hamid parsania

Today, we are witnessing a wide range of concerns about the jeopardy of the human position in relation to artificial intelligence-based technologies. The study field of human-centricity artificial intelligence was established in response to these concerns, as it was necessary for human involvement in the development of these systems. The current research is an endeavor to encourage and fortify the convergence of two potential study forces—sociology and artificial intelligence—in order to establish the human-centricity concept.A systematic review of the existing literature was implemented in this investigation. The projectile sampling strategy was implemented to conduct the sampling. The primer set and articles were selected in accordance with the PRISMA guidelines. To analyze the data, we used Double Diamond innovative design framework.The research findings were categorized into eight levels, including: Human-centricity artificial intelligence; Problems of human-centricity artificial intelligence in the production of social sciences and sociology; Interdisciplinary research on the human-centricity concept in sociological studies of artificial intelligence; The position of human-centricity artificial intelligence in the methodology of social sciences; Principles and regulations governing the explainability of artificial intelligence; The significance of the human-centricity concept in the comprehension and perception of artificial intelligence by actors; Artificial intelligence and human interaction; Specific disciplines of study that are oriented toward human artificial intelligence.Two problems related to artificial intelligence and three problems related to humans (in the general sense) were identified through the systematic review of the existing literature. The coexistence of the issues, as well as the adoption of varying perspectives by the articles under investigation in relation to the aforementioned issues, has resulted in the development of 22 distinct approaches to addressing these issues.

Islamic societies are significantly influenced by their active religious movements, and understanding these movements can play a crucial role in determining how to interact with such societies. Turkey, one of Iran’s most strategically important neighbors, is home to over 50 active Islamic movements, making it one of the most influential Muslim countries in global affairs. The two Islamic movements, "Manzil" and "Hüda-Par," are among the well-known Islamic currents in Turkey. Given the unfamiliarity of these movements in Iran, the present research aims to introduce them more comprehensively to the Iranian academic community and assess their presence in regions bordering Iran. This study, with a "descriptive-comparative" approach and using the "thematic analysis" method, analyzes data collected through "library research" and "semi-structured interviews" with over 30 experts and cultural-religious activists in Turkey. In addition to introducing and briefly comparing these two movements, the study examines their presence in the four Turkish provinces bordering Iran: Van, Iğdır, Ağrı, and Hakkâri. According to the research findings, the Manzil movement has a stronger presence in the Van and Ağrı provinces compared to Iğdır and Hakkâri, while the Hüda-Par group has a significant presence in all border regions. However, as one moves toward northern Turkey, where the "Kurdish identity" diminishes, their activities also decrease. The term "Manzil" is shared between a sub-branch of the "Hüda-Par" group and the "Manzil" movement, although these two Islamic movements differ significantly in terms of geographical origin, leadership, and political and religious priorities. The Manzil movement has a more religious, organizational, and economic structure than the Hüda-Par group. Hüda-Par initially split into two groups: "Manzil" and "Ilim." Currently, one of the sub-branches of the Ilim group claims the title of "Hüda-Par" and is politically closer to Iran. Common features of the "Tarikat Manzil" and "Hüda-Par" movements include their focus on religious concerns, attention to the principle of Kurdish identity, and their widespread presence in all border provinces in the form of religious centers, dormitories, and libraries.

The main issue in the development of a knowledge system is logic, based on which the necessary relationships between the categories of a specific knowledge system are explained. John Stewart put forth a concept in his book Sy​stem of Logic regarding the evolution of the social and moral sciences, which introduced distinctive methodological tools. Inspired by Newtonian physics and political economy, he sought to explain the development path of moral sciences or, in a more modern way, human sciences. In order to establish a novel framework for the study of moral sciences, he required an innovative logic to elucidate moral phenomena. Hence, his emphasis lies not on the logical aspects of gathering observational data, but rather on the formation of social categories and the necessary relationships between them.In this article, we analyze the books and articles related to the explanatory logic system in moral sciences from the perspective of John Stuart Mill using analytical-descriptive method. In pursuit of this purpose, the textual material from the book Logic System has been utilized as the primary source. To attain a more comprehensive analysis of the text's substance and uncover its concealed strata, preliminary references to Mil's other works and his intellectual framework were made, followed by articles and books that pertain to his logic system. Written along with macro principles, we have used empiricism.An analysis of the substance of John Stuart Mill's writings, with particular emphasis on the book System of Logic, reveals that although moral science uses the general rules of empiricism, it has a special logic in terms of content, which includes a special way of History develops.

