The role and significance of "antinomies of pure reason" in critical philosophy are indisputable. In this paper, I have explained the antinomies that appear in rational cosmology. Moreover I have added some remarks on their origin and their solutions.

In the [Critique of the Power of Judgment], Kant introduces a new division of judgments. After dividing judgment into determinative and reflective judgments, he says that in the first we have a concept to subsume the particular under it while in the second we do not have such a concept. This definition of reflective judgment is not obvious. Most of the interpreters think that we cannot understand such a judgment, especially in accordance with Kantian principles in the first Critique. In this article we try to understand what constitutes a reflective judgment and what it would mean in the light of Critique of pure reason. First, we look at the definition of judgment, reflection and transcendental reflection in the first Critique. Transcendental reflection, as we will see, is only a necessary part of what we can call it now "determinative judgment". Then in the third Critique we find that not only the reflective judgment is not consistent with first Critique’s principles but also its meaning is not fully intelligible. However, it has an important and functional role to play in the third Critique.

The article seeks of explain some of the general characteristics of Heidegger's interpretation of Kant's Critique of pure reason. This interpretation challenges all epistemological interpretations of Kan's first critique which is undoubtedly one of the greatest philosophical works in modern epoch. A general glimpse to the general characteristics and distinctions of the two kinds of interpretations of Kant may help us to understand both Kant's philosophy and Heidegger's thought better.

The term “ transcendental philosophy” is one of the most important and deep terms which Kant used to describe his philosophy. The present article, by adopting a descriptive-analytical method, has tried to examine and analyze this term, apart from its fame and generality, and in this way, it identifies the content and its scope. when we examine and analyze Kant's definitions and descriptions of transcendental philosophy and we look at its main elements as well as the continuity between those elements, it follows that, firstly, the transcendental philosophy contains essential critic of pure reason in both its theoretical and practical aspects. That is, transcendental philosophy, contrary to what seems at first look, simultaneously refers to pure knowledge or theoretical philosophy such as Epistemology, metaphysics and. . . as well as practical knowledge or practical philosophy such as religion, morals, law and so on. secondly, the reason why “ transcendental philosophy” involves theoretical and practical realms, lies in a certain common basis between them, that is, a priori elements, especially synthetic a priori judgments. Thirdly, it embraces the formation of an architectonic system based on specific ideas and in accordance with the concepts and a priori principles.

Mulla Sadra believes there are effective interactions between reason and ethics which have different funnctions. The source of human acts is practical reason which provoks the soul to use its practical facaulties for doing the particular acts. This matter depends on the ideas and beliefs which are apeared in the dimension of pure reason. by understanding the particular goodness and evil in practical reason dimension the acts have been chosen and issued as a virtue. According to the level of perception, the soul originates the specific acts. As the soul has various perceptions including sensual, imaginary and rational, accordingly, the acts and their proper virues will be issued. He holds that by rising the reason, two important attributes that is, justice and freedom will be manifested for the soul which transcends the soul facaulties and by managing the corporeal passions, the soul comes to be free from all chains. The justice and liberty originates all human virtues. At this research, the relationship between pure and practical reason and moral behaviors has been analyzed and shown that there are mutual nexus between the immateriality of the perceptions and ethics.

The absence of a separate entry or section on “ truth” in the Critique of pure reason, the presence of some ambiguous, complicated and problematic-interpretable expressions and utterances in some parts of that work, and the formation of some extreme contradictory interpretations concerning these utterances on the part of some of Kant’ s commentators, are the most important obstacles encountered by contemporary Kantian scholars in presenting a unitary, coherent and transparent view of Kant’ s theory of truth. Hence, the question about the nature of truth in Critique of pure reason has become a fundamental problem among Kantian scholars. The present paper, without undue adhering to one of the two extreme common interpretations on Kant’ s theory of truth (which one of them has considered Kant to be advocate of traditional correspondence theory of truth and the other has taken him as the founder of coherence theory of truth), and only by analyzing Kant’ s new conception of “ judgment” as an epistemic (and not logical) relation between representations emphasizes this important point that the general structure of Critique of pure reason requires that the traditional correspondence theory of truth not be entirely abandoned and not completely preserved in its traditional form. In other words, by revising and completing the traditional correspondence theory of truth, the Critique established the foundations of a new conception of truth that can be called “ transcendental correspondence theory of truth” . According to this new conception, truth is a condition without which a judgment or cognition cannot correspond with its object and consequently cannot have objective validity; The constituent representations of a judgment could become true knowledge or objective empirical judgment only when they are synthesized in accordance with possible experience (i. e. universal a priori rules or principles of experience).

