The doctrine that the CONTENT of the conclusion of a DEDUCTIVEly valid argument is included in the CONTENT of its premises, taken jointly, is a familiar one. It has important consequences for the question of what value valid arguments possess, since it indicates the poverty of three traditional answers: that arguments may and should be used as instruments of persuasion, that they may and should be used as instruments of justification; and that they may and should be used to advance knowledge. The truth is, however, that in each of these cases the argument has only a managerial role and, if there is any work done, it is the premises that do it. It will be maintained that this point has little force against the critical rationalist answer, which I shall defend, that the principal purpose of DEDUCTIVE reasoning from an assemblage of premises is the exploration of their CONTENT, facilitating their criticism and rejection. That said, the main aim of the present paper is not to promote critical rationalism but to consider some published objections to the doctrine that a statement asserts every statement that is validly deducible from it. The alleged counterexamples to be considered fall roughly into two groups: statements that emerge with time from a rich mathematical or empirical theory, but were originally unformulated and are deducible from the theory only in a non-trivial way (Frederick 2011, 2014; Williamson 2012); and statements, notably disjunctions, that are easily formulated and are deducible from a theory in a trivial way (Schurz & Weingartner 1987; Mura 1990, 2008; Gemes 1994; Yablo 2014). Each of these counterexamples will be evaluated and dismissed.

Objective: People who have higher social health can more successfully deal with the challenges and ups and downs of playing key social roles and participate more in collective activities and prevent social deviations and anomalies. In this regard, foresight and the development of a forward-looking strategy model by the media can play an important role in promoting the social health of their audience (individuals).Method: This research has been done qualitatively and quantitatively. In the qualitative phase, CONTENT ANALYSIS and Q methods were used, and in the quantitative phase, factor ANALYSIS was used to analyze the Q method data.Results: The CONTENT ANALYSIS of the media in this study showed that the most media production in the field of social deviations with 576 cases and the lowest media production in the field of violence with 237 cases. The field of social quality with 485 and the field of social issues with 312 cases are in the second and third ranks. A small questionnaire was made and based on it, the desired model was designed using PLS software. Conclusion: This model showed that the function of media is effective in promoting social health of society and can have the greatest impact on improving quality of life, reducing violence, reducing social deviations and social issues.

A new sub-structure called (vivid) DEDUCTIVE system is introduced and their properties are examined. Conditions for a subset to be a DEDUCTIVE system are provided. The notion of upper GE-set is also introduced, and an example to show that any upper GE-set may not be a DEDUCTIVE system are supplied. Conditions for an upper GE-set to be a DEDUCTIVE system are provided. An upper GE-set is used to consider conditions for a subset to be a DEDUCTIVE system. The characterization of DEDUCTIVE system is established, and relationship between DEDUCTIVE system and vivid DEDUCTIVE system are created. Conditions for a DEDUCTIVE system to be a vivid DEDUCTIVE system are given, and the extension property for vivid DEDUCTIVE system is constructed.

The Stoics believed that valid arguments are reduced to “undemonstrated’s’’ through “thema’s”. This interpretation, implied by ancient authors, considers Stoic logic as an axiomatic system with argumental rules. On the basis of this view on Stoic logic, undemonstrated’s are used as axioms and Themas as transmission rules. Yet, SextusEmpiricus in his book, Against the Logicians, introduced two examples of Stoic reduction of valid arguments to undemonstrated’s in which he used undemonstrated’s as sentential rules. In this approach, undemonstrated’s are used as inference rules and Themas don’t play any different reasonable role than undemonstrated’ss; on the other words, undemonstrated’s and Themas are used as inference rules. Mates and Bochenski didn’t attention to this conflict and analyzed these two examples like Empiricus. This paper brings up this conflict and suggests two solutions for it. Based on first solution, Stoic logic has two various surfaces and in each surface, it includes one of argumental or sentential rules; Therefore argumental rules and sentential rules can be used simultaneously. In second solution, based on the historical development of Stoic logic, two mentioned interpretations are attributed to Stoics in different historical periods.

Urban vitality is a new term in the specialized literature of urban planning. Despite numerous definitions of vitality by experts, These definitions are defined according to different aspects of vitality, equivalent to the socio-cultural characteristics of other countries. But vitality existed in cities before it became known in the urban literature and had different definitions in each culture. If the world literature of vitality is studied without knowing its historical background in Iran, There is a danger that in order to create urban vitality, some indigenous and historical values ​​of Iranian vitality will be forgotten. In addition, the historical contexts that are an integral part of the city and have limited intervention, In order to create urban vitality, these zones will be separated from the integrity of the city and The further decline of vitality leads to its further abandonment and stagnation. This study defines the indigenous criteria for creating urban vitality. Therefore, by choosing the city of Isfahan as one of the most historic cities in Iran, vitality in its historical past is explored. Then this question is answered what was the definition of the term of urban vitality in the historical past of Isfahan? What are the definitions of indigenous and non-specialist people of this term? And Which places in Isfahan do they think are lively? In this regard, two methods of analytical-historical research and survey research have been used. The results show that there was vitality in the historical past of Isfahan and All the criteria of world vitality in the historical past of Isfahan have had indigenous examples. The definition of vitality of the native people of Isfahan is in accordance with its world literature, But its shape and weight are different, In such a way that some criteria of vitality in Isfahan are emphasized more than others And global criteria in this city are not valued equally. Naghsh Jahan Square was recognized as the most lively urban space both in the historical past of Isfahan and now from the point of view of the native people of this city.

The ethical actions are important because of the priority of the mission goal and their close relationship with social progress and development. Therefore, the purpose of this research is the identification and social ANALYSIS of these types of actions among the verses of revelation and it deals with the effect of ethical actions in the production of social capital in the process of progress based on religious teachings and answers these questions based on the Quranic teachings. What impact do ethical actions (behavior) have on the formation of social progress? How do moral actions generate social capital and influence progress (development)? What coordinates, examples and dimensions does this group of actions have? What are the effects and consequences of this group of actions? Those actions that are desirable and progressive in the development of social interactions have been socially studied, analyzed and searched by using the inductive CONTENT ANALYSIS method. Honesty, trustworthiness and fulfillment of an obligation, altruism (Arabic: إیثار, self-sacrifice), asking forgiveness or istighfār (Arabic: استغفار ʾistiġfār), and forgiving others, kindness, non-violence, chastity and purity, patience and honesty and benevolent actions combined with social supervision have been discussed, which lead to sincerity, togetherness, coherence and expansion of social interactions and emotional relationships far from hatred and warm and emotional relationships and as a result, it causes the production of social capital and its improvement and will lead to the density of actions focused on purpose and excellence that are necessary for progress.