According to evidence, Martyr Motahari is considered as one of the few theorists of natural rights in the philosophy of Islamic law. Such claim will be proven after considering interpretations and arguments of other theorists regarding Islamic law and rights and their thoughts gap with martyr Motahari is crystally clarified. The present research, focusing on Martyr Motahari's point of view, regards the issue as an introductory foundation of other topics, therefore less attention is paid to such differences in his ideas. This article tries to fully describe and analyze how Martyr Motahari reached the theory of natural rights in the intellectual thoughts of Shia (Imamia). Therefore, the main question of the research according to Motahari is whether or not the source and basis of laws and rulings in Islam is natural or legal. The following question is how these rights can be discovered. The research method hired here, is descriptive and analytical; the results depicts that according to Martyr Motahari, Muslims are the founders of natural rights in the sense of human rights. The essence of the right to follow the solidarity of theoretical and practical foundations, such as monotheism, harmony, creation, legislation, and the evolutionary system as mentioned in Islamic wisdom, is non-subjective, discoverable, and self-contained. The disringuished characteristic of Martyr Motahati's thoughts and teachings from other contemporary theorists is his ontological dimension and commitment toward recognizing the right of reason in ijtihad and the harmonious ratio of natural right and divine right in the epistemological legal dimension. By his deep awareness, he reveals an idea that although it moves under the principle of justice and following rules and rights from the real interests; meaning that he calls himself from the group of Shia Imamia, but in reality, he sees the essence of the right as legal and subjective. Therefore, while such thought declares that reference to nature to obtain rights is rejected, Martyr Motahari considers nature to be the sign of God and every natural talent is an evidence of a right. Powers and talents are signs of rights and efforts to reach the goal, ultimate end, actuality of that power and constitute the provisions of rights. Martyr Motahari, regarded the logical result of the principles and rules, such as justice at the source of reason, the companion of reason and Sharia, following the rulings from the real benefits and evils, the duality of the real and the apparent issues, etc., proposed and supported the theory of right and natural law in the legal epistemology of Shia /Imamia. The mentioned theory is in opposition to the prevailing thought among the contemporary thinkers of Shia's. The opposite theory separates the evidentiary aspect of rights from the affirmative dimension and argues that rights and duties are legitimate and subject in Islamic legal thought. The view, being similar to the Ash'ari view, is criticized by Martyr Motahari. According to him, Islam, in the guise of Sharia, is based on facts and reality, expressing the right and the law, not its author nor founder. Therefore, reason as a tool for recognizing truth, reality and nature is highly valued in legal epistemology. Of course, that never means all legislating nor rulings can be understood intellectually, but the correct true meaning is the possibility and openness of the intellect to understand the law, even if part of the above Sharia is to percept the intellect. But some people, by generalizing the exception to the entire Sharia law, have disabled reason and put the entire burden of a Muslim on worship, restrictly.

