جستجوی مقالات مرتبط با کلیدواژه "dialogue" در نشریات گروه "علوم انسانی"

This article explores the intertextual relationship between François Rabelais and Miguel de Cervantes, focusing on shared themes, narrative techniques, and literary influences. Drawing upon Mikhail Bakhtin's concepts of the carnivalesque and dialogism, the study examines how these authors challenge established norms and engage in a dialogic relationship with each other. Analyzing the satirical treatment of societal, religious, and political institutions, the research identifies common themes such as social hierarchy, human folly, and the Grotesque in their narratives. By comparing their narrative techniques- including humor, parody, irony, and the use of a picaresque style with episodic storytelling- the article reveals their shared commitment to challenging traditional narrative structures. Additionally, the study explores potential literary influences and intertextuality, examining references, allusions, and echoes of each author's works in the other. Through this comparative analysis, the article underscores the significance of the intertextual relationship, enriching our understanding of Rabelais and Cervantes and their contributions to world literature. By summarizing shared themes, narrative techniques, and literary influences, the research highlights the enduring relevance of these authors and their ability to inspire critical reflection. This examination of intertextuality deepens our comprehension of their narratives and emphasizes the evolution of literary traditions.

This article aims to examine the characteristics of the topic of "Islamophobia.

The approach to this issue involves evaluating the performance of major media outlets regarding Islamophobia by referring to studies conducted in this field. Additionally, it seeks to outline ways to counter this discourse through the dialogue and interaction between cultures and civilizations.

The findings indicate that the characteristics of the virtual space, including the formation based on two-way and horizontal interactions and the possibility of dialogue, allow for discussions and expressions of opinions about the reality of Islam, differing from the frameworks of media affiliated with colonial powers. Therefore, it can confront and challenge the Islamophobic discourse propagated by these powers. One example of this is the Gaza conflict, where the virtual space was able to somewhat counter the Islamophobic discourse. Thus, it can be concluded that the solution to combating Islamophobia and moving beyond it lies in "dialogue in virtual space.

From the discussions, it can be concluded that the internet and virtual space provide a medium that, due to its interactive nature and two-way communications, facilitates dialogue much more than other media. Consequently, Muslims, as individuals exposed to negative propaganda and Islamophobia in mainstream media, can utilize two-way dialogues through these media to present a more realistic representation of themselves and depict the true face of Islam to other people around the world.

This research aims to explore the potential for achieving epistemological tolerance through the constructive elements of Gadamer's philosophical hermeneutics and to discuss its educational implications.

The research employs conceptual analysis to clarify the meaning of concepts by examining their relationships. This method provides a detailed interpretation of Gadamer's views, uncovering his philosophical assumptions about epistemological tolerance, leading to educational implications.

Resalts:

The study investigates the construction of epistemological circuits based on Gadamer's hermeneutics. Through conceptual analysis, it elucidates his philosophical assumptions about these circuits and their relationship to epistemological tolerance. While the concept of epistemological tolerance can be ambiguous, this research provides a clearer understanding. Gadamer's hermeneutics is seen as beneficial for fostering epistemological tolerance. In today's educational landscape, cultivating epistemological tolerance through Bildung is crucial for comprehension.  A cohesive social education system should acknowledge the mutual rights of individuals. Gadamer's ideas prompt us to consider different viewpoints, encouraging constructive dialogue for seeking truth.Keywords: epistemological tolerance, bildung, Gadamer, understanding, dialogue.

Teaching is an experience that involves careful and sensitive listening to others. We are present in a world where we create each other, and a teacher who looks at the differences of students with an open mind transforms the teaching process. The teacher builds a bridge to provide the necessary space for learning from others and moving from the concept of "I" to "we". Therefore, teacher education and training should be considered a hermeneutic relationship that is a productive relationship, which is necessary for transformative learning based on epistemological tolerance. Gadamer's philosophical hermeneutics introduces us to strategies that will lead to students' understanding and acceptance of the other.

