قاسم بابایی

The present research, emphasizing Ayatollah Khamenei's perspective on nuclear weapons as a fatwa, and considering its superiority over legal obligations and ethical commitments, aimed to answer the question of "what position does the nuclear fatwa hold compared to analogous concepts such as legal obligations and ethical commitments?" The research method was descriptive-analytical, and the results indicate that Ayatollah Khamenei's nuclear fatwa, like other fatwas, has been formed within the mechanisms and framework of jurisprudence. The nuclear fatwa is superior in motivating compliance, has greater coercive power, and provides better social assurance. This fatwa addresses social issues falling within the jurisdiction of the jurisprudent's authority. Therefore, compliance with and adherence to this fatwa is not only mandatory for his followers but also obligatory for non-followers. Considering Ayatollah Khamenei's policymaking role in the country and his command of all branches of power based on Article 110 of the Constitution, this fatwa regulates the defensive behaviors of the Islamic Republic of Iran. Accordingly, compliance with the nuclear fatwa is obligatory for all pillars of government and can be legally binding in the international system. Therefore, it can be said that the country's commitment to this fatwa, due to its unique characteristics, surpasses the obligations of nuclear treaty regimes.

(Statement of the problem) The upcoming research to examine the role of intellectual sciences in the effectiveness and efficiency of religious propaganda is based on Jacobsen's communication model, and it is based on the question that the nature and elements of advertising in the six components (sender, receiver, message, carrier, code and context) are affected by intellectual sciences? It is analytical (important findings of the research) the nature and six pillars of advertising are influenced by intellectual knowledge. The effectiveness and efficiency of intellectual sciences in the part of the sender and the missionaries is due to raising their semantic, emotional and action abilities, and the effect of intellectual sciences in the receiver part is due to the combination of the inherent qualities of philosophy with the natural qualities of human beings, and the effectiveness in the message department is due to the role of intellectual sciences in the direction of the message.

Transformative technologies can significantly affect the global balance of power. Identifying transformative technologies can help with strategic intelligence, avoiding surprises and exploiting future opportunities. Therefore, the purpose of this research is to provide a model for identifying transformative technologies. In this research, the developed version of metacombination method was used by combining systematic review and theme analysis methods. For this purpose, after searching the reliable databases of Web of Science and Google Scholar in the period from 1995 to 2023, a number of 1430 researches were collected and after studying, evaluating and refining the documents in three stages (checking the title, abstract and content). , the number of 46 studies that were the most suitable for the purpose of this study were selected and analyzed. Based on the results of the research, a total of 5 dimensions, 20 components and 58 indicators were determined to determine the criteria of technology transformation. The identified dimensions in order of frequency are: performance dimension, economic dimension, social dimension, market (user) dimension and organizational dimension.

The upcoming research aims to examine the fundamental rules in transcendental wisdom around the question, what is the mechanism for the development of fundamental rules in transcendental wisdom? The answer to the present question requires attention to two parts of the ontology of fundamental rules and the methodology of discovery of fundamental rules in the space of transcendental wisdom. The ontology of the fundamental rules according to Mulla Sadra's foundations is in the three parts of ontology, psychology and epistemology in the part of developmental rights, which is realized despite the right holder and does not need to be falsified independently of the right holder. The second part is the methodology of discovering the fundamental rules based on referring to the creation, which the creator has given to creatures at the beginning of their birth. Based on this, it is possible to access the fundamental rules in the three parts of natural rights, instinctive rights, and natural rights, taking into account the rule of practical reason that says "Act according to your nature". Natural rights are the rights that are formed based on the plant self, which can be referred to as the right to plant life, the right to nutrition, the right to grow, and the right to marry. Instinctive rights are obtained by taking into account the animal soul, which can be mentioned as the right of animal life, utilitarianism, defense, and the ultimate natural rights arising from the human soul, which the right to human life, the right to worship and worship are some of them.

One of the challenging subjects in today's era is voluntary euthanasia; the excess of discussion in the academic space has also found an opening towards the cultural and cinematic space that they are trying to license by de-ugliness. Some organizations and governments promote the desire for voluntary euthanasia by destigmatizing it through media and legal activities. Countries such as Belgium, Luxembourg, the Netherlands, Switzerland and recently Spain have declared it legal. The research method will be based on descriptive, analytical studies and finding common horizons from an intra-religious perspective (verses of the Holy Quran and extra-religious ones (the first generation of human rights). From the perspective of the Holy Quran, there is no evidence for the permissibility of voluntary euthanasia, which It is possible to point out the reasons for impermissibility such as the right to life, the right to human dignity, the exclusivity of the right to die for God, the principle of the wisdom of pain and suffering, and the possibility of error in diagnosis. Also, from the point of view of some human rights articles, especially the rights of the first generation of human beings, it is possible to prohibit Euthanasia became known.

