جستجوی مقالات مرتبط با کلیدواژه « civilization » در نشریات گروه « علوم اجتماعی »

Today, there are many discussions about Islamic and Western civilization. The apparent domination of the Western civilization over the world has caused some people to believe in the stability and unshakability of this civilization and consider it useless to try to re-conquer the Islamic civilization over the Western civilization. In contrast to this view, there is another theory that believes in the decline of Western civilization, and its proponents have presented signs for the fall of this civilization and expressed that Western civilization has seen its peak in its current state and has begun the path of decline. In this way, it becomes important to know the western civilization with the aim of confronting it. The upcoming research seeks to answer the question, "What are the signs of this collapse in Ayatollah Khamenei's guidelines, and how well do these signs correspond with the facts and observable results of this civilization in the personal and social lives of individuals and societies?" This article, after collecting his statements on this issue and comparing them with the external realities and the opinions of Western thinkers, has analyzed them. This research was of a descriptive type using the method of data description using library and internet sources and documents.

Our first encounter with Western civilization was evident in the form of military and industrial confrontation, when the rulers decided to send students to Western countries in order to imagine Iran's backwardness and compensate for it. They saw the way of Iran's development and progress in the mirror of Iran's modernization, but history took a different turn in 1957 and a new man appeared whose ideals, demands and aspirations were different from those of modern man. One of the fundamental challenges of human beings in the era of the Islamic Revolution in civilization issues is how to face Western civilization; Should Western civilization be accepted completely, or should it be rejected?! Is it possible to communicate with a civilization that does not fit our culture and history and choose it? Will there be an exchange between our world and the western world? Some people have believed in the essentialism of Western civilization, in which case, the possibility of exchanging civilizations is prohibited, and some others have summed up Western civilization in volitionism, which includes the complete acceptance of Western civilization and the transfer of civilizational requirements to the will of individuals. Meanwhile, relativism is one of the things that can open a horizon in civilization exchange. What is meant by relativism is establishing an existential relationship with civilization. Knowing the construction of civilization as "existential" means that civilization is built during the daily life of humans.

In this article, relying on the analytic-philosophical method as well as the "research implication" method, the consequences of anthropology have been examined in the definition and ontology of civilization. The main idea that has been developed in this article and its foundations and accessories have been examined is that if the types of social lives are the manifestation of different types of humans; Civilization is the manifestation of the "multi-dimensional" but "single-personality" human aspect.According to this, civilization is a kind of social life in which all the dimensions of human existence are actualized in the form of social institutions, including political, scientific, economic, artistic, educational, military, health, etc., and secondly, in all these multiple institutions. It should be a kind of single collective spirit and the unity of the sovereign personality. These two foundations of the definition of civilization are explained in Islamic wisdom based on the two anthropological principles of "unity in plurality" and "plurality in unity" and in applying the proof of this principle to the life of civilization, the basis of the originality of society and its accessories are used. Is. In the rest of the article, the consequences and advantages of this definition and ontology of civilization are examined in 10 sub-sections.including the concreteness of this definition and its comparison with other definitions of civilization and its advantages in explaining the meaning of "civilizational ideal", "civilizational vision", "civilizational forces", "civilization-making and civilization-burning cultures", "organic growth of civilizations", " "Civilized communication" and "civilized behavior" have been investigated.

By learning the role and effects of the media in the field of international communication, governments seek to influence and persuade the public opinion of other countries by making an intelligent use of communication. One of these cases is the psychological operation that is considered and used by the Zionist regime in the realm of public diplomacy. This research, therefore, aims at exploring the principles used for the matter by studying the report of “The Israel Project Global Language Dictionary”. To do this, in a comprehensive manner, the entire report, which contains 116 pages and 18 chapters in English, has been analyzed by qualitative content analysis. The results indicate that using diverse and numerous techniques in the form of psychological operations to influence the people of other countries is the main strategy of Israel, which according to the theory of constructivism is the ultimate goal of governments that intend to manipulate people’s attitudes in conformity with their wills. Based on this, the Zionist regime has used the following principles of psychological operations, mentioned in order of importance: image creation, intimidation, labeling, benumbing, incitement, creating division, provocation, making enemies, expressing through the others’ mouth, and dehumanizing.