Mikhail Bakhtin, a theorist of conversation logic, considers dialogue the result of the interaction between the speaker and the listener, which is formed in the social  context and interacts with past and future discourses; Therefor, while guiding the reader with the details and conceptual sub- layers of the text, it leads to the frequent and infinite meaning of the meaning. However, form his point of view, among the literary genres, only the novel has the characteristics of dialogue logic and polyphony poetry due to limited choices and being empty of the presence of another not worthy of attention form this perspective but the poems of contemporary Iranian and Iraqi poets have conversational features due to the wide selection , creation of spaces and situations of presence of others and the use of words, concepts and themes that poets freely and far form the common norms of poetry. In the present study, the poems of prominent contemporary poets of Iran and Iraq with a descriptive- analytical method that revolves around the cowardly assassination of resistance leader Haj Qasem Soleimani, a famous Mujahid who is a manifestation of nationnal authority and the spirit of resistance in west Asia and the world Bakhtin has been analyzed with a special approach to the theory of dialogue logic. The result of the research indicates that contemporary Arabic and persian poets are dialogue- oriented in their poems and to create a dialogue atmosphere in their poems, they have used arrangements and tricks related to dialogue logic, including the use of pronouns, rhetorical and polyphonic propositions. Narrative expression is the most prominent technique used by the poets in question to create a polyphonic atmosphere, and the explicit and bitter criticisms of the poets have brought their poems closer to the carnival speech and added to the dialogue and polyphonic nature of their poems.

Islamic civilization developed over historical epochs in the way of unity and solidarity, but today it is facing division and fragmentation. Of course, this is not limited to the Islamic civilization, the same matter grew around the world as well. We took this issue into account by writing this article to see how it is possible to create cohesion and coexistence among Muslim communities. Being aware of the diversities and varieties of human society, which in some cases have caused controversies among people, the Qur'an has pointed out several ways to improve human relations, overcome the problem of fragmentation, and how to make unity and peace. One of the most important practical ways of the Quran to solve the problem of convergence between people is to activate "dialogue" capacity in Muslim society. Based on this article, the Quran proposed ethical and humanitarian dialogues to solve "disintegration" problem over Muslim societies. The main question here is that what is possible solution from the Quran perspective for social and civilizational crises such as this in the contemporary Muslim world such as ours?

Using the descriptive-interpretive method and the civilizational approach, this article refers to the Qur'an as presiding idea of Islamic civilization and focuses on "dialogue" as a constructive way (among several ways) for civilization making.

Dialogue in the Qur'an takes place in all three areas of mind, language and reality. As an "interactive and dialogue-oriented phenomenon", the Holy Qur'an communicates with the audiences in a deep connection between the three spheres of linguistic existence, mental existence, and objective existence, and by relying on the commonalities in these three spheres, it creates changes within them. Improvement of each these areas strengthen the other two areas and  makes like a cycle for which there is no beginning or the end. The first two outputs of this cycle are "Creating a unified identity" and "Creating interactive and authentic meanings", which is the result of our dialogue with ourselves and thus creates a bridge between Muslims’ opinion. Based on this, a large part of the civilizational disintegration of Muslims, which is caused by our theoretical fragmentation and intellectual disintegration, will be resolved. The formation of this unified identity and the creation of original meanings perform as "civilizational glue", and by stimulating the sense of responsibility and commitment towards the meanings formed, it becomes the "driving engine of society". By using this driving engine, practice would be facilitated with meanings. This constitutes the third output of the dialogue cycle. In this way, the audience of the Qur'an, who have reached unity at the level of theory and practice, have been promoted from the position of "spectator" to the "actioner", and are committed to a single goal.

The achievement of the dialogue with the audience in the Qur'an is the consolidation of "common identity" among Muslims, the foundation of "interactional meaning" and, at the end, "collective practice" and commitment. In this view, the Qur'an is not a "cultural product" in the sense of being influenced by culture, but rather a "interactive and Conversational product", which acts as a "civilizational glue" and strengthens the bonds of people. This process becomes a "model" for the formation of Islamic civilization in today's world; the civilization that, through dialogue in the field of mind, language, and reality, makes capacity out of diversity, leads discontinuities towards convergence, and makes people empathetic, compassion, and aligned. Therefore, it is possible to make a model for conversational civilization and then a converging, organized and integrated civilization that forms a single body by following the example of the dialogue based book.