Building up a rational theology, Jonathan Edwards believed that reason is capable of vindicating biblical teachings. He thus concurred with those who regard religious faith as possessing a cognitive side. In Edward’ s theology, however, the elements of “ experience” and “ feeling” also have an un-ignorable status. Like Friedrich Schleiermacher, he considered the religious experience or spiritual feeling as the substance of religious faith, insisting that if man is deprived of existential limpidity, he cannot perceive the beauty of religious teachings. In Fact, purity of thought is not merely a product of rationality, but also needs a guided and pure heart free of any sins and wrong dispositions. Edwards believed that to acquire knowledge of God and of his words, man first should purify his volitional and emotional areas and avoid sin. In fact, it is our emotions and deeds which stamp their influence on our thoughts, and man’ s reason has always followed his dispositions. Edward’ s theology unveils heart’ s domination and reason’ s submission. The story of man is he thinks about and regards as true that which he likes. Edwards maintained that to prove religious belief, first one needs to be a believer rather than a philosopher and theosophist. It is the pure heart which straightens the reason so it finds its way towards the right religious thoughts. Using the descriptive-analytic method, this research explains the pure heart and straight reason and the impact of the heart on the reason in Edwards’ s theology.

No doubt, one of the most significant philosophical systems in the west which is said to be a turning point in developing the western thought is that of the distinguished German philosopher, Immanuel Kant (1724-1804). In the first section of "the Critique of pure reason", Kant is concerned with the three human faculties: sensation, understanding, and, reason. In Transcendental Dialectic which is considered to be the most important part of his "Critique", Kant seeks to study reason, ideas and their relation with sensation and understanding. According to Kant, reason may have two distinct functions: logical and pure (transcendental) functions. reason is of certain principles through which rules of understanding can be united. These principles are what we call apriori universal knowledge which are derived from the concepts of pure reason. reason, for Kant, has another function according to which it is of a fundamental principle, a transcendental principle. This fundamental principle is based on the proposition that the chain of logical premises to which reason gain access, is of unconditioned or Absolute, reason arrives at concepts (ideas) which has no exemplifications in our experience. These concepts are what Kant calls the "ideas of pure reason". These pure ideas or concepts have positive functions which are regulative and have some negative functions which are constitutive. These two functions are explained in detail throughout the article.

In the third paralogism, Kant seeking to show that the recognition of identity and the personality of the soul is not possible, and the argument which claims to be the proof of identity and the personality of the soul is an absurd argument. But the words and explanations that he has presented in this regard are far more complex and vague. At this paper we have tried, firstly, by thorough reflection on this descriptions and focus on other Kant's fundamental opinions and views, get a fairly detailed picture of his view of this so-called fallacy; secondly, to critique and evaluate his view. A detailed analysis of Kant's explanations shows that, on the one hand, he emphasizes on the identity of the soul as an analytic and a priori truth, but on the other hand, at the same time, his main goal and all his efforts is to show that An analytical and a priori identity of the soul is not an objective identity; therefore, citing it, one cannot claim to recognize the objective identity and personality of the soul. The result of evaluating Kant's main claims on the third Paralogism is that, due to the conflicts and inconsistencies between these claims with some of the basic perspectives and principles of his philosophy, he cannot consistently and logically deny the recognition of objective identity and personality of the soul.

pure writing is a tendency that its focal point rests in language purification of foreign elements and it could be mostly seen into prose. This cultural and political tendency has flourished after the constitutional revolution over the first Pahlavi era (1314-1320). Emphasis on the past glory of ancient Iran, nationalism and language-driven concerns were among determinants arisen the approach and made Farsi purified of Arabic.This paper investigates the popularity and application of this writing style over recent centuries-constitutional period afterwards. Then, the most significant consequence in language planning and Academy formation has been investigated. Moreover, the study has analyzed triple Academies-monitored by government, their word-building achievement and pure-idealism, all aimed at language purification.