Nihilism means the belief in nothingness, the preference of nothing for being, and the fundamental negation of an aspect of human cognition or value. But how can one argue in philosophy about something that is allegedly non-existent? To answer this question, we need to answer more detailed questions, such as how nihilism can be defined and how much providing a definition helps to understand nihilism? In what ways can nihilism be divided? Also, according to the definitions and types of nihilism, what are the strengths and weaknesses of the Persian equations of nihilism? Nihilism can be divided into pre-Nietzschean and post-Nietzschean history, active and passive approach, individual and social extent, and cognitive and value-based context. In all these divisions, nihilism is negating, so its definitions are also descriptions of "how to say no" or "to what say no". But all theories that have radically rejected their earlier ideas are relatively nihilist and at the same time "may" be considered positive in relation to their later ideas. So we can say generally that nihilism is opposed to metaphysics, and specifically is opposed to any philosophy, nihilism of that philosophy. But nihilism is not just an independent way of thinking, that’s a way to examine metaphysics and any other philosophy. Nihilism also questions the obviousness of philosophy itself,the obviousness of that we must have answers to the questions in our minds,it questions the question. Our questions are not necessarily answerable, they are not necessarily meaningful questions at all.

The paper has studied Plotinus and Ibn Arabiss view on The One and Divine Essence; the former's The One neither may be spoken of nor be thought. No name, can be found for calling The One, nor can the name He. At the same time, he sees himself in need for naming it as The One as the best name and in some cases explains the reason why. In the latter, the term name refers to Divine essence being qualified, manifested and modified. When defining name an exit of Essence would occur; Essence in itself has no name and may not be known at all. Ibn Arabi, nevertheless, in some cases refers to the nameless Essence with negative terms and in others uses those terms as Absolute, Necessary and Absolute Being. Focusing on these names, distinguishing true names from untrue and modifying names from non-modifyings, one can explain the problem. It is considerable to know that Plotinus and Ibn Arabi both have stood in a distance from negative theology and have spoken of God positively. It is the reason why this paper has sought to explain the problem of calling a nameless truth by the two.

The question as to whether the propositional logic of Heyting, which was a formalization of Brouwer's intuitionistic logic, is finitely many valued or not, was open for a while (the question was asked by Hahn). Kurt Gö del (1932) introduced an infinite decreasing chain of intermediate logics, which are known nowadays as Gö del logics, for showing that the intuitionistic logic is not finitely (many) valued. Now we know that the propositional intuitionistic logic is infinitely many valued (with a countably many logical values). In this paper we provide another proof for this result of Gö del, from the perspective of Kripke model theory. Š vejadr and Bendova (2000) proved that in Gö del fuzzy logic the conjunction and implication are not definable by the rest of the propositional connectives (while disjunction is definable by conjunction and implication). In this paper, we show that disjunction is not definable by implication and negation in Gö del fuzzy logic; two proofs, one by Kripke models and one by fuzzy semantics, are provided for this new theorem.

Classical first-order logic is the most common logic in mathematics applications as well as in the study of logical foundations. From a long time ago, the only link between logic and mathematical topology was limited to the concept of type spaces, and there were no other links between these two domains. Recently, the basic links between these two branches (i. e. logic and topology) have been created, which have led to many applications in both areas of logic as well as in topology. In this article, we will study some of the most important links between these two branches of mathematics as well as their applications. One of the key concepts in mathematical logic and model theory is the concept of stability, which has a completely combinational statement. In this paper, we show that this concept is equivalent to a topological concept for a certain set of functions, and using this we prove a fundamental theorem of Shelah stability theory. We also describe the relationship between the concept of dependence and a topological property of a set of functions, and provide topological proofs of some of the important achievements of model theory. Some of the results of this paper are new.

The semantics, e. g. self-evidence and (in)Definability, of moral concepts is one of the considered subjects on Ethics. In this article, we shall try to explore al-ʿ Allā ma al-Ḥ illī 's views, as a theologian (mutakallim) considering his moral viewpoints more clearly than his predecessors, on the subject and explain it accordance with the contemporary debates. Unlike Adams, the moral philosopher, although he does not distinguish between moral value and that of obligation, he believes, like Moore, that the moral values are simple and indefinable by ḥ addī definition. It should be noted that unlike Moore claiming that merely “ Good” is indefinable, firstly, Ḥ illī , I think, believes that both “ Good” and “ Evil” are like that. Secondly, he asserts a rasmī definition praise and blame desert (istiḥ qā q al-madḥ wa al-dhamm). It can be understood from his views that the Definability by rasmī definition and self-evidence are compatible. Besides, he takes apart moral values from that of aesthetic. His distinction is similar to that of John Lock separating Primary Qualities from Secondary Qualities.