 Dialogue, a French word derived from Greek meaning dialogue, is the words that are exchanged between the characters of a play. Dialogue is the most important part of a show and the characters of any drama are developed and developed through this technique. Read any literary work as a dialogue between two or more characters.

 In this research, by referring to library sources and using a descriptive-analytical method, an attempt is made to investigate and analyze the tragic and dramatic aspects of Khosrow"s debate with Farhad in Khosrow and Shirin Nizami in its traditional form and centered on dialogue.

 Debate writing literary type is one of the formats and methods of Persian poetry and prose, which debate poets and writers generally use this literary form in different forms such as traditional (dialogue between individuals) and new (monologue) to express themselves. They use various examples such as advice, wisdom, ethics, feelings and social issues. Debate is often created by using question and answer tools, and each questioner or answerer in their desired position should get out of the dilemma of the debate with the rules of debates. Khosrow"s debate with Farhad is one of the most famous debates in Persian literature, in which Nizami has been able to show in the best possible way the conflicts between representatives of the two rich and poor classes of his time, "Khosrow and Farhad".

 The heterogeneity of the position of the parties in the debate makes the issue of conflict and duality more prominent in the existence of the figures of the narrative and causes this debate to end tragically and unfairly; Because the two sides of the debate present their dialogues from two different positions.

Critical discourse, in fact, is considered the formative process of discourse analysis, in which, by going beyond the mere description of linguistic data, attention is paid to the effective processes in the formation of discourse. In this type of discourse analysis, two social and linguistic approaches are discussed. In the social approach, discourse is explained as situational context, and in the linguistic approach, textual context is explained. The debates of Imam Reza (a.s.) are full of political, religious and social themes, which Imam (a.s.) has eloquently expressed in the various conditions of the time, to inform and guide people towards truth and justice. This research has analyzed the linguistic and structural interaction of Razavi’s debates with the atmosphere that dominates the society and the thoughts of the interlocutors. The results of this research indicate that Imam (a.s.) was able to create a close bond between the culture ruling the society and the intellectual deviation of the audience by using styles and words compatible with the atmosphere of the debate. His Holiness (PBUH) used words that had a deep meaning and in order to highlight the concepts in question, they used different linguistic connotations. Sometimes, with the use of questioning, he has somehow questioned the beliefs of the other party and challenged and marginalized his speech.

More than a century and a half has passed since Iranians encountered Hegel's thought. During this period, "our" reference to Hegel has undergone changes, so after all this Hegel research, Hegel translation and Hegel reading, we should start an evaluation of the relationship we have made with Hegel and ask; After all this time, have we adopted Hegel in our tradition? In other words, is it possible to speak of an Iranian Hegel among the various interpretive traditions of Hegel, such as Hegel right and left, old and young, English and French, etc.? Is it basically possible to understand Hegel differently from other understandings? Is it open for us? The answer to these questions refers to the history of philosophy and our intellectual tradition. Our understanding structure must have the capacity to listen to Hegel and speak with him. This statement is clearly a question of the contemporaneity of Islamic philosophy. The answer to this question requires an examination of the readings of Hegel's thought in the context of Islamic philosophy. Since Mulla Sadra's thought is the entirety of our philosophy, our readings of Hegel are mainly formed in the context of Mulla Sadra's philosophy and in the extension and expansion of that thought. Therefore, we focused on evaluating Sadra's encounters with Hegel. Seyyed Javad Tabatabai is one of the contemporary Iranian thinkers who made comparisons between Sadra and Hegel. Therefore, it is necessary to describe his encounter with Hegel, and we seek to be able to make an accurate assessment of one of the most important readings of Hegel in the context of our thought tradition, which is the philosophy of Mulla Sadra, and to explain one of the major aspects of the "Iranian Hegel" project.

