Considering the fact that the words in the intra-religious attitude are considered in two ways, the first is towards jurisprudential words and the second is a rational and conceptual view focusing on their meanings. we have tried to deal with one of the most important issues of intra-religious attitude with a rational approach by descriptive and analytical method, which is the category of "hermeneutic interpretation" of words, especially the most influential idea of interpretation & that is the view of the "spirit of meaning" of Ghazali. After Ghazali, Ibn Arabi used this theory of Ghazali regarding the development of meaning in creating his new idea, and by re-reading Ghazali's idea with a mystical approach, he presented his own theory regarding the expansion of meaning. While accepting the argument of the focal point of the theory of the spirit of meaning, he removes it from the exclusivity to the "linear", and for this purpose, he brought up arguments as well as the Conditions of Hermeneutic Interpretation in this regard. Ibn Arabi's arguments on transversal interpretation include new formulations in the argument, which after him, this theory was favored and accepted by Mulla Sadra, and then it was accepted by his students.

According to the theory of the spirit of meaning, with the interpretation of Imam Khomeini, words have been established for common concepts; That is, they are not established for the concept bound to a certain reference, even if the establisher thinks that the concept is unique to one reference. Thus, there is a common component or spirit among all common words that are in a longitudinal relationship in different worlds. Therefore, from Imam Khomeini's point of view, in establishing the words for the spirits of meanings, what is comprehensive between people and the place of compatibility and sharing between them should be presupposed. But Wittgenstein expressed the idea of family resemblance when he abandoned his earlier essentialism and abandoned the determination of meaning. The concept of family resemblance is explained in the first place by reference to the concept of game. The late Wittgenstein argues that just as there is nothing unique in games that is common to all of them, there is nothing unique in the various uses of language that is common to all, but, just like games, there is a system of overlap and overlap of similarities. But the theory of the spirit of meaning, contrary to the idea of family resemblance, believes in the common essence or spirit that exists in words that have different meanings and are located in multiple worlds at the same time; The very thing that the idea of family resemblance seeks to abolish. Thus, criticizing the theory of the spirit of meaning based on the idea of family resemblance is the aim of this article.

One of the theories suggested in Islamic tradition on how to face with similar words in Quran is the theory of putting words forth for the spirit of meaning. It has been stated explicitly by Ghazzali for the first time. This theory has been accepted among mystics and followers and of transcendent theosophy in the history of Islamic thought. Transcendent theosophy has been accepted and used in detail based on a continuum of some foundations by professor Javadi Amoli. As is understood, for him, the theory has been based on: maximum obligation to Arabic grammar in religious texts, insufficiency of Jaheli Arab literature to satisfy the Divine wisdom, rejecting eisegesis and hermeneutic views, believing in the multiple layers in the existence, and the originality of truth in Quran. He considers the theory as the basement for a new window to understand the Quran and its addresses. He referred to this theory for knowing the meaning of some words in the Book and tradition such as day, come, pen, tablet, food, choosing, speech, word, business, the lamp, taste, way, keys and book.

The different approaches of scholars in the similar words of the Qur'an have led to the presentation of four main theories: Ẓāhiryya, Homonymy, truth and metaphor, and the theory of spirit of meaning. The theory of spirit of meaning considers the coining of words to be based on the spirit of meanings and is devoid of the characteristics of examples in their meaning. Therefore, meanings can be true in reasonable cases. Also, the similar words used in the Qur'an are used truly in immaterial and sensible examples. This point of view, which was first proposed by Al-Ghazali, has been continuously discussed after him in the works of the greats of Islamic culture until our days. Especially great scholars such as Mullā Ṣadrā, Fayḍ Kāshānī, and Allameh Tabataba'i have spoken about it. This paper intends to answer the question of how the theory of spirit of meaning is presented from the perspective of Fayḍ Kāshānī and Allameh Tabataba'i in terms of the way of expression, evidence of validity, and quality of adaptation. Analytical descriptive analysis of the theory of the spirit of meaning from the point of view of Fayḍ Kāshānī and Allameh Tabataba'i shows that firstly, they share the same opinion in the principle of accepting this theory and its elements, but in terms of the way of presenting and expressing the theory, the evidence of validity and quality of conformity in the analysis of the verses of the Quranic virtues, have acted relatively differently from each other due to specific interpretive bases.

