Following Aristotle, some PHILOSOPHERS mainly Peripatetic such as Avicenna hold that ANCIENT GREEK PHILOSOPHERS are physicist. In his al-Shifa, Avicenna calls them tabi'iyyun (physicist), in contrast to other group whom he with respect refers to as ila'hiyyun namely metaphysicians. According to this approach, the project of separating physics from metaphysics was set up in Aristotle's philosophy,thus, the idea of pre-Socratic PHILOSOPHERS that a single element –,such as water for Thales or fire for Heraclitus-as the prime matter or the origin of all things was misunderstood and made them belittled. In contrast to this group of PHILOSOPHERS, Muslim mystics and PHILOSOPHERS of Illumination adopted another view closer to that of ANCIENT GREEK PHILOSOPHERS. Their attitude towards nature as manifested existence paraphrased in ANCIENT GREEK as "aletheia" and towards natural things as different manifestations of that truth greatly corresponds to what GREEK PHILOSOPHERS meant by "phusis". ..

The primary objective of this article is to elucidate that a comprehensive understanding of GREEK political thought necessitates an examination of its origins in ANCIENT Greece. Traditional scholarship in GREEK political thought has typically assumed that it originated concurrently with philosophy and the establishment of the polis. In this research, drawing upon the visions of Eric Voegelin and Leo Strauss, we endeavor to establish a refined definition of political thought while challenging the aforementioned conventional assumption. It is argued that political reflection remains intimately intertwined with the theological-mythological beginning of thought in Greece. This theological-mythological mode of thinking initially found expression in the works of Homer and Hesiod, with these poets serving as the foremost intellectual authorities and initial educators of the GREEKs. The GREEKs, in their self-perception, viewed themselves through a lens of religion and in the mirror of gods and divine forces. Consequently, any exploration into GREEK political thought must acknowledge the works of these poets as the seminal intellectual foundations of GREEK thought. It is imperative to recognize that political thought in ANCIENT Greece did not commence with philosophy or the emergence of the polis, but rather with poetry and a distinct form of religious-mythical experience, namely theologia-muthologia.

"ANCIENT GREEK Philosophy: from the Presocratic to the Hellenistic PHILOSOPHERS" is a book written for undergraduate philosophy students in the United States. The author's attempt in this relatively concise book is to show that ANCIENT GREEK philosophy is not a history of disparate opinions from various PHILOSOPHERS, but rather a coherent line or lines of thought that extend throughout the period. Based on these lines of view, a unified narrative of this period's philosophy can be presented. The author, in particular, follows a line of thought in GREEK PHILOSOPHERS' quest for actual knowledge and good and prosperous life that begins with Socrates and continues through Plato, Aristotle, and the late ANCIENT PHILOSOPHERS. After introducing the work and providing a general report on its argumentative content, the current article reviews it primarily in light of the author's approach and goals. It clarifies its place in an undergraduate course on ANCIENT GREEK philosophy.

Although Pre-Socratic in 600 B.C founded new research ways in science and philosophy, wrote the first scientific essays, introduced basic conceptions of deduction, and abandoned mythological explanations, all we have of their works is but the fragments in the works of further doxographers, biographers, historians or PHILOSOPHERS who brought their statements between their own words. This would sometimes result in misunderstanding the presocratics’ purposes. Hermann Diels in his Doxographi Graeci raised a new method for dealing with doxography tradition. Diels’ new approach to doxography returned all this tradition to Aristotle’s pupil, Theophrastus. Some scholars like Jaap Mansfield criticized his disregard for the sophists like Gorgias and Hippias, and the successions of PHILOSOPHERS. According to his criticism, some matters like the Sophists’ influence on Plato, Aristotle’s definition of Doxa in the Placita and the influence of the succession and interpretation tradition on doxogtaphy are more noteworthy than Diels has thought.

The atomic theory or the theory of individual substance is the result of the studies conducted by early GREEK natural PHILOSOPHERS such as Leucippus and Democritus. This theory is based on the belief in fundamental particles and existence of void in the body. These atoms are infinite in number and form, enjoy permanent motion and corporeality, and are impenetrable. Their coming together and dispersion results in generation and corruption, and reordering them because of motion results in change and evolution. However, Aristotle and his followers rejected this theory because of their opposition to the views of early GREEK PHILOSOPHERS. Some Islamic PHILOSOPHERS have agreed with this theory because of their interest in finding the cause of the emergence of being; however, they have created some changes in it; for example, they have rejected the eternity and finitude of these particles. Of course, some of them, such as Nizam, disagreed with the existence of undividable atoms. Nevertheless, the atomic theory has become stronger with the advancements in natural sciences during the last three centuries and has led to numerous effects such as the great progress in Quantum physics and modern chemistry.

