Background and Purpose: The use of painting and storytelling as a projective method has been a long-standing way of defining children's problems. The aim of this study was screening maladjusted children using children apperception test and projective drawing test.Method: The study design was causal-comparative without control group. The statistical population of current study was all children between 3 to 10-year-old of Sabzevar city in the summer of 2013. The sample was 25 children that selected by convenience sampling method.The children were evaluated by house-tree-person drawing test and children apperception test.Data was analyzed by multivariate analysis of covariance.Results: It was found that maladjustment index of projective painting (p£0.05) and needs (p£0.05) can significantly distinguish well-adjusted and maladjusted children, but stress cannot separate two groups. (P³0.05).Conclusion: Using projective test such as children apperception test and house-tree-person drawing can distinguish adjusted and maladjusted children each other.

The purpose of this study was to compare psychological characteristics of foster students with those living in families based on Apperception Test. Research design was causal-comparative and the statistical universe consisted of all female and male students in first to fourth grades at primary schools (academic year 1387- 88) in deprived areas and all students of 7 to 10 years living in the orphanage in Rasht. The sample group included 13 girls and 4 boys (7 to 10 years old) assigned in foster and natural group. Foster students were selected by available method and normal students were selected by multi stage sampling. The research tool was children's Apperception Test. Statistical analysis was performed based on Chi Square test. The results showed significant differences between foster and normal children in attitude toward parents specific father, identification with sibling, anxiety, fear, moral concept training by parents. Life in the orphanage has a negative impact on some aspects of psychological growth of children.

In this paper I try to refute Guyer’s reading of Kant’s refutation of idealism in a way in which I defend Kant’s idealism which has been denied by Guyer. By the notion of idealism according to Kant’s philosophy I mean we are not allowed to use space referring to thing in itself, as opposed to Guyer’s claim. In other words according to Kant objects of experience are objectively constructed by subject based upon lawful connection between them, as he expresses in the first analogy of experience, overlooking what they are really in themselves as mind-independent reality. I shall show Kant’s refutation of idealism does not involve any knowledge of thing in itself as opposed to Guyer’s reading; rather, Kant uses outer thing as an object of experience, that is, outer things are experience-sensations under application of categories. Some scholars such as Allison (2004) have defended Kant’s idealism. Dina Emundts (2010) shows, as opposed to Guyer’s claim, Kant has located refutation of idealism in the right place, namely after analogies of experience in edition B. She also shows refutation of idealism can attain its goal and it does not thus fail; that is, it can rebut problematic idealism. I endeavor to concentrate on the issue which indicates Kant uses outer thing in refutation of idealism in edition B as object of experience not as thing in itself. Meanwhile, I rebut Guyer’s argument and adduce my own reasons point-by-point in order to defend Kant’s idealism.

In this paper, drawing on Leibniz’s works and Robert Brandom’s inferentialist reading in his 1981 essay “Leibniz and Degrees of Perception,” the concept of perception, its degrees of clarity, and the relation between these degrees and apperception (consciousness) in Leibniz’s philosophy are examined, along with their role in the individuation of monads. The main issue explored is the function of perceptual clarity in differentiating monads and the relation between clarity of perception and consciousness. In other words, if all perceptions are in some sense distinct, why are not all monads equally conscious? Brandom’s view, through his inferentialist interpretation of perception and the introduction of the notion of a “discursive domain,” treats perceptions as inferentially contentful, considering greater inferential richness to constitute greater distinctness of perception. On this basis, a model emerges that, while preserving the principle that each monad represents the entire world, explains the varying degrees of monadic consciousness and the distribution of expressive content among them. Furthermore, in this model, apperception (consciousness) is regarded as a higher-order perception that determines the content of lower-order perception; thus, consciousness is conceived as an expanded form of perception, and not every distinct perception is necessarily conscious. Ultimately, this study offers a model for understanding the difference between perception and consciousness, clarifies certain interpretive ambiguities in Leibniz’s philosophy, and responds to objections such as the problem of “bare monads.”