Attending to the seventeenth paragraph of the ‘General Policies of the Legislative System’ on ‘Promoting and institutionalizing the culture of observance, compliance with and respect for the law and turning it into a public demand’, the present study seeks to find the answer to the following question: What are the reasons for honoring the law (respect for law) in human societies? The question requires attention to both affirmative and negative dimensions of the issue. In the positive dimension, it deals with the factors that including them in laws and policies can lead to observing and respecting the law, and in the negative dimension, it deals with the causes and factors that reduce the sanctity of the law and diminishes the obedience to law. In the affirmative dimension, factors such as the need to include the basic principles and moral virtues in the law, fair legislative methods and procedures taken by the legislator, proper implementation of laws and improving the quality of public administration were taken into consideration. With regard to the negative dimension, some topics such as the side efects of exteremism in praising the law, the penetration of authoritarian customs, and the lack of civil rights as factors in stark contrast to respect for the law are discussed

The term “mozaf philosophy” has been noticed, explained and analyzed in Iran by some scholars of recent decades in philosophical literature. In addition to the opportunities and benefits of mozaf philosophy, it may result in some threats and deviations as well. Instead of creating an opportunity for the reproduction of the abundant philosophical writings and concentration on local matters, it has rather made us involved in its related writings and literature and its own origin and issues. I believe the reason for this problem can be mentioned in two parts: first neglecting the cognitive and historical background of the formation of mozaf philosophy; and second not paying exact attention to the semantic changes and course of philosophy in different historical parts. Therefore this writing tries to analyze the grounds of the formation of mozaf philosophies and explain and evaluate the semantic changes of philosophy and analyze the presented definitions of mozaf philosophy in Iran.

The theorists believing in the possibility of religious science have offered some different approaches regarding how it may be materialized, one of which is the one offered by Mehdi Golshani under the title of “religious worldview’s domination on science”. According to this viewpoint, all of the empirical sciences have two main parts: the first part is experiment, experience and observation, which is the same in all countries; and the second part is data generalization, which is under the influence of metaphysical foundations. Thus, science is not acquired solely by the experience, but rather, the metaphysical foundations play an important role in science development, and no neutral science exists. There are different identities and sorts of metaphysical foundations, as they may be under the influence of theist or atheist philosophies. Therefore, if the metaphysical foundations of science are derived from religion, it would be religious, and if they are derived from non-religion - including secular worldview and atheist philosophies - it would be secular. This viewpoint, meanwhile, is encountered with some such objections and criticisms as indefiniteness of the different kinds of presupposition, what kind of presuppositions are effective in data gathering and judgment situations, lack of criterion as to how much of these presuppositions affect the theories by cause or by reason, and relativism in the empirical insights.

The discussion about religious science is one of the challenges that have both pros and cons. One of the proponents of religious science theory is Ayatollah Javadi Amoli. In this regard, he considers religion as the colloquial and comprehensive religion; and put all series of sciences under the category of religion. Accepting the possibility of religious science, he believes in the presence of religion in all aspects of humanities and natural sciences. Accordingly, the scope of religion covers all sciences; all sciences are religious and there is no non-religious science. Ayatollah Javadi Amoli proves the quality of religious science with two interpretational and philosophical methods. It is worth pointing out that this attitude has problems and criticisms as: the definition of comprehensive religion and its criticisms; criticism on the scope of religious knowledge; confusion between considering the scientific propositions as being religious and considering the authority of acting that propositions as being religious; not segregating the intellect and intellectuality.

Colors are so important in human life and have potential effects on human psyche. Sport environments have been integrated with different colors, the aim of the present research is to study the choice reaction time to audio stimuli in various colors among athletes. the research is semi empirical and population of the research consists of boys students of Tehran University with a mean age of 22 which 50 people were selected by simple available sampling the choice reaction time to audio stimulus of students was saved using YB-1000 device. For analyzing and assessing data, repeated measures ANOVA and post hoc test were used. Results of this study showed that choice reaction time to audio stimulus in blue environment was significantly better than red, black, white and normal environment (p<0/05). The research results showed that, decrease in reaction time can be due to the increase in sound stimuli recognition speed or due to the increase in auditory information processing speed in human information processing system.

The topic of “religious science” is controversial and has its supporters and detractors. One of the supporters of “religious science” is ÀyatullÁh JawÁdÐ ÀmulÐ. In this debate the ÀyatullÁh takes “science” in its most general meaning to include all sciences and fields of knowledge, and sees religion as hierarchically subsuming all such sciences. He accepts the possibility of the existence of a religious science and uses both interpretive and philosophical methods to prove the same. With respect to the realization of religious science, he takes an absolutist approach and holds that religion covers and comprehends all sciences—there being no such thing as a “non-religious” science. Such a perspective is the result of a three stage process: 1) Determination of the central position of the intellect in the matrix of all religious understanding; 2) Validation of the universal reason and understanding of rational beings by religious Law; 3) Exposition of the universality of the sciences by recourse to textual evidence. When these three steps or stages are obtained, they progressively subsume all sciences and fields of knowledge.