Kowlivaareh is a collection of sixteen modern sonnets written by Simin Behbahaani, published in "Dasht Arjan" in 1362. While reading, the readers confront with a series of narratives by the main structure of dialogue; Therefore, the authors of this article have investigated and analyzed the conversational language of this collection. It's required to mention that the investigation and analysis of the conversational language in the narration is based on the theories of the structuralists, in which the linguistic elements involved in the conversation such as words, compounds, pronouns, tone, propositions Dialogue, literary elements in dialogue relations and the function of dialogue are examined and analyzed. In this article, the linguistic structure of Simin Behbahaani's Kowlivaarehaa has been investigated and the authors have found new and considerable results regarding the innovations of this great contemporary poet in modern sonnets. The function of dialogue in Simin Behbahaani's Kowlivaarehaa is carried out in the form of "reflection of the poet's inner states, description of the current situation and the demand for the desired situation" and the poet in these sixteen narratives, the Kowli - who is a symbol of she, herself and every free woman and man she calls for trying to build a better society.

The purpose of this study is to examine the discourse styles in historical-religious TV series by Davoud Mirbagheri. Specifically, it investigates the characteristics, strengths, and weaknesses of dialogues and monologues in these works. The research employs a descriptive-analytical method, focusing on four prominent series: “Imam Ali,” “Masafir-e Rey,” “Lost Innocence,” and “Mokhtarnameh.” These series are analyzed in terms of historical illusion, adherence to accuracy, and audience adaptation. Additionally, the study draws upon library-based information gathering.

Regarding historical illusion, Mirbagheri’s selected works exhibit features such as the use of historical vocabulary, stylistic elements, and language conventions. Notably, they omit the accusative marker and employ eloquent sentences and verbal arrays. In terms of adherence to accuracy, the series demonstrate three characteristics: the use of fabricated terms and structures, occasional word misuse, and the incorporation of foreign words. Furthermore, the adaptation of discourse for television audiences is achieved through two approaches: employing Iranian proverbs and Persian poetry, as well as using colloquial expressions and vernacular literature.

The author strives to strike a balance between historical and colloquial language by simultaneously utilizing idiomatic expressions, vernacular terms, and archaic styles. This approach enriches the discourse in Mirbagheri’s TV series, catering to both historical authenticity and audience engagement.

The main problem of this research is to identify and review the approaches of studying and dealing with religions in contemporary Iran, so that while studying them descriptively, their coordinates and characteristics can be analyzed to gain more self-awareness in the field of religious studies. The findings of this research show that the three approaches of traditional, intellectual and comparative theological research have three models of the saved sect, the Coffee-House of Surat, and the comparative model, which share components such as attention to the religious other, the principle of dialogue, and unity between religions, but in the origin, the necessities Culture and conversation style are different from each other. The saved sect model with the dominant policy of differentiation and the Coffee-House of Surat model with the dominant policy of similarity are different from the comparative model that emphasizes the parallel integration of similarity and differentiation. The conditions of cultural-religious pluralism in the contemporary world, along with human truth-seeking among various religious options, have highlighted the necessity of systematic comparative theology research. These researches, although they have been enriched by Max Müller's new researches in the modern world, show their descent to the works of Abu Rayhan Biruni and Shahristan in Islamic culture.

The foundation of labor organizations can be considered affected by events such as world wars and the emergence of the industrial revolution in the world. These social institutions have the ability to bring about the improvement of fair working conditions and the realization of wage justice in all dimensions by conducting collective discussions in line with the interests of the members. Therefore, in this article, the goal is to answer the question by collecting information in a descriptive and analytical way, "What is the status of the right to negotiate and dialogue of labor organizations in the international system and the subject rights of Iran?". In this regard, by examining the course of developments and its compliance with international standards; Internal examples in Iran's legal system were evaluated; the findings showed that collective discussions to solve the problems of the work environment; It is the easiest and cheapest way to resolve the dispute; However, despite the binding documents and the emphasis of human rights assemblies; So far, Iran has not acceded to fundamental conventions such as No. 98 and 87 of the World Labor Organization; The evidence indicates that the non-accession was not a negation of the countries' obligations; However, the existence of numerous conflicts in Iran's legal system, especially the Islamic Labor Councils Law and Chapters 6 and 7 of the Labor Law, as well as improper government interventions, are due to the lack of creating fair legal structures in accordance with international guidelines.

