جستجوی مقالات مرتبط با کلیدواژه « Civilization » در نشریات گروه « ادیان و عرفان »

Order is one of the important functions of civilization. In order to find out the civilizing capability of an idea, its relationship with this civilizational function of analysis and its efficiency in ordering and systematization must be explained. Since the historical position of the Islamic Revolution is on the threshold of a civilizational upsurge, in order to achieve a new Islamic civilization, it must bring its capitals to the field against its rivals and explore their capacities. The idea of Imamate is considered the most important soft capital of Shia, and it is necessary to find out its basic components for the construction of modern Islamic civilization, capacity measurement and its capabilities for the civilizational functioning of order.The current research aims to produce theoretical literature and reflect the effectiveness of Imamat's thought along social lines, in a library way and with an analytical approach. As the center of civilization, man's possession of desirable characteristics such as science and infallibility will lead to the system and consistency of civilization in the process of designing, building and managing it, and its output is a more comprehensive order than the contractual order in Hobbes's thought and the moral order in Durkheim's thought.

There is no doubt that the Abbasid era stands out as one of the most remarkable and illustrious periods in Islamic civilization. This distinction can be attributed to various factors, with the Muʿtazilite school of thought playing a pivotal role by promoting rationalism in scholarly discourse. Utilizing the descriptive-analytic approach, this article explores the relationship between the Muʿtazilites and the Abbasid government, with a specific focus on the impact of Muʿtazilite theologians within the Abbasid court and the patronage they received from the caliphs' political authority. Additionally, we delve into the origins of Muʿtazilite rationalism and examine the various factors that contributed to the significant influence of the Muʿtazilites in fostering the growth and development of Islamic civilization during the Abbasid era. The Muʿtazilites made significant contributions in several areas, including scholarly debates, engaging with non-Muslim scholars, establishing scholarly and cultural centers, and promoting the role of reason in Islamic theology. These endeavors played a crucial role in promoting argumentative reason within the Islamic community during the Abbasid era. As a result, the civilization thrived and flourished through rationalism.

There is no doubt that solidarity among human beings constitute the main core of a civilization. Without solidarity, a civilization is doomed to collapse. But the question is: which factors might lead people, with all their differences, towards solidarity and unity? Scholars of civilization have considered different factors such as race, language, religion, manners, customs, and the like. Allama Ja’fari sees these factors as objectionable, and has tried to identify factors that lead to a real and sustainable unity among people. In this paper, we have considered two classes of motivational factors—intrinsic and extrinsic—in order to analyze Allama Ja’fari’s views. Within extrinsic factors, we have examined rational, moral, survival-based, and divine factors. As a conclusion, we think that extrinsic factors cannot lead people to sustainable unity because of their impermanence and utilitarian character. They can merely provide preparations for such unity. Intrinsic factors, however, can establish a sustainable unity because of their permanence and their origin in inner human substance. All in all, these factors give rise to the formation of a single entity for human communities and the desired unity in civilization.

Islam is a comprehensive global religion, and its full-fledged realization demands a civilizational framework (as the largest system for human relations), which can supply such a large-scale social unit. Because of its conceptual and cultural accumulations in the West, the term, “civilization,” has come to have a secular essence, which might lead to reservations and cautions as to its use in our context. Thus, we need to pinpoint an alternative term within the Islamic culture. In this paper, we employ a descriptive method and concept analysis, in order to recover Quranic terms that might serve as candidates for such a socially wide concept. Of the five terms discussed in this paper, which have a socially wide connotation, it seems that terms, “balad” (city), “qarya” (village), “madīna” (polis), and “mulk” (territory), do not qualify as alternatives to “civilization.” However, the general word, “Umma,” provides the widest and most comprehensive system of human relations, which, with its meta-civilizational additions, might picture the most appropriate bedrock for human perfection in order to provide universal material and spiritual needs of the individual and the society. With added notions such as peacefulness, hasting in good things, domestic monitoring, as well as elements such as unity and typical sovereignty of humans, comprehensiveness, width, systematicity, balance, and purposefulness, “Umma” is characteristically of a larger scale and is more comprehensive than other Quranic terms, as well as “civilization.”

