The objective of this study was to identify Acinetobacter in a traditional cheese from west Azarbaijan, Iran, and to study the lipolytic and proteolytic activities of these bacteria in ripening of white brine cheese. Acinetobacter is a gram negative bacteria which can be found in different sources as dairy products. Lypolysis and proteolysis characteristic of this bacteria and thus its role in creating SPECIAL odor and taste in traditional cheeses was proved in previous researches. A different province in Azarbaijan, Iran has its own traditional cheese, namely poosti, lighvan and koozeh cheese. Koozeh cheese is a traditional cheese of west Azarbaijan which spends about 3-6 months underground before consuming. In this research the bacteria was extracted and identified from Koozeh cheese from west Azarbaijan and was applied in specified amount and in three different formula as starter bacteria in manufacturing white brine cheese. Biochemical and Microbiologic methods (such as catalase, oxidase, KOH test, Protease and Lipase test, measuring TN, NPN and SN, Lypolysis) were applied. Based on significance of the results obtained from the research, it was revealed that this bacteria has suitable lipolytic and proteolytic activities and it can be used with other bacteria in cheese production in industry in order to achieve fermented cheese with suitable odor, texture and taste like the traditional products.

The intragastric exposure of Quackenbush SPECIAL (QS) mice to alcohol both under short-term (6-day period, 3.0 g/kg, but not 1.5 g/kg, body weight/day through gestation days GD 7 to GD 12) and long-term (15% ethanol in drinking water beginning several weeks before mating and continuing in to pregnancy) conditions, reduced the weight, size, and protein content of GD 12 embryos, and the weight of GD 18 embryos. Compared to control, the incidence of brachydactyly with delayed ossification was also significantly greater in embryos chronically exposed to alcohol (45% vs. 6.7%). The short-term and long-term exposure regimens produced incidences of only 1% and 5.8% respectively, of forelimb ectrodactyly in GD 18 embryos. It was concluded that alcohol exerts embryo growth retarding effects in pregnant QS mice without inducing a high incidence of skeletal defects. Thus, the QS mouse could serve as an excellent model to resolve the mechanisms whereby alcohol induces pre - and post-natal growth restrictions during pregnancy.

In this study, my aim is twofold: first to establish a relationship between the meaning of “existent” and the EXISTENCE of EXISTENCE; and second to give a new argument for the EXISTENCE of EXISTENCE. I will argue that in the presence of reasonable assumptions which all are conceded by Mullasadra, there is a close relationship between the fact that “existent” is semantically derived and the EXISTENCE of EXISTENCE. For this end, I first argue that, in the presence of reasonable assumptions which all are conceded by Mullasadra, “existent” with a semantically derived meaning is true of something if “EXISTENCE” is true of something. Then, I will give some textual evidence that from Mullasadra’s point of view “EXISTENCE” is true of something if EXISTENCE exists. After that, I will give some textual evidence that for Mullasadra “existent” is semantically derived. These result a novel argument for the EXISTENCE of EXISTENCE, which does not have any predecessor in Mullasadra’s or his commentator’s texts.

The deep attention to the truth of EXISTENCE in existentialism and passing from epistemological tradition in philosophy caused a new philosophical trend in the West which influenced deeply contemporary Western philosophical thought. In Islamic philosophy, principality (fundamental reality) of EXISTENCE, which focuses on the truth of EXISTENCE and passes from quidditive explanation, also, caused a new strong trend in Islamic philosophy which influenced most philosophical issues through this deep viewpoint. At a first glance, these two evolutions seem to be similar with some similarity in the result; but although there are few similarities there are more differences. In this paper, we are going to explore EXISTENCE in these two trends of two different contexts, and compare briefly their attitudes, and point to the main elements of this comparison.

Social life makes people’s transactions inevitable. These transactions put people under debt as well as make them creditors. Therefore, people's belonging is not always pure, and always includes some debts. Sometimes, these debts are paid by the debtor's own will, but in some cases such as bankruptcy or death, liquidation does not take place willingly. In these cases, the insufficiency of debtor’s belonging is either evident or probable; so creditors may face with injustice. As a result, liquidation in these situations needs to be SPECIAL. In this SPECIAL liquidation, for maintaining equality among debtors, some specific measures such as the impartially of the liquidator and the unity of courts which carries on the whole procedure, shall be taken into consideration. In this paper, first the concept of SPECIAL liquidation will be explained, and then examples of it will be counted. At last, its regulations will be studied.

