Plato and Plotinus, both as the two of the most influential philosophers of the classical period, had special attention to INTUITION. Given the different approaches to the different philosophical issues that they have, it requires us to doubt their unique visions upon INTUITION. The exact matter of the present paper is to consider what it means “ INTUITION” to each of these two philosophers? By what method to be achieved? What are its characteristics and what things belong to? The response to the question, which will be clear in the end, is that the INTUITION for both of them is an immediate awareness that is happening to human intellect; though both Plato and Plotinus, in order to achieve INTELLECTUAL INTUITION, recommend activities to the seekers which are primarily of two types of INTELLECTUAL practice and self-purification activities. In addition, in the end, we will be led to the conclusion that, regardless of significant differences between the two philosophers on the philosophical line and the way they interpret the issues, they both apply the INTUITION in a single meaning that can be achieved with respect to both theoretical and practical aspects.

Johann Gottlieb Fichte, one of the Kant's followers and founders of German idealism, claimed that is the only philosopher that found the spirit of Kant's philosophy. Despite this claim, he is opposed to Kant in some of the most important issues. One of them is the problem of INTELLECTUAL INTUITION. Kant explicitly disputes the INTELLECTUAL INTUITION, whereas Fichte bases the consciousness on it and even he proves that without the INTELLECTUAL INTUITION the knowledge is impossible in human kind.He asserts that INTELLECTUAL INTUITION in his opinion is something different from Kant's and it' sname is the only common factor between them. He also says that Kant agrees with him and even this point is the spirit of the first critiques.This assay is to study this issue and clarify the subject matter, then it turns out that in the point of INTELLECTUAL INTUITION, spite common denominator between them, Fiche disagrees Kant. There is a difference of opinion in respect of "transcendental I". In this case what Kant explicitly denied is the same as Fichte proves.

Shahab al-Din Sohravardi was one of the great philosophers of the world of Islam living in the sixth century after hijrah. As a creative thinker, he could develop a new plan on the basis of this very creativity and thought. He inferentially stated philosophy and knowledge in his illuminationist WISDOM and consequently it was founded a new model of thought in philosophy. The statement of a sort of knowledge being considered as “intuitive knowledge” was the outcome of his trials in field of philosophy.In this article, it has been noted to the three issues of the kinds of insight, the means of insight, and the significance of insight in his view along with the presentation of a brief analysis of his political thought. It has been concluded that there exists a fundamental relationship between the two stated categories in the thought of master of illumination; it means that his political thought would be of epistemology foundation.

Abstract INTUITION is one of the characteristics of entrepreneurs and an important factor in the decision-making processes of entrepreneurs. In recent years, at the same time as the development of entrepreneurship as an interdisciplinary science, INTUITION and providing different definitions of it have not been noticed by researchers and researchers in this field, and many researches have not been written in this field. This is despite the fact that in other fields of humanities, especially management (with which entrepreneurship is closely related), basic sciences and even medical sciences, there is a suitable background and theoretical literature about this. On the other hand, it seems that the theoretical and epistemological foundations of this concept have not been researched as much as necessary in the few researches that have been conducted, and very little research has been done in this field. In this article, firstly, the definitions and researches about INTUITION are reviewed, and secondly, the little researches that have been done in entrepreneurship and its relationship with other sciences are discussed.

Animal pain and suffering in the domain of nature are In the worldview, the WISDOM of martyr Motahhari's master is of prime status and superior position in the field of religion and religiosity, in such a way that the master of martyr believed that in Islam, originality is from that intellect. It is with WISDOM that religion is known and recognized. Reason has a transcendental role in religious understanding and pain. The mystery of such dignity and the use of reason in the areas and levels of religion and religiosity is rational in rationalism of Islam and Islam, and Shi'i Islam is in fact an Islam of reason and rationality without extremes in all theoretical and practical spheres. The question now is: what is the position of the master of martyr Motahhari Aql in the radius of vision and the horizons of orientation and how they express and explain the position of the Islamic flows (Shi'a and Nietzali) in the application of reason? The present paper answers the above question After an introduction, he examined and processed the two methods of reporting and research and looked at Shahid Motahari's professor's attitude toward Shi'i has been described and interpreted.

Background and objectives: The purpose of this research is to investigate INTELLECTUAL education and its goal based on the thoughts of the Hakim Sadr al-Mutalahin. Methodology: Using the qualitative content analysis method, the present research analyzes, represents, and infers the existing content about reason, education and INTELLECTUAL education in the texts and works of Hakim Sadr al- Mutalahin Shirazi. Findings and Results: The findings of the research show that reason from the perspective of Sadr al-Mutalahin is based on his ontological foundations, and in order to achieve it, a person must go through the stages of the soul based on rational education to reach its ultimate development and approach the essence of oneness. The results of this research indicate that based on the WISDOM of Mulla Sadra, INTELLECTUAL education is a way for a person to enter the rank of Islam and then by attaining the ranks of faith, discovery and INTUITION and passing through the rank of active intellect and the position of benevolence and finally reaching the position of the manifestation of God for the purpose of rational education.

