Guardianship is one of the most pivotal issues in Islamic mysticism, in light of which other basic ones such as Monotheism, Prophecy, and Mohammadyie are discussed. Mirza Aboulghasem-e Raz-e Shirazi, the Shiite mystic of 13th century, is amid those who have played a significant role in illustrating Guardianship debates. In the present study, first, the evolution of Guardianship studies in Islamic mysticism is discussed briefly and then, a short report of the works of this great mystic is provided. Then, the significance and the use of this debate in mysticism are discussed. After that, while studying the meaning of Guardianship, its various classifications and also, debates related to it such as monotheism, prophecy and truthfulness of Mohammadyie are dealt with. Following it, comes the "Intercommunication Principle" as the way to contact Guardianship holders and finally, spiritual relationship, which is the result of having relationship with Guardianship, is fleshed out.

Security is one of the most important concepts of international relations. The different schools of thought in international relations had a different approach to this category. The present study aims at considering the concept of security in studies of thinkers of Constructive School. Since the studies of these groups concerning security is located somewhere between the studies of rationalists and reflectivity, or, to put in another way, between positivists and post-positivists, the constructive VIEW of security is considered as a medium way to the issue of security and its different aspects. In this article, at first, post-theoretical issues of Constructive School including its ontological and epistemological principals are investigated, and then related concepts to the studies of security are examined, and at the end, the VIEW POINT of this school towards the issue of security is critically investigated.

The aim of this article is to look at civil rights from different moral POINTs of VIEW. Diverse approaches in moral philosophy lead to alternative moral POINTs of VIEW. For the purposes of this article, five approaches have been selected. We try to see what would happen to civil rights if one takes for granted this or that approach. Section (1) deals with preliminary issues. In section (2) the nature of law and its relation to morality will be briefly discussed. Section (3/1) deals with civil rights from the virtue ethics POINT of VIEW. In section (3/2) civil rights will be looked at from the deontological POINT of VIEW whilst section (3/3) will explore civil rights from the utilitarian POINT of VIEW; and finally, section (3/4) will discuss civil rights from the ʿ Adliyyah (Muʿ tazila & Imamiya) and Ashʿ ari POINTs of VIEW.

Husserl - at least in his third intellectual career - was convinced that subject is placed at the heart of philosophy and philosophy is nothing but egology. This Cartesian character makes Husserl one of the greatest figures of modern thought. But in contemporary period, this central ego and, accompanied with that, the modern thought have been challenged by poststructuralists. Because of their focus on psychoanalysis and their priority to other poststructuralist writings, Lacan's argumeats are significant. In this article, at first, we proceed with the Lacan's central idea against the Cartesian subject, and then by explaining Husserl's thoughts we will see what his defence is. Husserl, by phenomenological reduction of natural attitude inherent in natural sciences (among them psychoanalysis), places phenomenology in a different dimension and prefers it to other sciences. The process of raising empirical ego to transcendental ego supports such defence.

At the beginning of 2014, resistance economy's policies were declared by supreme leader of Islamic Republic of Iran. Because of its importance, this article aims to explore the systemic aspects of "Economy of Resistance". For this purpose, we firstly study the "Economy of Resistance" from economic systems' POINT of VIEW in order to explain its nature and significance. Regarding the Islamic character of the policies of "Economy of Resistance" confirmed repeatedly by his Excellency, this article proposes three theories of "the Right of Ma'ash" (subsistence), "the Justice in Production", and "Islamic Market" as its foundations and tries to explain its systemic characteristics according to Islamic economic system. It seems possible to explain the principles extracted out of these policies (policies of Economy of Resistance) in the framework outlined by aforementioned theories in Islamic Economics. Finally this article concludes the characteristics of "Economy of Resistance" as justice and Islamic based Economics that could not be satisfied by neoclassic economics.