This essay critically studies one of the important criticisms of the EXISTENCE predicate, i.e. the referentiality/ non-referentiality proof. Also, it wants to show some of the weaknesses of the following views: (1) EXISTENCE by no means is a predicate; (2) EXISTENCE is not a logical predicate; and even, from some aspects, the more acceptable view that says that; (3) although EXISTENCE by no means is a logical predicate in a subject-predicate way, it is a logical predicate in a non-subject-predicate way. Thus, the paper by means of the equivalence of referentiality and EXISTENCE offers a strengthened version of EXISTENCE predicate in Muslim philosophy and logic, and shows that in (1) and (2) Muslim philosophy and logic is defensible and in (3) the current views are not preferable to Muslim philosophy and logic. Again, by reconstructing the foundations of Muslim philosophy and logic it accepts the rational referentiality of nonbeing in an indirect way.

As we take it for granted, regardless of some taken presuppositions and with respect to bringing the “exclusive or” into play, three modes are perceivable for the philosophical question of “the principality of EXISTENCE or quiddity”. Some Muslim thinkers have sorted out a theory in this regard and others have argued for their own adopted view; while the mode thinkers have taken to stride in the debate at hand shows their disagreement lied based on a priori principles. Naturally, the concept of “EXISTENCE” and “quiddity” can be considered as the most fundamental conceptual origins of the debate in question. In this article, adopting the method related to history of philosophy and on the basis of ascriptions of “EXISTENCE” –to which some thinkers have given meticulous thought-, some outstanding analyses and comparisons in terms of thinkers’ exchanges have been accomplished.  This research findings are as follows: Firstly, the concept of “EXISTENCE” should not be called the most known thing per se as it does possess various ascriptions. Secondly, as the dispute concerning the principality or abstractedness of EXISTENCE is not a matter of demonstration, one cannot argue merely for one theory so to simultaneously undermine other ones. However, this question entirely relies upon the primary perception each thinker has taken for “EXISTENCE”. Thirdly, since some ascriptions of “EXISTENCE” imply its concrete composition with quiddity, it’s no longer intelligible to simultaneously speak of the abstractedness and principality of the two sides.

In Islamic philosophy, two phrases about the concept/ meaning of EXISTENCE are famous: concept of EXISTENCE: 1) is the most general concept; 2) is simple, primary evident and undefinable. But the favorite theory about the Nafsol al – Amr (the truth in itself) draws us to conclusion that EXISTENCE (SPECIAL EXISTENCE or opposed the inEXISTENCE) is set in the following of two general concepts: 1) reality in the general sense (general EXISTENCE), 2) real EXISTENCE (against credit EXISTENCE). In other words, SPECIAL EXISTENCE firstly is subgroup of general EXISTENCE; secondly is subgroup of real EXISTENCE. We can define the two mixture as follows: (general EXISTENCE+ reality= real EXISTENCE) + property of opposing inEXISTENCE= SPECIAL EXISTENCE. Therefore, SPECIAL EXISTENCE is compound of three affairs (general EXISTENCE, reality and property of opposing inEXISTENCE. Hence, 1. EXISTENCE is not the most general concept; 2. Is not simple, primary evident rather it is secondary evident so is definable. But general EXISTENCE which is not opposed to inEXISTENCE: 1. is the most general concept; 2. is simple, primary evident and undefinable.

The concept of "unity of EXISTENCE" is one of the most prominent and attractive concepts in Islamic philosphy and mystic. It is assumed that the views of the seventh-centurey gnostics are significant in the elaboration of this concept. Also those views may significantly contribute to further research on this topic. In this respect, the mystical works of Sheikh Aziz Ibne Muhammad- e nasafi, the great Sufi of that centurey may prove as useful sources. His views as a scholar who has creatively and carefully sorted a wide range of ideas concerning unity of EXISTENCE are highly beneficial to our understanding of the fundamentals of this concept. In this paper attempts are made to examine Nasafi"s taxonomy of the ideas about unity of EXISTENCE as well as his criteria for classification. Further, the study may shed light on Nasafi"s own positions concerning unity of EXISTENCE.