plays Bahram Beyzaei is one of the playwrights who has depicted the contemporary world in the most beautiful way possible through the element of conversation and dialogue. Modernity, progress, technology, industry and finally the ridiculous world they have created for people in the society. Beyzaei has artistically put all the words and terms of conversation together in such a way that the tension and vulnerability of the characters in certain situations can be easily evaluated. A different technique that distinguishes Beyzaei from other playwrights is that he uses the characters of the play as the narrators of the work, and he does this with dialogue between the characters, autobiography, and dramatic monologues of the characters in the story. In this research, with the descriptive method and content analysis, the artistic functions of the dialogue element in Elliptical plays have been examined and analyzed. This author has given different functions to the dialogue element through character disclosure, symbolic typification and creation of new situations in his plays. The results of the research show that the creativity and innovation that Beyzaei has used in the narration of some of his plays is in the design of the plot and plot, which places the climax of the play at the beginning of the story. And it does this through dialogue and the words of the characters in the story. In other words, in order to avoid repetition in the narrative, Beyzaei resorted to the element of dialogue to depict many of the religious features and themes of the play in a different atmosphere.

The family as the most significant and fundamental social institution exerts direct and profound influences on other societal institutions. It assumes distinct roles and functions and addresses a range of human needs. Central to family life and functioning are the relationships among family members. Communication serves as the foundation through which families define themselves and members acquire the skills to navigate shared meanings (Miller, 2017). Consequently, communication and interactions between family members emerge as crucial characteristics within any family unit. When communication is positive and effective, it ensures the overall well-being of the family and, in turn, contributes to the health of society as a whole. Effective communication skills encompass both verbal and nonverbal elements with effective verbal and conversational skills occupying a significant role in marital communication. Furthermore, communication within the family, like any other form of dialogue, is influenced by cultural and social contexts. Dialogue, in fact, not only stems from an individual's background and social network, but also shapes the formation of future relationships and interactions. As per Michel's definition, a social network comprises unique connections among a specific group of individuals. These connections collectively provide insights into the social behavior exhibited by the individuals involved (Mitchel, 1999). Therefore, recognizing the pivotal role played by tradition, culture, and social backgrounds in fostering interactions and dialogues between couples, this research aimed to comprehend the process of dialogue formation within the context of couples' social relations.

This research aimed to elucidate the process of dialogue formation within the context of social relations. An interpretive paradigm and qualitative methodology were employed. Specifically, a grounded theory approach utilizing Strauss and Corbin's objectivist perspective was adopted as the primary methodological framework. The sample selection followed a purposive and theoretical sampling technique with the goal of achieving data saturation. A total of 31 couples from normal families in Yazd were chosen as participants. In-depth interviews served as the primary method of data collection. With participants' consent, the interviews were recorded and each session lasted between 70 and 180 minutes. The data analysis utilized the theoretical coding method, which facilitated the development of the grounded theory. All recorded interviews were transcribed into text and the analysis process occurred concurrently with data collection. Following Strauss and Corbin’s method, line-by-line analysis was conducted for open-coding, leading to the development of concepts and categories and construction of the grounded theory's foundation. Ultimately, a research paradigm model was formulated. To ensure the validity of the findings, measures, such as prolonged engagement, peer review, negative case analysis, member checking, and detailed description were employed.