Mahdism is one of the most important religious doctrines of major religions, especially Islam, on which there are many traditions through Shia and Sunni, and this doctrine is among the beliefs of Shia and many Sunnis, and many Sunni scholars consider it to be a matter of belief. have counted However, in recent centuries, some Sunni scholars have denied Mahdism, the most famous and advanced of them being Ibn Khaldun. Ibn Khaldoun denied this teaching based on the science of civil engineering and his theory of nervousness, and of course, he also tried to criticize and reject traditions of Mahdism. article has criticized Ibn Khaldoun's point of view with an analytical-critical method and has criticized his claims in this regard and made it clear that the traditions of Mahdism in Shia and Sunni are very frequent and the predecessors of the scholars of these two sects, these traditions have collected in their works. Also, this article criticizes Ibn Khaldoun's point of view on Mahdism regarding Nirism and introduced the principle of Nirism as lacking a religious aspect and in conflict with Islamic teachings, and of course, on the assumption of acknowledging Nirism, Mahdavi government is of the highest degree of Nirism, which is the Nirism of Faith. is considered to have It is worth mentioning that Ibn Khaldoun's theory in the last century has provoked many reactions and a number of Sunni scholars have followed her, denying Mahdism, and of course many others have rejected Ibn Khaldoun's point of view

To investigate the concept of social identity and then the postmodern concept of identity politics and to criticize Fukuyama's approach in examining Wanting Islam based on the concept of identity politics, so that one can understand the correct perspective of this concept in Islam. This research has been written using theoretical sources and rereading and analyzing them, and its method is a case library on the subject of identity and politics. The concept of identity politics has recently received attention in the field of political and social thought in the West, and since this concept arose from the reality of the social identity of religious groups, especially Wanting Islam in Western societies, it was necessary to consider the concept of social identity as a driver of the thought of the effects of identity. Check on the policy. It has indicators such as similarity and difference, individual and collective identity, group identity and dialectic inside and outside, dynamic and fluidity of identity in the process of social identity production and reproduction. And issues such as identification and meaningfulness, predictability and the issue of confirmation and dignity are effective in the concept of identity politics. The indicator of this concept in the modern period is the issue of approval and seeking dignity to be recognized, and Wanting Islam is considered one of its examples. The theoretical challenge of research with Fukuyama's approach is to identity politics and the issue of Wanting Islam. The issues of the effects of politics and identity mutually, criticism of Fukuyama's analysis of modern Wanting Islam with his views on liberal democracy, as well as the issue of the legitimacy of religious law and considering the social unit of the Ummah are the main results of the research.

Instrumental rationality perceives money as a merely efficient tool for maximizing individual interests, manifested in the form of interest. Zimmel, departing from technical rationality, presents a philosophical and theological understanding of money. Zimmel considers interest as a necessary aspect of pure money but does not elaborate on it in detail. In this article, using a descriptive-analytical method, we revisit the meaning of money according to Zimmel and its relationship with interest. The research findings indicate that modern money has an inherent identity relationship with interest. Money has three layers of meaning: the formal layer, the pure will layer, and the theological layer. The formal layer of money contradicts the concept of interest rates, while in the pure will layer, money stimulates the economy and establishes a bond between subject and object through interest. In the theological layer, where money replaces God, interest becomes a form of religious tribute paid to money. Due to the separation from pure existence and the real divine, humans seek self-expansion and self-enrichment through exploiting lower classes by realizing interest.

The widespread influence of artificial intelligence in various aspects of human life raises major concerns in terms of the degree to which this technology adheres to ethical standards. Therefore, the aim of this study is to identify the key concepts of ethics for the use of artificial intelligence in digital technologies and its relationship with flourishing ethics. In this research, a systematic review of the literature has been used as a research methodology and the three-stage method of Mustak et al. has been used as a research method. After five stages of screening in the two databases "Scopus" and "Web of Science", 38 articles from 25 journals were analyzed. From their meta-qualitative synthesis, two central concepts under the title of “main patterns of digital technologies” and “ontological layers of digital technologies” were identified. 16 concepts of digital ethics related to the main patterns and ontological layers of digital technologies were also extracted from the intersection of the matrix of central concepts in the articles. Then, a conceptual map was prepared to interpret the findings, classify the identified ethical concepts under ontological patterns and layers, their correspondence with the principles of artificial intelligence ethics and their importance in the articles. Finally, the ratio of identified ethical concepts with flourishing ethics in the existing literature was investigated.