Let R be a ring. The class of SA-injective right R-modules (SAIR) is introduced as a class of soc-injective right R-modules. Let N be a right R-module. A right R-module M is said to be SA-N-injective if every R-homomorphism from a semi-artinian submodule of N into M extends to N. A module M is called SA-njective, if M is SA-R-injective. We characterize rings over which every right module is SA-injective. Conditions under which the class SAIR is closed under uotient (resp. directsums, pure homomorphic images) are given. The Definability of the class SAIR is studied. Finally, relations between SA-injectivity and certain generalizations of injectivity are given.

Adhering to the old traditions, Hujviri employs a particular method in his own definitions of the principles and terminology of Sufism that can justify his different comment on such matters. Present essay is to study Hujviri’s methodological principles to analyze his approach in definition of mystical terms. Centrality of human annihilation and the focus on his inherent limitations are the most important methodological principles of Hujviri in Kashf al-Mahjub. Emphasizing one of these principles, Hujviri has expressed his ideas in different sections of definition, interpretation, comparison and evaluation of Sufism terminology. He focuses more on the first principle to define the terms and to criticize their efficiency, on the second principle to evaluate the others' definitions, and on both principles to compare the terms. The above-mentioned principles make the direction of Hujviri’s hermeneutic of Qur'anic verses, allegories and stories clear. They also reveal a semantic relation in Sufism terms in Kashf al-Mahjub and fluctuate Hujviri’s viewpoint between Definability and inDefinability of terms.

Alexander Grothendieck is undoubtedly one of the most influential mathematicians of the 20th century who revolutionized modern algebraic geometry‎. ‎This article intends to study the story of one of Grothendieck's first results in another field of mathematics‎, ‎namely functional analysis‎, ‎which has recently been discovered to have a surprising connection with model theory‎. ‎We will show that the fundamental theorem of stability theory‎, ‎which was proved by Shelah in the 1970s‎, ‎is in fact a consequence of Grotendieck's double limit theorem‎, ‎which was proved in his doctoral thesis in the 1950s‎. ‎We will also discuss the model-theoretic meaning of Grothendieck's theorem and reinforce this theorem for generically stable types‎. ‎Finally‎, ‎we will discuss some possible applications and results in future work‎.

As one of the environmental features in schools, accessibility seemingly plays a vital role in improving interaction between students and promoting environmental attraction in schools. This study aims to examine the role of accessibility components on the performance quality of students and analyze and evaluate the relationship between them. For this purpose, the effective components of accessibility in schools are extracted using library studies and reaching theoretical consensus in interviews with architecture experts. These effective components include connection and control, interrelationship of spaces, geometric proportions of communication routes, legibility of routes, natural landscape, and depth of space. A questionnaire is then designed and distributed among architecture students, and data analysis is done based on the correlation method and route analysis to explain the model and extract four functional, communicational, geometrical, and perceptual cycles. The nexus between components and their effects on each other are then analyzed in the final model. Depth of space affects the functional cycle of the model due to components of connection and control and geometric proportions of routes. Moreover, depth of space has a nonlinear relationship with the interrelationship component, expressing improved school performance quality. Also, spatial configuration has been used in the four schools selected through cluster sampling in Shiraz to analyze their spatial syntax through the space syntax software. According to collected studies in the final model of study, there is a Definability between privacy and syntax index of space depth, routes’ connection with syntax index of connection and connectivity, and finally between the route's invitation and syntax index of interrelationship. The results of the study indicate that the results of objective observations in configuration analyses are matched with the route analysis results in the final research model, and accessibility plays a substantial role in improving the performance quality of schools.

