One of the most interesting topics in Islamic and Western Philosophy is to determine the boundaries and LIMITs of REASON in knowing the real world. Following the EXISTENTIAL LIMITs of REASON in knowing the reality, we come to its LIMITs in announcing and asserting the facts. In this article, by appealing to the authorized criterions, I try to show both the cognitive and the assertive LIMITs of REASON and, thus, to determine the realm of necessary silence of REASON about the objects of the world. However, the realm and object of necessary silence of REASON is attainable to rational speech in a specific way. The structure of the REASON and the special character of the objects allow that rational speech and rational silence come together without causing contradiction.

Freedom is one of the fundamental concepts of Jean-Paul Sartre's EXISTENTIAL philosophy, and EXISTENTIAL psychoanalysis is a method based on this philosophy that Sartre proposed to analyze the psyche and even the whole life of a person. Being and Nothingness is Sartre's most important philosophical principles in explaining and proving human freedom, and the Age of REASON is his first novel from the trilogy of the Roads to Freedom. The present research used the interpretive analysis method to analyze the manifestation of freedom in the Age of REASON with reference to Sartre's philosophy in Being and Nothingness. The analysis of both texts shows that for Sartre, the value of freedom is in conscious commitment and acceptance of responsibility for it. However, despite Sartre's relatively detailed description of freedom, due to his rejection of unconsciousness and neglect of culture, serious criticism can be made from his thoughts on this issue.

The existence, receptive REASON, and substantive movement are three basic concepts in Molla Sadra's Transcendent Wisdom, which are EXISTENTIALly related to language. Adopting a descriptive-analytic method, this research investigated into the first- and second-hand sources on Transcendent Wisdom to determine the relation between the language and the three concepts mentioned above. The results of the study showed, first, that, in Molla Sadra's view, language is EXISTENTIAL, along with being essential and conventional. Second, like existence, language involves substantive movement from the verbal existence up to the intelligibles and divine revelations. Thirdly, this EXISTENTIAL language is one of the potentials of the receptive REASON in the sense that the degree of the perfection of language is proportionate to the degree of the perfection of the receptive REASON. In other words, the more perfect the receptive REASON is, the more elaborate and extended the language of the receptive REASON is. In other words, this language can be as vast as the universe in its scope and ranking place.

One may say that The Open Society and Its Enemies (OS) offered in 1945 the first complete elaboration of the general approach proposed by Karl Popper, namely his ‘critical rationalism’, a bold generalization of the fallibilist falsificationism in the domain of the empirical sciences masterly proposed in Logik der Forschung (1934). The political content of The OS has been critically discussed. Nevertheless, not all people insist on the equally important moral dimension of the book, giving it its unity, I submit. Without morality, no critical discussion, no REASON, no open society, let us say in a nutshell. I would argue that according to Popper, a strictly Christian morality of love would not be the appropriate emotional companion of critical rationalism, but that the less demanding moral emotion of sympathy or compassion is perhaps necessary to give it its force against violence. I give some support to this line of argument. In my view, Popper proposed a somewhat unarticulated critical rationalist ‘emotivism’ of sorts. The emotion of compassion is necessary for triggering our moral decisions and values, which are the ultimate basis of the choice for a REASON against violence.

According to his EXISTENTIAL authenticity, Sadr al-Mutawla'in established an existence in the levels of existence and called it a special formulation, but there were various interpretations of what he meant in terms of existence. Some of the unity of the existence of existence is a modest doctrine of transcendental wisdom to bring the philosophers' minds closer to the ultimate vote of Mulla Sadra, the personal unity of existence. Some others believe that the existence of the existence is a philosophical version and an accurate interpretation of the unity of the witnesses of the mystics. But some believe that the unity of the mystical existence means the existence of all beings in the same vein and Sadra's arrangement is exactly the same. On this basis, matrix means that there is only one supernatural existence, and many, despite being, exist without the existence of a supreme, absolute and unified entity. In other words, in the opinion of the proponents of this interpretation, Sadr al-Muta'l-اī ni sought to prove the existence of all being in the presence of God, or in other words, to prove the existence of God for all beings. In this article, the recent interpretation of Mulla Sadra's ultimate view assumes And with this principle, we have narrated and reviewed some of his arguments to prove this interpretation.

This research endeavors to introduce a novel concept in ethics, namely ethics based on the primacy of existence, drawing upon Aṣālat al-wujūd, the theory of the primacy of existence in ontology. Mullā Sadrā's philosophy, which has three basic tenets—the primacy of existence, substantial motion (Ḥarakat-i Juharī), and gradation in existence (Tashkīk-i wujūd)—is the basis for this doctrine. The primacy of existence holds that quiddity is a mental construct and that existence is fundamental. The writers distinguished between two conceptions of ethics in this regard: one based on existence and the other on quiddity. Human quiddity is fixed and does not grade, hence ethics based on quiddity's primacy will always be fixed and the same for every individual. Moral obligations are universal and shared by all individuals. On the other hand, moral obligations for humans might vary depending on their EXISTENTIAL status, according to ethics grounded in the primacy of existence. Moral oughts and ought nots are established by human EXISTENTIAL grades in this ethics. This ethical model is flexible and dynamic.

In some point of view, neither Michel Foucault nor Ibn Khaldun are considered philosophers in the conventional classifications, but both are very  important in intellectual and, of course, in philosophical contexts, especially for those who are interested in the deep study of human life from the perspective of political thought.The main concern of two thinkers, one in the 14th century, the other in the 20th century, is the issue  of power, although neither of them provided a precise definition of it. In this article, an attempt has been made to show the place of power and domination in the political thought of both thinkers by examining the thoughts of two thinkers. And in search of an answer to this question, how did Asabiyyah and industry of religion in Ibn Khaldun's thought and social control through self-technology and discipline in Foucault's thought lead to the expansion of the domination of power? This article is written by analytically comparing the opinions of two thinkers based on Ibn Khaldun's most important book called Muqaddimah and Foucault's late works

Background and purpose: Mortality caused by the epidemic of the Covid-19 virus disease and facing one of the certain facts of existence, i. e. death, increased the prevalence of EXISTENTIAL depression. The aim of the present study was to determine the effectiveness of EXISTENTIAL psychotherapy on EXISTENTIAL loneliness and attitude towards death in clients with EXISTENTIAL depression. Research method: The current research was in the applied research group in terms of its purpose and in terms of methodology, it was a semi-experimental type of pre-test-post-test-3-month follow-up with a control group. The statistical population included all women and men with EXISTENTIAL depression who had referred to counseling centers and psychological services in Isfahan city in the first 6 months of 2022. 24 references (13 women and 11 men) were selected by purposeful sampling and randomly assigned to two experimental (12 people) and control (12 people) groups. May and Yalom's (1989) EXISTENTIAL psychotherapy protocol was performed only for the experimental group during 10 weekly sessions of 120 minutes, and the control group was placed on the waiting list and received free psychological counseling sessions after the end of the research. Subjects were evaluated in 3 stages (pre-test, post-test and 3-month follow-up) with the EXISTENTIAL loneliness questionnaire by Myers, Kho and Swatberg (2002) and the revised version of the death attitude profile questionnaire by Wong, Picker and Geisser (1994). Data analysis was done with repeated measures analysis of variance using SPSS-28 software.