The present paper introduces and criticizes the book entitled "PHILOSOPHICAL ANTHROPOLOGY" authored by "Hans Dierkes". In this book, the author has selected texts containing educational perspectives on the subject matter of the discussion, which have been proposed mainly without any comprehensive analysis and deep systematization. After mentioning four levels of PHILOSOPHICAL ANTHROPOLOGY proposed by "Dierkes" and criticizing them, this paper talks about the importance of paying attention to the new approach called "dimensional ANTHROPOLOGY", and in addition to investigating the ANTHROPOLOGY classification in the book structure, it has referred to the proposed quadripartite model in the human exposure to self, nature, society, and God. In the following, the similarities and differences between the anthropological perspectives are explained using analytical-critical method and it paves the way for their PHILOSOPHICAL criticism. Accordingly, the most important finding of this research is that most the anthropological perspectives have paid attention to one or more than one dimensions of human facets and have been magnified, and there is few perspectives in which one can achieve the analysis of the relation and interaction between all human forces, indicating the importance of paying attention to the PHILOSOPHICAL and methodological foundations of "dimensional ANTHROPOLOGY". This book is very helpful with regard to opening scientific horizons and posing main anthropological questions, but presenting any definition of the realm and examples of PHILOSOPHICAL ANTHROPOLOGY depends on the explanation of the "subject" and "method" of such approach and no clear boundary can be found between the four levels of PHILOSOPHICAL ANTHROPOLOGY proposed by "Dierkes" without having an accurate perspective on its components.

Most of the people who are involved with research on the Transcendent Philosophy have dealt with Mulla Sadra’s specific ANTHROPOLOGYmerely within the framework of the book “Soul” of al-Asfar al-arba’ a (4th book, 4th journey). They have, in fact, limited themselves to his explanations in that book and their relation with early philosophers’ discussions of the soul. Mulla Sadra himself has referred to them all through al-Aslar’ s book of Soul, which is itself a kind of translation rather than a research book and source of reference for the issue of absence of effect. Neither is it an independent work or research reference on the ANTHROPOLOGYof the Transcendent Philosophy.In this paper, based on a comprehensive and general study of the Transcendent Philosophy and Mulla Sadra’s PHILOSOPHICAL method, as well as through resorting to his particular works and methodology, the writer has tried to explore his ANTHROPOLOGY.The main purpose of this inquiry is, firstly to develop a deeper and more thorough understanding of PHILOSOPHICAL ANTHROPOLOGY in the Transcendent Philosophy, secondly, to explain the relations between Mulla Sadra’s PHILOSOPHICAL ANTHROPOLOGY and the other parts of his philosophy; thirdly, to infer and derive the related PHILOSOPHICAL terminology, concepts, and meanings and, in other words, the ontological realities of ANTHROPOLOGY in order to use them for man’s perfection at present and in future, and, fourthly, to propound a number of principles and laws that can be useful in learning about the fundamental features and elements of Mulla Sadra’s PHILOSOPHICAL ANTHROPOLOGY.

The twenty-first century was marked by the widespread introduction of various technologies in order to improve man. Interest in the problem of the human body and corporeality arose as a result of complex radical transformations that have affected modern society. In this regard, a revision of solutions to anthropological problems is required, which will allow civilization to reach a higher level of development. In order to improve the human body, various technologies are used, as a result of which it undergoes certain transformations. The article discusses one of the modern directions of PHILOSOPHICAL and anthropological research-the body-oriented approach, which implies the joint evolution of the body, consciousness and environment. The sources and reasons for the emergence of the body-oriented approach are revealed. The article examines the human body as the relationship of five phenomena: biological, ecological, phenomenological, cultural and social. Special attention is paid to an interdisciplinary approach to the consideration of the problem of body and mind. An alternative view of the biological roots of cognition is analyzed. Taking into account the modern achievements of neurobiology, neurophysiology, cognitive psychology and other sciences, it is considered how the “ scheme and body image” form the field of consciousness.

Human being is the main concern and focus in PHILOSOPHICAL, theological and mystical discussions. Historically, undrestanding of man can be traced back to greece and socrates. This paper aims to deal with Avicenna’ s views on man. The main argument is to demonstrate the follouing claim: Avicenna`s undrestanding of man is PHILOSOPHICALly and mystically the same. His views on human being are divided into stages: PHILOSOPHICAL and mystical. What is concluded here is that both views argue that the prefection of the soul will be achieved throgh its attachment to active intellect.

Education is a continually developing activity, it shapes the way an individual develops their attitudes, thoughts and behavior. Education is not just about being literate but it is an overall development of the person in every aspect of their lives. A society's educational system can be greatly linked to its culture as the culture that one is in have an affect on the type of curriculum the institutions will develop in order to cater to every individual of that particular culture. Education moulds and shapes a society and it is influenced by the culture of the particular country or society. The educational system acts as a point of reference for the society's needs and demands. The principles that dominate this article is culture and education are interrelated and interconnected. Every educational paradigm is influenced by the culture of the society in which it operates. This essay underlines the extensive connection between culture and education. As a result, the goal of this essay is to depict these features from a PHILOSOPHICAL-Psychological Approach.