In this paper competition and its functions have been studied from the VIEW POINT of capitalism and proved that this concept of competition is not compatible with Islamic teaching. Then it will be shown that competition and cooperation in charity encourage on behalf of verses and traditions. Islam necessitates them in all economic, political, social and cultural systems to establish these two behavior principles.The competition and cooperation of the economic behavior of people settle down in the private and beneficiary sector of economic system. In the third sector, competition and cooperation prove in economic behaviors which perform according to beneficial incentive and appears in some institutions like endowment (Vaghf) interest-free loan (Gharzollhasaneh) and charity (Sadagheh).Competition and cooperation can be find out in consumption and earning in private sector and apply as a self-interest incentive.Competition in consumption leads to try to keep with the joneses in consumption, wastefulness and extravagance as well as luxury that are forbidden in Islam. Also it is not encouraged in the case of earning unless it is an example of competition and cooperation in charity which it happens whenever it is through the framework of rule, law and ethical principle of Islam.The most important law principles are: justice, contracts mutual consent, knowing trade characteristic, fulfillment of a promise and contract incident condition, honesty in trades and contracts, principle of no harm, prohibition of Riba and hoarding (engrossment), principle of observance system interest.

Traditional Iranian Medicine (T.I.M.) is a branch of natural history sciences that has originated from theoretical wisdom. The philosophy of this medicine is dependent on the hakims and philosophers VIEWPOINT to the world and then to the fashion and general quality of its parts. This holisticly VIEWPOINT to the human beside available intellectual comparisons and partition in medicine (Unlike what is belived today that the ancient sciences, especially medicine, were only achieved by multiple experiences) has caused the principles of this medicine to be fixed and be welcomed by the people of each era for thousands of years except two recent century. In traditional medicine human consist of three parts: dirty body _ fairy body _ spirit (Ruh). These are in interaction with each other and one can influence the others. This article addresses and explains these parts and demarcates all them along with intellectual bases and structures of traditional medicine. It covers some problems such as: difference between vaporous spirit and nafsani spirit (human spirit) - discussion of spirit physical temperament (Mizaj) and body mizaj - … .

One leading question in discussion of "Roughness Theories" is:Do the human beings naturally rough?In this paper, the relationship between nature and roughness has been briefly tried to clarifyfrom the VIEWPOINT of Nahjolbalaghe.1- Nahjolbalaghe knows that the nature of human being is brimful of monotheism 2-ImamAli (peacebeuponhim) dissimulates not only roughness in nature but also refrains using for in government and sovereignty.3- Government and sovereignty must have completely concentration on retaliation, killing, harshness and briefly incisiveness against the violations and infringements of the people"s rights by the condition of consideration and attention for justice.

Family is one of important social institutes that implementation of socialization function with corporate of mass media, peer groups and education system. During several last decades, especially after 1990s, many new sociological perspectives on education and socialization have been emerged in result of advent of major social changes such as urbanization, and feminism. Recognize share every one of socialization and acculturation agents and changes of those functions is anthropologist (especial new approach) interest subjects for example George, Fredrick, kneller work The study of education pattern and methods is one way of identify of any culture and society. Family education patterns make personality of members. Research method: second data analysis and a survey among 150 households in hamedan.Findings: Study finding presents that there are significant relation between variables of age, sex, locality and education patterns but there are not any significant relation between other independent variables and depend variable. About %82 of Hamedan households use authoritarian pattern on medium level. there important education problem are bad friends, future of youth and unsuitable social environment. most generation education differences are increase of expects among youth. Important reference group are teachers.

Study of the second Pahlavi poets POINT of VIEW toward religion, religious believers and divine doctrines has been considered as one of the most considerable issues in contemporary poem. Moreover, considering mental structure of artists and also the religion status in the second Pahlavi’s period, this issue has received a special attention. Composing religious poem had been current many years ago. For example, Kasaee Marvzi can be regarded as the first poet who composed the religious poem or the first Iranian religious poems composed by Avesta. The trend of composing religious poems has been growing. Although there has an anti-religious atmosphere of Qajar and Pahlavi’s kings in contemporary period, manifestation of religious believes is completely obvious. Two movements can be seen in the second Pahlavi period: First, the religious classical poem which followed the same religious poems belonging to old poets; Second the emergence of religious poem in the form of New Poem.The present article has revealed the way of religious believes reflection in poems of second Pahlavi poets through categorizing evidences of religious doctorines and behaviors such as the Holy Qoran’s manifestation, reflection of traditions (Hadith), narrations (Revayat), virtues (manaqeb), and elegies (marthyeh).