مالک شجاعی جشوقانی

Reza Davari Ardakani (1933-) during more than five decades of active presence in contemporary philosophy and humanities of Iran, has tried to understand, analyze and pathologize the experience of contemporary Iran in the face of modernity and philosophy and humanities related to it. to pay Dr. Davari's reading of the relationship between modernity, philosophy and humanities has a lot of convergence with continental and post-positivist philosophy in the philosophy of humanities. This article aims to take a hermeneutic approach (with an emphasis on Diltay's hermeneutics) and by analyzing the texts published by Dr. Davari to discuss the relationship between philosophy and modernity and humanities in his opinion. In his various works, Davari considers "modernity" to be the complete expansion of Western history. Western history is the history of metaphysics that has dominated Western thought for two thousand five hundred years since the time of Plato. The seedlings of modernity grew in this land in the 15th and 16th centuries, and philosophy from the time of Francis Bacon to the contemporary period has been the expression of "hermeneutics of modernity". This article, relying on the hermeneutic tradition in continental philosophy of humanities (with emphasis on Deltay), aims to show that there is a close historical-conceptual relationship between Dr. Davari's understanding of modernity and the foundation of humanities. Modernity is the "lived experience" of the social-historical world of modern European man, which has found its conceptual formulation in philosophy and modern humanities since the Renaissance. Expressing the components of Dr. Davari's philosophical cognitive science in accordance with the lived experience of contemporary Iran, which has become the "state of modernity" is another step of this article. The modern state of modernity, which formulates the humanities according to itself, has its roots in the lived experience of the modernization of contemporary Iran (and in the interpretation of the judgment, inverted modernity). Rereading the experience of modernity and the science related to it in contemporary Iran, emphasizing the concept of the wisdom of development in the context of post-revolutionary Iranian experience and the relationship between religion and human sciences at epistemological, institutional and discursive levels in the intellectual experience of late judgment shows that the philosophical encounter with science What difficulties does a human being face in contemporary Iran? Contrary to the view of the positivist and analytical philosophy of the defender of science in the West, the "post-positivist" philosophy of humanities and social sciences pioneered by Deltay's hermeneutics and more seriously in the second half of the 20th century and beyond A different texture and context has been formed. Here, there is no news of the absolute authority of the new experimental science, and the post-positivist developments in philosophy and human sciences - mainly in the studies of science, from falsificationism to sociological, historical, cultural and feminist approaches to science - are the previous authority of the discourse. has challenged positivism in science. Here we are faced with a range of approaches; From critical realism to Cohen's paradigm theory and Feyerabend's epistemic anarchism on the one hand and sociological studies of science in the Edinburgh school, and poststructuralism, postmodernism and hermeneutic arguments, with all the diversity that can be found in it.From the time of writing the book The Current State of Thought in Iran (1979) to the publication of the book The Course of Modernity and New Science in Iran (2021), Dr. Davari has always thought about the philosophical foundations of science, although since the mid-seventies and with the publication of the book About Science and its Acceptance In the position of the head of the Academy of Sciences, most of the deliberations of the jury are focused on science and humanities and development. In his philosophical scientology, while criticizing the views of positivist and neo-positivist philosophers such as Popper, he sympathizes with the continental philosophers of science such as hermeneutics and phenomenologists (Dilthey, Weber, Husserl, Heidegger and Gadamer) and in some positions agrees with the views of Thomas Cohen in history. Science has also referred.In analyzing the relationship between modernity and humanities, Dr. Davari is inclined to a certain point of view: that humanities and social sciences emerged with modernity and in the history of modernity and have defended, supported and protected modernity. Even Marxist sociology - and not the politics of Marxists - has done nothing but protect modernity and cure its crises. Now that laxity has entered the pillars of modernity and modernity has entered an uncertain and futureless period, one can question the dignity and status of humanities.Arbiter's confrontation with the discussion of religion and humanities and humanities-Islamic sciences has become more critical in the nineties, but in a way, in his earlier works in the late fifties and early sixties, this kind of critical confrontation is also present, albeit briefly and implicitly. had. We don't intend to go into this discussion in detail here, but it should be pointed out that judging modernity and its relations with human sciences, the possibility of designing human sciences based on non-humanist foundations (humanism according to the narrative of new philosophy after the Renaissance) considers it difficult, if not forbiddenThe tradition of hermeneutics, according to Diltay, provides the possibility of formulating alternative humanities in relation to the European-oriented humanities by emphasizing the central role of historical/cultural lived experiences. Humanities for the West and the modern world is like theology for the Middle Ages and the Islamic world, and if it is to be - and this is if it is tied to historical lived experiences and not ideological and political decisions - a world order other than the Western order is established. There is no need for existing humanities. This is the position of the arbitration unit from the 1950s to the end of the 1990s. He does not consider the new philosophy as the cause and founder of modernity and human sciences, and modernity (-modernity-the West) in Dr. Davari's view is the history of the accumulated lived experience that took place in Europe after the Renaissance and from the 18th century and with a credit of five hundred or two It has been realized fifteen hundred years ago. The key point in the hermeneutic understanding of judging modernity is that the modern living world is built with people who have the wisdom and understanding of Bacon, Descartes and Kant, not that they all have read the philosophical books of this philosopher, but they have the understanding that Descartes and Kant "found", "described" and showed it.Humanities have systematized modernity. If there is disunity and disorganization in the West and in the developed world, these should not be compared with the distress of the underdeveloped world. The distress of the non-modern world is the distress before the order of modernity, and the disorganization of the developed world is the disorganization after the modern order and the effects of the end of modernity, and the ratio of these two is not the same as human sciences.