Rationality is the application of reason and its presence in culture and society; it has such different types as instrumental rationality, critical rationality and Islamic rationality. By this research it is intended to explain the nature, functions and Salafist rationality critically which in this research tries to express its perspective on understanding religious doctrines and propositions with a descriptive and analytical method. The findings of the research show that the basis of the Salafist system of thought and rationality is formed by serious attention to two important religious sources, namely "Book" and "Tradition", and an outstanding inferential method, namely the "Salafi" method. Contradictory to the fact that they theoretically accept qiyas, istihsan and istislah as the rules and principles of their ijtihad; However, in terms of practice, they find such limiting conditions that in fact "reason" is short of entering these methods of ijtihad and these principles are reduced to very limited rules of jurisprudence in the circle of texts, from "effective ijtihad principles" to " Redundant and unnecessary rules.

The concept of religious identity is recently used in the social and political thought of liberal societies, and the main research question is how post-modern thinkers look at religious identity? In response, the evolution of thinking in the perception of religion and identity and the creation of the concept of religious identity in close connection with who I am and what I believe were discussed. Thinkers consider objectivity and subjectivity in cultural and social aspects of religious identity and consider indicators of affection, awareness and commitment. It is considered a process of seeing, survival, continuity and precedence of religious identity along with other social identities due to the regularity with the special coherence of religious identity, and what is the main concern of identity politics is the widespread social manifestation of religious identity, which can be called the concern of religious identity politics. known among thinkers. In criticizing the approach of post-modern thinkers, the shortcomings of functionalist views, the backward and superficial view of religious identity and the lack of examination of the nature of the social values of religions have been discussed in the research.

It is a complicated theological issue to provide an account of God’s relationship with the temporal world. The issue was addressed in the hadiths from the Shiite Imams as well. The hadiths fall into various prima facie conflicting categories. Since it is crucial to consider revelatory sources on the matter, we should not exclude any of these hadiths; rather, we need to reconcile them based on the extant evidence. In the first instance, some hadiths apparently reject God’s compresence with the temporal world, but upon closer reflection, it turns out that non-temporality of God does not rule out His concomitance with temporal entities. Instead, it amounts to rejection of His influence from, or being otherwise limited by, the passage of time. Such construal might be compatible with two interpretations: first, God is always concomitant with present or current events of temporal entities, and second, all entities are present to God from pre-eternity to post-eternity, and His concomitance is not confined to the present temporal entities. The first implies that the world was created on a gradual basis, and the second entails its instantaneous creation. In the final analysis, these views can be reconciled: all creatures were instantaneously created in a world other than the temporal world, but then they gradually unfolded in the temporal world.

Bryan Turner is one of the thinkers who is trying to create a positive position in social theory with the principle of "life-affirming instinct" in Nietzsche's views based on the solid foundations that appeared in the thinkers of the 20th century, especially Nietzsche. The main question of the current research is that basically by examining his views, in the physical existence that could be seen especially in the thinkers of the 20th century, what is the justification for the re-entry of religion into the fields of theorizing and is this confrontation a coherent confrontation or again it has turned towards functional theories? The present study deals with this issue by examining the documents of Turner's viewpoints and analyzing its directional content. Through benefiting from the fundamental methodology as a theoretical framework, this study seeks to examine the coherence of his views in the face of religion and has reached the conclusion that not only Turner violated Nietzsche's foundations about thinking in many of his positions, but also violated the inherent rules of religion with its social rules. In addition, despite the materialistic approach, he has also dealt with beliefs and values in detail, and with a functional approach, he tries to fill the gaps caused by physicality in the global society with the virtue of citizenship resulting from religious teachings.

