The truth of intuitive experiences and how to fulfill them are among the issues that all people, cultures and rituals have faced with and expressed views about. There are two major approaches; the essence-oriented notion which has emphasized on the cohesion and commonality of these experiences between individuals and people, and construction-oriented perspective which has considered more important roles for the discovery ideas and thoughts in the development and shaping of these experiences, so there are essential differences of them between people and cultures. Intellectual system of Illumination, which has been developed according to Sohrevardi’s discussions, has unique and valuable view in this regard. It asserts that union with light underlies mystical revelation and the specific self-centeredness is involved in the realization of these experiences along with illumination, observation, union, and INEXISTENCE. Although characteristics of illumination and talent are essential in this system of thought, the collection of features regarding spiritual experiences, according to Sohrevardi, represents a kind of essence-orientation in mystical revelation. The personal unity of experiences based on the thinking of each individual does not mean to separate experiences. Rather, they all have common grounds. The present study first, refers to the views expressed in this regard, and then explains what and how of spiritual experiences from the viewpoint of Sohrevardi. It finally, provides answers to some unknown issues.

There is no doubt that Plotinus believes in the intuitive unification, but for some reasons such as totality and limitless of One, interpretation of causality to emission, non acceptance reincarnation and unity, non independence of Persons, knowing the manifolds as image and ray, of one can infer personal unity from his expressions and its reflection in his theory about the knowledge f One. He, on the basis of various kinds of souls, emphasizes on the diverse stages of Knowledge. According to Plotinus the One is utterly unknowable both intuitively and intuitionally, and the only way to receive him is to transcend Intuition which represents the duality of witness and witnessed. As a result in the stage which correspondence to mystical INEXISTENCE there is only one reality percept.

In Islamic philosophy, two phrases about the concept/ meaning of existence are famous: concept of existence: 1) is the most general concept; 2) is simple, primary evident and undefinable. But the favorite theory about the Nafsol al – Amr (the truth in itself) draws us to conclusion that existence (special existence or opposed the INEXISTENCE) is set in the following of two general concepts: 1) reality in the general sense (general existence), 2) real existence (against credit existence). In other words, special existence firstly is subgroup of general existence; secondly is subgroup of real existence. We can define the two mixture as follows: (general existence+ reality= real existence) + property of opposing INEXISTENCE= special existence. Therefore, special existence is compound of three affairs (general existence, reality and property of opposing INEXISTENCE. Hence, 1. Existence is not the most general concept; 2. Is not simple, primary evident rather it is secondary evident so is definable. But general existence which is not opposed to INEXISTENCE: 1. is the most general concept; 2. is simple, primary evident and undefinable.

Alexius Meinong is one of the contemporary analytic philosophers who have enormously influenced his successors. His philosophy was in some features affected by the Greek philosophical tradition beside Brentano and Twardovski. One of the most prominent principles of his philosophy is to distinguish "being" from "so-being", the latter is something beyond the existence or nonexistence of the objects. Having this distinction in mind, He then turns to investigate the "so-being" INEXISTENCE entities like the "circle-square ". He calls the realm of the so-beings "ausserse in" (extra existence) and tries to make it the foundation of his theory of objects. This article shows, through a comprehensive and subtle examination of this theory, that "ausser sein" lies beyond the existence and non-existence; it is the universe of pure objects and has a weak degree of objective reality.

It is usually thought that the best way to describe the second order philosophical concepts is to describe them as those concepts that are predicated mentally or in mind, but characterize objects externally.  This description has been in widespread use, and has been accepted by many philosophers after Mullasadra. Two contemporary Muslim philosophers, Motahari and Javadi Amolei have made serious endeavors to clarify the description in recent years.Motahari believes that these concepts exist in mind though applicable to things that exist in the external world. His view in fact reflects the traditional view. Ayatollah Javadi Amolei, on the contrary, has rejected the description, and criticized the view on many points. He believes that the second order philosophical concepts exist whenever their subject matter exist externally, things from which they are abstracted and to which they are applied, though their existence is non-substantial and non-concrete. Yet, there exists a relation that relates them to the mind. This article is intended to provide an analysis of the issue, and make some comments on the both views. The article ends with some reference on the theory of “principality of existence" and the effect it can have on a better understanding of the subject.

In most freeway, because of heavy vehicle and truck move, we see several accidents. Transition limitation for heavy vehicle of passenger car with using of specific lines technic is essential. This research have been compared existence and INEXISTENCE line limitation in Iran freeway. For scenarios comparison, we use VISSIM traffic stimulation software and for case study, we investigate some part of Qom-Tehran freeway. After modeling this limited area, we calibrated model. Then with effective parameters changing, we create different scenarios and then each scenario have been model building and after software enforcement, outputs have been investigated. At the end, scenarios have been compared base on traffic. Function, and advantages and disadvantages investigated for using in zran. Line limitation for heaby vehicle is fitted (4%) other than line limitation INEXISTENCE.