 The present study, entitled "The principles and components of communication of Imam Hussein(AS) in civilization during Ashura", is research with a qualitative approach that seeks to achieve the communication plan of Imam Hussein(AS) in the year 61 with a new look at the phenomenon of Ashura which the Almighty God has drawn for that Imam Hussein to answer that question that what the principles and components of communication of Imam Hussein were in civilization during Ashura.The necessity of conducting this research has been in two ways. First, so far no research that has relied solely on the text of history itself and has been far from personal analysis which has been conducted on Ashura. Second, in order to reach the communication model of Imam Hussein, basically no research had been recorded and conducted. so the Grounded Theory method was considered suitable for this research.The researcher first has examined the civilization of the prophets in the Qur'an and the Five members of Al-Abba in the history of Islam to define the path of civilization . While, it was the turn of the history of Imam Hussein through which the 31 sources of Ashura, were carefully analyzed to extract the communication propositions of Imam.Finally, after extracting and classifying the propositions and analyzing them, the datas were classified into the following two categories:1) Principles and communication components of Imam Hussein in speech(21 subgroups): For example, "Invitations", "Prayers and Curses of the Imam", etc.2) Principles and communication components of Imam Hussein in behavior(5 subgroups): For example, "Imam's apparent awe", "Speech and principles of persuasion", etc. 

The purpose of this article is to investigate and understand the nature and design of the Civilizing University model in Iran's higher education system (case study: universities in the west of the country).

the method of the survey is using a qualitative approach from research sources and confirming the components from the point of view of academic experts, which led to the identification of the most important components of the formation of the Civilizing University It was their role. This research was conducted using the qualitative method (grounded theory) and through the semi-structured interview tool, the components were identified and categorized from the point of view of 15 experts and university experts who were purposefully selected.

The findings of the research showed that the components of Tamdansaz University in Iran's higher education system have 5 main dimensions including; Causal conditions are the foundation, interventions, strategies and consequences. Among the most important components in the causal dimension; The necessity of civilizing, empowering, improving the tasks, improving the efficiency of universities in the context of providing a platform; Capacity building, provision of material and human infrastructure, development of human resources, national identity, common vision, scientific authority, also in the dimension of interventions; Honoring science and the scientist, honors of Iranian civilization, system building, evaluation system and in strategies scientific diplomacy, technology development, promotion of research efficiency, planning, connection between industry and university, flexible structures, conflict management, systemic thinking and finally to the components of the consequential dimension; Employment creation, promotion of the model of virtues, formation of a knowledge-based government can be mentioned. All 25 components identified as components of Tamdansaz University have an important role in Iran's higher education system.

Art has a fundamental position and importance in Islamic life and civilization and is considered one of the important manifestations of human civilization. Explanation and interpretation of art based on tradition and modernity has always raised many debates. In the meantime, the discussions of traditionalists about art and its place in civilization are of particular importance. Traditionalism provides a specific interpretation of tradition and analyzes and examines basic concepts in the field of religion, philosophy, mysticism, science and art based on it. This article tries to explain and analyze the category of art and its principles and foundations from this point of view. In general, the theories of traditionalists cannot be studied without understanding their foundations and key concepts. Because the traditionalists do not consider anything outside the framework of the tradition and explain all their thoughts in this direction. The philosophy of traditionalist art is also included in this traditional and metaphysical framework (eternal philosophy) and it completely shows their concern for the revival of tradition.

Among the scientific purposes of choosing this subject is "showing the civilizational capacity and civilization of religious teachings, especially the Holy Quran". Necessity: The cultural and civilizational reading of the terms of the Qur'an in general and the teaching of "Muknat" in a special way are considered neglected issues of civilizational studies, therefore, to discover and scientifically explain these teachings, Such researches are necessary.

This article seeks to answer the research questions with an analytical and documentary method based on the interpretations of the Qur'an and historical and cultural texts.

It indicates that words such as property, ummah, ruling, province, and land form the structure of the doctrine of "Muknat" in the Qur'an, and its main characteristics are stability and establishment, sanctity, and movement towards the true growth of people. is to do As its effects can be reflected in the establishment of political, cultural, economic and security-social systems and institutions on a global scale.

Representation of the nature and truth of civilization based on religious teachings means the creation of godly spirituality, in terms of the spiritual and inner aspect of civilization, and institutionalization and structuring in terms of the material aspect of civilization for the realization of divine purposes.