Since the audit profession is a process associated with judgment, understanding the reasoning implications for reaching a level of logic in auditing judgment is a theoretical and fundamental concept in the profession. In this regard, it should be noted that tact is one of the decision-making elements in auditor's judgment that determines the level of rationality for making a wise decision and enhances the quality of audit judgment. The Purpose of this research is designing a Model of Auditor's INTELLECTUAL WISDOM in Professional Judgment. The methodology of this research is mixed (qualitative and quantitative) based on the participation of two expert groups as panel members in the qualitative sector and 30 independent auditors as statistical community members in the quantitative sector. In the qualitative part, the meta-analysis method was used to identify themes related to the characteristics of rational WISDOM in professional judgment, and then through Delphi analysis of the established themes, based on two criteria of coefficient of agreement and averaged over three stages, to reach the reciprocal. The theoretical saturation point was investigated, and the results in this section confirmed the number of 20 themes out of the 14 basic themes. In the quantitative section, the approved themes were first coded and then distributed to the target population based on matrix questionnaires to identify the most influential attribute of the auditor's wise judgment in professional judgment, based on a comprehensive structural interpretive analysis method. Based on the results, the theme of adherence to the principles of professional ethics was chosen as the basic theme of professional thinking

In philosophy with a general objective, there is something I have developed that makes me doubt all of my hysteria, so I don't see it as a limited statement of facts that has a title that contains some important cognitive facts. A philosophical person in my opinion, despite the existence of a single person who doubts the existence of someone who is a comprehensive person, and I am looking for him next to my chest, and if I seek transcendent WISDOM, take him to the place of my knowledge And the ranks of Hasti expanded and multiplied The ranks of a bastard human being by Khwahim Dasht. This is a comprehensive investigation into the book, and an analytical-descriptive response to it. This is a very old question. What is the meaning of the concept of the Zaban and the witnesses of the emergence of the Zaban Fazi Sadraei, Yari Rasanand؟

Extended AbstractIntroductionA model for the epistemology of religious belief is Zagzebski’s virtue epistemology. It evaluates religious beliefs in terms of INTELLECTUAL virtues such as understanding, WISDOM (phronesis), and doxastic characters. A belief is stable and valid if its subject possesses INTELLECTUAL virtues. We might embark on evaluating religious beliefs, particularly monotheism, God’s existence, and His attributes based on virtue renderings of INTUITIONs and illuminations. INTUITIONs and illuminations are processes through which one achieves rational flourishing in light of WISDOM. Both Suhrawardī and Zagzebski draw on INTELLECTUAL virtues, particularly WISDOM, to account for religious beliefs. In such an evaluation, instead of beliefs, believers are evaluated. Zagzebski’s account gives way to two readings: in terms of understanding and in terms of WISDOM. This article deals with the role of WISDOM in evaluating religious beliefs. This reading might be thought of as a version of Suhrawardī’s view of religious beliefs, particularly the belief in God. In a recapitulation of his view, Suhrawardī insists that attainment of genuine knowledge is enabled through theoretical WISDOM, practical WISDOM, INTUITIONs and revelations, and possession of moral and INTELLECTUAL virtues (Suhrawardī 1993, vol. 2; also see Zagzebski 1996, 1993a, 1993b, 2000, 2011). There has been research on religious beliefs in Iran in the last decade, but none of these studies has talked about the rationality of religious belief in the light of WISDOM with all its aspects and independently. Therefore, the present research is novel in this connection, and its main contribution is its discussion of the virtue of WISDOM according to Suhrawardī and Zagzebski.MethodThe method of this research is descriptive-analytic. It is based on Lakatos’s research program. The research is focused on WISDOM and its role in choosing beliefs. Its positive strategy is the epistemic authority of the self and others in choosing beliefs, and its negative strategy is the critique of rival theories such as radical fideism and strong rationalism.  Results and Discussion This article begins with an overview of the epistemic foundations of Suhrawardī and Zagzebski:(a) INTELLECTUAL virtues as modeled upon virtue ethics, (b) rational faculties or powers are not the only belief-forming powers. Indeed, moral faculties or powers play a reciprocal role in the formation and reception of beliefs, (c) an epistemic subject has both epistemic and moral duties, (d) just as we have an epistemic trust in our own rational and moral faculties, we have an epistemic trust in other people, (e) the will or motivation to attain the truth is as relevant to moral virtues as it is to INTELLECTUAL virtues, (f) giving up on the scientific-empirical model of epistemology and tuning to the specialized model of religious epistemology, (g) extension of objects of religious beliefs from propositional to non-propositional facts, (h) taking into consideration the external and internal dimensions of knowledge-conferring character of non-epistemic factors in attainment of genuine knowledge, (i) special consideration of WISDOM in reception of genuine knowledge, instead of explanation or justification of beliefs. A wise person is one who possesses moral and INTELLECTUAL virtues, through which he or she decide under certain circumstances what is the right thing to believe or to do. INTUITIONs are crucial to the process of attaining WISDOM. A wise person deploys INTUITIONs, particularly rational INTUITIONs, to make proper decisions about accepting or denying a belief or act.ConclusionThere have been different versions of rational evaluation and stability of religious beliefs, including foundationalism, coherentism, and fideism. What matters is that the believer possesses moral and INTELLECTUAL virtues to attain the beliefs that are proper to wise people. To take a wise person as a role model can pave the path for attainment of valid beliefs. In their virtue-theoretic framework, Suhrawardī and Zagzebski propose that a wise person, possessing spiritual virtues, is a superior model for those who seek genuine knowledge so that they can attain WISDOM. Both Suhrawardī and Zagzebski begin with reflective reasons, and then turn to theoretical reasons. The highest degree of belief in monotheism, God’s existence, and His attributes can be attained in light of WISDOM.