Dariush Shayegan (1935-2018) is one of the contemporary philosophers in Iran who, during five decades of his intellectual life discussed philosophical and comparative Occidental studies. During the five decades of his intellectual life, on the one hand, Shayegan has taken a serious position against radical modernity opponents and cultural relativism advocates, and as an Eastern-Third World thinker who has lived- experience the danger of losing enlightenment values in efforts, Shayegan is a defender of social-civilized order and achievements. It is modernity, and on the other hand, due to the recognition of the lack of meaning and spirit in the whole of the Western modernity experience, in the struggle between these levels in the model of planetary human, some approaches to the three stages and some to the three stages (looking at the periods his intellectual differences) have mentioned. This article, based on the early advocates (from 1940 to 1980) and the late advocates (from 1980 to 2017), has tried to deal only with the Early advocates and the main topics of his philosophical-comparative Occidental studies.

Nick Trakakis, the contemporary philosopher of religion, in his book “The End of the Philosophy of Religion”, presents his idea on the relationship between metaphilosophy and methodology of the contemporary philosophy of religion in both analytical and continental traditions. Before entering into the controversial debates and issues of the philosophy of religion, he tries to understand the methods and goals pursued in the philosophical traditions, as well as to analyze and critique the strengths and weaknesses of these traditions. To achieve the above goal, Trakakis deals with the design and formulation of the distinction and similarity of philosophical styles in the two analytical and continental traditions. Trakakis examines the examples of thinkers from these two traditions and concludes that the religious philosophy in the analytical tradition seeks to assume a particular point of view in metaphilosophy and philosophical methodology, within the narrow confines on scientifically rationalized and logical arguments - independent of the concrete and existential concerns of human life. While introducing analytical key themes in his book “The End of the Philosophy of Religion”, this paper critique the Trakakis 's views from a methodological point of view and its relationship to metaphilosoph.

Traditionalism is a current of thought in the critique of modernity, founded by René Guénon, Ananda Coomaraswamy and Frithjof Schuon, and Dr. Seyed Hussner. This article Review and critique the traditionalists' views on "science" in Islamic civilization, emphasizing the work of Dr. Seyyed Hosein Nasr as the most traditionalist thinker in the field. Philosophy and history is science. by showing the close connection that has been extracted between Dr. Nasr's Notion of modernism and His Meta-philosophy and his understanding of the relationship between science and religion in Islamic civilization, to formulate Dr. Nasr's special epistemological Approache, which in this article is referred to as " "religious hermeneutics of nature."In the following, while analyzing the principles and accessories of this position, Nasr's strategy in the field of facing new science is critisize . at the final step of this paper Nasr's views on the relationship between science and religion and modernity and its civilizational implications are criticized.

Although more than two decades have passed since the publication of the first edition of The Logical Relationship between Religion and Applied Sciences, this book is still one of the most coherent and accurate works that shows the position of this intellectual current. The author of the book has tried to show the position of the Academy of Islamic Sciences on these issues, considering the academic literature on topics such as science, technology and development. So this book was seen for proper introduction and critique.In this article, we have shown that the author of the book does not have much control over the latest controversies in the field of science and religion studies - even in contemporary Iran. Today's controversy, which has challenged European-Christian hegemony based on the study of science and religion, could open a new space for a different view of the relationship between religion, culture, and technology. Therefore, it is expected that the author will write the second edition of the book, considering the latest achievements of contemporary scientology and theology.