This research has been carried out with the aim of achieving the components of a prosperous civilization in Farabi's opinions and a model equated with the current era. Because in order to build a civilization in today's transitional conditions, we need knowledge in the context of a realistic philosophical view, and it is not possible to build an alternative civilization without relying on tradition. Finding a flexible and stable model for human excellence in the context of a happy society is the ultimate hope of this painting. The research method is the library study of Farabi's opinions and then analyzing and modeling it according to today's concepts. It became clear that in his Utopia plan, Farabi presents a criterion for civilization and culture based on the constructivist view, the model of needs and the view of the originality of the individual as well as the collective. This sustainable network is a structure based on his special knowledge system, which, while satisfying all needs, gives a fundamental answer to the basic human need to achieve happiness in the light of moral perfection, in such a way that social and political thinkers can use this model as a criterion to develop appropriate strategies. design with any society. And finally, be guided to the point that despite the cultural eclecticism in the age of transition with the model taken from Farabi's plan in building a prosperous civilization based on the end of mankind, it is possible to create an alternative civilization plan.

The research method used in this research is the method of discourse analysis and discourse semiotics, and religious cinema discourses have been examined after identification. The findings of the research show that according to the analysis of the discourses and semiotics of the examined film works, five main discourses were identified, including the discourse of the Islamic revolution and the holy defense, the discourse of urbanization and ruralism, the discourse of individuality, the discourse of religious tolerance and pluralism, and the discourse of return. . In the discourse of religious tolerance and pluralism and the discourse of individualism, conflicts and conflicts with the discourse of the Islamic revolution and holy defense and the discourse of return are felt and airy. Also, there are overlaps between the discourse of the Islamic revolution and holy defense and the discourse of return. This overlap between these two discourses and the discourse of urbanism and ruralism also applies.

Arnold Twibee, one of the most famous historians and philosophers of contemporary history, has presented a universal theory about the formation, growth and decline of civilizations. He believes that human societies have started the process of civilization when they "respond" to the "proportionate challenges" of the environment. With this initial answer, the next problems arise in a chain, and the next answers are provided by a group of elites, that is, the "active minority", and gradually the general public consciously and habitually accompanies the minority, and civilization grows.However, the active minority slowly become the rulers and the initial enthusiasm disappears, the rulers cannot bring the people together and turn to mechanical methods, the minority becomes corrupt and despotic. The masses protest and the social divisions intensify.A foreign enemy attacks civilization and civilization is destroyed; The conquerors are an active minority and the cycle continues. He believes that Western civilization is declining. Criticisms have been made to this theory, including: the insufficiency of historical evidence to prove this process, Toynbee's selective selection of data, his refusal to give such general ideas about history, the narrative of history based on Darwinism, the confusion between English empirical and analytical methods. German and Christian religious methods, unreasonable comparison of history to human organism, lack of philosophical foundation, non-religiousness and...Toynbee believes that the original principle of civilizations is the spiritual and spiritual affairs of every civilization, religion is the main supplier of these affairs, therefore, it has played an irreplaceable role in the creation of civilizations. He believes that Western civilization is declining due to distance from religion and ethics. He does not agree with the theories that consider religion to be the result of ignorance or fear of humans and considers religion to be natural and not temporary.

Islamic civilization started from the era of the Holy Prophet (PBUH), especially his ten-year presence in Madinah, and the society gradually got out of tribal and tribal life and took a civilized form. After the Prophet (PBUH), the role of the Shia imams, peace be upon him, in the continuation of this path, has been an irreplaceable role and has distinguished the Islamic society, especially the Shia society, in various spheres. The purpose of this article is to investigate the political and cultural situation of the Twelver Shias in the 6th century of Hijri, and to achieve this goal, the method of collecting library information with the tool of data collection and referring to first-hand sources with a descriptive and analytical approach has been used. This research is trying to answer the question of what was the political, cultural and civilizational situation of Imami Shiites in the 6th century of Hijri? The findings show that the Shia community, despite the lack of political power and being in the minority in terms of population and population, and the pressure of extremists and fanatics of the Sunni religion; It gained a high position in the path of civilizational growth. The results indicate that they built mosques, schools, libraries, and other scientific and educational centers in the path of cultural and civilizational growth and advancement, and in line with the production of science, authored valuable works and books and educated the society scientifically and religiously. and trained transformative thinkers in the fields of jurisprudence, literature, history, theology, commentary, philosophy, etc.

