In this article we study Ibn Arabi's views on women. His mystical look, is the most complete and deepest vote. In his view man comes from the love of God and the beauty of God's name whether female or male; and all of creatures show the beauty of God's but the woman is the most important and most complete symbol. Men and women are equal in the principle of humanity and the true humanity of the human groups is comprehensive and collaborative. Being man or woman was incidental and every possible perfection for men, is also possible for women. As women are not obsolete any degree of perfection even at a higher level of tutorship and polarity. The woman is a mirror in which male sees himself and to love him, loves God and this love brings him to the origin (which created), the principle and his existence. Ibn Arabi requires the presence of women in the guidance of their mystical system. He regards incomplete this mystical system without women. The most perfect example of beauty in this world is woman. Love and friendship of God has been manifested in many things but if the mystic, looks good, he finds it to be perfect manifestations of the presence.

In 1956, Nelson Goodman offers a theory of mereological nominalism, according to which there is nothing but concrete individuals.  This paper examines the relation of aesthetics to nominalism in Goodman’s philosophy and shows that Goodman’s aesthetics is a nominalist aesthetics.  This claim is justified by exploring Goodman’s theories of ‘definition of art’, ‘artwork’s content’, and ‘value of art’:  (1) in the problem of definition, art is defined by some syntactical and semantic features of works of art.  But, these features are not essential parts; (2) in the problem of content, in the case of representation of universals and non-existents and in the case of expression, it does not suppose an ontological realm, but world of individuals as the referent of artworks.  But, works of art still refer to individuals; (3) in the problem of value, although cognition – as artistic value – is common among all works of art and their relation is intrinsic, it is not unique to art.  Hence, this cannot be an essential function of art.  That Goodman’s aesthetics does not violate nominalism is itself the result of that Goodman’s theory of symbols, in which Goodman solves the aesthetic problems, does not violate nominalism.

Explaining multiplicity and its relation to unity is one of the oldest problems of philosophy and mysticism. Peripatetic Philosophers have solves this problem by introducing the vertical hierarchy of transcendent causes. Mystics have explained the multiplicity with the gradation of manifestations and returning it to the second manifestation. In its ultimate view, Transcendent wisdom with transition from particular gradation to more particular gradation, justifies the mystical relationship between unity and multiplicity. But it seems that these two types of gradation have failed to explain the connection of multiplicity to simplicity of being.  Using an analytical method, this study introduces a new kind of gradation in the unity itself which is not only compatible with necessity and simplicity of being, but also confirms them. According to this new explanation, gradation is transformed from being to unity and the gradation of exoteric and esoteric is incorporated in unity. So the necessity of divine essence can be compatible with multiplicity, and this multiplicity in divine essence can be regarded as the principle of succinct multiplicity in the first manifestation.

Identifying right and wrong beliefs, adequate and inadequate convictions, is one of philosophers’ concerns. In this paper, we discuss about ideas of two philosophers (Pierce and Socrates) on this issue. Pierce, the founder of pragmatism in the twentieth century, discusses about four methods of the fixation of belief: tenacity method, authority method, a priori method, and scientific method. He introduces these four methods and represents their advantages and disadvantages. Ultimately, he designates the scientific method as the best method. Pierce, himself, acknowledges that his ideas are influenced by Socrates’s thoughts. This acknowledgment led us to investigate how Pierce’s ideas are influenced by Socrates’ thoughts on ‘the types of definition in Socratic dialectics’ and how, in Pierce’s words, pragmatism is really the philosophy of Socrates. To study Socrates’s thoughts, we used a Socratic dialectic method on universal definition - that has been used in Plato’s Euthyphron

Aristotle, the great Greek philosopher has many treatises on the subject of ethics and art, therefore, study of moral approach in art is among the subjects that has often engaged the commentators of Aristotle’s writings. Their opinions however, differ and at times are inconsistent with each other. Some even confront Aristotle’s view and oppose it. This in part may stem from the partially lost treatises on poetry and other subjects and on the other hand, because of the mixing of the two types of practical and innovative wisdom. Since in Aristotle’s treatises the relation between practical wisdom and ethics is evident, hence, it is also apparent in innovative wisdom and ethics. Also, in determining the meaning of catharsis, Aristotle separates the two ethical and educational objectives in art and regards catharsis merely related to epicurean form of art and not ethical. The current article reviews Aristotle’s opinion on art and ethics and clarifies that contrary to what the commentators of Aristotle’s writings have expressed in various historical periods, Aristotle’s perception of art is independent from materialistic and moral benefits.

This study focuses on Experimental philosophical analysis of the meaning of life in death situation, according to Wittgenstein’s actions and utterances in war. The method of extraction and analysis of information is grounded theory. For this purpose Wittgenstein’s writings such as his letters and memories, and other’s texts about his life and his internal moods were analyzed. After analyzing gained information and categorizing them in frames of opened codes, axial codes, etc. it is observed that Wittgenstein has supernatural God-centered point of view in death situation. In this period of his life Wittgenstein has achieved a kind of religious awakening by reading Tolstoy gospel and Dostoyevsky. He upheld moral values prior to and after war, so the meaning of life in his point of view in these parts of his life can be seen as a normative matter.