The complexity and abstract nature of the threat has caused thinkers and theoreticians to offer various opinions regarding its explanation. Each of the theorists has defined this issue with different dimensions and indicators, which despite the existence of some differences, but many commonalities can be found in it. This article, from the perspective of two Discourses, First, the conventional Discourse, which is derived from the definitions and opinions of various thinkers and theorists, which, as a comparative comparison, examines the threat from the perspective of rationalism, criticism, constructivism, Copenhagen, the third world, and inequality, and the second, the sublime Discourse, which is derived from the verses of the Qur’an and has studied the opinions of the Imams of the revolution in a descriptive way. Based on the obtained results, the most obvious sources and features of threats according to realists are: military, tangible, continuous, state-oriented and territorial. In critical theories, threats are non-territorial and are not merely objective, visible, permanent and fixed. From the perspective of constructivism, Threats are not fixed and permanent, and before they are material and physical, they are immaterial and social. From Copenhagen’s point of view, the threat is divided into political, economic, military, social and environmental aspects, and the security concerns of the government are not necessarily the same as the security concerns of the society. Also, security problems and threats in the view of the third world are rooted in the nature of developing and their relationship and interaction with other governments, and ultimately the main essence of the approach is inequality, which inequality in its various forms and dimensions, the main problem is humans. In the Transcendental Discourse, threat from the perspective of the Quran and the Prophet of Islam (pbuh) deals with the basic and underlying factors such as: arrogance, tyranny, oppression, aggression and intimidation, and attention to the happiness of the world and the future of mankind, and from the perspective of the Imams of the revolution, with the view Qur’ani deals with topics such as: individual and organizational, material and spiritual, regional and international in seven dimensions. This article aims to provide a comparative comparison between the theories in conventional Discourse and Transcendental Discourse and to answer the question of what commonalities or differences there are in terms of compatibility between these two Discourses. This research is descriptive and research data was collected through library study and internet surveys.

This paper examines the work of Immanuel Kant in the light of a new theory on the nature of truth, knowledge and falsehood (the Inversion Theory of Truth). Kant’s idea that knowledge could be absolutely certain, and that its truth must correspond with reality, is discredited by a dissection of the Correspondence Theory of Truth. This examination of the nature of truth, as well as knowledge and falsehood, is conducted with reference to Sir Karl Popper’s writings on regulative ideas, the criterion of demarcation and the principle of falsifiability. It is argued that if truth is to be regarded as certain, it should be used to describe objects and events in the objective (noumenal) state, and that subjective knowledge must contain (and is improved by) falsehood. Perceptions and knowledge are obtained by the biological and evolutionary process of Active Subjectivism. Ideas we have knowledge of can be metaphysical or scientific, according to Popper’s Criterion of Demarcation. Kant’s “Copernican revolution” claim that our intellect imposes absolutely true laws on nature could not allow for the possibility that ideas might be constructed from fallible perceptions, and hence that all knowledge is uncertain. Instead, he developed a Critique of Practical Reason in which religion, though not provable through logical reasoning, could be proved by our innate moral sense, giving us a Categorical Imperative that could lead to perverse results. By rejecting the absolute certainty of a priori knowledge, and admitting a degree of essential falsehood, we arrive at a more reasonable grounding for moral behavior.

Justise is a Word-a Concept and a Phenomenon. The Phenomenon- Concept and Word of Justise is like Politics very easy and at the same time very difficult. Political Justise is Justise in Politics and justly Politics. Political Justise - Justise in Politics and justly Politics is equilibrium between or middle Economic Development and Cultural Transcendental. Transcendental Justise is in front of and against of dis- Transcendental and ordinary Justise or natural Justise and too one dimension Justise and is higher of it. Ordinary or natural and one in dimension Justise is material Justise. Pure material Justise in fact is not Justise. But is external and partial or littele Justise and is imperfect or defective and contradicting Justise or in Justise. Even is likeness and misgiving (of) Justise. Means injustice or oppression and cruelty. Transcendental Justise is perfect and coherence Justise or perfection and coherence in Justise.

Husserl reached a point of crisis on the position of his philosophy and subsequently arose an evolution in his thought in 1906. In addition to his presence in the neo-Kantian atmosphere of universities of Germany, he also read Kant’s work immediately, and this matter provided a ground for him to passage from the happened crisis. The Transcendental turn of Husserl happened through acquaintance with Kant, and his phenomenology found another property in Ideas. Kant influenced him in matters such as “Transcendental reduction, ” “constitution of objects” and “intentional object”, but despite these influences and being some common problems and origins, his Transcendental phenomenology ran a different way. Differences between Kant and Husserl stem from different views about the relation of knowledge and reality. In Kant, on one hand, is preserved our relation with reality, but on the other hand, knowledge bears limitations. In contrast, in Husserl’s phenomenology, we find knowledge more developed and being released itself from Kantian limitations and consequently losing its foundation in reality and goinog on the side of absolute idealism.

