arabi's mysticism, the Gradation of Being is not accepted. 5. Therefore, the world exists and enjoys true existence. A great amount of this research is focused on explaining the existence of the world if we have no other way than accepting the existence of the world. Seeing things as imaginary existence and acceptance of otherness, from the point of view of this research, is caused by the subject's epistemological field. In fact, if we are talking about the epistemological subject, then the state of existence of the world will correspond to the epistemic state of the subject. With this expression, the perception of something other than the Real is an inability to perceive pure existence. Therefore, the term Alam in Ibn Arabi's mysticism, which means other than the Real, is a term that was established for our imaginary perception of existence. But the world itself, in the sense of what it is, has true existence. So, it is not correct to say that Ibn Arabi emphasizes otherness as much as he emphasizes oneness. Also, it is not correct to accept that the world both exists and does not exist in a contradictory way. We must distinguish between external reality and knowledge of it. One of the roots of the aforementioned contradiction is ignorance of the difference between the world meaning what is other than Real and the world meaning what is. Therefore, the structure of mystical existence, i.e. various presences and worlds, is nothing but the epistemological structure of man and the layers of knowledge that are revealed to him. It cannot be overlooked that when we use the expression of things as they are and argue that they enjoy true existence, this is an expression due to our inability, which indicates otherness. The only truth is that there is one and there is nothing but him.

In this study, my aim is twofold: first to establish a relationship between the meaning of “existent” and the existence of existence; and second to give a new argument for the existence of existence. I will argue that in the presence of reasonable assumptions which all are conceded by Mullasadra, there is a close relationship between the fact that “existent” is semantically derived and the existence of existence. For this end, I first argue that, in the presence of reasonable assumptions which all are conceded by Mullasadra, “existent” with a semantically derived meaning is true of something if “existence” is true of something. Then, I will give some textual evidence that from Mullasadra’s point of view “existence” is true of something if existence exists. After that, I will give some textual evidence that for Mullasadra “existent” is semantically derived. These result a novel argument for the existence of existence, which does not have any predecessor in Mullasadra’s or his commentator’s texts.

The deep attention to the truth of existence in existentialism and passing from epistemological tradition in philosophy caused a new philosophical trend in the West which influenced deeply contemporary Western philosophical thought. In Islamic philosophy, principality (fundamental reality) of existence, which focuses on the truth of existence and passes from quidditive explanation, also, caused a new strong trend in Islamic philosophy which influenced most philosophical issues through this deep viewpoint. At a first glance, these two evolutions seem to be similar with some similarity in the result; but although there are few similarities there are more differences. In this paper, we are going to explore existence in these two trends of two different contexts, and compare briefly their attitudes, and point to the main elements of this comparison.

Four important ways of religious education in the field of beliefs are inferred in this article through the nature of religion in the Holy Quran. We have examined two categories of “nature of religion” and “methods of religious education” for this purpose. All verses including the root of “د ـ ی ـ ن” (religion) have been investigated in order to properly understand the nature of religion in the Holy Quran. Then, we have benefited from the inference method to find the ways of religious education in the Holy Quran. In the inferential method, we have reached the “conclusion”, which is the method of religious education by using two premises, “normative” and “realistic”. The solutions of the Holy Quran to achieve the methods of religious education are explained in the following. For example, using the Scriptures directly to know the right actions is one of the solutions of the Holy Quran to reach the way of believing in the punishment of deeds. The achievement of religious education methods through discovering the nature of religion and explaining the purpose of education on the one hand and using the inferential method as a research method on the other hand is one of the innovations of this research. The achievements of this paper can be used to provide an educational theoretical model for formal and public education system.