Extended AbstractIntroductionA model for the epistemology of religious belief is Zagzebski’s virtue epistemology. It evaluates religious beliefs in terms of INTELLECTUAL virtues such as understanding, WISDOM (phronesis), and doxastic characters. A belief is stable and valid if its subject possesses INTELLECTUAL virtues. We might embark on evaluating religious beliefs, particularly monotheism, God’s existence, and His attributes based on virtue renderings of INTUITIONs and illuminations. INTUITIONs and illuminations are processes through which one achieves rational flourishing in light of WISDOM. Both Suhrawardī and Zagzebski draw on INTELLECTUAL virtues, particularly WISDOM, to account for religious beliefs. In such an evaluation, instead of beliefs, believers are evaluated. Zagzebski’s account gives way to two readings: in terms of understanding and in terms of WISDOM. This article deals with the role of WISDOM in evaluating religious beliefs. This reading might be thought of as a version of Suhrawardī’s view of religious beliefs, particularly the belief in God. In a recapitulation of his view, Suhrawardī insists that attainment of genuine knowledge is enabled through theoretical WISDOM, practical WISDOM, INTUITIONs and revelations, and possession of moral and INTELLECTUAL virtues (Suhrawardī 1993, vol. 2; also see Zagzebski 1996, 1993a, 1993b, 2000, 2011). There has been research on religious beliefs in Iran in the last decade, but none of these studies has talked about the rationality of religious belief in the light of WISDOM with all its aspects and independently. Therefore, the present research is novel in this connection, and its main contribution is its discussion of the virtue of WISDOM according to Suhrawardī and Zagzebski.MethodThe method of this research is descriptive-analytic. It is based on Lakatos’s research program. The research is focused on WISDOM and its role in choosing beliefs. Its positive strategy is the epistemic authority of the self and others in choosing beliefs, and its negative strategy is the critique of rival theories such as radical fideism and strong rationalism.  Results and Discussion This article begins with an overview of the epistemic foundations of Suhrawardī and Zagzebski:(a) INTELLECTUAL virtues as modeled upon virtue ethics, (b) rational faculties or powers are not the only belief-forming powers. Indeed, moral faculties or powers play a reciprocal role in the formation and reception of beliefs, (c) an epistemic subject has both epistemic and moral duties, (d) just as we have an epistemic trust in our own rational and moral faculties, we have an epistemic trust in other people, (e) the will or motivation to attain the truth is as relevant to moral virtues as it is to INTELLECTUAL virtues, (f) giving up on the scientific-empirical model of epistemology and tuning to the specialized model of religious epistemology, (g) extension of objects of religious beliefs from propositional to non-propositional facts, (h) taking into consideration the external and internal dimensions of knowledge-conferring character of non-epistemic factors in attainment of genuine knowledge, (i) special consideration of WISDOM in reception of genuine knowledge, instead of explanation or justification of beliefs. A wise person is one who possesses moral and INTELLECTUAL virtues, through which he or she decide under certain circumstances what is the right thing to believe or to do. INTUITIONs are crucial to the process of attaining WISDOM. A wise person deploys INTUITIONs, particularly rational INTUITIONs, to make proper decisions about accepting or denying a belief or act.ConclusionThere have been different versions of rational evaluation and stability of religious beliefs, including foundationalism, coherentism, and fideism. What matters is that the believer possesses moral and INTELLECTUAL virtues to attain the beliefs that are proper to wise people. To take a wise person as a role model can pave the path for attainment of valid beliefs. In their virtue-theoretic framework, Suhrawardī and Zagzebski propose that a wise person, possessing spiritual virtues, is a superior model for those who seek genuine knowledge so that they can attain WISDOM. Both Suhrawardī and Zagzebski begin with reflective reasons, and then turn to theoretical reasons. The highest degree of belief in monotheism, God’s existence, and His attributes can be attained in light of WISDOM.