MIDDLE AGES took place for about the centuries and although, the great Christianity is known as the foundations of it, its name reminds the darkage and suffering. The paper is an attempt to discover the education spirit of this period. It introduces a short explanation of MIDDLE AGES history. In the first chapter, it analyses the educational system of MIDDLE AGES and in the second chapter surveys the foundations of its education. These foundations are the content of Christianity, Philosophy and Art of MIDDLE AGES. The last pan explains the main factors of these resources and how they effect the educational systems in MIDDLE AGES.

In Greek Philosophy "being" or "what really is" is in relation to form. In fact, being, substance and form usually have the same meaning and we can speak of metaphysics of form in this philosophy. The thinkers of the early MIDDLE AGES - the fifth to twelfth centurie - followed the Greeks in this subject, even if they spoke of Being (esse) and not only of being (to on, ens). However, for them being was with form and substance. These thinkers, like the Greeks, did not consider Being as the subject of philosophy. They were theologians whose principal concern was the knowledge of God and explained their beliefs and doctrine of faith by using Greek philosophy. For a full discussion about Being and is distinction from essence we have to wait for the translation of Avicenna's works into Latin in the twelfth century.

Iran and China have had deep influences on each other through their long-lived relationships. Reconstruction of the past relationship between two countries, due to present circumstances of the world, possesses a great deal of importance. The extent of the subject under investigation, however, places some restriction on paying attention to all aspects of the case. Therefore, the focus of the research shall be on this question that "why did the Iranians' pay attention toward China and Chinese people, and in what areas were they affected by the Chinese?" To find the answer, the investigation was based on literary sources through historical research method. The finding point out that Iranians imported the commodities in need, from China. The imported commodities, due to their high qualities, were more requested by Iranians than the same Commodities from other countries. These commodities, besides their daily usage, had a deep cultural effect on Iranians: the Chinese artists cooperated with Iranian artists in illustrating the handwritten manuscripts; beauties of China's nature and patronizing arts there were admired by Iranian poets, and had traveling and migratory attractions to them; Chinese pretty damsels had a great role in brainstorming and imagination of the Iranian poets. On the contrary, some of the Iranian mystics condemned them as "faith bandits" and warn their murids (followers) to take care of their faiths when facing these beautiful damsels!

Studying the paradigms of growing city spaces and shapes during the MIDDLE AGES and analyzing the relation of that with socio-economic changes which occurred in cities make it possible to recognize the role of social forces in civil life and also the process of changing in town forms. According to this, expanding the form of city is like a reflection of social changes of inner cities. In this article, the reasons of changes in the shape of Iranian city are surveyed and these changes will be studied by attending to inner and outer factors. The question is: How much would the changes which happened in city relations of Iran be affected by changing of inner conditions and growing of city socio-economic relation and how much would be affected by outer reasons and condition that influence socio-economic city life?

In Persian, like many other languAGES, there are three voices, passive, active and MIDDLE. In Persian, MIDDLE voice, like passive voice, is a structure consisting of a one-place predicate. MIDDLE verbs are morphologically active and semantically passive. The purpose of this article is to describe the properties of MIDDLE construction in Persian and to explore the derivation of MIDDLE as a transitive structure within the framework of the latest version of Generative Grammar.

During the MIDDLE AGES, the science of geography reached its culmination in Islamic realms. The works in geography-besides sticking to the scientific and technical aspects of geography-have been formed under an out look influenced by the three -fold relation ship of God, man and enviroment (firmaments) which resulted in the evolution of Islamic geographers school. In this article man" s status in relation to the world and geographical enviroment -from the view point of Moslem geographers works - is treated by the aim of recognizing their out look and school. The main method of survey - in the framework of analytical ones -is of library analysis -based documentary and data analysis.

In spite of the prohibition put on paintings by Muslims, especially Sunnites, this art has never been annihilated in the medieval Islamic period. Paintings on the palace ceilings, walls and also pAGES of the first Arabic books and imAGES minted on the Islamic coins, were all of the manifestations of painting durability among the Muslims. Due to common daily usage of the Islamic coins, these played an important part in Islamic painting circulation. The available illustrated Islamic coins such as some ones of the time of Caliph al Muktadir bi Allah (c. 907-932) are supposed to be the indicator of a stream which strongly flew later on and finally joined Baghdad painting school as a main factor.

The theory of analogy, the greatest defender of which is said to be Thomas Aquinas، has a noteworthy background in the history of philosophy, particularly in the MIDDLE AGES. A. J. Ashworth is one of the most prominent contemporary commentators of this field. In the present research, based on his interpretations, the writer has dealt with the main topics of this theory which have often remained unnoticed in most theological-philosophical works on analogy.He finally concludes that the history of this theory goes back to a time long before Thomas Aquinas, and most of its interpretations are unclear and in conformity with Thomas’ main outlook. Accordingly, it is necessary to review the common interpretations of the theory of analogy.

In the late eleventh century, the troubadour school with features of nobility, Polytheism, and anti-religion was established in the southern parts of France. The Arab had influenced this school a lot, and then it moved from Paris to London and created the Minnesang in Germany. In Italy it produced a delicate style of the poetry which provided the context for the advent of Dante. Troubadours were poets who had love as their character. The Albigensian Crusade terminated Troubadours in 1209 A. D., Pope Innocent III started this crusade which is the most terrible Crusades of European History. Troubadours were connected to Albigensian in those periods, although the Albigensian movement was actually a protest against the medieval clergy. Therefore, Troubadours and their developments of love thinking were complicatedly integrated to religious life. The concepts and theme of the poems and songs of Troubadours are generally derived from the daily life issues, especially the dissemination of the Catharism. Regarding the intimidation and horror caused by priests, the Catharism chose the poetry of Troubadours in order to disseminate their own heresy.

The national identity is the collective, historical consciousness of a particular national community of itself as a cultural-political entity in its own right. This consciousness includes collective perceptions or imAGES about the place of the nation in the world and its relations with others, a common territory, national culture, symbolization, common ceremonies, and its institutions particularly political and administrative organizations making the national unity possible. As discussed in the conceptual framework, the national identity, in any certain case, refers to an imaginary consciousness as a reference which is mediating between the collective mind and the objective world. The imaginary is the product of the collective experience and consciousness of a nation during its history. Examining the appearance and the permanence of the historical, cultural, and political image of Iran within the Iranians’ consciousness during the ancient and the medieval AGES of Iranian history, this article explains the historical continuity of Iranian identity-in terms of the national identity before the nationalism. Building on Castoriadis's imaginary institutions' theory, this study provides evidence from Iranian history to explore the dynamics of Iranian identity throughout history.