One of the important topics that has made thinkers of the philosophy of religion contemplate by its own nature or as a reaction to constructivists – who believe in the subjectivity and non-objectivity of God – is the reality  or – more scientifically stated – objectivity of the Transcendental Being. ‘Allāma Ṭabāṭabā’ī is one of the thinkers in this arena the rereading of whose thought can help explain his approach to the question of God’s objectivity. After the explanation of the theoretical framework of objectivity, we have explained, reread, and analyzed ‘Allāma’s thought in the domain of God’s objectivity. The results show that ‘Allāma has addressed objectivity in the discussions of ontology, epistemology (on the accuracy of beliefs related to God), and semantics (on the congruence of propositions with the External Being of God as a true and real Matter). The triple concepts of objectivity – i.e., Transcendental Being, Transcendental belief, and Transcendental proposition – in ‘Allāma’s thought means that God’s Being and Essence is independent from mind (Transcendental Being), the belief or statement about God is metaphysically objective (Transcendental epistemology), and the proposition about God can be evaluated by checking its truthfulness/falsity (Transcendental proposition).

Particular views have been proposed on soul's powers and their functions when analyzing and criticizingpure intellect, especially in Transcendental inference.The existence of particular elements and method of psychology in thefirst critiquehas led some Kantian scholars to discuss Transcendental psychology and its validity and significance. The Transcendental psychology ofcritique is neither the authenticity of psychology nor apparently intellectual psychology and applied logic. Rather, it discusses prior elements and components of cognition which are rooted in human soul. However, we cannot deny the existence of important common features between Transcendental psychology, discursive psychology and epistemology. Since Transcendental psychology discusses soul's powers involved in acquiring knowledge, it also discusses kinds of ideas and the doctrine of self-understanding. The present paper tries to introduce and evaluate Kant's Transcendental psychology.

Each part of Karl Rahner’s theology is in deep relation to his understanding of human situation. He believes that God has communicated Himself with man. This self-offering of God to human needs a response from man. Such an existential part has certain effects on the concrete human life and seeks its true and ultimate realization. This attitude to human leads to Transcendental Christology. Christ is the definite response to the self-offering of God. So He is the pinnacle of the possibility that all people enjoy; saying yes to God. Through emphasizing on an evolution in the world, Rahner indicates the Christ’s cosmological importance. In addition to his importance for man, he maintains Christ is so important for the entire world. Such an attitude to Christ is in conformity with the traditional one, saying Christ is the incarnation of the word of God, a real unification between God and man has occurred in him. In the present essay this is indicated, not only in surveying the Transcendental Christology and Rahner’s belief in evolution, but in his paying attention to Chalcedon Creed.

"Hūrqulya" (meaning "solar body" in ancient Persian) is one of the symbolic world names, and Sheikh Ishrāq is recognized as the first philosopher who introduced this term into Islamic philosophy. "Hūrqulya" has been embraced by the philosophers of Illuminationism and followers of Transcendental Wisdom. Sheikh Ahmad Aḥsāī, in his works, extensively uses this term to the extent that some consider him its originator. On the other hand, some researchers have found its precedents in the works of Sheikh Ishrāq and have brought it to the attention of scholars. However, fewer have explored its existence in the works of the Transcendental Wisdom scholars, including Mullā Ṣadrā. In this article, irrespective of philosophical and theological debates about accepting or rejecting the existence of the symbolic world, we delve into the presence of the term "Hūrqulya" in Transcendental Wisdom.

Undoubtedly, the problem of human beings and the recognition of his nature are considered to be the main concerns of Kant. This concern, before he began to write his critical philosophy, led him to research subjects related to human nature, and eventually led him to consider humanity as an answer to the main philosophical question. Kant distinguishes between two types of research on the nature of mankind: the pragmatic research that speaks of it in his ‘anthropology from a pragmatic point of view’, and Transcendental research that is called ‘Transcendental anthropology’, a term that he did not explain in any of his works. But what does Kant mean by this term and what does this concept mean about humans? In this article we are trying to examine two aspects of the term, the anthropological and Transcendental, to clarify Kant’s mind and verify his definition of the human being. This study shows that Kant tries to examine the mental faculties of human beings to understand a priori what can be achieved about him. This study shows that, first, man is nothing but the origin of the laws of nature and can understand the fundamental laws of nature. Secondly, what to do is the moral law imposed upon him by his wit. And finally, what would have hoped is nothing more than that he realizes his ends through moral law and changes the natural world into the moral world.