The impacts of mystical theoretical foundations extend to various levels of human life, even to the social and civilization level. One of the fundamental dimensions of civilization is the theoretical and intellectual foundations, which itself have a connection with the mystical theoretical foundations. While possessing political, cultural, social and artistic capacities, Islamic mysticism has unique theoretical capacities that can play a role in the theoretical foundations of civilization. Analyzing the mystics woks, this paper studies the role of mystical teachings in the theoretical dimension of civilization. This paper also analyzes the theoretical foundations of the Islamic mysticism regarding the theoretical philosophy of the history of civilization, the ontological status of unity and its civilizational role, systemic attitude to civilization, the connection of manifest and non-manifest in Islamic civilization, the position of man and his true destination and the importance of intuition in epistemology.

The main purpose of this paper is to study the thought of Mahdaviiat in Safavid era with particular attention to the position of this thought in the capacity and process of civilization of that time. The significance of this issue arises from the fact that with the advent of the Safavid era and the formalization of the Shiite religion in Iran, the discussion of Mahdaviiat as the main pillar of Shi'a, entered to a new stage with the wisdom of the administration of the state, which had obvious differences with the preceding steps. The thought of Mahdaviiat in various dimensions, such as the theory of the connection between the Safavid government and government of Imam-e-Zaman (Imam Mahdi) (A), Representation of Imam-e-Zaman (A), the culture of waiting for the Savior, etc., has caused fundamental changes in the cultural and social history of Iran, which has continued to this day. This research intends to examine "the evolution of the social and cultural developments of the Shiite government of Safavid, with emphasis on the Mahdaviiat in the perspective of the civilization life of society as the foundation and infrastructure for later periods" based on "the Max Weber theoretical model and descriptive-analytical method, considering the necessity of applying sociological approaches in the analysis of historical phenomena and based on library resources". The results show that the Shiite culture can play a significant role in the process of

Civilization is the basis for the  Advent of civilization, which provides preconditions, causes and causes of emergence. Truth, honesty, justice and a sinister society are the fields of pre-emergence. The development of this field requires the interference of the economic, social and cultural organizations of the people, and the positive interactions between the official cultural and security organizations, such as the police, which have been defined for crime prevention purposes. .

The present research method is quantitative and in terms of its applications, and in terms of its nature, it is a correlation study. The statistical population of the present study is the qualitative section of the total number of eighteen professors of the university with a degree in cultural and security fields whose number has reached 18 theoretical saturation, and in the small part there are 175 employees Police hold a bachelor's degree in social sciences, Islamic law, jurisprudence and law in the province of Tehran with a minimum of five years of executive work. The research instrument is a researcher-made questionnaire. The validity of the tool was calculated by Cronbach's alpha and its value was 83 /. And its validity has been verified by formal validity. Data were analyzed by means of statistical tests such as Spearman correlation and single sample t in the spss software package.

The results of the research showed that in the sample society, given that the duty of the police is prevention of crime, and now most theorists have the means of preventing crime, eliminating the underlying causes and Cultural actions are more effective than civic actions, the police can help realize the components of insight, orientation and action that are emerging as a basis for the emerging factors. The result is that the police should develop their preventive remedies.

The necessity of exploring the subject of art and its role as a soft mechanism in the field of culture is not unobtainable. Many psychologists consider motivation to be a process that stimulates arousal, guidance, and revival of individual and community behavior. Hence, the behavior of humans from the psychological point of view and in all forms has been influenced by the system of motivation. Motivation as the main factor of social behavior and movement and the role of art as one of the factors contributing to this tendency towards the orientation of society towards the requirements of the culture of the foundation of Islamic civilization has been considered. This article, using a descriptive-analytical method and with a religious approach, attempts to express the point and the direction in which this discourse should understand it, to what extent the artistic creation plays an important role in the field of Islamic culture and civilization? Research suggests that artistic creation in the individual sector: "The role of guidance in encouraging the growth and intellectual maturity of individuals" and "the role of strengthening in the internalization of values and the spiritual strength of individuals" and in the social sector: "social harmony and harmonization"; "Transformation" and "Systematization of effective mechanisms and approaches in the field of religious civilization by means of:" Behavioral Modeling "and" Social Security Production " The most important role plays. Keywords:

Discourse is a methodology that yields a new understanding of how the history has developed. The methodology aims to obtain a kind of awareness in a historical study, which cannot be obtained through classical traditions of historical studies. This methodology particularly helps us know the internal course of developments of a civilization and explain the logic of interrelationships between two civilizations. The capacities of discourse studies for research on civilizations are expressed by the focus of discourse on coherence mechanisms of a set, its focus on the logic of correlation and coherence within a system of ideas, individual and collective actions, expressions, techniques leading to the manifestation of social power, and the epistemic background of the set. The capacities may well lead us to undiscovered fields of studying a civilization—fields that are usually overlooked by researchers. This paper aims to, firstly, show the possibility and manner of deploying the discourse in studying the course of development of civilizations, and secondly, show the usefulness of such a study by applying it to a field of study. I will seek to achieve an understanding of the mode of appearance and significance of expressions, actions, and the arrangements of central notions in three main fields of the Islamic civilization, through the application of discourse methodology. The three fields consist in “early Islam,” “Medieval Islam,” and “contemporary Islam.”

This paper does not focus on a comprehensive general plan for the new civilizational path of Muslims (the positive approach), nor does it focus on delineating differences and demarcations of the Islamic civilization from the secular civilizational model in today’s West (the negative approach). It focuses, instead, on “unity and plurality” as the main issue in the philosophy of Islam, on the one hand, and the central challenge of the modern civilization, on the other. A focus on this common issue—that is, the necessity of unity within the plural civilization and their accommodation into modernity and tradition—can be a starting point in an account of the Islamic civilizational model in the contemporary period. My civilizational proposal in this paper is to distinguish divine pluralities from ordinary and mundane pluralities. In this outlook, the civilizational tawḥīd (or monotheism) is not a negation of all kinds of pluralities; rather it is an accumulation of divine and human pluralities, without which general ways will not be there, and without divine general ways, no civilizational path will be there in the Muslim community.

The existential nature of civilization has not been much discussed in philosophy, but that part of philosophy which is concerned with civilization has posed important issues and opened new aspects. In this paper, I will be concerned with some, and not all, philosophical questions about civilization in order to arrive at a deeper understanding of civilization, its nature, and its existential elements beyond linguistic definitions. The most important philosophical issues discussed in this paper are as follows: the spiritual and ethical nature of civilization (softness or hardness of civilization), its objectivity or subjectivity, its compositional and systematic nature, the relationship between civilizational plurality and variety and civilizational unity and identity, its being a substance or an accident, and finally, its being a whole or a universal.

Considering the messianic ideas and topics from the angle of "identity studies", provides a capacity for this thought to come into presence in studies in humanities and social sciences. This study aims to find a proportion between the theoretical issues of civilization and Mahdism, from the angle of "identity studies". The civilization creating cultures, in order to achieve the level of civilization, need to a have "civilizational identity" that helps their respective "birth of civilization". "Civilizational identity," can be based on an informed belief of a nation who feels a historical mission and responsibility to create a civilization.
Civilizational identity in the minds of Shiite messianism can be formed on the horizon and of Mahdism, as a part of the doctrine are trying to create such identities. The main objective of this study was to consider how to achieve the requirements of civilizational identity in Mahdavi horizon. Its basic requirements include elements such as social unity, historicity, esteem and otherness.

If we take the civilization to be the largest procedural system of human interactions such that no larger social unit can be imagined or established, then the question arises of what fundamental factors can bring about such a large-scale social unit, especially in circumstances of cultural variety. In this paper, we emphasize on two fundamental Quranic elements that can play a role in the construction of the largest-scale system of human interactions in the chaotic circumstances of today’s cultural variety: (a) the principle of “Ta’aruf” (mutual acquaintance) and (b) the principle of “Ta’amul bi l-ma’ruf” (good mutual treatment). The Quran bases the element of ta’aruf on a distinction among common ethical, mystical and social components, and bases “ta’amul bi l-ma’ruf” on dignity, beneficence and love. This Quranic theory is a positive, constructive theory in the face of social and cultural varieties and differences leading not only to tolerance in the society (negative approach), but also to corrective and ethical aspects of each different creature in the formulation of a civilization.