This research has put the negation of the rule of necessity and the principle of causality in Kant’s practical philosophy and post-Kantian theology to the test of Islamic philosophy by a citation method. According to this research, concepts such as transcendental creation, transcendental negation, dialectic, Dasein (existence) and the idea are the watchwords that are the common boundary between the two theological sects of Mu'tazilism (Arabic: المعتزله al-muʿtazilah or اعتزال iʿtizāl) and Ashʿarism (Arabic: الاشعریه: al-ʾAshʿarīyah, or Ashʿarī) in Islamic theology and two currents of liberal theology and dialectical theology are in Christian theology, and these currents have been inevitably led to the negation of the rule of necessity and the principle of causality, which had no result other than the entering of the imagination of composition in the essence of God, accepting the notion of “the existence of Ajwaf” (Arabic: وجود اجوف , hollow existence) and preventing Sharia (Arabic: شریعه, Romanized: sharīʿa) law in favor of free will. This was the immediate consequence of the separation of philosophy from the defensive apologetics or the subordination of philosophy to the defensive apologetics in theology according to this research. Returning to the early philosophical order under a monotheistic worldview and subordinating the defensive apologetics to metaphysical philosophy is the suggested solution of this research to solve the issue.

The rule of "miscellaneous articles in the time , complexes in the "duration" is one of the most widely used rules in Islamic philosophy, which directly or indirectly in discussions such as the relationship between the variable and the constant, the occurrence of the universe, divine knowledge, jurisprudence and Divine predestination, divine action, God's presence with the world of time, adaptation of worlds, transformation of sequence and infinite actual realization, as well as rational explanation of some religious teachings such as the simultaneous presence of the Imams on the bed of various mortals or the absence of time on the divine essence are used.Therefore, this rule plays an essential role in the intellectual system of thinkers such as Mirdamad. This rule has various interpretations have not yet been comprehensively expressed together and has provided grounds for fallacies. Leading research provides an overview of the various interpretations of this rule and some of their applications. The diversity of these interpretations is primarily due to the fact that Duration itself has three separate meanings that have only verbal commonalities with each other. Also, what is present in the universe can be a person existing in time, a status of existing statuses in time, or a superior existence in time, and ultimately the stability of the world of time can only be achieved from the perspective of fixed beings, or this Stability does not depend on the cognitive subject. According to the factors, a total of four interpretations of the rule are organized,

Strong Program Theory, a theory in the field of the sociology of knowledge, by the English sociologist David Bloor, one of the leading leaders of the Edinburgh School, in collaboration with the sociologist of science Barry Barnes and the science historian Steven Shipin in the 1970s, based on four The principle of causality, The principle of impartiality, The principle of symmetry and The principle of reflexivity was established. Merton, by not accepting society as a causal factor in the construction of scientific knowledge and having a functionalist view, came up with the idea that no hypothesis in physics could be tested in isolation. Wittgenstein rejected the theory of private languages, and Bartlett, with his two laws of complexity and conventionalization, was one of the theoretical foundations of a Strong Program theory. David Bloor' Strong Program theory with a naturalistic approach, Marxist tendencies, anti-theological and anti-self-centered and anti-empiricist position in knowledge, has determined its epistemological dimensions. The current research is among the basic theoretical researches. The current research is among the basic theoretical researches. The main questions are that the theory of the Strong Program is influenced by what theories or in response to the opinions of which thinkers it was formed, and also what are the dimensions or epistemic indicators of this theory that express the intellectual backgrounds and Bloor’s theoretical approaches.

In this applied research, the nature, dimensions, and scope of Iranian Islamic civilization were explained and a suitable proposed model for civilization and its leadership was presented. First, through documentary study, the nature, dimensions, and scope of Iranian Islamic civilization were conceptualized. The results of the above research were evaluated and approved through the Delphi method (23 experts). According to this model, the process of civilization begins with public culture and then with soft architecture, the stages of humanization and community building, and the two components of Islamic culture (Ahl al-Bayt) and Iranian culture using influence during the mixed time and new cultural structure. The cultural structure has a soft and intertwined texture (including a balanced blend of Shia Islamic and Iranian culture) that integrates the mental achievements of society. The structure of civilization is made of hard material and transforms the elements and features institutionalized in the cultural structure with the use of authority over time into objective, logical, regular, and orderly external structures and realities. Cultural and civilizational structures are the nuclei of the soft and hard power of the Islamic Republic, respectively, and under the guidance and leadership and ijtihad of the Supreme Leader of the Revolution, they achieve a balance based on the conditions of time and place and become intelligent power. The reverse engineering process at this stage as a damage can by soft analysis and re-engineering and then re-engineering the elements of public culture, the structure of civilization changes the control and is led by enemies (cultural invasion). The structure of civilization reaches the "utopia of Iranian Islamic civilization" by safely passing through reverse and re-engineering and deviant cities of heresy, depravity, and ignorance, and having the components of Iranian Islamic civilization. After this stage, and if he is not caught in the city of exchange and observes the general and modern patterns and indicators of Islamic civilization, he can achieve the strategic goal of "modern Islamic civilization". This goal has been set by the Supreme Leader of the Revolution in line with the roadmap of the vision of the world government of justice of Hazrat Mahdi for the whole Islamic society. Therefore, this model is a roadmap.

