جستجوی مقالات مرتبط با کلیدواژه "development" در نشریات گروه "فلسفه و کلام"

The subject of humanities in a general meaning is human, society and its individual and social behavior, and in a specific meaning in the intellectual system of Islam and with the Quranic approach, it is: "actions" and "reactions" of human; Whether external and internal actions; worldly and hereafter, external and internal; Individual and social and the like. According to this meaning, the network of human relations and actions can be drawn in at least four categories: the relationship with himself, God, other humans (and society) and with the world (nature and life). This approach to the subject of Islamic humanities and its scope has many results in the development and production of these sciences. this article tries to show the results of the mentioned basis in the nature and coordinates of Islamic humanities with a rational and descriptive method and based on the network of the mentioned relationships. Some of the findings of the current research are: monotheism in the network of human actions and relationships; The diversity of Islamic humanities concepts and issues, the diversity of Islamic humanities fields, the development of Islamic humanities fields, the diversity and abundance of epistemic resources, and the functional diversity of Islamic humanities.

According to Westernization theory of R. Davari Ardakhni, the only way to get rid of underdevelopment is to undergo modernization, although underdevelopment phenomena has emerged in non-western countries because of modernization of Europe. M. T. Tabatabaei has formulated this paradoxical situation of underdevelopment theoretically, and summarized the critics’ views of Westernization as called theoretical rupture in Davari’s thought. Tabatabaei commented on Davari’s theoretical rupture critique and refuted it by demarking intellectual level from philosophical one. This article firstly, claims that the philosophical problem of underdevelopment paradox is not answered properly, and secondly, redefines the problem as closedness of development and seeks to find a way to come out of it, using Davari’s hints himself, stressing the role of science in this regard. Therefore, first, Davari’s works are studied and notes are taken about the underdevelopment specifications, and the conditions of participation of underdeveloped countries in scientific paradigms. Then, according to Davari’s hints to the conditions of contributing in scientific paradigms, we try to use the philosophy and metaphysics of science theories and concepts, in order to resolve the closedness paradox of underdevelopment.

The “rationality of progress” explains what, why and how “progress”. Because essence of rationality creates by speculation and practice of human and society, and speculation and practice is subordinate on thinker, active and creative existence of the “human as human, in order to understand the dimensions of "rationality of progress", it is logically necessary to examine the existential and originational foundations of human speculation and practice referred to progress. In the ontological perspective of Islamic philosophy and epistemology, human speculation and practice, and following human, society have intertwined truths; As a result, the explanation of the foundations of rationality in the existential connection with the rational essence and the exalting origination of the human type, along with the existential and epistemic understanding, will be combined. Corresponding to existential and epistemic principles, the method of progress is identified. With understanding this meaning, the present article attempts to explain rationality of progress by utilizing the rational analysis of issues and problems within the conceptual and theoretical framework of Islamic philosophical and epistemic foundations. In this regard, in explaining the epistemological reinforcement and the way of social and historical extension of progress thinking, attention to nature of uncertainty understanding of the reality of progress, explaining the layers of knowledge and reality in correspondence to the existential stage of human and human world, identifying nature of excellence and the way of it’s speculation and practical realization, and the stage of  intellectual completion of the Dimensions of souls (cultural) and universality (civilization) excellence of human society and the process of realization of human society and the process of realizing progress in the light of obedience, excellence and rational prosperity of human beings and has attempted to present an image of "rationality of progress" from the perspective of Islamic philosophy and knowledge.

Research is a constructive and effective approach in achieving goals. On the other hand, education is the basic pillar of development. The all-round development of the society is dependent on the development of education, and the development of education requires the internalization of research culture, including research education and the application of research findings. It is necessary for managers and planners of the education system to identify and prioritize suitable and effective facilities and mechanisms in this field. Teachers and trainers, who are the main and executive pillar of education, should implement their educational process using research and promotion techniques of research and creativity, including the method of the research teacher (research in action) They research the issues that they have faced in the classroom or school and proceed to the point of solving the problem or reaching the expected goals.

Theories about progress, especially in the spiritual dimension, include value principles and foundations in the field of human relations are influenced by anthropological foundations as a factor and goal of spirituality. Accordingly, the purpose of this study is to discover the Islamic theory of cultural progress in the field of spirituality based on the anthropological foundations of Allameh Tabatabai.

The present study, using ijtihad jurisprudential method, seeks to discover the Islamic theory of spiritual progress.