In most human sciences, analyses are made on the basis of theories; in fact, analyses outside theories are not adequately well-founded. In this paper, I will be concerned with the question of how we can, in the field of civilization studies—as a speculative field of social sciences—employ civilization as a level of analysis or as a theoretical framework in the analysis of social phenomena. In other words, what is the function of civilization as a theory? And then there is an ancillary question: in the use of civilization as a level of analysis, what concepts should be deployed and what need or question each of these concepts respond to? In this paper, I seek to examine the nature of civilization, its focal point, how to construct a civilization (as a process or a state) and the area of civilizational validity. Moreover, I will provide a theoretical framework for explanation and analysis in civilization studies.

What is criterion for the Islamity of the Islamic civilization? Is it faith (Internal feature) or Islam (External factor)? Emphasizing on Islam as an external issue could result in hypocrisy, and highlighting faith (Iman) might conduce to excommunication (Takfir) in the civilization. In order to resolve this dilemma, I will argue that Islamic civilization (in theory and in reality), starts from minimum Islam to include as many people as members of the Muslim Ummah, then it develops by faith and internal practices. These practices are spiritual trainings, by which hypocrisy can be removed. At the same time, it is essential and fundamental to pave the way for faith-foster by spiritual rituals. Although social faith and faithful civilization is the peak point of the Islamic civilization but faith per se (without external signs) cannot be evaluated on individual and social scales. Based on this, on the contrary to excommunicators, Islam is the single way for the recognition of Islamity in the civilization, and Iman is the way not for evaluation and inquisition, but for flourishing of humanity on individual and social scale to make inter-human relationships that is the hard core of every civilization.

Believing in originality of urbanization and industrialized society in western civilization and in the notion that the terms, civilization and Medina (city), have the same root, have forced Islamic commentator s and scholars to look for the keyword Medina in the Quran in order to analyze the characteristics of Islamic Civilization in the Quran. This fact has made it difficult for this group to have solid clarifications, especially when it comes to contrasting the two terms Medina (city) and Qari’ah (which, for them, conveys the meaning of village and therefore being away from civilization). This contrast may not be real.Direct reference to The Holy Quran and conducting civilizational studies in the framework of Mahdaviyyat and its teachings, bring us to a phenomenon in the End of the Time that is called Mulk (kingdom) in terminology of the Holy Quran. This kingdom is the best example of civilization that can be used as an exact standard and criterion to identify and evaluate the civilizations throughout the history.

The extant classifications of sciences were made in terms of the world order, or in terms of the categories of human cognition (faculties of memory, imagination, and understanding or reasoning), or in terms of the stages of the developments of the human being. However, these are not the only possible ways in which sciences are classified; they can also be classified in terms of human needs (whether material or spiritual), lacks and wants. In this paper, after providing an account of the place of "civilization" as the most inclusive anthropo-social unit in the extant classifications of sciences, I will show the necessity of providing civilizational criteria and a logic for the social needs in an attempt to give a classification of Islamic sciences. I insist on the necessity of mutual relations between theory and practice, and even on the priority of practice to theory at civilizational levels.

The distinction between civilizations and national communities based on modern government raises the question that which component distinguishes civilizational society from society based on homeland rationality, based on modern government. What is the distinctive feature that results in civilizational comprehensiveness? And above all this, what are the social consequences of this feature? In this paper, after a consideration about the dependence of modern government on their territories and geographical borders and the independence of civilizational society with respect to this feature, I seek to examine the consequences of such dependence and independence for the formation of some significant social categories, that is, the idea of society, social identity, the demarcation of insiders and outsiders, and the logic of behavioral calculations of governments, drawing their influences on the inclusiveness of civilizational rationality, the formation of models, and objective structures of social management in spite of the possibility of different models and styles.