Plato divides the real world into two categories: the world of Forms and the world of obvious things. It can be said with certainty that, with presenting the Theory of Forms, Plato was trying to explain the world of obvious things considering its instability and the lack of its understanding with certainty. The criticisms against the Theory of Forms have come mainly from the Peripatetians. Aristotle, Plato’s student and his contemporary, in his reaction to this Theory asserts that accepting this Theory leads to illogical conclusions. In his negative assessment of this Theory, Avicenna also considers it as the product of the era of immaturity of Platonic thought. The present article intends to delineate the inefficacy of this Theory in explaining the world of obvious things drawing upon views of Aristotle and Avicenna and by making references to the arguments which confirm the Theory of Forms show the degree to which the views of Aristotle and Avicenna are justifiable.

One of the factors that can be the link between our intentions and actions and their external consequences is human agency, which indicates the conscious design and intentional execution of actions by the individual in order to influence future events.Objective and Method: This research with a developmental approach of psychometric method and method 1, examines the psychometric indices of the Human Factor Characteristics Scale using the classical Theory of test score measurement and the graduated question-answer Theory. The purpose of this study, which included high school students in Tehran, was selected by cluster sampling of 500 people as a sample size and statistical analysis was performed on 481 data. To collect the data, the ion Human Agent Characteristics Scale (2011) was used and the research questions were evaluated using IRTPRO and SPSS software.Results:The assumption of local independence based on Pearson x2 index was established by applying Simjima's calibrated question-answer Theory and the assumption of being one-dimensional based on the analysis of multidimensional question-answer Theory. Diagnosis parameters with question-answer approach and classical approach Test score Both item 25 approach had the lowest and item 2 had the highest diagnosis parameter. The answer thresholds for all the questions were so far apart that no option was covered by the other option, and the options were independently selected by individuals at intervals of theta. The total scale was calculated with Cronbach's alpha of 0.945, intentionality of 0.894, foresight of 0.780, self-reactivity of 0.871 and rethinking of 0.762. Also, the role of each item in internal consistency was investigated by the loop method, which all questions had a favorable role in internal consistency of this scale. The value of the validity coefficient obtained from the question-answer Theory was obtained by marginal method for intentionality 0.92, forethought 0.85, self-reaction 0.91, rethinking 0.83..

Amongst the great theologians, there has always been a debate on the connection between the punishment of the hereafter and the actions of this world. Some theologians believe that the connection between the actions of this world and the punishment of the hereafter is contractual, and on this basis God has created heaven and hell; this group are known as the deniers of the ‘ Visualization of Deeds’ . The other group of theologians believe that our actions are embodied within us in the hereafter. Followers of this Theory believe in the ‘ Visualization of Deeds’ and they can be divided into two groups; those that believe the visualization to be in a celestial form and those that believe the visualization to be the essence of the soul. In this research paper, we will analyze the arguments presented by those theologians who accept the visualization of deeds in a celestial form. The result from this research suggests that rational reasoning alone, without the help of some verses of the Holy Quran, authentic narrations and the intuition of the heart, would not be able to prove this Theory.

Avicenna suggests the Theory of “imprinted Forms” for solving the problem of divine foreknowledge of corporal beings. he believes that this Theory can successfully explain divine detailed knowledge of corporal beings. Although Mulla Sadra agrees with some of Avicenna's claims about the issue such as affirming divine foreknowledge of corporal beings, presence of beings' intellectual Forms to God and that the intellectual Forms are requisite for the essence of the Necessary Being, He disagrees with his other assertions about the issue. For instance, he rejects intelligible Forms to be accidents, instead, he counts them requisites for the essence of the Real Being. Besides, intelligible Forms in his view are not merely subjective. In this article, I shall depict Avicenna's Theory and describe Mulla Sadra's agreements and disagreements with Avicenna. Finally, I will portray Mulla Sadra's final view about the issue.

One of the arguments that thinkers always was disputation about it in man’s society is the necessity of government constitute and the method of its conduct. Some thinker says that the government constitute is unavoidable and the other says that is the social conditions yield. Also have be many discuss about the type of government and philosopher was mentioned many type of it. But yet have one important question that which type of it is true or false? What is the criterion of right government? And how can recognize the justice government from reactionary government? This article imply say the necessity of government constitute in all societies, say the divine government differences from reactionary systems in Naini’s thought and trait of its.

Change and transformation among beings is an evident reality that anyone can observe in the world around them. Since these transformations are rulings of a particular degree of existence, their interpretation falls under the responsibility of general sciences such as philosophy and mysticism. Although the fact of change in beings is clear, various theories have been proposed regarding the manner in which these changes occur. One of these theories is the “Tajaddud-e-Amsāl (Renewal of the Forms)" with the meaning of the execution and creation of everything other than Allah (God) moment by moment, which has been proposed by mystics. Proponents of this Theory claim not only to have witnessed this phenomenon but also attempt to prove it using Qur'anic verses like "Every day He is in a new state" or "Rather, they are in a new creation" and through some mystical principles such as the "non-repetition of divine manifestations." According to this Theory, since the entire world, according to mystics, is a manifestation of the one truth (existence), this manifestation is annihilated every moment, and a new manifestation appears in its place. This research, which employs a critical-analytical approach, reveals that this Theory faces significant challenges such as the destruction of personal unity, the lack of distinction between immaterial and material beings, and the collapse of individual unity in the afterlife.

The present article attempts to answer a crucial question: why does Plato attach such importance to “language”? In many dialogues, such as Theaetetus and Sophist he surveys this subject; and in Cratylus language plays a pivotal role. Moreover the article deals with the inseparable connection between metaphysics and language in Plato’s philosophy. The main claim is that this connection is so firm and deep that Plato’s view on language can be seen as dependent on his view on the real entities, namely Forms. Plato criticizes the prevailing theories of his time like “conventionalism” and “naturalism” on the same ground. In other words, while analyzing these two clashing views, Plato shows that the nature of things cannot be discovered through studying their names.

God’ s prior knowledge of the creatures, before their creation, is one of the most complex topics of God’ s attributes in theology, which various opinions have been expressed about it, one of the most famous of which is Ibn Sina’ s inverted Forms. In this article, we aim to review Lahiji's different readings of the Theory. Lahiji first accepts the famous reading of Ibn Sina’ s imprinted Forms. According to this Theory, God Almighty precedes the creation of objects by imprinted Forms that are based on the divine Essence and the essentials of the essence. But this Theory was criticized by many Islamic philosophers and theologians after Ibn Sina. Therefore, Lahiji raised objections by presenting a different reading of the Theory of imprinted Forms to get rid of the drawbacks. He believes that 'Ilm-i Ijmā lī (collective knowledge) is the same as Ilm-i Tafṣ ī lī (detailed knowledge). And their differentiation is due to the analysis of the human mind; whereas the knowledge of God is being the same as the Divine Essence in terms of simplicity and oneness. Due to the fact, therefore, the different reading of the scholar Lahiji is getting close to Mullah Sadra's Theory expressing God’ s eternal knowledge of the creatures is collective as well as detailed.

The character table of the fully nonrigid water cluster (cyclic Forms), (H2O)i, with Cih symmetry derived for the first time, for 2£i£6. The group of all feasible permutations is the wreath product of groups Si[S2] which consists of i!2i operations for i!2i, ..., 6 divided into ( w.r.t) 5, 10, 20, 36, 65 conjugacy classes and 5, 10, 20, 36, 65 irreducible representations respectively. We compute the full character table of (H2O)2, (H2O)3, (H2O )4, (H2O)5  and (H2O)6.