مصطفی یونسی

Here I will consider the Greek word “Dikaiosune” on the basis of the rather short etymological exploration by one of Plato’s other called Heraclitus. Apart from un-ended discussions and controversies about the nature and quality of etymological surveys of Plato’s Socrates in Cratylus , it is worthwhile to figure out and see how a figure such as Heraclitus wants to demonstrate and stablish the working and influence of “Dikaiosune” in the macro and micro universes otherwise it is an ordinary and petty notion. Plato’s other mentions ( Cratylus 412D – 413D) that where everything is in the flux Dikaiosune should function as an uppermost penetrating principle that can penetrate all moving and changing things in order to make a linkage and binding among all of them.

This study aimed to explore the relationship between language acquisition and grade four senior high school (G4SHS) students’ achievement in English as a foreign language (EFL). To this end the 41-item English Language Acquisition Scale (ELAS) designed by Khodadady and Younesi (2017) was administered to 518 G4SHS students. Also to find the probable relationship between ELAS, its latent variables and participant achievement in EFL classes in EFL classes 126 participants were randomly selected out of population to answer schema-based cloze multiple choice items test ( S- test) designed by Khodadady and Ghergloo ( 2013). To know which of the G4SHS students who took the ELAS took the S-Test as well the researcher was matched the codes of the ELAS S-test and ELTAS carefully. The results showed that the ELAS consists of five factors, i.e., Qualified, grammatization, Humanistic, Engagement and Orientation. Also the ELAS and its underlying factors show significant relationships with English achievement scores. The results of the study are discussed .

This study tried to find out what factors underline the characteristics of acquisition of English language in EFL classrooms. To this end, the Characteristics of English Language Acquisition Scale (ELAS) consisting of 41 items was designed by the researchers of this study and administered to 388 pre University Iranian EFL students at various private and public schools in Neyshabour and Zebarkhan. Factor analysis was run to determine the number of factors underlying the scale. The application of Principle Axis Factoring and rotating the extracted factors showed that the characteristics loaded acceptably on twelve factors underlying the learners’ EFL acquisition, i.e., learning boosters, facilitation, determination, voluntary, teaching methodology, affective factors, attitudes toward foreign speakers and their culture, learner engagement, adjustment, enhancement, teachers' output and individual differences. The results are discussed and suggestions are made for future research.

With regard to the essential role and function of topos / place (in comparison with time) in the thinking, acting and speaking of the ancient individuals, it is possible to analyze the inscribed speeches of ancient Persian kings according to their conceptions of topos or place. For reaching to this aim Darius' inscriptions in Behistun (DB) will be chosen and they will be analyzed within an appropriate heuristically Aristotle framework.

As a rule, the introduction of scripts usually contains basic hints that through forthcoming lines will be explored and developed in more detail. The same is true about the introduction of Plato’s Politeia or Republic Book One. The mentioned dialogue is about the constitution of polis in philosophical manner, but it does begin with a religious narration about a civic foreign religion and gradually develops into the philosophy of city-state. This occasion makes it necessary to have a deep look at this phenomenon and see what implicit points are contained. In this regard, it seems that the pair hiera / hosia can provide a suitable conceptual framework for ordering and understanding of the introduction.

In the context of comparative and intercultural philosophy the approach and engagement of one philosopher with another, is a very basic issue. With regard to this, I want to narrate Farabi’s special engagement with the Meno and Gorgias dialogues of Plato. His engagement can be named hermeneutic dialectical reading-here hermeneutic means the relation of Farabi with the Meno and Gorgias texts and also inside these two texts there are diverse and different levels, layers and mediations (though this is also true so far as my self as a researcher); dialectical means his reading is in the from of synoptic question (s) and answer; and reading means conversational construction of meaning in relation to the text and context. Farabi’s hermeneutic dialectical reading of the Meno and Grgias has these characteristics: he propounds these two dialogues thematically or in accordance whit their subject matter as two parts or orders in the whole of the Plato philosophy. Therefore for understanding these dialogues we have to put them in a broader context that heve interconnections whit the whole philosophy. Basides, the Gorgias is connected with or exists in a set of dialogues that collectively make a network that too has logical relation with the Meno. He says that plato philosophy as a whole begins with a search about human perfection as the first order that is discussed in Alcibiades I and then for getting this perfection we need knowledge that Theaetetus dialogue discusses thematically as the second order. After searching about eudaimonia in the Philebus and knowledge of eudaimonia in Protagoras respectively, Plato further searches about the possibility and the quality and how-ness of getting this special knowledge in the Meno. Farabi says that in the Meno (means fixing) dialogue as the fifth order or level of Plato philosophy he searches about this matter i.e. getting of this knowledge and the method if the answer is positive. Plato in this dialogue says that this knowledge is possible by means of Sana’t / art /τεχνη. Therefore the next step is searching for these arts that are well-known among citizens of different cities and civilities. Farabi says that for Plato these arts are six arts according to six dialogues-that begins with theological syllogism art in the Euthyphro and continues by language, poetics, rhetoric, sophistics and ends by art of dialectics in the Parmenides. According to Farabi Gorgias (means service) is after Ion dialogue about poetics, before the Sophist that is about sophistics. In this dialogue Plato searches two problem, does this art give us knowledge or only the method, and how much this art is knowledge?