The current research is aimed at achieving a model for managing experiences and tacit knowledge by emphasizing the statements of Imam Khamenei as one of the main directional factors in the macro issue of knowledge management in the country. In terms of philosophy and philosophical paradigm, this research was formed in the field of interpretive research and based on the interpretation of qualitative data, and thematic analysis methodology and Atlas 23 software were used to analyze the qualitative data. In order to obtain the unit of analysis, after searching for the keywords of experience, experiences, experiences, experienced, lesson, historical memory, 253 units of meaning were identified in the published and accessible statements of Imam Khamenei. Based on the findings of the research, 102 basic themes, 16 organizing themes and 4 overarching themes include: individual experiences, organizational experiences, national experiences, global experiences, thematic experiences, acquiring and documenting experiences, analyzing and updating experiences, transforming experiences, sharing experiences, support and culture building, use of experiences, conditions of using experiences, internal barriers, external barriers, results of using experiences and macro consequences were extracted. In the end, the network of drawing themes and basic, organizing and comprehensive themes in the field of experience management was presented.

Discussing about the relationship between moral experience and religious experience is relevant to the relationship between religion and morality, but is independent from that topic and is efficient in showing the nearness of morality and religiosity. In the present paper in order to realize the kind of relativity between these two experiences, after expressing the similarities of moral experience and religious experience, the author tries to express his intention of moral experience and religious experience. Using Davis`s six-part categorization about the kinds of religious experiences and measuring the relation of each one of them with moral experience, the author identifies the relationship between moral experience and religious experience. In this regard, moral experience and religious experience view on diversity and unification will be analyzed. Consequently we cannot consider every moral experience as a religious one. Also all the instances of these two experiences are not entirely different, however the relationship between moral experience and religious experience is partial inclusion.

This study aims to provide a model for in-store shopping experience of customers in hypermarkets. The research has identified the indicators and components of the studied concepts by applying the phenomenological method with the aim of developing the taxonomic model. This part of the study was carried out with the participation of eighteen regular and frequent customers of hyperstar and hypermerm hypermarkets in Tehran by purposive sampling. Evidence was collected by using the protocol and conducting the interview, and was analyzed by coding method and theoretical model. According to the results of seventeen sub-components: experience of interaction with people in the community, experience of interaction with friends and family members, experience of hedonistic value, experience of value-seeking value, experience of in-store feelings, escape experience, advertising experience, comfort experience, price experience, product experience, Learning experience, design experience, staff experience, visual experience, olfactory experience, auditory experience and tactile experience have been identified in the context of six main components of in-store customer experience: social experience, value experience, emotional experience, practical experience, intellectual experience and sensory experience. . Customer satisfaction with three components: satisfaction with the product, satisfaction with employees and services, and satisfaction with the organization of the store and the intention to return to the store with two components: the intention to buy in the future and the first place to search for goods.

The purpose of this study was to develop integrated experience management cycle as basis for executing of experience management in organizations. The method used in this study was qualitative and a type of meta-study known as meta-synthesis. In order to perform the research, after designing research questions, researches systematic search was carried out based on relevant key words from the six internal databases and the eleven external databases (from beginning to end of April 2017) and 13 research selected purposefully sampling). By reviewing the researches researchers identified seven stages i.e. experience activation, experience collection, experience engineering, experience maintain, experience dissemination, experience perception and experience use which respectively through seven process i.e. evaluation, edition, storing, transfer, Contextualize, adaption and Update are connected. Also, the stages and process are surrounded by five components i.e. organizational culture, experience management technology, experience management strategy, experience management metric and experience management team. Based on these stages and process, the integrated experience management cycle was developed and its reliability and validity approved. The results of this study can be used as a basis for planning of managers in execution of experience management in organizations.

Dewey's book "Art as Experience", can be considered as a manifesto of pragmatist aesthetics, in which Dewey uses the insights of Darwinian theory of evolution and his pragmatist principles through focusing on the concept of "experience" and aesthetic experience, to bring art back to the everyday life of human beings in today's world. Although, Dewey's view of experience in its general sense, as an interaction between human and his/her environment, has a Darwinian basis, but as Dewey's analysis shows, especially in his describing about the aesthetic experience, the concept of experience goes beyond the Darwinian conception and takes cultural and social dimensions. In this article, meanwhile reviewing the meaning of experience in Dewey's thinking and the relationship between aesthetic experience and the experience in its general sense, we try to show the connection between art and life by relying on Dewey's views in "Art as Experience". In addition, we attempt to demonstrate, most of the examples that Dewey cites as the basis of aesthetic experiences are positive life experiences, and by doing so, he unintentionality ignores negative experiences and reduces the circle of aesthetic experience to pleasant experiences.