Aims: Many concepts and messages related to health literacy are metaphorical. Conceptual metaphor perception in the field of health literacy can challenge people's minds more cognitively. Therefore, the purpose of this study was to investigate the metaphors of health literacy. Information & Methods: This paper, using a thematic analysis method, reviewed all review articles in the field of health literacy from different perspectives published between 2017 and 2022 in the PubMed, Scopus, Web of Science, ScienceDirect, ISI, and Persian databases, such as Magiran and SID. Due to the large amount of data and the reduction of qualitative data to the main and fundamental themes, Sterling's method was used. According to the theoretical saturation, ten review articles were purposefully selected. The inclusion criteria were review articles with available full text and peer review, written in English or Farsi. Findings: Conceptual metaphors were used in four prominent categories as health literacy source domains, including health literacy knowledge, health literacy services, health literacy strategies, and health literacy intervention. The most common source domains in all categories of health literacy were objected as "Health literacy is an object that needs to be worked on more", and force as "Health literacy is a strong determinant of preventive behaviors". Conclusion: Conceptual metaphors help to understand health and people's perceptions of health messages.

Objectivity is one of those profound issues which have attracted the attention of almost all philosophers. The two Islamic and western philosophers, Mulla Sadra and Kant, have examined this issue. The present article argues that the way this issue has been dealt with in Mulla sadra's philosophy has higher explanatory power due to the principles of his ontology (graduation of being and particularly of the human soul) and his initiatives such as creativity of the soul and its substantial motion and most importantly the unity of the known and the knower.The implications and conclusions drawn from this ontological solution are compared with Kant's epistemological solution.

With due respect to the verbum of Master of Ishraq’s the term “soul” holds the two superior and interior aspects, thus holding two types of acts: an act known as “controlling of body” and an act that would guarantee the mystic knowledge and journey. The nature of the soul is of light, based on the deferent definitions of illumination that is “Self-revealed” and then it “reveals other than itself”. Therefore, Master of Ishraq in proving the in corporeality of the soul discusses the “the continual apperception” or the “self-consciousness” and then discusses the different kinds of intuitive knowledge. Presenting this kind of intuitive knowledge among others of its kind indicates its necessity for other division of knowledge, in a sense the acknowledgment of the soul is a product of the intensity and the weakness in this very kind and has priority to intuitive knowledge.

Talisman is writing on metal, paper or animals skin, which is a collection of diagrams, words, numbers and amazing patterns. Talismans usually are illegible writings and not comprehensible for everyone. Talismans have had an important role in ordinary life and interpersonal relations of Iranians since the years. These talismans have used for making kindness, removing the evil eye effect, marriage, birth and…Despite these, are not studied scientifically and this question that talismans actually are archetypes has no answered yet. Archetypes are a collection of perception and apperception which a group inherits. They are simple pictures and have dynamic processes of collective unconscious. In this view, the talismans are a type of archetypes; they are natural process frequently repeat and have relation with inner and outer events of human's life.Major archetypes are Self, Shadow, Anima and Animus. In this article, we try finding some of these archetypes in texts and pictures of ancient Iranian talismans based on Carl Gustav Jung psychology by using images and explain them.

Objectives: To compare group "A" Murray’s needs (achievement, do-minance, exposition, acquisition, aggression, construction, compensation, fame and being known, and understanding needs) in 3-10 year-old children of working and homemaker mothers.Method: In this causal-comparative study, 50 children from both groups were selected through convenient sampling method. The research instrument was Children Apperception Test (CAT) that was performed individually in a controlled condition. Data were then analyzed using distribution of repeated measurements and Least Significant Difference (LSD) test.Results: It was found that acquisition and construction needs in children of employed mothers were more than children of homemaker mothers; needs for being known and for understanding were more in children of homemaker mothers than of employed mothers; and the amount of other group "A" Murray’s needs (achievement, aggression, compensation, dominance, and exposition) did not differ significantly in the two children groups.Conclusion: Magnitude of the needs for acquisition and construction, in children of employed mothers and being known, and understanding needs are bigger in children of homemaker mothers.

One of the most controversial debates on Hegel’ s Philosophy is the question of ancient or modern aspects of his philosophical system. On the one hand, focusing on Kantian dimension of Hegel’ s Philosophy, some Hegel scholars have regarded his project as the completion and radicalization of transcendental philosophy. On the other hand, some others emphasize on Hegel’ s conception and elaboration and also transformation of classical metaphysical concepts of Plato and Aristotle; hence, he introduced his new ideas in the context of ancient metaphysical tradition. Focusing on Hegel’ s interpretation of Aristotle’ s concept of God as self-thinking nous, this study shows to some extent, in explaining the most important concept of his philosophy i. e. the Absolute and its synonyms, that he is indebted to Aristotle. Although with his own conception of this concept, he opens a modern way to reinterpret the concept of absolute. Accordingly, the identity of subject and object has overcome the Kantian duality between apperception and the world, and the rejection of nature’ s actuality in its immediacy has preserved the Kantian criteria of the conceptual determination of the world.