The true face of Bahvalad has not been portrayed as a great and rebellious mystic except in the frame of thought and work of his famous son, Mawlana Balkhi. However, the accuracy of the text of Ma’aref, which is the only work left by him, depicts a mystic who is drowning in the sea of ​​God''s love and explains and interprets all concepts and themes around the category of divine love. Bahavahad ''s view of the world, man, and God is a view of the window of love and grace that together makes his mystical and epistemological path unique and distinguished, and gives it the color and scent of richness. The place of love in bahavahad’s thought is so pivotal and important that basically his definition of love and affection and his way of making love, explains his relationship with God and depicts his theology in the form of lyrical images. Research methodology The present study is based on the text of education, which is the only surviving work of Bahavalad, and is conducted in a descriptive-analytical manner. In this way, considering the existing definitions of the component of love and affection, which is the main theme of lyrical literature and its special meaning in various fields, we have examined this category in the text of ma’aref so that we can define it accurately from the point of view of bahavalad and explain the topics related to the basis of love and extract evidence from the text of ma’aref in order to achieve the goals and answer the main problem of the research. Content analysis is a method that can be applied to various types of messages contained in literary works, articles, official documents, etc. (Riffe Daniel, Lacy Stephen, 1388: 23) or any technique by which the specific characteristics of the message are methodically and accurately identified for scientific inference. Accuracy and objectivity ensure that the analysis is based on specific rules; To enable scholars to achieve the same desired results from research. (Taleghani, 1390: 95-96) Discussion Bahavalad, as a mystic of intuition, has referred to this feature of love everywhere in the teachings and referred to it as "imperfection," and in answer to this fateful question which he utters in his own language, he refers to the in Definability and imperfection of love: “If they say what is love or what is it about? I say that several thousand prophets (peace be upon them) lost their bodies in love. Whoever seeks how to taste tasteless love, whoever argues about love and affection will never taste that which was between lover and beloved.” (Bahavalad, 1352,1: 144) After indescribability, the first characteristic he mentions for love is that it is innate. According to him, love is a feeling that has been deposited in all human beings and everyone has benefited from it. Bahavalad also considered the flow of love and its prevalence throughout the world, so that in his view, love is the source of all joys and the source of life and life. In his view, love is a position of obedience that leads man to peace and tranquility. Undoubtedly, all human beings seek pleasure, joy and happiness. Following a discussion on the manner of servitude and man''s position towards the Creator, he considers love to be the end of all these pleasures that every human being seeks to achieve based on his needs. The needs that, in bahavalad’s opinion, are met by using the letters of God. From the statements of Bahavalad in various places in Ma''aref, it can be concluded that he believes in at least three types of love: First, God''s love for servant, God''s servant love to God and virtual love based on the manifestation of the creator in the artifact, which is called the love of mirrors, signs and curtains; According to the third type of love, beauty and the acquisition of taste and sight are among the fundamental categories of Bahavalad''s thought, which have been presented in various ways instead of the text of Ma’aref. His desire to taste and understand the beauties of creation stems from the idea of ​​manifestation in mysticism. In the sense that he, like most mystics, considers all the parts and particles of the universe as a manifestation of the divine essence, which they represent as mirrors of the beauty of truth and if people are unable to see this effect, it is because they either do not have an opinion or their opinion is tainted; Therefore, he always seeks to see and see the beauty of God and considers it the highest rank and perfection of nearness. The loving relationship between God and man in his belief is also argued and justified by verse 54 of Surah Ma''idah. The God he portrays and remembers his love affairs with is not only the god of the two worlds and the god of heaven and earth, He is a god who is worshiped by Sultan al-''Ulama and in the path of servitude, he follows observations that are rooted in his loving beliefs. The way he chooses and always advises to accompany and express love to the essence of truth is the remembrance of God. Of all the spiritual-contemplative methods on the words of the Prophet and the traditions of Sufism, the profound recitation of the Qur''an, ritual prayers, and the like, the mention is the best way that can liberate the spiritual capacity and enable the piece of divine light within the mystic to rejoin his counterpart. (corbin. 