Ithbat bila Kayf (proving without quality) and Rouhe Ma'na (spirit of meaning) theories are two common theories in the field of semantics of Divine attributes. In this article, Ibn Taymiyya's reading of this theory is investigated. Making distinction between the realm of meaning and realm of quality on one hand and resorting to semantic commonness and avoiding mixing contents and manifestation on the other hand, he has posed rather comprehensive analysis and removed the obstacles. He considers the knowledge to the meaning of Divine attributes possible but the knowledge to their quality impossible. Semantic commonness of the meaning of the attributes is the origin of clearness of the meaning and impossibility of dominating the essence of God is the origin of unclearness of the quality. Furthermore, accepting the theory of Rouhe Ma'na (spirit of meaning), gives the real meaning back to spirit of meaning. Based on this theory, the words are assigned to the spirit of meanings and features of manifestations are not taken into account in their meanings. That is why, applying them in meaningful and semantic manifestaions is real, just like tangible and apparent manifestations. Investigating these two theories comparatively, it turns out that Ibn Taymiyya's reading of Ithbat bila Kayf (proving without quality) can be returned to the theory of Rouhe Ma'na (spirit of meaning).

The discussion of the rule of the spirit of meaning is used in the field of understanding the Qur'an and in most cases of mystical interpretation, and it is an important discussion. But this theory can also be followed in literary discussions. The theory of the spirit of meaning is used for the way of encountering the words of the Qur'an. This theory has been accepted among mystics in the history of Islamic thought, and in Javadi Amoli's view, it has been accepted based on a chain of foundations and has many applications. The most common theory about Quranic synonyms is that these words were first created for tangible meanings and therefore it is true about them. What is investigated here is the influence of the theory of the spirit of meaning in literary interpretations of the Qur'an. It can be seen that the application of this theory is also used in literature.

Sadr al Motaallehin Shirazi’s explanations of meaning in different books seem to indicate his hesitation in choosing a version of referential theory of meaning or one of ideational theory. Nonetheless, on closer examination of his assertions, based on his ontological and epistemological doctrines, a coherent theory that stands betwixt these two thereby reconciling his apparently clashing remarks in a general framework of explanation of different kinds of perception can be formulated based on his ontological and epistemological doctrines. Semantically speaking, there are two types of words: meaningful words that have both reference and sense and words that are meaningful only in virtue of having reference.

In this paper I return to the familiar territory of the Lord-Bondsman "dialectic" in Hegel's Phenomenology of spirit in order to raise the question of the relation of Hegel's use of the theme of recognition there to Fichte's. Fichte had introduced the notion of recognition in his Foundations of Natural Right, to "deduce" the social existence of humans within relations of mutual recognition as a necessary condition of their very self-consciousness. However, there it also functioned as part of a solution to a problem within the work on which the theory of rights was meant to be based, the earlier Foundation of the Complete Wissenschaftslehre of 1794-5. In Hegel's classic account in chapter 4 of the Phenomenology we find recognition offered as a solution to a problem within an account of "self-consciousness" that has a number of clearly Fichtean features. But I suggest that to the degree that the lord-bondsman episode there expresses any "theory of recognition", it is not Hegel’s own theory but rather his interpretation of Fichte's, a theory of which he is critical. Freed from this misleading assumption that the "lord-bondsman dialectic" represents something deep about Hegel's own philosophy, we might then be more able to get clearer about Hegel's actual views about recognition and the role it plays in his own philosophy.

One of the factors that can be the link between our intentions and actions and their external consequences is human agency, which indicates the conscious design and intentional execution of actions by the individual in order to influence future events.Objective and Method: This research with a developmental approach of psychometric method and method 1, examines the psychometric indices of the Human Factor Characteristics Scale using the classical theory of test score measurement and the graduated question-answer theory. The purpose of this study, which included high school students in Tehran, was selected by cluster sampling of 500 people as a sample size and statistical analysis was performed on 481 data. To collect the data, the ion Human Agent Characteristics Scale (2011) was used and the research questions were evaluated using IRTPRO and SPSS software.Results:The assumption of local independence based on Pearson x2 index was established by applying Simjima's calibrated question-answer theory and the assumption of being one-dimensional based on the analysis of multidimensional question-answer theory. Diagnosis parameters with question-answer approach and classical approach Test score Both item 25 approach had the lowest and item 2 had the highest diagnosis parameter. The answer thresholds for all the questions were so far apart that no option was covered by the other option, and the options were independently selected by individuals at intervals of theta. The total scale was calculated with Cronbach's alpha of 0.945, intentionality of 0.894, foresight of 0.780, self-reactivity of 0.871 and rethinking of 0.762. Also, the role of each item in internal consistency was investigated by the loop method, which all questions had a favorable role in internal consistency of this scale. The value of the validity coefficient obtained from the question-answer theory was obtained by marginal method for intentionality 0.92, forethought 0.85, self-reaction 0.91, rethinking 0.83..