---

 Researching is considered one of the functional needs of the scientific community. However, this field of study is faced with a series of issues, such as the dismissal of the concept of critique as only a secondary phenomenon and the lack of a methodological perspective while dealing with the concept of critique. Thereby, after having an overview of the topic of literary and art criticism, this paper will attempt to argue that in the background of the discussion, the elements of “methodic critique” are ignored. Then, to distinguish the characteristics of methodic critique from that of subjective and non-academic critique, the eight elements of methodic critique will be explained in detail, which include: 1. Systematicity, 2. Model-orientedness, 3. Comprehensiveness, 4. Critical perspective, 5. Having philosophical basis, 6. Expert-orientedness, 7. Creativity, and 8. Being ethical. Undoubtedly, reaching a “(comprehensive) theory of critique in the field of humanities” necessitates an explanation of the necessities, definitions, and characteristics of the concept of methodic critique as avoiding the shortcomings of the study of critique in the field of humanities is impossible without a “theory of critique.”
 

---

The rationality of religious belief systems indicates longitudinal relationships, so that each benefit from pertained rationality based on ontological place within the web of religious knowledge. Therefore, it can be possible to consider three layers of religious beliefs i.e. fundamental, middle, and marginal. Here fundamental beliefs are the most rational, followed by middle and finally marginal. Concerning Islamic and Christian traditions, there can be two beliefs, believing in one God and the hereafter, that are considered fundamental ones. There are also middle beliefs between the two mainstream religions that are about divine attributes, the relationship between God and human beings, and so on so forth. Finally, the level of marginal beliefs of two are about the sacredness of places, times, events, things, persons, situations etc. This research wants to show that although all religious beliefs have been expanded and changed under the influence of epistemic and non-epistemic factors, t fundamental beliefs have been more stable, immutable, universal, and compatible. Middle beliefs of Islam and Christianity, are generally based on believers’ plural understandings of religious texts and under aforementioned factors. Thus, in order to study the rationality of religions and their traditions, it is necessary to pay closer attention to how and under what conditions (epistemic and non-epistemic) their web of beliefs are formed and shaped.
 

---

One of the most challenging issues raised in the theology and philosophy of religion is to define the concept of religion and its main components. This study aims to criticize and analyze the strengths and weaknesses of a definition of religion presented in "Reason and Religious Belief". The results show that the main strength of this definition is that it considers "beliefs", "actions", and "emotions", which are among the existential needs and abilities of humans. However, some weaknesses of this definition are as follows: 1- Difficulty in achieving common points between religions, 2- Ambiguous explanation of the main elements of the definition, 3- Inclusion beyond the definition, and 4- Inattention to specific and individual features in the definition of religion. It is noteworthy that one of the main challenges in defining the concept of religion is the necessity of a systemic approach. In addition, such an approach should be viewed based on methodological conditions. 
 

---

Rationality or relativity? In which one does Farabi believe? How does it relate to imagination and the permanent, if at all? For Farabi, people come to grasp rational truths mostly through the use of their imagination. Furthermore, the arousal of people’s feelings and emotions often originates in their imagination via imagery forms. The ultimate utopian goal is to drive the public to achieve rational happiness. Since the public, based on their nature and general habits, in effect cannot perceive the rational truths, the path to rational happiness must be represented via their imagination. Moreover, their imaginary concepts and forms should be made the permanent. So bringing rational happiness to people's minds through their imagination, the media of each society should represent rational truths through the sensory and imagery forms familiar to that society. The Farabian theory of cognition shares aspects of relativity as well as rationality. To Farabi, rational truth and rational happiness is fixed and one, having only one denotation, while its connotations, say, images and imagery forms are various and sundry. That being the case, different communities can have different ways to perceive the same truth, working toward the same goal.
 

---

This paper intends to examine Woody Allen’s films from the perspective ofIris Murdoch’s moral philosophy. By exploring the possible relationshipbetween humor and unselfing, we try to highlight the moral dilemmas of thecharacters and the audience’s ironic response to the use of humor. Focusingon three films (Annie Hall, Manhattan, and Hanna and Her Sisters), it isargued that the films depict morally complex scenarios where humor has atherapeutic function as well as a morally ambivalent one. In Manhattan andAnnie Hall, Isaac and Alvy’s form of self-deprecating humor does come offas self-love but it falls short of unselfing. Their self-love is only in the serviceof ego, while on the other hand, Mickey in Hannah and Her Sisters, and Tracyin Manhattan show how considering the singularity of other people’sexperience will help one unself. Mickey is the only character in these threemovies that achieves unselfing through humor and the attendant detachment.If the audience is caught up in the ego trip of the characters, they will miss awhole other level of humor