This study aimed to present the model of Farabi’s rational education with an emphasis on practical reasoning. Therefore, Frankna’s deductive model was used and the ultimate goal of Farabi's rational education was found to attain God as the first cause. The mediating goals of rational education in the field of practical reasoning include actualization of the power of reasoning (rationality), realization of the will resulting from the power of reasoning (authority), creation of moral virtues among nations, creation of a moderate personality, and realization of a utopia. The principles of rational education in this field include the principle of readiness, educability (discipline), responsibility (individual aspect), and imperfection of human cognition. The principle of graduality and methods of rational education in this field also include observation, attention to the ability of individuals (giving tasks based on ability), gaining experience, discipline, moral cultivation, cooperation (empathy and cooperation), repetition and practice, and learning wisdom. Introduction Farabi’s theory of reasoning refers to his prominent role and valuable point of view. Farabi succeeded in establishing a relationship between Greek philosophy and Islam, and creating a modern educational system. He had an undeniable influence on the ideas and theories of the philosophers after him. In Farabi's view, reasoning has six different meanings: 1. Cleverness from the view of the general public, 2. The power of discussion in the view of lecturers, 3. The power of argumentation in philosophy (at Aristotle's book of argument), 4. Empirical reasoning (practical reasoning in ethics), 5. reasoning (in Aristotle's treatise on the soul) as a concept with three degrees: material, active, and Mostafad (the active reasoning (Gabriel) should be considered as an effective factor to go beyond such degrees by man), and 6. The initial reasoning (God). Mirza Mohammadi (2015) has specified the principles, goals, and methods of education based on the epistemological principles of Farabi in his treatise Fusus al-Hikma. Adelzadeh Naeini, Norouzi and Rahmani (2020) have presented a model, including the goals, principles, and methods of Farabi's intellectual education in the field of theoretical reasoning, but have not mentioned practical reasoning. Adelzadeh Naeini, Norouzi and Rahmani (2020) have identified learning science, observation, and gaining experience as methods of gaining knowledge in intellectual education in Farabi’s school of thought. Methodology Considering the subject of the research, we used a qualitative method with a deductive approach in this research. Therefore, the meanings and concepts of Farabi's rational education were first described in the field of practical reasoning. Then, the data were thematically coded, categorized, and analyzed by deductive categorization system. Moreover, the realistic propositions related to the goals, principles, and methods of rational education in Farabi's school of thought were identified separately. Finally, after identifying the propositions and using the Frankna’s deductive method (reconstructed model), we obtained the results in the form of goals, principles, and methods of rational education in the field of practical reasoning (Bagheri, 2015, pp. 121-122). Credibility The researchers continuously studied various sources and research. Furthermore, the findings are based on the subject of the research to properly evaluate the analysis and interpretations. Reliability To confirm the reliability of the findings, the following steps were taken: relevant resources were identified for collecting and recording data. All the data were integrated to form a database, which was divided into semantic units for analysis. Then categories were formed based on similarity of the contents, which were labelled as a category, and divided into subcategories according to the differences. All the sections related to a category were reviewed, compared, and modified to extract realistic propositions related to each section. Finally, the goals, principles, and methods of rational education were extracted and conclusions were drawn according to the research method. Results Discussion and conclusion The ultimate goal of rational education from Farabi's point of view is to attain God as the first cause. In this regard, the mediating goals of rational education according to Farabi in the field of practical reason include the actualization of the power of reasoning (rationality), realization of the will resulting from the power of reasoning (authority), creation of moral virtues among nations, realization of a utopia, and creation of a moderate personality. Considering the goals of rational education, the principles of rational education include the principle of readiness, discipline, responsibility, imperfection of human cognition, graduality, cooperation, and moderation. According to the principles obtained in this research, the methods of rational education are observation, attention to the ability of individuals (giving tasks based on ability), gaining experience, discipline, moral cultivation, cooperation (empathy and cooperation), repetition and practice, and learning wisdom. Based on the results obtained in this study, it can be concluded that all these methods have led to the creation of intellectual knowledge. Considering the importance and position of rational knowledge in civil societies, paying attention to it can be effective and useful for the perfection of rational power and the promotion of rational education.

This study employs Critical Discourse Analysis (CDA) to interrogate the discourse of native-speakerism prevalent in English Language Teaching (ELT). It analyzes a research article that advocates for the superiority of Native English-Speaking Teachers (NESTs) over Non-Native English-Speaking Teachers (NNESTs). By applying Fairclough and Fairclough's (2012) practical reasoning framework, the research reconstructs the article's argumentative structure and critically examines its underlying assumptions and values. The analysis reveals that the article's promotion of NESTs is underpinned by a pervasive native-speakerism ideology. This ideology constructs a hierarchical relationship between native and non-native speakers, privileging Western culture and language over others. The article's discourse naturalizes this hierarchy, obscuring its socially constructed nature and its role in perpetuating linguistic inequality. By focusing on the supposed innate superiority of NESTs, the article overlooks the complex interplay of factors influencing effective teaching, including pedagogical expertise, cultural competence, and learner needs. The research concludes by emphasizing the detrimental impact of native-speakerism on ELT. It underscores the need to challenge and dismantle this ideology in favor of a more inclusive and equitable approach to teacher education and professional development. By recognizing the linguistic diversity of the world and valuing the expertise of NNESTs, the field can move towards a more just and effective practice.