By asking about security in Hobbes's political philosophy, this article addresses why power and security are intertwined in the modern state and the virtuous role of human beings in providing and promoting security in society has been neglected. In other words, insecurity in the contemporary era, and especially in the wake of the formation of global experiences of Leviathan as the only legitimate and effective power structure in societies and international relations, rather than resulting from power struggles between states are rooted in Hobbes's ANTHROPOLOGY, which is itself the theoretical foundation of the modern state. Using this theory of critical reconstruction based on Hobbes's internal logic of ANTHROPOLOGY, this study tries to introduce insecure and insecure sources in Hobbes's view of human beings and Identity. The results of this study show that Hobbes's ANTHROPOLOGY, as the theoretical basis of the structure of today's modern state, makes man an inherently dangerous, anxious, selfish, and at the same time legitimate and justified being in achieving all his desires. This type of ANTHROPOLOGY is the main source of insecurity production, the consequences and effects of which are reflected in Leviathan.

Purpose- This research aims to identify and describe the first theoretical approaches in the process of the formation of the concept of gender and shows that the conceptual distinction between sex and gender based on the background of Western thought was formed in a period of 70 years.Methodology-With the theoretical perspective of Foucault's paleontology, the research follows the process of formation and the first appearances of the formation of the concept of gender to its formative foundation and shows what forces, theories and relationships Brind has organized the concept of gender. Paleontology is based on the concept of "possibility". In the sense that after the discovery of the first historical appearances of a phenomenon, the answer to the question is sought, how did this idea emerge?Findings-Analyzing the description and analysis of feminist, psychoanalytical, PHILOSOPHICAL ideas and the views of Parsons' work shows that anthropological findings and Freudian concepts are the focal point in gender discussions and connect other ideas about gender issues like a connecting link. The model of kinship structure in Strauss' perspective and the term women's exchange play an important role in feminist literature before and after Oakley. Although the PHILOSOPHICAL approaches of Debois are understood in Heidegger's theoretical tradition, the influence of ANTHROPOLOGY plays an important role in the formation of Debois's point of view. For these theories, it becomes the basis for conceptual distinctions in Oakley's opinion and the separation of the concept of gender from gender. Although the concepts of role and base of Parsonzi and his successors are also loaded on this theoretical platform and highlight the gender roles and their dependence on the social situations of the two sexes. Lacan also creates newer perspectives on gender by using the literature of Freud and Strauss, and Irigaray has newer answers to gender differences by criticizing the traditional ideas of psychoanalysis and philosophy. Finally, the psychoanalytic views of Freud, Lacan and Lévi-Strauss with an anthropological approach had a major contribution in the process of constructing gender and led to discredit the idea that gender inequalities are a natural and unchangeable reality

"Establishing existence" is one of the most important topics of ontology in Islamic philosophy, and since the solution of most issues and problems of transcendental wisdom depends on it, it has been said that in transcendental wisdom, after the originality of existence, there is no importance of "establishing existence". Although some works and consequences of the extension of the concept of doubt in ANTHROPOLOGY have been mentioned in the works of Mulla Sadra, Jeshte and Ghekhte, but it has not been specifically addressed. Before Sadra, Fakhr Razi also spoke about a special view of human beings by clarifying the essence of human beings, based on which, "humanity" as a single identity cannot be generalized to all human beings. This understanding of the concept of humanity means that every person has an unchangeable nature and is different from other human beings. This article, with a descriptive, analytical and inferential approach, tries to investigate the consequences of the spread of the concept of tashkik in the field of ANTHROPOLOGY and, consequently, its impact on human sciences such as education. With the expansion of the concept of theism from the field of ontology to the field of ANTHROPOLOGY, the three main concepts of the field of ANTHROPOLOGY, i. e. consciousness, will, and the relationship between soul and body, as well as human sciences such as law, education, psychology, and ethics, which are based on anthropological principles, have also undergone important changes. they become.

Objectives: The purpose of the present survey is to study innate alienation in the PHILOSOPHICAL ANTHROPOLOGY of Jaspers, through the viewpoint of Allameh Tabatabai and to present some critiques. Method: the method of the research is a library- documantry method. Results: Jaspers used the phenomenological method instead of PHILOSOPHICAL analysis and identified absolute freedom inherent in human beings, thus questioned the inherent basics and divine nature and presented it as the violating factor of human existence, while Allameh, using the analytical method, defined innate basics, such as the principle of causality, as the basis of self-awareness and the way to overcome alienation, and introduced freedom as a tool for innate goals. If Allameh found innate alienation causing of neglecting the innate basics, with the principles of his "philosophy of existence", considered adherence to a priori restrictions such as innate affairs as alienation. Conclusion: The present study, through evaluating the epistemological foundations of two thinkers, has proved the nature of the innates and introduced the inattention to innate consciousness as a factor of alienation.

Biological ANTHROPOLOGY had been considerably changed from beginning to now. From 19th to Mid-20th century, the race has been the principal concept in bio-anthropologic researches.Since Mid- 20th, the concept of race replaced with the new subjects. The second half of 20th century can be counted as the transition period for bio- ANTHROPOLOGY. The three last decades of 20th century are the decades of increasingly growth of the discipline. Throughout these years the discipline goes ahead from a general situation to a more specialized one. The specialties such as Human genetics, Primatology, Human economy and paleoANTHROPOLOGY are the most important specialties which are developing right now. In 21st, a new important approach named bio-cultural approach established under the discipline in which both biological and culture aspect are include when studying a human issue. Nutritional ANTHROPOLOGY, Embodiment and Medical ANTHROPOLOGY and Neural ANTHROPOLOGY are some of its sub- areas. These sub-areas are considered as the most practical areas in contemporary ANTHROPOLOGY. This article deals with this new approach and its sub- areas.