This study aimed to elucidate the role of the social network in shaping and influencing dialogue within Yazdi families. The collected data were subjected to open, axial, and selective coding, resulting in the identification of 22 main categories and 63 secondary categories. These categories collectively contributed to the core category of "dialogue emerging from the social network". The research presented a paradigm model and theoretical framework based on these findings.The overall analysis of the results demonstrated that dialogue was a product of the social relationships that the couples had experienced across various domains, spanning from the past to the present. The sociocultural context, particularly within the family, held the greatest influence on the individuals by establishing either a democratic or authoritarian environment. Additionally, friendship groups, educational and occupational systems, and the living environment all played significant roles in shaping interactions and dialogue within the family.When confronted with the impact of this social network, the individuals tended to react in two distinct ways. Some individuals accepted these influences without critical evaluation, implementing them within their family dynamics. However, this approach often led to dissatisfaction within the contemporary family structure due to the changing dynamics of today's society. On the other hand, certain individuals equipped with an awareness of various factors, social changes, and established principles for building relationships engaged in a thoughtful reconsideration of the effects of their past experiences within the family and different social environments. These individuals actively strived to enhance interactions within their current family and effectively managed their familial relationships.

In an era when both Arabic and non-Arabic literature lacked narratives in their modern sense, the Holy Quran suddenly introduced stories in a novel format and structure. The narratives in the Quran are highly vivid and tangible, and one of the most important and imagery-evoking narrative elements in Quranic stories is the dialogue and character elements. These elements play a significant role in depicting the events of the story, as the narrative cannot be imagined without characters, and characters cannot be fully understood without dialogue. Throughout history, there has always been interaction between prophets and disbelievers, and their discourse with ordinary people has never been devoid of these elements. Therefore, in this article, the author endeavors to examine the two elements of dialogue and character in the story of Prophet Moses using a descriptive-analytical method and elucidate its aesthetic dimensions. The findings of such research reveal that one of the manifestations of the miraculous nature of the Holy Quran stems from the unity and coherence among its verses, and this harmony among various narrative elements is clearly observable. This unity is aimed at achieving religious objectives throughout the Quranic stories, so much so that all elements together form a cohesive and harmonious structure

In this article, we try to analyze and evaluate the role of dialogue in intercultural communication and its consequences on identity formation. By showing the current global situation and the intermingling of cultures, races, ethnic groups, etc. we have addressed the issue that any intercultural communication based on the acceptance and understanding of others and differences, necessarily requires a conversation with another. On the other hand, the approaches of multiculturalism and interculturalism as two main perspectives in today's globalization and the mixing of cultures have been taken into consideration.In the meantime by using the views of the two main theorists of this field, Buber and Bakhtin, we have shown that dialogue is the essence and nature of any communication between people, cultures and different groups, and such a situation requires  a deeper understanding of the other and its place in the formation of one's own identity and essence. We also show that identities are always a relational thing and are in our relationship with others. The relationship with the other is only in dialogue, which leads to the acceptance of difference from a hostile state. But what is important is the articulation of such a dialogue in a global context where contradictions may replace differences. Therefore, in addition to detailing the conversation, it should be possible to present a new configuration of my position and at the same time of another, through which the conversation becomes possible. This article evaluates the different forms of such articulation and tries to explain the construction of identity based on such a situation.

The miracle of the Quran is one of the oldest and most frequent issues in Quranic and theological studies. In the meantime, the morphology of Ejaz has received more attention than other dimensions and its understanding is mostly limited to a specific elite audience. This research aims to analyze the qualitative content of a collection of verses containing a dialogue between two opposing and agreeing points of view about the verses of the Qur'an, with a new approach to analyze the quality of the understanding of the miracles of the Qur'an for the general audience. The findings of the research show that the Qur'an relies on the dialogue style in expressing the issue of the verses of the Qur'an and special implications in this context. "Guidance" is the most central feature of this miracle. The specific guidance of the Qur'an is not mere knowledge that is separated from faith and belief, but it is a kind of inner arousal that makes a person believe and yearn for a truth; The nature of this guidance is such that its realization requires and is accompanied by the understanding of the verses of the Qur'an. The verses (miracles) of the Holy Qur'an can be formulated as "repulsive miracles" and "gradual miracles". The manifestation of the repulsive miracle of the Qur'an is in the "lint of the heart" and this phenomenon occurs in the "individual field" and the manifestation of the gradual miracle is in the "distraction of hearts" and this phenomenon occurs during a certain process in the "social field" which can be transformed into a social manifestation. He explained the miracles of the Qur'an. The main factor in this event is emphasizing the "linguistic identity" of the Qur'an through "recitation and listening". "Dialogue with the Qur'an" is a skill that, using it in the right situation, can be an effective method in the appearance of the repulsive miracle of the Qur'an to the general audience and the foundation of its gradual miracle.