The Truth of the propositions describing actions and the status of these propositions face challenges, one of the most important of which is that the content of these propositions is non-factual. Based on this problem, sentences related to human voluntary action, without meaning right or wrong about them, are among the commandments and prohibitions that express the emotions and feelings of the speaker and motivate the listener to a certain action. The present article, in conformity with the thought of Plato, Aristotle, Farabi, and Ibn Sina, holds that the statements used in practical wisdom are cognitive, because these sentences indicate human happiness and good and evil in the path of human happiness. This statement has also been made by some contemporary Muslim thinkers like Mohammad Taghi Mesbah Yazdi, Ali Abedi Shahroudi, and Sadegh Larijani (in the context of confronting the views of Westerners) with the difference that they believe that practical propositions have also motivational meanings. Such a view, although an attempt to make practical propositions real, faces the challenge that it has been shown the atmosphere of practical wisdom as it should and should not be. Mesbah Yazdi has explained how to narrate the practical propositions of human perfection, citing the comparative necessity between voluntary action and its end, which is also associated with the problem.

The methodology of social sciences has always been a matter of much controversy, and it probably will remain so in the foreseeable future. The debate on the method and nature of these sciences is a corollary of their historical development: it began early, as they evolved and rose to prominence. The most important methodological issue in this field was the question of the extent social and physical sciences could be considered similar or different. In philosophy of social sciences a dualistic version maintains that the method of argumentation in these sciences is "natural reasoning". The location of natural reasoning is somewhere between the customary persuasion method and law-like verification method. Natural reasoning depends upon "natural language" more than formalization. It is being said that within such a space, social sciences afford neither falsification nor generalization. Such a claim is perhaps less disputable in political science and anthropology than it is in sociology and economics. Nonetheless, the hard shell of this claim Govers all human and social sciences. This claim amounts to a theory which holds on a fundamental duality of method in human and non-human sciences.The present article seeks exposition and interpretation of such an idea of duality. It looks at its foundations, contents, implications, and presents a cursory criticism of it. Framed within a philosophical analysis and a comparative method, the author will defend the idea that a hardliner dualism is not viable versus a methodological pluralism which does not deny the unity of genus science.

One of the disagreeable character traits found in some individuals is their mistake in their unanalyzed comparisons they make due to the apparent similarities existing between two individuals or two phenomenon, and as a result influences their unacceptable judgments.This concept in Maulana's Mathnavi sometimes is applicable in a full story like the story of the Grocer and the Parrot; the individual's mistake sometimes manifests itself amidst other materials. The mistake reaches the point that if they expect a difference between the Holy Prophet and others, this difference is in their food and sleep and other worldly indications referred to even in the Holy Koran; in any case, probably the summary and the gist of the subject can be best found in Mathnavi's beautiful and famous verse that is: Kare nikan ra ghias az khod magir/ garcheh bashad dar neveshtan "shir" shirThe word "shir" is ambiguous in that it means "lion" and "milk".

As discussed by many writers, Natural Law Theory of Aquinas undoubtedly bears a striking affinity with that of Aristotle and also with the Christian theology. This affinity has been followed by neglecting the impact of Islamic philosophy upon Natural Law theory of Aquinas. Analysing from the standpoint of Islamic philosophy, this article argues that the Aquinas notion of natural law theory substantively borrows its foundation from the Avicenna’s remarks on ethics. A close analysis of their work suggests that Avicenna builds the foundation of Thomistic thought without establishing a theory of natural law. This analysis ends with an argument suggesting that the following four pillars of Avicenna’s thought constitutes the theoretical underpinnings of Aquinas’s natural law theory. These are: 1) the definition, the scope, and the function of practical reasoning as the source of natural law; 2) the non-eternal and contingent character of natural law; 3) the empty nature of the axiomatic first principle of Aquinas natural law which necessitates resorting to natural inclinations of man; and 4) the distinctive theological foundation of natural law.

In accordance with classical understanding of the principle of separation of powers, the task of a judge is merely to discover the intention of legislator and to apply it to the facts of cases. The motives behind the achieving judicial security and the existence of factors such as syllogistically form of judicial reasoning and the necessity of deduction of all the results from law has led to the traditional tendency among jurists to present judicial syllogism within the context of formal syllogism.Formal syllogism or deductive reasoning based on formal logic, reasoning possesses a necessary process and there would be no true outcome but one, and there would remain no room for doubt. A precise look at the minor and major judicial syllogism demonstrates that the notion of change of judicial syllogism to that of formal, definitive, and objective is nothing but a naive fiction far from achievement. The impossibility of making the legal concept clear and the existence of defects in and of law, as well as conflict of laws, on the one hand, and impossibility of reaching definitiveness and certainty at verification of factual stage of a case, on the other hand, do not allow formalism and change of judicial reasoning into formal and necessary reasoning.Due to the fact that judicial reasoning is unnecessary, these reasoning, unlike reasoning that are subject to formal logic are not free from the intervention of human factors.The type and quality of that intervention and the usage of this flexibility and broadness by a judge are determined by the characteristic features of each legal system and the foundations concerned.

In a speech community, people utilize their communicative competence which they have acquired from their society as part of their distinctive sociolinguistic identity. They negotiate and share meanings, because they have commonsense knowledge about the world, and have universal practical reasoning. Their commonsense knowledge is embodied in their language. Thus, not only does social life depends on language, but language defines social reality. With practical reasoning, people in a speech community use, appropriately, their commonsense knowledge in different social settings in order to negotiate suprasentential meanings. All of this knowledge is acquired without overt, explicit and intentional training. Proceeding along linguistic ethnography and functional lines, we may attempt to specify just what it means to be a truly successful and competent speaker of a particular language within the framework of a speech community.