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 critical definition of philosophy studied that whit stand in position of definition of philosophy made the intellect philosophy. So anyone must be practice itself to the philosophy. One with individual thought can be make life, or one with the intellect can be make philosophy and with philosophy can be make life. But philosophy and PHILOSOPHICAL thought was making by which ability of man? Intellect is comprehension & doom, understanding is object of intellect, & memory is the store of data, & mind as system of men discursive, we know it fundamentally is PHILOSOPHICAL. Now the mind is fundamentally PHILOSOPHICAL, so why some people have lack in PHILOSOPHICAL thought? Response this question is the extent or growing of mind. Now if we know that PHILOSOPHICAL mind as a mark of PHILOSOPHICAL man, we will see many of illiterate man & layman have a PHILOSOPHICAL thought, and many of collegian of philosopher speech as layman. Therefore with the each criterion as PHILOSOPHICAL mind & science we divide inhabitant of the society. According to this chart we are introducing "PHILOSOPHICAL Method of Layman" and saying it is trying to salve layman from vulgar thought. Therefore we saying perky: the philosophy is a conversation among aspect of man’s thought and address these conversations is knowledge and in discursive & rational model. Now what are engendering of this method renown as "Tagline of Equilibrium". According to the condition proportion of force are making with equilibrium. Thus findingthe place of equilibrium is duty for every one that in PHILOSOPHICAL method of layman is offering only a method to this act.

When we saying the “PHILOSOPHICAL mind” maybe is inconsistent of this term that mind originally is the PHILOSOPHICAL. This inconsistence is unfolding when saying the “PHILOSOPHICAL mind”; it means that we were said: (The mind was cleaved to PHILOSOPHICAL and not PHILOSOPHICAL mind). The second species of mind that is not PHILOSOPHICAL is inconsistent of PHILOSOPHICAL nature of mind. This inconsistence isn’t true because the mind is PHILOSOPHICAL forever and if saying the term of PHILOSOPHICAL mind it means that the mind information is developed and if one estimates the not PHILOSOPHICAL mind from PHILOSOPHICAL mind, we have to say sometimes because of man’s indolence & libido that mind is lessening the itself PHILOSOPHICAL function so much that ever isn’t true its title as mind. If we don’t say for mind the mind as title therewith we say mind is not PHILOSOPHICAL and so neglected this saying that mind is not PHILOSOPHICAL.

This article is divided into two parts. In the first PHILOSOPHICAL analysis is discussed from view-point of western philosophers. They present three type of PHILOSOPHICAL analysis: Decompositional analysis, Regressive analysis and Interpretational analysis. decopositional analysis is a method of investigation of the sort that based on exploration of one hole-like conceptional ones-so that to pay attention to its parts and the way of its combination make the attestation of the proposition it included possible. Regressive analysis is the examination of the all (near and far) premises of one combined arguments that finally leads to confirmation of given proposition. Interpretational analysis is the interpretation of one or more propositions or concepts, by means of which the truth of given proposition can be shown. In the second part, it is pointed out that Muslim philosophers have used of these three types of analysis.

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?

The present article seeks to demonstrate in a descriptive-analytical method that, with the founders of PHILOSOPHICAL hermeneutics, how religious understanding has become a model for understanding hermeneutics and understanding hermeneutics as a model for religious understanding? How is the process of understanding in religious traditions, especially the element of application and the element of understanding divine will, is used as a model for better understanding of hermeneutics? How do religious beliefs, such as incarnation, trinity, religious imagery and ritual shows help to explain hermeneutic teachings, help? Then shows Examples of hermeneutic explanations of religious teachings and religious explanations of hermeneutic teachings. Then He makes it clear the relation between general hermeneutics and hermeneutics of the Holy Texts. In the end, he says that what are the mistakes of Christian theology from a PHILOSOPHICAL hermeneutic?...

The Sufism as a new method of the PHILOSOPHICAL counselling, founded in the 80s of the 20th century is considered in the article. There are several methods in existing studying. Therefore, Sufism will add a new, the different view on the prob-lem. First of all, the author investigates the important role of Sufism in the philo-sophical counselling. If the human being is the unity of the spirit and the material body, the spirit can be a necessary support in solution of the material problem. That is why the Sufism that reflects the perfection of the spirit in daily life, can be a useful method in the PHILOSOPHICAL counselling. There is also considered in the article the fact that the life of the human beings consists of several gradually increasing circles. The problem is the node for-mation on this line that interferes with further movement and the beginning of the new circle. Sufism is a method that teaches to get to bottom of the problem and untie the knot, not to cut. The author finally analyzes every stage of the Sufi practice in the philosophi-cal counselling and investigates the essence of each of them. The main goal of philo-sophical counselling is to put the counselee face to face with his/her soul for hearing its voice. Consequently, the PHILOSOPHICAL counselor uses the Sufi state of haal. Thus, the process begins from observation, continues through the nearness, fear, love, ho-pe, intimacy, tranquility and ends at certainty. The whole process of solution in the PHILOSOPHICAL counseling is based on the main Sufi principles which are: ilm al-ya-qin (the Knowledge of Certainty), ‘ ayn al-yaqin (the Eye of Certainty) and Haqq al-yaqin (the Truth of Certainty).

Culture has many layers and levels that some which is external and some are internal and invisible. Of these, most internal layer of culture that is tied to a PHILOSOPHICAL content is foundation for the other and outer layers of culture and actions and behavior. Now my question is: Which one is primary; this internal layer of philosophy on the internal layer of culture or converse it? This paper is based on general content of pre-modern PHILOSOPHICAL theories or tradition philosophy wants to show the priority of philosophy on culture and the relation between a complete system of philosophy and the mean of culture.

The place of philosophy in Islamic civilization, especially in Iran, and its relation to religious beliefs have been the focus of many researchers’ attention. Western historians of philosophy think that after the critiques of Ghazali and with the death of Ibn Roshd, philosophy disappeared from Islamic lands. The continuation of philosophy in Iran up to the present day, however, shows that this idea is incorrect. In fact, Ghazali’s theological critiques made philosophers pay more attention to religious principles. Furthermore, by applying methodological criticism to philosophy, paying attention to illumination and practical way with personal spiritual itinerary and religious principles, mystics helped greatly to from a new PHILOSOPHICAL system in Iran in which theological, PHILOSOPHICAL and mystical principles found a new structure. This article studies the role of Sheikh Mahmoud Shabestari, the great Iranian poet and mystic, played in developing this new was. We will see that the played an important role by applying a positive and methodological criticism to Peripatetic philosophy from the mystical point of view and illuminative epistemology and also paid attention to the personal spiritual itinerary accompanied by religious principles and allegorical language, and presented wisdom in opposition to Peripatetic philosophy.

Renaissance in the westen countries led to the establishment of new theoretical and practical patterns. By development of the range and depth of these changes, Islamic countries were exposed to them and faced new questions. One of the most important questions is the position of religion and it’s relationship with the materialistic life of human or secularism.Secularism is one of the word that has not been defined and translated correctly in Farsi, and has always been misinterpreted. As we know, perception happens through the experience, categories and definitions.Therefore the analysis of secularism has found its importance.This essay studies the above mentioned definition in three parts: the first part indudes the study of the definition and the grounds of secularism formation; the second part is the grounds of secularism formation; the second part is the PHILOSOPHICAL basis of secularism; and the third part is the criticism of secularism and the conclusion.