The dialogue element is effective as a lever in explaining the content and content of the speech and is a platform for creating realities and highlighting the characters of the work. This research examines this element in the Ashurai dirge (controversy between the two holy shrines of Makkah and Karbala) by Gholamreza Moghar with a descriptive-analytical and testimonial method. The words, combinations and tone of the words during the speeches of the two shrines depict the incidents and events of the two lands in the horizontal axis of the word, but the words of the shrine of Karbala emphasize the nature and perspective of the Ashura incident by introducing the characters. The semantic nature of the theme and the content of the poem with the help of debate or two-way dialogue as the basic element and help of innovative crafts, moves the systematic framework of speech in the vertical axis towards a specific goal (Knowledge of the philosophy of Ashura) and the three main agents of the dialogue (the speaker, audience and message), are directed in a circular radius towards the horizon of Ashura philosophy. By using this element correctly, the poet puts the burden of creating and paying attention to the content of the events on the shoulders of this tool so that it can be removed from the text and made available to the reader. Finally, the rhetoric of the dialogue between the two shrines, by enhancing the linguistic and structural side of the poem as required by the prevailing context, takes a step towards crystallizing the hidden layers of the Karbala incident

In recent decades, interreligious dialogues have become a focus for intellectual exchanges between religious leaders and many thinkers have addressed this issue. This article aims to examine the place of inter-disciplinary dialogue from the point of view of prominent thinkers such as John Hick, Raimon Panikkar, Leonard Swidler, Hans Küng, and Mohammed Abu-Nimer, based on the intellectual framework and approach they adopted in their scientific path. The analyzis showed that John Hick believes that the realization of interreligious dialogue is based on the two principles of accepting religious pluralism and the golden rule in ethics. Panikkar does not believe in suspension but in confronting the religious other based on a system and an approach free from the epoch that Husserl puts forward. By emphasizing an epistemological point of view, Swidler connects the issue of dialogue with another religious person to the definition of religion and stresses its law-orientedness. Hans Küng talks about dialogues with the aim of creating world peace by proposing a declaration of global ethics. And finally, Abu-Nimer insists on bringing religious traditions, spiritual resources and removing misunderstandings in dialogue with another religion and considers all three as the most basic steps in the realization of this type of dialogues.

The purpose of this research is to explain and explain the role and place of dialogue and communicative action as a foundation in political participation. Since Nahj al-Balagha in Islamic societies is often considered as a source and reference for the actions and behaviors of people and officials, for this purpose, in this article, the communication actions underlying political participation in the themes of Nahjal-Balagha were studied. Therefore, the main problem of the research is the analysis of the role of rhetoric in the communication action that forms the basis of political participation. To answer this question, the method of qualitative content analysis was used. Considering that communicative action can play an important role in creating a correct view of interaction and participation in societies, the hypothesis of the authors is that Nahjalbalagha has constructive communicative action in political participation due to the comprehensiveness of its content. Finally, the results of the surveys show that Nahjal Balagha refers to the acceptance of two or more parties; The principle of knowledge and science, the necessity of accepting the differences of peoples, nations and languages, the possibility of achieving understanding and unity and freedom of thought and thought, observing the criteria of right and wrong, choosing the right path as the conditions for a favorable conversation, and also considering trust-building and competence of speech as the most important elements and Communication factors provide a very suitable capacity for the realization of desired political participation.