1387: 112) He also introduces the remembrance of God as the life-giver of the hearts and souls of the servants by comparing dhikr to the wind of Saba, which is the messenger of the beloved and revives his soul. Conclusion According to bahavalad view, knowing God and achieving it depends on love. As he brings these two categories together and always emphasizes the indescribability of love. According to him, love is a series of two series, one of which is held by the lover and the other by the beloved. He also, like many others, takes the beloved in this direction and explicitly acknowledges that love first comes from the beloved and it is his desire that kindles the flame in the soul of the lover. Beauty is another motif of his thought that makes the lover strives as a motive of love. The beauties of creation are also the manifestation of the truth, the desire for which stems from the love of the divine essence. It follows that he permits virtual love and accepts it as an exercise in true love. According to him, a true lover considers the whole world as a manifestation of the beloved and has a special view of his surroundings. He knows the movement of all particles, both in the universe and in his body and soul, from God, and in this way he does not even hesitate to justify and interpret bodily and sensual pleasures with the above thought, and this is the feature that distinguishes him from others. Although his definition and description, and even the characteristics he enumerates for the lover and the beloved, have much in common with other mystics, but the way he deals with the true lover and the image he presents of God is a unique and distinguished method. According to the examples mentioned in the text of "Ma''aref", he speaks without any fear of another god and evokes a human image of God in his mind, which leads the audience to the idea of ​​incarnation and incarnation. His God is a God who is in the face of the servant and his vision is inevitable and certain. His belief in seeing his beloved is to the extent that he always emphasizes and acknowledges how he can know and accept a god he does not see at all. Seeing from bahavalad’s point of view is like love coming from the right, as he explicitly says that if he shows, what can I do not see. Thus, in his belief, love is inextricably linked with vision, which gives rise to other ideas such as aesthetics. Love, by his definition, is a triangle that consists of the three sides of God''s love for the servant, the servant''s love for the truth, and the servant''s love for the creatures as the manifestation of the truth. As a result, he not only did not reject virtual love, aesthetics and aesthetics, but also endorsed them with great emphasis. Where beauty is the motive of love, and in the view of beauty it is praiseworthy, seeing the truth is also a real-life event that follows preparation through virtual love. And what brings servant closer to perfection in this path is the continuous remembrance of God, which has caused remembrance to be one of the most frequent topics of knowledge in the field of divine love. As it is mentioned in the text as the language of lovemaking, and according to him, the condition for seeing and seeing the beloved is to mention him. References 1-Ansari, qasem. Fundamentals of Mysticism and Sufism, Tehran: Tahouri Publishers, 2010. 2-Bahavalad (khatibi balkhi, Mohamad ben hosein), Ma’aref, by effort Badie o zaman Forouzanfar, Tehran: Tahouri Publishers, 1974. 3-Corbin, Henry. Enlightened man in Iranian Sufism, Translated by Faramarz Javaherinia, Shiraz: Amouzgar e Kherad publishers, 2009. 4-Ebne arabi, Fotouhat Makiye, Beirut: Dar o sader, Dateless. 5-Fouladi, Alireza. The language of Mysticism, Tehran: Sokhan publishers, 2011. 6-Fritz, Meier. Baha’l Walad, Translated by Mehr Afagh Baybordi, Tehran: soroush Press, 1999. 7-Hamedani, Einolghozat. Letters of the Einolghozat Hamedani, Correction and research by Ali Naghi Monzavi and Afif Asiran, Tehran: Asatir publishers, 1999. 8-Hamedani, Einolghozat. Tamhidat, Correction and research by Afif Asiran, Tehran: Manouchehri Publishers, 1995. 9-Hoseini, seyed hasan. Love research; from man to God. Quarterly Journal of Mystical Literature and Mythology, Volume 9, No 33, pp 33- 61, Tehran, 2014. 10-Hujwiri, Abolhasan ben Osman ben Jollabi. Kashf ul Mahjoob, Correction and research by W- Zhukovsky and Valentin Alexi Yerich, Tehran: Tahouri publishers, 1997. 11-Kharaqani, Abolhasan. The chosen one from the book Noor al-Ulum (Kharqani''s states and sayings), Tehran: : Tahouri Publishers, 1985. 12-Motahari, Morteza. Philosophy of ethics, Tehran: Sadra, 2012. 13--Mowlana, Jajaledin mohammad. Masnavi e ma’navi. Etided by Reynold. A Nicholson, Tehran: Hermes publishers, 2012. 14-Nicholson, Reynold Alleyen. The idea of personality in Sufism (Islamic Sufism and the relationship between man and God), Translated by Mohammad Reza Shafiei Kadkani, Tehran: Elmi publishers, 2010. 15-Nikpanah, Mansour; Nouri, Ebrahim. Evaluation and compromise of mind, narrative and love in Rumi’s cognitive pyramid, Journal of Lyrical Literature Researches, Volume14, No 26, pp 221- 238, 2017. 16-Pourjavadi, Nasrolah. The King of the Spiritual Way (Life events and description of the works of Khawaja Ahmad Ghazali), Tehran: Agah Publishers. 17-Pournamdarian, Taqi. Intuition of beauty and divine love, Journal of Farhang, No 4 and 5, pp 139- 188, Tehran, 1990. 18-Qazali, Ahmad. Savaneh, Helmut Ritter correction, Tehran: published by Nasrolah pourjavadi, 1981. 19-Razi, Najmedin. Marsad Al-Abad, by effort Hosein khadiv jam, Tehran: Elmi farhangi Publishers, 2001. 20-Roumi, Sheikh ahmad. Daqayeq Alhaqayeq, by effort Mohamadreza Jalali naeini and Mohamad Shirvani, Tehran: Supreme Council of Culture and Arts,1976. 21-Sabour, Dariuosh. Particle and Sun; Love and mysticism and its effects in Persian poetry, Tehran: Zavvar publishers, 2002. 22-Sattari, Jalal. Le'' amour mystique, Tehran: Markaz Publishers, 1996. 23-Schimmel, Annemarie. Mystical dimensions of Islam, Translated by Abdolrahim Gavahi, Tehran: Islamic Culture Publishing Office, 2009.