I have previously argued that human flourishing partly consists in the ability to exercise ESSENTIAL human capacities, many of which are non-distinctive AND shared with other animals. The concept of flourishing is itself species-specific. Thus, the development of ESSENTIAL capacities (human AND nonhuman) comprises a large part of the goods that we ought to promote. Problems about the definition of ‘ESSENTIAL’ are discussed, as are related issues about whether there are necessary AND sufficient conditions for the correct use of sortal universal terms. The relation of the exercise of ESSENTIAL capacities to basic needs is investigated, AND the ESSENTIAL nature of the human capacity for meaningful work, which has been disputed by John White, is defended. Finally, some suggestions are offered about what the proponents of the capabilities approach might derive from that of ESSENTIAL capacities.

One of the fundamental questions regarding religion’s teachings is how to classify them. The main topic of this article is the division of religion into ESSENTIAL AND ACCIDENTAL issues expressed by some writers. The meaning of the two terms in this view is different from their meaning in other places. The ACCIDENTAL teachings form 99 percent of the commANDs in this approach. These teachings are not the real Islam thus we are not obliged to obey them. According to the above theory, the two main reasons for considering Islam’s commANDs ACCIDENTAL are: they are either conditional propositions with false antecedents or they are answers to the questions asked from lawgiver. To evaluate these reasons, none of them are completely correct. The conditional propositions with false antecedents have the fallacy of confusing motivation AND the motivated. The second reason has some problems as well including the fallacy of generalizing the predicate of an exception to all cases. The method of gathering data in this article is library research AND the method of processing them is an analytic-critical method.

To investigate the effect of vermicompost, N fertilizer AND their integration on growth, biological AND ESSENTIAL yields oil AND its components in two populations (Varamin AND Isfahan), an experiment was conducted in a rANDomized complete block design with three replications in the field of Isfahan Medicinal Plants Research Center in 2016. Fertilizer treatments including 100% urea, vermicompost 33.3 AND urea 66.6%, vermicompost 66.6 AND urea 33.3%, 100% vermicompost AND control treatment (without fertilizer) as the first factor AND Varamin AND Isfahan populations as the second factor were selected. The results showed that the interaction effects of nitrogen fertilizer AND populations on all studied traits were significant. In both populations, nitrogen fertilizer improved height, biological AND ESSENTIAL oil yields, content of ESSENTIAL oil compounds (d-Carvone AND its yield, α-phellANDrene AND linalool; except p-Cymene AND Limonene in Isfahan population). Since in medicinal plants, the quantity (biological yield) AND quality (ESSENTIAL oil AND d-Carvone; the most important ingredient AND the highest amount of ESSENTIAL oil in this experiment), 66.6% vermicompost + 33.3% urea in Varamin population, was the best treatment in the experiment. In addition an in the direction of human health AND sustainable agriculture, it is possible to reduce 33% of chemical fertilizers application AND pollution; however, in terms of other ESSENTIAL oil contents (α-phellANDrene, Linalool AND p-Cymene), 100% vermicompost fertilizer treatment was superior in Isfahan population.

Many of philosopher’s belief that we have nine category of accident AND only one essence that he was proofed the substance of essence, whereas he knows the ACCIDENTAL is necessary accident for nine category of accidents, none substance AND substantial, against off they a few one have a different belief AND saying basically no different between essence AND accident AND the ESSENTIALity same as ACCIDENTAL is concept general accident none substance. This article trying to study about this problem to access an intelligible viewpoint on if is ESSENTIALity as substance AND substantial for essences AND ACCIDENTAL as ESSENTIALity? Finally whose belief that.

The problem of EVIL is considered as one of the fundamental problems in the theological systems, particularly in the Islamic philosophy. The problem of EVIL is sometimes proposed as the evidence to reject the existence of God, AND sometimes as an incompatible issue with some of the attributes of God such as justice, benevolence, omnipotence. Most of the philosophers AND theologians have endeavored to find a solution to the different aspects of EVIL. One of the approaches is the ontological analysis in which the EVIL is perceived as non-existent, either as the lack of essence or the lack of the perfection of the essence (non-existence theory of EVIL). Among the scholars, this view has many pros AND cons. Sadr al-Motaahelin has proposed two positions in this reagrd. In his early philosophical works, especially in Asfar, he defended the non-existence theory of EVIL AND regarded it as discursive, AND in analyzing AND answering some of the philosophical AND theological issues such as the relation of the problem of EVIL with the attributes of God, the perfect system, fate AND destiny, AND the perceptual EVIL, he has benefited from this theory. From the interpretation of the book Usul-e-Kafi which is among the latest writings of Sadra, it is concluded that he has deviated from his theory. Explaining, criticizing, AND investigating the ideas of the proponents AND opponents of this view are among the new findings of the present paper.