The parking as one of the most important city foundations play important role in decreasing traffic due to marginal park. Today in big cities, because of land and space limitation, with introduction of strata parking, optimized management applies to large capacity of transportation for increasing service. The main problem is the strata parking, which can have the necessary positive effect once it profits from residential – space optimized situation. Now, Tehran and its transportation network has basic problem of lacking parking in residential dimension. In other cases and in loading activities not attending to parking has caused this problem appear as a city hocus pocus. This problem appears in high density situations in city multiple-users spots especially in commercial- office area and leisure time spots. Tehran’s sixth zoon suffers a high zone-based traffic and INEXISTENCE of highway network in itself. It accept the crossing traffic of neighboring area and have high lack of parking space among Tehran zones. Furthermore, it lacks INEXISTENCE of optimized location of parking bays. Now, locating and formation of parking are done only with criterions like land’s low price and its availability. In this research due to lacking strata parking of the studied zone, firstly the primary studies and recognition of effective criterions were done for optimized site selection. Therefore, multiple criterions decision method (MCDM) has been used applying hierarchy analyzing way (AHP) and criterion scale. Later, TOPSIS model have been applied to rating suitable limitations. Finally, combining this model in geographical information system, three suitable limitations were suggested for strata parking.

In sacred text of the religion of Yari, we are confronted with some emphasized moral principles which have been stated by the great men of this religion repeatedly. These moral principles are honesty, purity, INEXISTENCE and Rada. This article attempts to study the root of the term of Rada in Yaresan literature. It specifies that the term Rada in Yaresan literature which means donation, generosity and bounty is the same with Rata in Avesta and Zoroastrianism; because Rata in Zoroastrianism is the god of generosity and bounty, and it is also considered as a moral criterion in this religion. The only difference between these two terms is in the phonemes "d" and "t" that is considered as a general rule among the rules of the phonemes transformation.

Justifying grounds (justifications) refer to those objective circumstances wich justify an unlawful act. Grounds for excluding criminal responsibility (excuses), on the othr hand, refe to personal characterisic of the defendant caused his not responcible. Distinction between justifying grounds and to grounds for excluding criminal responsibility accepted in municipal law of majority countries, particularly in civil law countries. Also in Iranian criminal law separation between justifing grounds and excuses is existence. But in international criminal law INEXISTENCE such separation. Concidering importance separaition between such grounds lookout particular juridical consequences that apiece own accordingly also in international criminal law separation between such grounds must be existence. Important question that arguable here is determination criterion for this separation. It seems for representation accorate criterion this separation is better to use from criterion that accepted in municipal law.

french:La Chouette aveugle de Sadegh Hedayat, auteur iranien, qui appartient à la caté gorie des œ uvres dites « noires », se fonde sur une inspiration nihiliste. Malgré l’ influence indé niable de la philosophie nihiliste dans la cré ation de cette œ uvre compliqué e, il n’ y a aucune é tude cohé rente qui traite ce sujet de diffé rents points de vue. Ce qui est certain, c’ est que Hedayat é tait un lecteur attentif des œ uvres des philosophes nihilistes et aussi des œ uvres litté raires qui s’ en é taient inspiré es. Il semble avoir longuement mé dité sur l’ apport des idé es et des conceptions dé sespé ré es et nihilistes qui viennent de la lecture d’ Ivan Tourgueniev, de Fedor Dostoï evski, d’ Arthur Schopenhauer ou de Friedrich Nietzsche, et d’ autres encore. Le caractè re absurde de La Chouette aveugle prolongerait cette aspiration nihiliste. De la philosophie nihiliste, Sadegh Hedayat retient quelques traits caracté ristiques et les dé veloppe d’ une maniè re personnelle. Alors, il é crit un ré cit onirique qui é voque l’ existence du mal de diffé rents points de vue. Dans ce travail de recherche, nous essaierons d’ approfondir l’ aspect nihiliste de La Chouette aveugle tout en vé rifiant tous les é lé ments qui té moignent de l’ omnipré sence du né ant dans le ré cit. Dans cette perspective, nous é tudierons tout d’ abord l’ existence du mal dans cette œ uvre qui est concré tisé e par quatre é lé ments: la souffrance physique, la maladie morale, l’ empoisonnement progressif et la puissance malé fique. Nous approfondirons, ensuite, le rô le de la notion de né ant dans la progression du ré cit qui est incarné par la fascination de l’ oubli, la hantise de la mort et la tentation suicidaire. Cette dé marche marquera le rô le indé niable de la philosophie nihiliste dans la cré ation de La Chouette aveugle.english:The Blind Owl of Sadegh Hedayat, Iranian author, which belongs to the dark literature category, is based on a nihilistic inspiration. In spite of the undeniable influence of nihilism in the creation of this complicated work, there is no coherent study to treat this subject from different points of view. The certain thing is that Hedayat was a careful reader of nihilistic works and the literary works which were inspired by nihilism. It seems that for a long time he was meditating on related ideas and the disappointed and nihilistic conceptions of some authors such as Ivan Turgenev, Fyodor Dostoevsky, Arthur Schopenhauer and Friedrich Nietzsche. The absurd character of The Blind Owl proves this nihilistic inspiration. In the creation of this work, Hedayat uses the main elements of this philosophy and develops them in his own way. Therefore he writes an oneiric story which evokes the existence of affliction from different perspectives. In this research, we are going to deepen the nihilistic aspect of The Blind Owl verifying all of the elements that are the witnesses of the omnipresence of INEXISTENCE in whole story. In this perspective, we will study first existence of affliction which is demonstrated by four factors: the physical pain, the moral disease, the progressive poisoning and the maleficent power. Then we will analyze the role of the notion of INEXISTENCE in the progression of the story which is incarnated by the fascination of the oblivion, the haunting of the death and the temptation of suicide. This reasoning will indicate the undeniable function of the nihilistic philosophy in the creation of The Blind Owl.