Civilization is the highest level of development and the result of the hard and soft achievements and capitals of a human society that emerges based on the contribution of its constituent components at different levels in human societies. One of the most important tools in the foundation of civilization is language, which with its unparalleled communication capability, can have valuable civilizational functions. Paying attention to the civilizational functions of language and examining its effectiveness as the most important human communication tool can be effective in recognizing the gaps facing a civilization. For this purpose, the present study intends to deal with the issue of the relationship between language and civilization and the civilizational functions of the civilization-building language with a descriptive-analytical method. The findings of the present study indicate that language can be used in accreditation of civilization, determining the levels of civilization-building thought, production and reproduction of civilization, increasing its power and effectiveness in the internal and external spheres of a land, teaching the norms of civilization and transmission of new investments and achievements. Therefore, in order to strengthen the new Islamic civilization and this communication tool, it is necessary to strengthen the capabilities which actually exist in the language of civilization in question and to pave the way for creating the necessary but missing capabilities in such a language.

The main question of this study is to determine the conceptual relation between "social refining (Tahzibe ejtemaie)" with "social human" to address one of the most important challenges of today's society on how human interaction in complicated and new social relations. Therefore, after introducing the general framework of the book "Social Human" by Dahrendorf and briefly describing its formative dimensions, this study deals with the basic concepts of social humans. This study will show that it is possible to go beyond the thought of a "problem analysis unit" and provide a more precise social conception. Although Dahrendorf considered two concepts of social role and social position as the constituents of social human beings and in this way, the two realities of individual and society are interconnected, since the subject in his mind was not "social refining", it has not been studied so far how we can link social human to social refining? In his analysis, Dahrendorf assumed an independent identity for the two concepts of individual and society, and according to him, a social human is a human being who has different social roles. Thus, social human should be called "human in society", but in another analysis, the individual cannot be imagined independently of society, but the real identity of individuals is formed in society and social relations. The present study deals with the three features of social refining and organizational power. Finally, it emphasizes the research necessities in this regard and especially the issue of a comprehensive moral plan.

Allameh Tabatabai's philosophical realism proves the external world with arguments such as the innate knowledge of science to the outside world and the use of the principle of causality. In the epistemological dimension, by explaining the relationship between acquired and face-to-face knowledge and referring the acquired sciences to face-to-face, it proves the process of achieving knowledge in accordance with reality. On the other hand, it is claimed in scientific realism; The supposed theoretical identities in scientific theories tell of the real world, and the world is as scientific theories explain it. But the arguments presented to prove the existence of theoretical identities and the realism of scientific theories are ineffective in proving the claim. Relativity of knowledge and various related matters such as; Ethics, law, politics, art, literature, and in general every important category that depends on cognition and knowledge are the tools of realism and unrealism. . Given that ontological and epistemological realism is directly related to the structure of civilization, social relations, goals and perspectives of a civilization, examining the ontological and epistemological realist approach is an essential step in evaluating different civilizations. Counts. In this research, which has been done by descriptive and analytical methods, while explaining philosophical and scientific realism, we examine their components and arguments.Keywords: realism, ontology, instrumentalism, civilization, science.

Civilization is a set of political, cultural, economic, etc. systems in which human beings, based on their worldview, seek material and spiritual growth towards the desired ends. Civilization requires setting priorities. Which of these systems is a priority for reform? The claim of the present article is that according to the theory of the physical occurrence of the soul, the correction and repair of economic relations is a priority. Because according to the theory of the physicality of the soul, the soul is created by the completion of this bodily substance and its formation is from the materials and elements of this world.On the other hand, according to the view of Sadr al-Muta'allehin, seven things are involved in the difference of human intentions and goals: nature, the condition of the parents, the difference in what the sperm springs from, the difference in nutrition, the difference in their condition in discipline, the existence of a tutor. Differences in the amount of effort in self-cultivation. The first factor is the human nature, which is highly dependent on the family economy, how it runs its business. The third and fourth factors also deal with the important issue of economics. The conclusion is that if the origin of the soul starts from the body and economic factors and good and halal nutrition are effective in human matter and sperm, the micro and macro economy of society is in spite of the lack of originality of the base. As the root of the decline and decline of civilization lies in the field of economics.