The present article seeks to criticize the theory of social construction of reality from the perspective of the social worlds of Parsania. This critique has been done through the method of logical analysis of library data and in two areas. The first area is the external criticism of the theory, which examines the foundations of the theory. From an anthropological point of view, it was shown that Berger's theory, unlike Sadraei's wisdom (hikmat), does not consider the abstract self to be essential, and on the contrary, it considers a concept called the concrete ego for humans. In the ontological critique, it was shown that unlike Berger, who considers the biological world created by humans to be real due to its direct and complete improvisation, social worlds consider the social world to be a real existence and not a phenomenon, which is compatible with human souls based on the theory of the union of science, the world, and the known. In the critique of epistemology, it was also shown that in Islamic wisdom, social values are based on nature, truth and human purpose. Unlike Berger's epistemology, social values are based on common intersubjectivity created by humans. The second area is the internal criticism of the theory, which evaluates the coherence of the theory with critiques such as self-contradiction, reductionism, etc.

One of the contemporary Arab intellectuals is Muhammad Abed al-Jabari, who, with the project of Arabic intellect against Islamic By planning the project, analyzed the Arab intellect based on the culture of the Islamic world and its influential elements with an epistemological perspective. This article will criticize Jabri's understanding of mystical knowledge with a critical analytical method and in the theoretical framework of Sadrai's critical realism and Mohiuddin's mysticism. Jabri's concern is the progress and development of the Islamic world and the causes of the backwardness of the Islamic world compared to the West. He considered the independent intellect or isolated intellect to be the current of Hermetic philosophy and the most important factor in the decline of Arabic-Islamic intellect. Jabri considered mystical knowledge to be a subjective knowledge that has no objective and social effects and has suffered many deviations, such as the emergence/interpretation of religious teachings, being focused on the hereafter, claiming to be reconciled with God in the affairs of the world, and the abandonment of the task. Therefore, whatever there is a scent of spiritualism and enlightening approach in the themes of religious texts, from Jabri's point of view, it is condemned to Hermeticism and is nothing more than a legend. In criticizing Jabri's point of view, mystical knowledge should be considered to be an objective knowledge resulting from the discovery and achievement of the reality and connection to the self of the Nafs al-Amr of  the world and arising from the reality. In addition, Islamic mysticism, according to the confession of orientalists such as Masignon and Nicholson, belongs to Islam itself and is not imported.One of the contemporary Arab intellectuals is Muhammad Abed al-Jabari, who, with the project of Arabic intellect against Islamic By planning the project, analyzed the Arab intellect based on the culture of the Islamic world and its influential elements with an epistemological perspective. This article will criticize Jabri's understanding of mystical knowledge with a critical analytical method and in the theoretical framework of Sadrai's critical realism and Mohiuddin's mysticism. Jabri's concern is the progress and development of the Islamic world and the causes of the backwardness of the Islamic world compared to the West. He considered the independent intellect or isolated intellect to be the current of Hermetic philosophy and the most important factor in the decline of Arabic-Islamic intellect. Jabri considered mystical knowledge to be a subjective knowledge that has no objective and social effects and has suffered many deviations, such as the emergence/interpretation of religious teachings, being focused on the hereafter, claiming to be reconciled with God in the affairs of the world, and the abandonment of the task. Therefore, whatever there is a scent of spiritualism and enlightening approach in the themes of religious texts, from Jabri's point of view, it is condemned to Hermeticism and is nothing more than a legend. In criticizing Jabri's point of view, mystical knowledge should be considered to be an objective knowledge resulting from the discovery and achievement of the reality and connection to the self of the Nafs al-Amr of  the world and arising from the reality. In addition, Islamic mysticism, according to the confession of orientalists such as Masignon and Nicholson, belongs to Islam itself and is not imported.