Islamic anthropological principles by expressing the theory of Islamic nature and rationality and skeptical view of human existence and the principle of being dimensional and proving the movement of substance as well as the principle of sociality of human beings, the necessity of spirituality in individual and social life and its basis on nature and the necessity of rational realization. Revelation proves spirituality and ultimately the necessity of creating a spiritual community.

The theory of the development of spirituality based on the anthropological foundations of Allameh, compiles this theory comprehensively and in all the necessary dimensions of human life, and by creating the ground for a good and enjoyable human life, provides the causes of divine excellence, approach to God, and worldly and hereafter happiness.

“Sustainable development” is an international and internal concept with different dimensions, both economic and environmental aspects are important. In the international arena, with the Agenda for Sustainable Development Goals 2030 by the UN General Assembly in 2015, several goals under the concept of the Sustainable Development Goals have been offered to different countries for implementation. Although the nature of the Sustainable Development Goals Document 2030 is not legally binding, since its agenda, there has been extensive international streamlining by United Nations, its pillars as well as specialized UN agencies for its comprehensive implementation. Therefore, it is important to identify the obligations of governments in the context of this document.The approach of the Islamic Republic of Iran has been a partial and case approach to the sustainable development goals 2030, and some axes such as training (below target 4, and related to the education document 2030 and the Incheon Declaration) are particularly considered for cultural and social issues.But beyond this, the criticism of this document is now required in the international procedure so that we to be able to find concepts, goals and strategies, regardless of the streaming of international institutions and the negligence of some internal institutions, and as an Islamic country, we must take firm positions based on Islamic norms and national interests.

One of the most important economic goals of countries is to create the conditions necessary for promoting sustainable and sustainable economic development. The fundamental elimination of corruption, the promotion of economic freedom and the business environment in line with the practical incentives for economic growth and development will only be possible with the ever-growing link of economic ethics. The purpose of this study is to investigate the relationship between moral corruption, business environment and related economic indicators with economic growth and development.

The research method is applied and correlational. Macroeconomic indicators are growth rate of fixed capital formation, inflation, corruption, business environment, population growth rate, foreign direct investment and economic growth index and D8 countries are selected as the statistical population for 2000-2017 were selected as the research sample. The data were measured by the World Bank, the Freezer and Heritage Institute, and the International Transparency Institute. Pooled data statistical test was performed using Stata software.

The fitting of the research model, which included a major hypothesis, was confirmed. Ethics, business environment, and economic components have a significant relationship with growth and development, and over time, the long-term relationship is confirmed.

According to the estimation, all variables are stable, and economic growth has a positive and significant relationship with population growth rate, growth rate of fixed capital formation, foreign investment and business environment and has a negative and significant relationship with moral corruption and inflation.

“Ontological foundations of Development and Exaltation of Knowledge and the Sciences in the Light of Revealed Rationality”(with emphasis on the ideas of Ayatollah Javadi Amoli)AbstractThe theory of " Revealed Rationality " and its role in the Development and Exaltation of the human sciences is known from the innovations and innovative ideas of the theosopher Ayatollah Javadi Amuli.This Islamic model, as a comprehensive and complete method in the production and evolution of scientific knowledge, against the pattern of the western modern and the traditional oriental rationality, seeks to bring the field of human growth and perfection through the Exaltation of Knowledge and the Sciences by combination and balanced use of reason and quotation, and thereby provide his worldly prosperity and felicity in the hereafter.In this research, while explaining and recognizing the concepts, it has been tried to infer and present the most important ontological foundations of this theory with a problem-oriented approach and a descriptive-analytical method.The conclusion of this article is that with the ontological foundations of Sadra can be lead and employed the existing knowledge in the direction of beatific and transcendental purposes of religion; these foundations are: the monotheistic worldview (belief in the sacred origin and goal of nature for nature); the correspondence between the realms and degrees of existence; the vitality of nature (diffusion of awareness and life in all creatures); and the existential poverty of the world and creatures.Keywords: “Revealed Rationality”; “Sadra's Ontology”; “Development”; “Exaltation of Knowledge and the Sciences”; “Ayatollah Javadi Amuli”.

The self-sufficiency and economic independence of the society is the principle that has been constantly considered by the religion of Islam; so that Islamic states can achieve their ideals in the shadow of this economic authority. In today's world, many societies have based their economic growth and development on worldliness and consumerism; but the religion of Islam considers economic power as a means to achieve the sublime goals of Islam and to provide the true happiness of human beings. But why have not Islamic societies achieved economic growth and development? Using a discriptve-analytical method, this paper studies the tbstacles to economic growth and development in the thought of Amir al-Mu'minin (PBUH). Findings indicate that moral, social, behavioral and managerial barriers are effective in achieving a powerful economy in society. The findings indicate that ethical, social, behavioral and managerial barriers have a significant impact on the realization of a powerful economy.