No books in the world have been interpreted as much as revealed books. Among those books, the Quran enjoys a special place. According to certain bibliographical studies, there are more than three thousANDs commentaries on the history of Islam. The variety AND differences of in terpreta tion in various periods signifies the continuos need for the interpretation of this divine book. Owing to the fact that the Qur,ln has introduced itself as mubayyin or bayan (manifest), a question may born in mind as to why we are in need of an interpretation of the Quran? Unlike the views of certain scholars who hold that the need for an interpretation of the Quran is ACCIDENTAL, the author of this article is of the view that the need for an interpretation of the Quran is both ACCIDENTAL AND ESSENTIAL. The ESSENTIAL need for the Quran is rooted in certain characteristics of the Quran, such as synoptic nature of judgements in this book, ambiguous verses, AND the various meanings -- AND inner beings of the Quranic verses. There is no inconsistency between the self - manifest nature of the Quran AND its need for interpretation.

This study was performed to evaluate the effect of adding a mixture of peppermint, thyme AND rosemary ESSENTIAL oils (EOs) in a ratio of (3:1:2), respectively, to the diet, on growth performance, rumen AND blood parameters of fattening lambs. Twenty-one Mehraban lambs with an average weight of 29.80 kg were rANDomly allocated to one of three diets: 1) control, 2) base diet+1.25ml of EOs AND 3) base diet+2.5ml of EOs. Daily weight gain was greater in the groups receiving the EOs than in the control, although this increase was mainly due to the interactions of treatment over time. Feed consumption AND feed conversion ratio compared to the control did not altered. The total concentrations of VFAs AND acetate in the groups receiving EOs decreased (P<0.05), while the concentration of propionate increased (P<0.05) at the level of 2.5ml of EOs AND isovalerate increased (P<0.05) in both levels of EOs compared to the control. Total population of protozoa, rumen pH AND ammonia nitrogen concentration were not affected by treatments. Glucose concentration increased at high level of EOs (P<0.05). Concentrations of urea, cholesterol, triglycerides, creatinine, total protein AND albumin did not altered. The number of red blood cells, hemoglobin, hematocrit, number AND percentage of white cells including lymphocytes AND eosinophils were not affected by treatments but the percentage of monocytes decreased (P<0.05) at low level of the EOs. The results of this experiment showed that the addition of mixture of EOs to the diet did not have a significant effect on performance parameters AND immune system of lambs, although it reduced the total concentration of VFA AND acetate AND increased the concentration of propionate.

The study of ESSENTIAL AND ACCIDENTAL elements in religion is known an important discussion in philosophy of religion AND modern theology entailing lots of consequences AND results. From the statement of this problem, there have always been pros AND cons on this issue explicating different aspects of it. The paper deals with feasibility of division of religion AND religiosity to ESSENTIAL AND ACCIDENTAL elements from Allameh Tabatabaie’s viewpoint. He confirms the ESSENTIAL AND ACCIDENTAL existence on the one hAND, AND on the other hAND, he rejects it. Proposing definitions of ‘religion’ AND ‘ESSENTIAL AND ACCIDENTAL elements’, he believes that religion has ESSENTIALs AND ACCIDENTALs: religion’s ESSENTIALs demAND submission to God, AND its ACCIDENTALs include instructions AND religious teachings through which submission is occurred.

Without doubt there can be found some cases of EVILs AND destructions such as ignorance, proverty, disabilities, earthquake AND torrent in this world. The why AND the how of these EVILs in this world have been posed in human mind for ever to such an extent that they formed one of the most important concerns in different religions AND schools. In theoretical mysticism, the background of the problem goes back to Ibn Arabi in the seventh century. The question of this paper runs as: how does Ibn Arabi think of EVIL? Is it existential or nonexistential in his view? Given the former, how may it would be in agreement with the origin of existence as the only absolutely good thing? AND what would be counted as its origin? Regarding individual unity of being AND the best system, he has negated EVIL absolutely in the system of existence in the form of simple negation positively considered. He, however, has viewed nonexistential things as ESSENTIAL EVIL with regard to specifications; while he agrees with a kind of relative EVIL in natural system in existential things AND with a kind of ESSENTIAL EVILs in legislative system.