فهرست مطالب پگاه جمشیدی

Hubert Hermans and Kempen formed the core of the Dialogical Self theory. According to Hermans, the Dialogical Self as a psychological-cultural concept and ability significantly impacts the course of conversation. We intend to examine the place of this flow in religious experience. This flow considers the world within the individual among the experiences of different religions as a community of relatively independent situations as an imaginary landscape based on the outside world. The Dialogical Self theory pays attention to imagined situations from a position beyond and overlooking them. despite the existence of the conditions affecting the dialogue of religions, the existence of an unconditional acceptance in the approach of pluralism, Credibility, and the issue of imposition in connection with a supposed religious experience, the Dialogical Self-theory, while taking into account and focusing on my experience and that of others, it can have a more comfortable and convincing acceptance of what I have experienced and what could be experienced. Also, considering the indirect conditions affecting religious experience, it can imagine more detailed, complex, and realistic religious situations and analyze them from a more comprehensive perspective. This theory, first place, can have a more realistic confrontation with the ambiguous and complicated experience attributed to the truth of religion in the individual. Second, we can relate religious identities to different situations within a person. The third case is its effect on the flourishing of a person's spiritual capacity.

Suppose the supreme religion as a reality includes the whole life of every human being. In this case, it is appropriate that we go beyond a comparative theology depending on dialogue to give credibility to our existence while hoping to address the general issue of interfaith dialogue and its more precise form, i.e., deep interfaith dialogue that involves critical thinking, Emotional Intelligence, reciprocal cooperation, and unconscious presuppositions is of attention. We try to build an interfaith dialogue based on different religious conditions and complexities, the actual role of human beings in dialogue, and the bio-religion of religious people. Among the specified conditions of interfaith dialogue, we can mention an unfailing commitment to one's religious tradition, listening humbly and empathetically to the other, seeking why, from where, and where to go, being open, and establishing a mutual relationship. Interfaith dialogue, while facing the vastness of the issue of religion and different people, also faces the vastness of the structure of human beings. The dialogue of heads, hands, hearts, and finally, the dialogue of the lives of holy people are examples of this expansion. Despite all these conditions, it seems that the human being conversationalist has failed or not flourished, the act of dialogue, the remaining unsaid, the power of silence in a dialogue, the specific boundaries of religion or different religions concerning each other, and various descriptions and interpretations of religions can be influenced by many voluntary and involuntary factors. So, we should go back, and instead of the specific and powerful phrase of inter-religious dialogue, use the more comprehensive phrase of human being dialogue about religions.

Keith Ward tries to choose a new approach to religious pluralism called "soft and open religious pluralism." Considering the question "What are Keith Ward's elements of religious pluralism?" this paper attempts to explain how he overcame John Hick's religious pluralism and introduced his soft and open religious pluralism, as well as its logical requirements. By criticizing John Hick's extreme approach to religious pluralism, particularly its epistemic basis and unacceptable results, Ward emphasizes the possibility of divine manifestation in all religious traditions, the importance of the doctrinal dimension of religion, the avoidance of adequacy of religion, and the development of religious worldviews. He believes it is unacceptable to believe that all religions have one internal core that can be understood only by a limited number of people. According to his viewpoint, the experience of divine reality cannot be wholly explainable and comprehensible. Also, making a difference between internal and external forms of religion may lead to an exclusivist approach. Some of the more important consequences of Keith Ward's tendency to open religious pluralism are: openness to other religions, not adopting an exclusivist viewpoint, respecting religious struggles and striving to excel in one's own spirituality, fostering mutual understanding among religions, and recognizing that our understanding and commitment to our religion is insufficient.

This paper investigated the temporal behavior of the backward Stokes pulse from a stimulated Brillouin scattering phase conjugate mirror (SBS_PCM) in a pure acetone medium. Changes in the reflected energy of the phase-conjugate mirror and the temporal width of the Stokes pulse due to changes in the input energy flux to the cell and changes in the interaction length were studied for the single-cell structure. For this purpose, to achieve the optimal optical arrangement for maximum efficiency and minimum pulse width in full width half maximum, the cell length and the geometric structure of the phase conjugate mirror have been changed. Variations of the energy and the reflected Stokes pulse width of the phase conjugate mirror were compared for the considered cases. The results show that the reflected energy of the phase conjugate mirror can be optimized by changing the interaction geometry. By increasing the intensity of the input beam at constant energy and changing the interaction length, the minimum reflected pulse width was achieved in terms of input energy.