Iranian cinema films, especially the works presented at the Fajr Film Festival, are mainly pioneers "in the position of discovery and screening" of society's problems and dilemmas, and less often act as the leading art "in the position of providing the solutions". In Iran, little attention has been paid to the strategic issue of civilizational cinema; the cinema that can broaden and deepen the future horizon and direction of cinema in three dimensions: the motivation of cinema artists, the content of films, and the attention to the neglected capacities of the audience. This article uses semantic research method and deductive thematic analysis to analyze the essential components of civilizational cinema and also deviates from the criteria in Fajr Festival films (by purposeful sampling among the films of the 40th period). For this purpose, the theoretical approach of "reasonable life" has been used to show examples of cultural harms. The findings show that the Fajr Film Festival, which is held in the name of the Islamic Revolution, is far from a civilizational cinema. Some explicit deviations from the rules of jurisprudence can be identified both in the policy-making of the festival and in the process of production, selection and display of works. Some political and insightful factors have been introduced as the most important obstacles to the continuation of civilizational cinema. Also, the article seeks to show the mission of the festival's artists towards their transnational and exterritorial duty in the Islamic world.

Prophets aimed to create a civilization for human beings in the sense of a way of life in urban society. To build themselves and the society, they used the structures of civilization based on a connection to the transcendental world. The pillars of the system of Divine civilization are formed on the basis of beliefs, ethics, economics, politics, law and regulations, and the Divine prophets sought to reform these pillars and, in this regard, had great scientific and cultural achievements. The question of this research deals with identifying the role of prophets in the creation of civilizations. The importance of this issue lies in identifying the foundations of the Divine government established by the prophets and its necessity is to recognize the needs of society and reform them based on the actions of previous prophets. According to the approach of civilization of the Islamic Revolution and the Statement of the Second Step for the world, following the methods of the prophets as paragons in this regard is a strategic solution in various fields. The results of the present study reveal that the governmental achievements of the prophets in worldly arenas, have led to the progress of society and in terms of the hereafter, have guaranteed human’s prosperity. This research is conducted using library resources and the descriptive-analytical method.

The international propaganda of Islam is one of the missions of religious scholars. But this is a fundamental question. Is it possible to propagate the Islamic religion of Islam? Is modern culture legitimized for its propaganda domination? What capacities in the Muslim world are there to propagate civilization? The Islamic philosophy is a valuable treasure trove of the great scholars of the Islamic world. This treasure has many capacities that can achieve transnational meanings, and the propagandists of Islam, relying on the teachings of Islamic philosophy, can be found to propagate civilization. This study proves the above claim and shows that modern culture does not have the legitimacy of globalization. Then the principle of the contradictory community introduces the principle of reality and the proof of the existence of God as the foundations of integrated propaganda. The method of proving this claim is fundamental methodology.

Civilization is the super-system of social occasion and the most complex macro-social unit among human beings according to divine or human laws. In civilization, human society pursues a great goal. The goals of human beings in civilization are intertwined and related to each other and have great economic, political, cultural, scientific and moral functions. Attention to civilization and civilization in Iran after the revolution has always been the focus of civilization scholars to the extent that the Supreme Leader of the Revolution called the second step of the Islamic Revolution the step of civilization. It should be noted that civilizations have propulsion and a point of gravity without which civilization can not be formed. Addressing this issue is important because the acceptance of any category as such, will lead to the differentiation of civilizations and their own consequences in the process of formation and construction of civilizations. This study seeks to understand and discover the main component of the new Islamic civilization from the perspective of the seminary and academic elites of the civilization to give a clear picture of this civilization and its consequences, compared to other civilizations to pave the uneven path of modern Islamic civilization. It should be noted that the driving force or logic of the dynamics of modern Islamic civilization based on the thought of the elite community is widely diverse. Therefore, to find the answer to the research concern, the interview-based thematic analysis method has been used.The categories obtained by the research are: 1. Acceptance of values, the core of civilization 2. Obtaining the basis, the dough of civilization 3. Social needs, infrastructure of civilization 4. The system of thought, the heart of civilization. 5. The system of fundamental tendencies and values. Human will is the pillar of civilization 7. Recognition of diversity and social pluralism, the starting point of civilization dynamics 8. Understanding the spirit of the time Understanding the logic of the dynamics of civilization