Development and progress in its concrete reality depends on the development of human’s viewpoint and practice. The development of human’s thought and practice arises on the basis of human’s powers, existential areas, movement, understanding and action. Thus, the process of existential and substantial movement in the individual and social domain is the constitutive to the development and progress of human society. From the point of view of the human- ontological foundations and approach of transcendental wisdom, man has existential level of rational, soul, and natural. In both the individual and social dimension of human life, these levels are constitutive to the existential development of human and community. In this paper, considering the levels of the human’s existential powers and how they extend to the individual and social dimensions, three longitudinal and sequential layers of rational and theoretical development, ethical and practical development, and civil and institutional development were identified. An important feature of this view compared to modern and contemporary approaches and views in the history of Western philosophy that can provide an united, comprehensive, process description, resulting from realistic, value, institutional, individual, and social stages of human life, so that do not be challenged in explaining the link between reality and value and the individual and society.

Human life, since early era, has been associated with religious beliefs and convictions and these beliefs and convictions have always influenced human lifestyle and physical space formation. Existing documents, drawings depicted on the caves walls and construction of primitive accommodations indicate direct relationships between human beliefs and their lifestyle, and shape and form of their accommodations. There is limited evidence on Arabs’ invasion to Iran that happened in order to expansion of the religion of Islam in early first-century (ah). However, there are documents showing that they entered from South-West of the country with the aim of decolonization and presenting the Islamic religion and beliefs to Iranians who were mostly Zoroastrian in that time. Giving this assumption, Arabs’ invasion to Iran and bringing the Islam religion to this country has had impacts on life, customs, faith, traditions and culture, and also on architecture, particularly construction of Iranian religious buildings. In general, different religions have influenced culture, people’s lifestyle, and particularly architecture of countries. In this regards, evolvement of identity, form and shape of synagogues, churches, Buddhist temples are considerable. Apart from climatic and regional impacts and also traditions in constructing buildings, evolvement in architecture in different areas have been influenced by people’s religions in different countries.This article aims to use textual and visual documents and to apply a desk study, to investigate this issue, with the hope of providing and studying relevant case studies and summarizing and concluding the influence of religion on the architecture of the country.

Man at all stages of life, from childhood to adolescence and puberty, and even in the ages of the ages, constantly affects the thoughts and behavior of others. It affects the environment and affects the environment. What makes human culture a set of these influences. That change of behavior is the result of deliberate and accountable efforts in the form of an official or traditional educational system, or as a form of influence of the environment, to shape the characteristics of the individual and society. However, the transformation of society from the influence of traditional factors and the deliberate efforts of the formal educational system Are caused.
The initial pattern of this educational system in Iran's history before Islam and Iran after Islam was at least contemporary in a term called student, in order to exploit the human capital of the country along its political and self-governing political thinking and in the times of need. This research seeks to ascertain how to change the student's word and transform it into a student ...... The other words and all the peripheral causes and factors of this subject will be discussed in the course of our study even until the present period until the final conclusion of the paper. It seems that the role of governments, especially the influence of the community's scholars and educators in the body of unaffected governance in alternatives Yo is not a student's term in Iran's traditional and traditional education system, and it is also likely to be in line with the education and training policies of overseas societies in changing the word of the student. This research is a historical method and method of collecting materials in a library And documentary and comparative.

There is no doubt that there is a tendency to the improvement and florescence of the personal and social potentialities of human being. Qur'an, which is a response to human's needs, has responded to this innate need. The Tanzili interpretation [of the Holy Qur'an], having a process and systematic view, leads to the discovery that the development methods provided [by the Holy Qur'an] are wise and are adaptable with the other societies after the time of Qur'an's descent. The obligations of writing the tanzili development-based interpretation are: systematic vision of the Qur'anic subjects and the internal coherency of the verses, surahs and the well-organized collection of the descent of the surahs, the necessity of paying attention to the goal of each surah and the purpose of inter-surahs, paying attention to the context [of each surah] and even the context between different surahs, division of the stages of descent of surahs according to the process of change of Qur'an's addressee, paying attention to the addressee of the verses and the circumferential situations of surahs and verses, and insisting on the extension of the achievements of the development-based researches on the Holy Qur'an to the times and cultures after the time of descent. Development-based interpretations have some flaws such as: not paying attention to the essence of the gradual descent of the Holy Qur'an, not having a process view of the matters pointed in the Qur'an, negligence of the meaningful combination of Islamic concepts, lack of a comprehensive systematic look to the Holy Qur'an, disregarding the extensiveness of the meta-surah contexts, insufficiency of theoretical sensitivity to the systems present in the Holy Qur'an and inadequacy of focus on mental systems or scientific organizations outside the Holy Qur'an, and finally not updating the result of interpretive achievements.

