In spite of using hadith-based approach in Islamic jurisprudence, Mulla Fayd Kashani is among the few Shiite scholars who hold a PHILOSOPHICAL attitude based on transcendent theosophy, Mysticism and Sufism. Presenting his PHILOSOPHICAL SCHOOL, this research essay deals with the question how he could put together the tradition-oriented approach and such a PHILOSOPHICAL attitude. Can we say he is a multi-dimensional scholar, or he has adopted a multi-disciplinary way so that to explain each disciplinary with the other, or he believes in the unity between the demonstration, the verses and intuition.Supposing that these are the case, what differences are there between Mulla Sadra's and Sohrawardi's viewpoints?

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.

Among the religions and PHILOSOPHICAL SCHOOLs of India - most of which are pragmatists - the Sankhya SCHOOL has a special PHILOSOPHICAL position in terms of its theoretical discussions and complex system of categories. The two categories of "Purusha" (soul) and "Prakriti" (matter), the basic principles of metaphysics, seem to be Sankhya's duality. For this reason, some sages and commentators of this system of thought have discussed the issue of God's existence. Most of the advanced commentators, based on the belief in multiple eternal souls and also the special concept of causality among the Sankhya philosophers, are of the opinion that God has no place in the Sankhya SCHOOL, as it is proposed in monotheistic religions; But the later commentators of this system of thought, who have more followers, believe that the existence of God as a perfect spirit overseeing the creative function of Prakriti is necessary; But they have not always explained their idea correctly according to the metaphysics of the Sankhya SCHOOL. Using the descriptive-analytical method, this study investigates the "problem of belief in God" in this intellectual system; To what extent is the belief in the existence of a single God compatible with other main structures of Sankhya's metaphysics? Examining the presuppositions and reasons of the parties to the conflict, it seems that Purusha in Sankhya's intellectual system is the same as God; But the incredulous commentators have confused Purusha with the term "énaniat" (the second imperfection of Prakrit).

Opposition to PHILOSOPHICAL thought and to rationalism in general has deep roots in Islamic culture. This opposition has existed more or less during the different historical periods, but it never vanished. One of its most brilliant manifestation is the SCHOOL of "tajkik" (literally: division, separation), a name given by Mohammad Reza Hakimi and related to the students of the late MTrza Mahdl Esfahanl. This article is a brief analysis of the credo of this SCHOOL.

Explaining the perfection of authority and how human beings may act is an ontological and anthropological approach of the transcendent theosophy. For this SCHOOL, the human being is not independent from the supernatural agents, in terms of either the essence and essential perfections or the process in which his/her act is formed. Any act which is carried out by a human being inevitably enters into a necessary cause-and-effect course which ends up in the final cause. People’s external acts are caused by their wills; while in turn their wills are caused by causes and agents that are considered as incentives, which are out of the human’s essence. Meanwhile, philosophers believe that the human being is free to do what he/she intends, because the definition of power is true of him/her. Naini and his followers have challenged such explanations of the transcendent theosophy and have tried to demonstrate that just assuming the definition of power to be true of human being cannot explain his/her actual free choice. This study aims at reviewing and finally judging the challenges that both of the mentioned groups may encounter.

Purpose: The purpose of this research was to compare the sense of belonging to the SCHOOL, the perception of the SCHOOL atmosphere and the academic vitality of elementary SCHOOL boys in non-profit and normal SCHOOLs in Qain city. Method: The method of this research was descriptive and comparative. The statistical population of this research included all elementary students of non-profit and normal SCHOOLs in Qain city in the academic year of 2023-2024. From among the statistical population, 114 students (57 regular students and 57 male students from non-profit SCHOOLs) were selected as the research sample using available sampling method. In order to collect research data, Barry, Betty and Watt (2004) SCHOOL Belonging Questionnaire, Reddy and Rhodes (2007) Perception of SCHOOL Atmosphere Questionnaire and Martin and Marsh (2008) Academic Vitality Questionnaire were used. In order to analyze the research data, multivariate analysis of variance (MANOVA) was used. Findings: The results of the research data analysis showed that there is a significant difference between the variables of feeling of belonging to SCHOOL, perception of SCHOOL atmosphere and academic vitality in non-profit and normal SCHOOL students (p<0.005). In other words, the sense of belonging to the SCHOOL, the perception of the SCHOOL atmosphere, and the academic vitality of non-profit students are more than the students of normal SCHOOLs.Conclusion:The results of this research showed that the scores of normal students in the studied variables are lower than those of non-profit students, so normal SCHOOLs should provide training to strengthen academic variables

