A disputable concept and a controversial issue in Iranian culture is the notion of wisdom which covers an array of meanings, wide in range, and sometimes contrary to each other. Therefore, different schools of thought have presented different definitions.This essay investigates the style of two intellectual groups (mystics and philosophers) about wisdom. By analyzing the verses of two outstanding representatives (Naser Khosrow and Sana-ee), we found out that Naser Khosrow's poems, in terms of concept, image and structure are without any preliminaries, based on wisdom and logic. In spite of him, Sana-ee has brought some couplets in Hadighat ol Haghighah on expressing and defending wisdom, yet, because his mental structure does not match with his intellectual logic, the result of his work is contrary to wisdom.In this regard, it can be stated that the usage of the appellation of 'Hakim' for Sana-ee, is not accepted just by tolerance, whereas, Naser Khosrow truly deserves the title of 'Hakim'. The reason is that Naser Khosrow’s wisdom includes both material and spiritual aspects, whereas Sana-ee's wisdom is completely spiritual and lacks the material facet.

The controversy over the role of reason, like other subjects of human knowledge, has gone through many ups and downs. In "wisdom in syntax" we seek a phenomenological view of "syntax" and knowledge of how it manifests itself to others, while in "syntax of wisdom" we seek to know what linguistic reason expects from us. In their contemporary approach to grammar, Western linguists have analyzed sentence structures from three "transformational-generative", "functional", and "cognitive" approaches, based on which we have tried to delve into the place of reason in Arabic grammar. This study is an attempt to find out whether the analysis power of reason should be called on from somewhere else or it is innate to the Arabic language. Linguistic features such as "declinable vs. indeclinable", "probability vs. certainty", "diacritics", "forms and morphs", and categories such as "agent and theme" and "semanticism" are all justified by "reason", without which they have nothing to say! Besides, community, speakers and addressees do not have a haphazard or mechanical relationship with the structure and form of sentences; rather, sentence structure rules and various forms are closely related to the elements that make up a verbal communication. It is certainly the power of reason that deciphers the relationship between sentence structure and extralinguistic factors. Accordingly, the power of reason causes morpho-syntax to adopt an analytical and argumentative state rather than a merely descriptive one.

wisdom is a complex concept that has not been offered the unified definition. However, there is a general agreement among experts that wisdom includes knowledge, insight, reflection, and a combination of individual’s interests with others’ interests and welfare. Wisdom is associated with older age. Elderly people (old people) experience different events of life in different ways, so that in dealing with life matters they can provide appropriate solutions. Therefore, by investigating the concept of wisdom from the perspective of the elderly, this study analyzes and interprets wisdom and its features.The research methodology was qualitative and the instrument used was a structured interview. The interviews conducted on 37 elderly people in Hamedan Province (age range between 60 to 81) were recorded and transcribed. The interview texts were analyzed using content analysis.The results indicated that the most important feature of wise historical figures is “serve”, and an important factor effective in their being wise included God’s grace and good family training. The results also revealed that the concept of wisdom can be presented in 4 different forms (Religion, sympathy/support, cognition/ knowledge and personality), accordingly, the results show the spiritual and psychological/social aspects of wisdom in old age.

Although art constitutes a part of human life, its function is more significant and deeper than daily issues. This importance has different manifestations and has furnished art with some kind of sacredness. Art was once utilized for hunting and having bountiful harvest and at some other times it was used by the church to teach religion to people.Even in contemporary secular societies, artists are considered the survivors of the lost sanctity. Sanctity of art lies in its essence since it is to elevate man and take him beyond the boundaries of everyday life.What we need to contemplate is that the importance of art in various societies has led to the enhancement of their social power.Unfortunately, this virtue has been accompanied by some flaws. Since the beginning of history, and probably prior to that, some individuals and groups have been trying to dominate others and misuse art to fulfill their carnal desires benefitting from this great power.

The question that the principle of causality, i.e, the existential, essential relation between two things, is in compatibility with which one of such philosophical systems as "principiality of quiddity","difference of existents", and "gradability of existence" is to be asnwered in this essay. To do so, the writer explains three ways followed by Muslim philosophers in order to explore and prove such principle.

Greek writers pronounced different opinions about Socrates, personality and thought. Nowadays historians of Greek philosophy have also tried to discover the historical Socrates as he is presented in Greek thinker’s works, especially those of Plato. Our aim is not to find and explain the historical thought of Socrates, but to prove that, contrary to what is currently admitted, there is not one Socrates in Plato’s works. In the First Period of Plato’s career, Socrates is a dialectician with   addresses the mass and aims to educate them. He is political, but does not put forward a particular political philosophy. He is also the wisest moralist, but does not hold a philosophy of ethics. While he supports the literal meaning of civil Greek religion, he also criticizes tradition. In the Middle Period we encounter a number of Socrates: the mad philosophy, the lover philosopher, the intuitive philosopher who surpasses dialectics, the theoretician. He uses mythological and esoteric language, sometimes criticizes the first Socrates, and seeks a spiritual guide. In this second period he is an elitist who is in contrast with the mass, an utopist with a political philosophy in addition to one of ethics, and understands religion as having a mysterious and esoteric meaning. Plato accords Socrates a lesser role in works from the end his Middle Period and in his Late Period. It seems that Plato takes distance from Socrates until he disappears in the Laws. We could say that if he had any place in the society of this latter treatise, he should perhaps suffer the same fate as he did in the Apology.

Men of letters and philosophers have remembered the old age as a painful era in the life. Complaints are lodged about physical and mental weakness and also about a kind of farewell to the juvenile pleasures. However, in spite of resemblance of the wording to express these complaints, a review of the texts of the Persian Literature on the one hand, and the discourse of Cicero, the Roman author and philosopher of the first century A.D on the other, opens a broadest horizon to us, which reveals the insight of the society towards the human life in common. Our men of letters have considered the proportion of behaviors to age, while always remembering the termination of the days of youth with envy, and giving themselves up to the certain demise. However, Cicero encourages the wise old age to overcome the consequences of weakness of human body and mind, and consoles the old age with the advice which are a sign of his sound judgment and optimism towards the life. A collation of these sayings about the old ages afflictions represents diverse interpretations of the man’s status in the creation given by the east and west.

"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.