This Paper, By referring to the different approaches to Islamic philosophy and wisdom in the contemporary world, examines Abdul Javad Falaturi's different approach to Islamic philosophy. Contrary to the predominantly Orientalist readings of Islamic philosophy, which understand this tradition under the Neo-Platonic tradition, Falatouri seeks to explain the role of the Qur'an in Islamic philosophy through contemporary comparative and linguistic studies. According to his analysis, Islamic philosophy and wisdom resulted from the fusion of two different worldviews, namely, the worldview of Greek science  and philosophy and the Qur'anic worldview. So this philosophy was neither purely Greek nor purely Qur'anic nor a mixture of the two, but rather a separate and distinctive process arising from their synthesis and consequence.

cultural translation is a translation that adaptsthe text message and the source culture to the target culture. Such a translation often increases and decreases and is not a verbal translation. In cultural translation, the translator transcends the meaning of the material, the context, and the context of the source, paying attention to the specifics and requirements of the coordinates of the target culture for the transfer of concepts and even intellectual experiences. According to the common terminology of the Islamic tradition, the cultural translation of European philosophy and thought requires a kind of ijtihād. this process requires prerequisites such as mastering the spirit of culture and thought of origin on the other hand, and paying attention to the capacities and specifications of the target culture on the other. We can not claim that Foroughi, in the Seyr-e Hekmat dar Oroupa (Development of wisdom in Europe), has all the preconditions and requirements for cultural translation. In his work and his mind, it can be argued that the development of wisdom in Europe is beyond mere mechanical translation and is somewhat in the midst of the cultural translation of Western philosophy and thought in Persian and Iranian culture.

If we accept this relatively well-known and to some extent Justified metaphor that "philosophy is the mother of sciences", and sciences, in their historical expansion, have been slowly separated from philosophy and specialized, one can say that philosophy has a kind of epistemic, historical, value-oriented and even policy-making primacy over other modern Human sciences. It seems that the special approach of the pioneers of Western philosophy teaching in Iran to this epistemic field and their different and sometimes conflicting expectations and perceptions about the nature and function of the epistemic and discursive scientific function of Western philosophy, in some areas such as policy-making in this field, its influence in shaping the intellectual, cultural, and even the socio-political trends of contemporary Iran has been serious. Although in the early entrance of Western philosophy (through Faculty of Literature and Theology) to Tehran University, there was no critical self-awareness in our relationship with this epistemic field, but this situation developed slowly, especially in the late 1960s, with the formation of the grounds of Islamic revolution of Iran, and especially after the Islamic revolution. This paper, while emphasizing the developments in the planning of philosophy education in Iran, provides a critical analysis of the evolution of philosophical teaching planning curriculum developments.

One of the most important issues in theology and philosophy of religion is the problem of evil and its relation to God and his omnipotence and omnibenevolence. Contemporary theologian and philosopher, David Ray Griffin, regards the efforts to answer the problem of evil as inconclusive. He designates traditional theists, who believe in God’s supernatural interference in the cause and effect chain of events, Supernaturalists. He believes that they interpret evil as only appearing evil. He tries to identify and refute certain beliefs, in traditional theology, which do not tolerate the co-existence of God and evil. Griffin criticizes traditional worldviews and proves that traditional theology, on one hand, by presuming God’s omnipotence, faces serious issues in justifying evil; and on the other hand, considering the idea of creatio ex nihilo, it virtually fails to answer the problem of evil. Allover he holds that defense will not suffice in responding to the problem of evil and that the right path for theists is to propose a theodicy which would explain evil better than atheist accounts.

this essay review  the origins of  problem of possibility of Islamic And indigenous human sciences and Literature of this issue in in the West , Muslim world, and contemporary Iran (with an emphasis on three decades after the Islamic Revolution).Given that the Basic problem in the current Discussion is Theoretical questions from the islamic philosophical tradition point of view, in the second part, by a comparative study of philosophy of Human Sciences in Wilhelm Dilthey (1833-1911), a German Philosopher  and one of the Founders of The continental philosophy of Humanities with the possibilities and limitations of the Islamic intellectual tradition , Review the short History of practical Wisdom in Islamic philosophy and Analyse the possibilities and Limitations of Theory of conventional perceptions (I tibariat) in regard to Diltheys philosophical Grounding for the Human sciences.