The concept of risk refers to the threats that have arisen as a result of human decisions, especially after modernity. The complexity, uncontrollability, and global scale of risks in the modern world have made this concept increasingly welcomed by the scientific community since the late twentieth century. In this study, the concept of risk is outlined in Mulla Sadra's intellectual system and in this regard, the analytical method is used. This concept, when brought up in the system of Sadra's wisdom, covers both a concept and a case, a wider and deeper scope than that proposed in Western theories, and will not end only with the side effects of modernity. From Sadra's point of view, risks occurs due to lack of harmony with existence and due to man's neglect of the truth of existence, according to which existence also hides itself from man. Since disobeying the commands of God and the perfect man as the truth of existence and God's caliph on earth causes risks, so does man's return to the truth and seeking refuge in the perfect man as the only one who has the power to take over the world will save man from risk.

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.

One of the most complex philosophical issues is the relationship between the variable and the fixed, because the variable from the direction that is variable can not be related to the fixed nature of God Almighty. Hence, many Muslim philosophers have tried to consider a fixed aspect for the variable and thus relate the variable to the fixed thing. Despite the valuable points that these proposals have to untie the above-mentioned dilemma, none of them alone can solve this challenge; Because stability and change are not relative like extras; Rather, it is a soul and is not included in them in relation to others; Therefore, it is not possible to consider two existential figures for the variable that are fixed from the point of view of fixed matters and variable from the point of view of variable matters. Ayatollah Javadi Amoli has a new reading in untying this issue which is based on the gradation of existence. According to this view, all levels of existence are characterized by relative and non-relative self-stability, which is intensified and weakened based on their level of existence

Temporal beginning of the world has since long drawn the attention of thinkers. Most philosophers have denied the possibility of temporal beginning of the world regarding the chains of time and past events infinite. In contrast, theologians hold temporal beginning for the world of creation. The possibility or impossibility of actual infinity of things is another issue and a matter of dispute among thinkers. Theologians hold that it is impossible, but most philosophers propose a few conditions for its impossibility. Nonetheless, the necessity of actual infinity of things have some advocates among recent thinkers. Cantor’s efforts proved that infinity in actu is in terms of logic neither refutable nor provable. Now most contemporary mathematicians have acknowledged that infinity in actus is not demonstrable nor is it possible to decide about. Aristotle, from one side, argues that the actual infinite of a thing being all its dimensions present simultaneously is impossible, and from another side, he does not hold a beginning for time; he holds that time is infinite and connected and that body is a continuous quantity, too. Great philosophers such as Avicenna, Suhravardi  , and Mulla Sadra agree with him about the issue. In their essay, the authors have demonstrated that Aristotle’s system of thought including above propositions is incoherent.

As a long-standing mystery for humans, death has been always considered by various scholars and schools. Sociologists, for their part, have explored death and its aftermath from a variety of perspectives. Still, the sociology of death is full of unexplored theoretical realms, the exploration of which will undoubtedly give researchers significant insights into society. The issue of death is not due to the eternal question of immortality alone. It is, in fact, one of the essential points of civilization struggles, in which the power of any civilization to give meaning to social life is challenged. The way a society deals with the concept of death and dying gives an index that can measure the degree of any semantic systems since facing death can destroy everyday life's normative and cognitive practices and distort the socially constructed images of reality. There has been a constant conflict between the two major narratives of Islamic tradition and modernity on the issue of death. On the one hand, life has a broad meaning and death is an inevitable transition to the next stage. In the discourse of modernity, the meaning given to social life is associated with neglecting death and institutionalizing this negligence in social structures. Modernity is thus confused when facing the events that inevitably take death out of the state of structural secrecy and expose it as an inescapable truth.  