Purpose: The aim of the current research was investigating the rate of PHILOSOPHICAL thought in gifted third grade high SCHOOL students of Zahedan on the basis of Smith Theory.Materials and method: Research methodology was deceptive- correlational.180 students were selected employing random cluster sampling method among a Statistical population including 360 students and Smits (1998) PHILOSOPHICAL mind questionnaire with a 97 percent Cronbach alpha was applied for data collection as a research instrument. One sample t test was employed for analyzing the data.Findings: Findings reveal that students were in desirable and acceptable position in 4 components of Smith’s Theory which was released from inflexibility, evaluating theories and thoughts free from their source, having a multidimensional view and patience in temporary augment. Also results reveals that flexibility of gifted third grade high SCHOOL students of Zahedan was higher than mean score of normal students.Discussion: it was as a result of high intelligence capability of gifted students.

This article is an attempt to show that the Kyoto SCHOOL of philosophy is inherently a "philosophy of religion". Although philosophers from this SCHOOL, including Nishida Kitaro and others, have tried to combine western PHILOSOPHICAL thinking with Japanese Zen Buddhist thinking, yet the result of their work, apart from creating a space for the emergence of comparative philosophies and cross-cultural studies, is nothing but the expression of religious philosophy. Undoubtedly, all Kyoto SCHOOL philosophers have discussed religion and God in their writings. This article attempts to illustrate the religious nature of this SCHOOL by citing theories and concepts of its philosophers, including its founder, Nishida Kitaro, Tanabe Hajime, Nishitani Keiji, and others. Therefore, after discussing the issue of religion in this SCHOOL in the introduction section, we will discuss the philosophy of religion and the role of religion in the thought of Nishida Kitaro, Tanabe Hajime and Nishitani Keiji respectively. To understand religion and God in the Kyoto SCHOOL one must understand the concept of absolute nothingness in Zen Buddhist thought among its philosophers. Finally, the article concludes that though the Kyoto SCHOOL as a universal philosophy is rooted in Eastern Zen Buddhist and Western rational thoughts, the nature of its philosophers' thoughts is religious, albeit different from Christianity and Islam or Judaism. To this end, the author did his best to benefit from the books, papers, and commentaries of Kyoto SCHOOL philosophers.

The purpose of this study was to understand the PHILOSOPHICAL themes of the stories and Persian textbooks of the elementary SCHOOL. The research method is qualitative, content analysis. The statistical population of the study, the stories and narratives of the Persian textbooks, was the elementary SCHOOL (from the second to the sixth grade). The statistical sample of the study was targeted in a targeted manner, the content of all Persian stories and narrations. For this purpose, the stories and the anecdote first read and codified, then the axial categories were extracted. Finally, according to PHILOSOPHICAL categories (ontology, epistemology, and axiology), each axial category was understood under the PHILOSOPHICAL themes. The results of the study showed that the PHILOSOPHICAL themes of most of the categories can be explained by epistemology and valuation and, in some cases, ontology has been considered. Consequently, according to the results of these stories and stories, it is necessary to review and re-translate the "Philosophy for Children" program.

The Transcendent Theosophy (Alhikmah Al-muta'liyah) is the result of the tireless efforts of Mulla Sadra (1050-979 AH), who was able to extract a brilliant gem from the innermost of two PHILOSOPHICAL currents, the verses and words of the divine saints and Ibn Arabi's mysticism, and projected a rare wisdom from their hearts. The dynamics of this method, in an evolutionary process, finally led to Mulla Hadi Sabzevari (1212-1289 AH), the founder of a PHILOSOPHICAL movement, based on the original principles of Sadra's wisdom and the initiator of a new method containing some innovative PHILOSOPHICAL rules, grasped by his paying attention to his thought leader (Mulla Sadra)'s works, especially al-Asfar al-Arba'ah (Four Journeys), Souhravardi's al-Hikmah al-Ishraq, especially Qutb al-Din al-Shirazi's commentary on it, Ibn Sina's Isharat, especially Nasir al-Din al-Tusi's commentary on it, Mulla Abd al-Razzaq's Shawareq al-Ilham, and Ibn Arabi's Fusus al-Hikam. Sabzevari's PHILOSOPHICAL works led to originating a new PHILOSOPHICAL SCHOOL, called the Sabzevari PHILOSOPHICAL SCHOOL. With descriptive and analytical method, this article tries to explain some of the Sabzevari PHILOSOPHICAL SCHOOL innovations.