Although ANCIENT GREEK physicians studied a great number of ocular diseases in their medical texts such as glaucoma, cataract, trachoma, chalazion, trichiasis, entropion, ectropion and pterygion, in ANCIENT GREEK art there were only few examples which represent ophthalmic diseases.These examples are found especially in portraits, and the ophthalmological disease is an important feature of the portrait of a depicted person. A majority of these portraits date back to Hellenistic times except for few examples dated in prehistoric years. Although votive limbs in the form of eyes were a common dedication in the shrines of ANCIENT healing gods as the shrines of Asklepios and Amphiaraos, one could expect the presentations of ocular diseases; all these had no pathological sings. Nevertheless, these representations of ocular diseases should be distinguished from the monstrous figures of ANCIENT GREEK mythology which remind of ophthalmological pathologies such as the Cyclops who had one eye and Argos Panoptis with more than two, because these are fantastic figures of mythology far from reality.

The subject of morality is an issue that the great PHILOSOPHERS, scholars and social peacemakers have been concerned about it in civilized communities. Saadi as a scholar and social peacemaker has emphasized on this important subject in his works ad he has tried to promote moral beneficences. He has notified to speech of PHILOSOPHERS in educating of moral courses, of course after the Islamic catechisms. The ANCIENT GREEK PHILOSOPHERS have had a special notification in morality and presented precious views. Moslem PHILOSOPHERS transcribe some of these thoughts in their works and through of these works, the thoughts of GREEK PHILOSOPHERS have acceded to literary works. Saadi has accustomed to GREEK PHILOSOPHERS' viewpoints through of Ibn Moskouya's and Abu- Al-Hassan Ameri's books (not directly by reading GREEK works) and he has reflected these opinions in his didactic works. This article tries to show impression of the GREEK PHILOSOPHERS' view on Saadi's by studying the similarity of their speeches. Therefore, the original question is in which cases Saadi has been under impression of GREEK PHILOSOPHERS? This survey divides to two chapters: virtues and wicked acts. In virtues, similarities of Saadi’s speeches about: science and philosophy, tolerance and humility of wises, braveness and fighting against cruelty, proper pride, excellence and richness, and finally friendship and unity compare to GREEK PHILOSOPHERS words. And in wicked acts, similarities of speeches in: being ill- natured, tale – bearing and lie are proceeded.

ANCIENT societies conceived cure, disease, and death differently from modern societies. ANCIENT therapists often attributed diseases, pains, and deaths to supernatural causes, and thus, their cures were based on talisman, magic, spells, and supernatural forces. ANCIENT medicine also assigned a metaphysical origin to diseases in the first place, and a major part of their treatments were based on beliefs. In the ANCIENT GREEK thought, disease might arise from avenges of gods or as a result of their sufferings or a violation of a sacred taboo. Religious significance and myths of disease, death, and cure in ANCIENT Persia also imply their ontological position. According to ANCIENT Persians, Ahriman corrupted the world with evils and diseases. Creations of Ahriman find a place in human bodies, showing themselves as diseases. For them, medicine had an origin in Ahura. Thus, they make recourses to particular supplications (mantras) for healing and treatments. In this paper, I study diseases and healings from the perspective of ANCIENT Persians and GREEKs.

In the Abbasid era, the translation movement provided the ground for familiarity of Muslim physicians with the main medical textbooks of the GREEK medicine. Reviewing the books of medical history after Islam, it can be concluded that the roots of many post-Islam institutions in medical education originate from the conventional educational methods in the ANCIENT Greece. In fact, Muslims adopted many methods of the GREEKs in the field of theoretical education, while Muslims were influenced the least in the area of practical education. Muslims adopted the conventional methods of medical education in Greece, and also brought about some innovations in the field. Furthermore, in the first seven Hijrah centuries, the main educational sources in all levels, elementary to advanced, were GREEK medical textbooks. However, Muslims were innovative in giving students’ examinations. Herein, we address the issue that along with getting familiar with the GREEK medical textbooks, the Muslim physicians became acquainted with medical education approaches in the ANCIENT Greece, and these methods became the origin of many medical education methods of Muslims.

ANCIENT GREEK medical literature and ANCIENT GREEK art are two valuable sources, in order to be understood the concept of cephalic deformities and especially hydroceph-aly in GREEK antiquity. ANCIENT GREEK physicians considered hydrocephaly as a wider pathological phenomenon, than its definition by modern medicine. This difference probably is a result of the profound attachment of ANCIENT GREEK physicians to the theory of the four humors. On the other hand, ANCIENT GREEK artists represented human figures having the characteristics of many cephalic deformities among them also hy-drocephaly as we conceive it today either as the only pathological characteristic of the figure or as a secondary one.