This article sought to answer what mechanisms people use intentionally or unintentionally in their lived experiences to recall or neglect death. For this purpose, a qualitative phenomenological study was designed and conducted. A purposive sample of 23 people, who had significant lived experiences in facing death, was drawn. Then, phenomenological interviews were done with them. A voluntary assistant in a cancer treatment center was one of them and a voluntary doctor in war was another. A veteran wartime commander was also another interviewee. The four interviewees had done extensive religious and philosophical studies with published papers and books on death and dying. There was also a documentary film director, who had worked in the field of death experiences of other people. An old university professor, who was a Darwinist and a participant of monastic circles associated with death and ghosts, as well as a man with a long experience of loneliness were among the interviewees. Four others had a high-risk job or situation, i.e., working in a mine neutralization company and being already severely hurt, being threatened to death by terrorist groups, narrowly escaping previous assassinations, and struggling with cancer. Seven people had experienced the sudden loss of either their parents, children, or friends in earthquakes, accidents, or suicides, which had then inspired them to think about death. The researcher was also given a chance to interview with a lady whose spouse was a nuclear scientist assassinated by Israeli terror squads. The interview scripts were analyzed via thematic analysis. 

The results were expressed in two categories: death recall mechanisms and death neglect mechanisms. Eight main themes formed the subcategories of the former, which were witnessing the death of others, mental mutation evocative of death, near-death experiences, social structures reminiscent of death, remembrance of death in interpersonal relationships, cultural consumption reminiscent of death, religious ceremonies reminiscent of death, and cautious recalling of death to escape any disliked circumstances. The latter, i.e., death neglect mechanisms, contained 4 main themes of death neglect: death neglection stemming from everyday life, dysfunctional attitudes toward death, avoidance of death ceremonies, and avoidance of death reminder conversations. Finally, using the findings on the Corona pandemic, some considerations were made for the growth of death consciousness in the Iranian society.

"Islamization of knowledge", "Islamization of sciences", "Islamic university" or "Islamic humanities", along with a concept such as "religious science", are among the concepts that are mainly under the generic idea of overcoming the narrow structure of empiricist interpretation and Positivism. An idea which is formed from science in connection with religion and the sacred. This demand has had and still has defenders not only in Iran but also in some other countries before. The special experience of the Islamic Revolution in Iran, as well as the experience of the Cultural Revolution in 1980, made it possible to speak of a kind of experience desired by religious science and the Islamic University. This paper seeks to provide a concise and historical description of the fate of the trends and institutional approaches of religious science and the Islamic University in Iran. This paper shows that not only the need of the Islamic University or religious science is not a new need in the recent period of the Islamic Revolution, but also the basis of such an idea has been proposed in the Islamic world for a long time and even before the Islamic Revolution by some scholars and has been followed.

In contemporary discussions, the philosophy of time, in a general division, in the dynamic theory of time future events don’t exist and in the static view they exist.But not all of them conform to some of the findings of modern physics.The present article has reached a different point of view with the aim of explaining the compatibility of these evidences with a correct philosophical attitude . By considering the gradation of the reality of the temporal events series, future events are neither absolutely actual existence nor absolutely in potential existence but in a gradational category.That is, neither a fully actual existence nor a completely potential existence; Rather, they have a weak actuality, so that weak effects of them are realized at the present time . In modern physics, evidence of time asymmetry negates the static theory of time, and evidence of the nonlocalizability quantum essences in time — such as the delayed choice experiment — negates the static attitude. But such evidence can strengthen the autonomous view; For while the passage of time is real, the weak effects of future temporal phenomena give rise to their own specific causal properties from the present. This attitude can be a correct interpretation of the of quantum nonlocality in time.