It is believed that achieving simplicity in describing a system is a prominent component for defining the scientific methods. It also is one of the fundamental goals of the philosophy of science. To be more efficient, linguistics in general and generative linguistics in particular try to obtain a high degree of simplicity. In order to analyze simplicity, this article compares two dominant theories in which tendency to simplicity is a methodological commitment .The first one is a “syntactic theory” introduced by Chomsky as X bar theory, and the other is a logical theory “type theory” used by R. Montague for logical syntactic analysis of language .This analysis is based on two reasons as the theories both a) have the same conclusion and b) use formal methods. Formalization has two consequences: generalization and precision. Generalization in itself is an outcome of simplicity, in which the more quantitative relations results in a more simple system. Furthermore, a precise examination indicates that such formal methods do not necessarily lead to the same results. This is due to internal relations among elements and principles in the theory. The following analysis will show that such anticipation is not always realizable and describing simplicity is not always simple. Based on Gillies theory, it concludes that for comparison between the two theories, explanatory surplus principle is a firm criterion.

The royal magnificence was passed from Fereidoun to Kayghobad and then to his six sons and grandsons. In other words, it was passed to Kayapiveh, Kaykavous, Kiarash, Kaypishin, Kaypiarash and Kaysiavash and finally to Kaykhosro. Shahnameh and words of Sohrevardi such as Avesta have mentioned the possession of wisdom by Kaykhosro and his ability to do great works and holy virtues and his immortality which were achieved by Kaykhosro, ascending him to the status of a pious disciple and a wise theist and owner of discovery and intuition, which will be reviewed in this article in the form of an abridgement.

In the history of countries, there have always been great people whose contemporary people have boasted their existence and have always been proud of them. These great people have become a legendary figure over time for the general public through the action they have done. One of these great men who symbolized wisdom among Iranian bureaucrats and whose life was partly involved in ambiguity and myth is Bozorgmehr Hakim. In Iranian history and literature, ethical, philosophical statements, as well as words of advice and anecdotes have been attributed to him, which emphasize his wisdom and patriotism. The Iranians have presented their human values by quoting those great men who have been exemplary and tactful both in history and in the construction of legend. Undoubtedly, Bozorgmehr Hakim is one of those bright figures. He was one of the heroes who joined the group of martyrs of thought and became legendary. Thus, it is necessary to investigate his legendary and real character.

This article begins with some Qurānic verses as well as traditions (transmitted by Sunnite and Shī"ite scholars) that prove the relaxation of rules and simplicity in Islam. Then some examples of leniency in canonical law (sharī"ah) are mentioned, for instance in purification (tahārah), ablution with sand/earth (tayammom), prayer (e.g. permission not to be in standing posture in prayer in some case; permission to mix two prayers; decreasing the number of prayer units (rak"ah) during travel, etc); fasting (e.g. not to fast when traveling or during illness; not incumbent on the elderly).

Ferdowsi mostly pays attention to Persian culture and civilization, so this wise sag's great masterpiece is full of the wise and cultural doctrines. According to the statement: ''Wisdom is the first thing that was created'', Ferdowsi calls wisdom the hospital of any in curable disease, which nothing will lead to success without it. In this essay, the main subject is to review, study and present precisely the efficient wisdom that have been the pattern and the main strategy of our successful and prosperous ancestors in this territory.We will present a crystallization of the wise do ctrines of this cultural scientist to the reader's wisdom and intellect, in order to cause him to be able to use and adopt the precious pearls of these doctrines, and by using it, the reader would use his upper efforts and endeavors for the prosperity and success of this region and country, much more and better and more guiding. Besides the wise doctrines that have been emanating our ancestor's bright success, he prohibits us from going to the ignorance road, which he calls it the Satan's astray.

Manner of the wise is one of the major concepts in many different debates in “fiqh” and “usul”. Jurists have discussed about this concept in many different times.Two things have caused some ambiguities and complexities in thinkers’ views about the manner of the wise: On the one hand, jurists’ different understandings of this concept and the absence of an agreement on its quiddity and on the other hand, the resembelance of this concept to some other concepts such as custom, habit, consensus, manner of Muslims or even intellect and intellectual reason.Two different approaches about the quiddity of the manner of the wise will be mentioned and explained in this paper.It should be mentioned that the the manner of the wise consists of three elements: relying on wisdom, ignoring a special religion or language and considering absence of a rational procedure against it.

What the mass of people recall from Ferdowsi, the great poet of Tous, is battle and battlefield and uproar and cry, a hand separated from body, a foot stopped from walking, beheaded bodies and bodiless heads, clashes of swords and flashes of spears, ripping the armors and striking spears on shields. However, the nobles know that other things also exist. Wisdom and knowledge, sagacity and lesson learning, deliberation and thought. And this discourse tries to divulge part of the sagacious world of Ferdowsi and reveal the image of this great Shi'ite Patriot as it is, so that this "knowledgeable wise man" is further respected.

From long time ago, simplicity of Divine Essence was hold by many philosophers and theologian of great religions such as Christianity and Islam. On one hand, in Islamic tradition, philosophers like Ibn Sina and Mullah Sadra, and on the other hand, in Christian tradition, theologians like Augustine and Anselm and especially Aquinas attempted to strengthen the substructure of this doctrine and to explain various aspects of it. One important aspect of this doctrine, with which the present essay deals, is the sameness of God’s essence and his real attributes such as knowledge and power. This aspect of the doctrine has been recently criticized by some contemporary philosophers of religion like Alvin Plantinga. Reviewing the viewpoints of the proponents of the doctrine in the two Islamic and Christian traditions, the essay presents a more accurate articulation of Aquinas’ viewpoint. Then, it examines the foundation of Plantinga’s criticisms. And finally, it shows that these criticisms have been raised in a paradigm quite different from that of classical philosophers, and thus they may not produce any difficulty for the above-mentioned doctrine when considered in the paradigm of classical philosophy.

The existence is a categorical concept according to Kant's philosophy. Kant, going to be a subjectivist philosopher, negates the existence as a perfection and concludes the separation between the mind and extra-mental world. But the externality is not an origin which we deny it easily, even if it is faced with multiple problems such as the issue of simplicity and multiplicity and also being historical and non-historical. The issue is that how we can go out of these dilemmas. According to the rule of extraneousness (Qaidah al-Far'iyyah) as a basic rule in Islamic Philosophy, we can criticize Anti-Realism as we provide some proofs about the existence which is common between the mind and the extra- mental world. The existence which connects the mind to the extra- mental world. The reality of the existence is simple and it includes all multiplicities in its absoluteness; therefore, it would be for all existents according to its essence. Therefore, on the base of the gradation of the existence, existence's multiplicity is originated in the limits of its simplicity. What is existed is faced with the existence in its singularity. The existence is a simple reality which is presented in the "Others" while its simplicity has been meant as being absence. So the multiplicity and otherness is the limitation of the existence.