Friedrich Schleiermacher used the term «Religious Experience» in the West، for the next time in the eighteenth century. This term includes so many different types of religious experiences (Quasi-sensory Experiences، Revelatory Experiences، Regenerative Experiences، Mystical experiences، Numinous Experiences، Interpretive Experiences). Interpretive Experiences Is an experience that someone interprets an event due to his religious faith، and understands & explains an event according to his religious point of view. Common interpretive experiences among Shiites of Iran includes: personal prayer، Bibliomancy، True Dream، Honesty Penny، and Evil Eye. This paper aims understanding the types of religiosity and religious experiences of Shiites of Iran and affection of Interpretive experiences in their social and personal lives. The paper explains the theoretical foundations of religious experience، and studies ground، species & believing of Kashan’s people in personal prayer، Bibliomancy، True Dream، Honesty Penny، and Evil Eye. Some interesting findings of this research on 400 people: The women have more believing in personal prayer & true dreams but the difference in opinion between men and women is not seen in Bibliomancy، Honesty Penny. Also there is an inverse relationship between higher levels of education and believing in mentioned beliefs

Motif explanation of mystical experience has always been a goal of researchers’ mystical texts. This experience is inconsistent with common belief. Many people are rejecting it without a correct analysis and they are excommunication Speaker''s experience. Correct analysis of these experiences، would not possible without knowing the mystical language and ways of expression experience'' mystical. Explanation of formation mystical experience''s process in the mystic from the beginning and accrue intellectual analysis and Imagery to experience is most effective in the mystical experience''s analysis. If this process be reviewed from the end to beginning، appears the motif of mystical experience of mystics. Mystical experiences review requires to the method that in this paper، «Engineering mystical experience» is called. In the present paper، after explaining the relationship between mystical experience and truth and achieve to discovery truth''s manner by mystic that tells it in his mystical experiences، we analyze phrases of Maghalat-e- shams with method of Engineering mystical experience.

Religious experience is one of the issues developed in the fields of new theology and philosophy of religion and in the context of new religious studies. Religious experience has a special role in pious life and consists of a vast scope including prayer, supplication, answering supplication, spiritualintuitions, etc. Mystical experience, which is closely related to religious experience, gives meaning to mystics’ life. In this kind of experience, the mystic unites with ultimate reality and attains an indescribable state. This unity is most important distinction between religious experience and mystical experience. Religious experience is different from mystical experience and every religious experience is not necessarily a mystical experience. However, since both are a kind of experience, the present paper compares them. Revelation is also an experience exclusive to prophet, with features not found in the two other experiences.

Introduction, Alston by distinguishing two explanatory views of sensory experience; that means, the direct and indirect justification point of view is based on the belief that sensory experience directly justifies belongings; That is, in our sensory experience, we are directly in contact with the external object. According to sensory experience, Alston considers religious experience should be from the same origin, and as a result he believes that religious experience also justifies his own direct experience. The main question, according to Alston's point of view about the justifiability of sensory experience and religious experience, what are the problems and controversies in this outline? Achievements, from Alston's point of view, according to the similarities between sensory perception and religious perception, sensory experience and religious experience both have the same nature in their epistemological and explanatory roles, but in this context, disputes have been raised and have been answered. Controversies such as: sensory experience cannot directly justify any belief. According to the phenomenological theory, our sensory experiences directly justify some of our beliefs. How does a person who has never had any experience of God before understand that God belongs to his perception?

Conducting experiments and investigations, some researchers have tried to prove that mystical and religious experiences can be created through drug injection. W. J. Wainwright distinguishes between theistic and monistic mystical experiences. Assessing research done by Clark, Pahnke-Houston and Masters, he believes that although psychedelic drugs can induce some kind of monistic mystical experience, they cannot produce theistic mystical experiences. There is no significant evidence in the research based on which one can attribute theistic mystical experience to drug injection. Analysis of the research results showed that the drug induced experiences were mainly extroversive and only a small percentage of the experiences were introversive. According to Wainwright, there should be some considerations in scientific explanation of the mystical experiences. First, it seems necessary to pay attention to the object of the experience and to distinguish between different kinds of mystical experiences. This implies that we might not be able to offer a scientific explanation for the object of every experience. Second, one cannot determine the nature of religious and mystical experiences, for such experiences are something internal and thus cannot be measured by external criteria.