From the view of Aristotle, Muslim philosophers and the Christian Philosophers of the middle ages, all sciences were under the umbrella of philosophy. But, after the development of modern science and the growth of empiricism, philosophy lost its glory and attention was given primarily to specialized sciences.
But during the second half of the twentieth century, the defects of empiricism became apparent and several trends emerged:(1) Some scholars mentioned that science can’t answer all questions of human concern and there is a need for a more general framework.
(2) There was a movement towards interdisciplinary studies, and there was a revival of philosophy among scientists.
(3) Positivists spoke of unified science, i.e. all sciences could be reduced to a single science, e. g. Physics.
(4) Many distinguished scientists mentioned that different specialties should be pursued under a holistic view, so they recommended to look for a worldview that works as an umbrella for all sciences.

The “Development” in its concrete form is the subordinate of the expansion and transcendence of thinking and action geminately. In the same vein, the development in social reality has a mutual relation with the development of the system of knowledge and science. The structural and value model development of knowledge and science is influenced by the epistemological principles governing the individual and collective attitude of the creators of science as well as their experiences. This means that the way knowledge and science are developed is influenced from the presuppositions that come with the acceptance of a structural pattern. Therefore, each epistemic system, must based on its foundations, identify the pattern of the development of the knowledge and science system, and have a methodological approach to the development of knowledge and science. From the perspective of this necessity, the present article uses the principles of transcendental theosophy (Hikat-e-Motaalie) to reflect on the structural pattern of the development of the system of knowledge and science based on the implications of Quranic verses. The purpose of this paper is not to draw a general pattern of knowledge classification, but its aim to identify and explain the way of development of knowledge and science by identifying the basis of knowledge in the system of human relations from the point of view of the implications of the Quranic verses.

There are some factors for the pattern of development, which if not considered it will not go in the right direction and disregarding them will create problems, flaws and even deviations in the this path; they are as follows: the position and role of bases in the theorization and compilation of the pattern of Islamic-Iranian development, some necessary observations in the research, discovering and explaining the bases, typology, the method of its classification and the logic of its compilation. The mentioned matters will be intensively investigated in this article. The author's stress is on following a comprehensive and mixed method for the discovery of bases. In addition a reciprocating study, with a constant and permanent rate, of the general basic principles and special field bases and the discussions [of the science] is suggested.

The influence which culture and economy exert on each other is an important topic which has always been the special concern of economists and sociologists, each of whom offers definitions which contribute to the explanation of the relationship between the two. Because the realm of development, is the wider arena of communication of these two things and social capital is the most important factor of development, this paper seeks to explore the relationship between culture and development in the sphere of social capital. Social capital is based on man’s one-to-one and contractual relationships in society and it is closely connected to the culture of society. On the other hand, culture is influenced by the extent of development of society, and it changes in line with the substructures, developments and communications. The research findings show that the main indicators of social capital are: trust, and cooperation, being under the influence of the religious beliefs, values, and cultural norms of society and effects on their deep structure and consistency. Therefore, progress and development require considering the importance of culture and its role in preparing the ground for social interactions.

The models of development or progress, in spite of navigation of some thinkers, has particular purpose and ideal that based on theoretical and fundamental presuppositions and infra-structure of worth. This article explain axiolgical principles that is influential in compilation of theoretical and strategic principles and rules of Islamic- Iranian model of progress and in arrive to transcendental and fundamental purposes and ideals of human. In viewpoint of author meta-ethical principles, like meaningful of moral conceptions and propositions, logical relation between ought to and is, absoluteness of original judgments of morality and ethical theory of self-love , justify possibility of modeling and lead to stable and multidirectional progress of human - Islamic socity.

Creator of the universe ¡ infinite rays of the essence and Jamil their names through the mirror verses traits and legislation development in the field of souls ¡ made manifest and people always comment that I hesitate to see hundreds of thousands had been the hundreds of thousands effects ¡ in this paper an attempt has been made to the divine revelations of academic perspectives ¡ philosophical¡ spiritual ¡ artistic ¡ educational ¡ and desired to be considered and the results of each of these attitudes ¡ to be presented before the Lord of wisdom.