This note aims to explore for what necessities and human capitals the western politicians and managers have systematized the tendency to the diversity based on western paradigm. It helps us with reverse engineering to come over this model which is based on western social culture and economics and it is displaced by Persian-Islamic paradigm and should be promoted in the society and even transferring to other countries. The research from the orientation of the goal is applied and from the side of the nature is descriptive and the method is review- analytic. The research is qualitative and is the kind of the abstract – content analysis. The diversity has been established in the response of economic, social and cultural symbols and it is determined for fulfilling the second necessities which it reveals in first needs and at last in second needs. Generally, diversity is emerged in the direction of the paradigm based on western materialism and self-indulgence. Therefore it is possible to plan other paradigms instead of this diversity but it is against western and materialism paradigm. Simplicity can displace absolute diversity or relative diversity and it can be symbolized.

Dominant methodological rules and the importance of values and ethics in scientific paradigms are the main issues debated through scientific social responsibility. So, social responsibility of science is methodological and axiological foundations of any area of science that commitment to them reflects scholar's social responsibility. In western paradigms, social responsibility of science involved different and paradoxical foundations, while in the Islamic worldview, referring to reality and constructing social theory, are based on the Tawhidi epistemology. This harmony is the unconditional and unchangeable rule of Islamic thought. In the Islamic thought, human's responsibility in front of God (SWT), self and society are regarded as a value concept and all people, specifically, social scholars are considered responsible to construct their social world based on these types of concepts. These value concepts, beneficial science and Tawhidi epistemology make differences between scientific social responsibility in Islam and dominant paradigms of occidental sciences.

In the Western tradition, positive, interpretive, and critical paradigms are generally referred to as having serious theoretical and practical differences and contradictions. The paradigm - which consists of ontological, epistemological and methodological foundations - like the glasses of a researcher, defines the basis of a special methodology in the production of science; because intellectual frameworks affect the construction, process and direction of research. Thus, each of the three paradigms common in the Western tradition results in human and natural science commensurate with themselves. The goal of the "Islamic Revolution" is the implementation of religion in all areas of human life. To achieve this goal and achieve the model of Islamic progress and the establishment of a new Islamic civilization, it needs to reproduce, refine and discover science; a science that is based on its theoretical framework (paradigm). Therefore, the discovery and redesign of the "Islamic paradigm of science" is necessary and inevitable to achieve the goals of the Islamic Revolution. Islamic philosophy has taken a direct path, contrary to the ups and downs of the Western tradition. Although different periods and schools have emerged in it, But day by day, the power of its essence has increased. The core of the unit of Islamic wisdom, as a paradigm, is stretched across the range of knowledge in the Islamic tradition. This paradigm - like other paradigms - is composed of ontological, epistemological and methodological principles. And as a methodological recommendation, it also introduces a specific process. This article believes that the essence of Islamic wisdom has the capacity to be redesigned based on the main components of the frameworks of famous Western paradigms. This article is written with a descriptive-analytical approach and library method. This article is written with a descriptive-analytical approach and library method And introduces the epistemological foundations of the "Islamic paradigm of science" by extracting from the essence of the system of Islamic wisdom with emphasis on the foundations of Master Motahhari, and It designs it in the form of a "Five-layer Pyramid".

Different scholars may define Islamization of Knowledge in different ways, even though they might be referring to the same thing. These differences have arisen questions about the definition of IOK in nature. The purpose of this study is to critically review the definition of Islamization of Knowledge (IOK) in the mind of prominent Muslim scholars.  Using Meta-Analysis as a method of study, this research systematically has reviewed over 80 scientific documents including articles, books, reviews, etc. to come out with a clear picture of what IOK is and what is it about? The result of the study shows that Islamization of knowledge is mainly an ontological and epistemological concern about the supremacy of the Western paradigm of knowledge in the world, especially in Islamic Countries. In fact, Islamization of Knowledge can be seen as a framework for creating a new paradigm of knowledge based on Islamic thought and heritage to be suitable for Muslim Nations.

The idea of religious science, despite the attempts made in recent decades by its proponents and opponents, has not yet reached a clear point. This paper aims at revising one of the models of religious science, called the Ijtihadi-Experimental Model, which was first introduced in the early years of the 2000s and gradually expanded along with writing several books and articles. After briefly describing the status of this model among the other models of religious science and introducing the general foundations and methodology of this model, the paper has addressed its ambiguities and problems in ten items. These items are: falling in the trap of experientialism, dependence on Western paradigms, ambiguity in distinguishing between physical and meta-physical levels of science, non-objectivity, inadequacy of religious texts propositions for production of science, probability of falsification of religious propositions, preferring weaker knowledge on stronger knowledge, ambiguity in denomination of religious science, ambiguity in possibility of progress, and non-creativity

Today, the increasing realities that have occupied architects in other fields related to architecture, have caused the designerchr('39')s attention to deviate from the theoretical thinking that was considered at the beginning of the design process. Architectural software has expanded the visual dimensions of the human mind and created the conditions for the designerchr('39')s thinking to be limited to imaginative forms. Although innovation can be considered the main feature of products obtained from software that go beyond the drawings and in order to create cyberspace, but the product of all of them can not be considered creative works. Because creativity manifests itself with a concept called meaning and theoretical thinking, with designers focusing on the use of computer facilities, although facilitating and accelerating the visualization and visualization of ideas; But this early embodiment is also a threat to the idea and meaning of the truth underlying the work. Therefore, recognizing the process of cognition and creation in architecture is a necessity that must have evolved from idea to form in order to always be able to reveal the damage that has been done to the systemic structure of architectural design today. From the moment an architect decides to create a work until his design is ready for the execution stages, at the heart of his movement is the creative production of an idea and its transformation into a concept and ultimately an architectural product, and in this regard as " The whole problem-solving "is raised. In other words, the architect is on the path of identifying the problem until finding a solution. The main problem in architectural design is the "idea" that all creative processes try to achieve this concept, and on the other hand, interaction in the design problem and its solution shows that analyzing the problem and recognizing its various dimensions is the designerchr('39')s mental ability and thought. Strengthens the basis for the solution, the "concept". An architectural work results from the understanding and creation formed by the creator as the agent as a result of their worldview. As the architectchr('39')s paradigm, this worldview plays an essential role in directing the ultimate cause, namely idea; formal cause, namely concept; and material cause, namely the architectural work. The important thing, however, is the hierarchy of the senses and the way an idea transforms into a form in the paradigm of the architect. This study seeks to extract the semantic identity of the idea and concept (theme) from western, Islamic, and philosophical paradigms in order to clarify the process of understanding and creating architectural works through the "four causes" and contrast creation of architecture works in the local (Islamic) and non-local (western) paradigms. The goal is to introduce the direction that the concept takes through the transformation of an idea into an architectural work.

“Motivation" is one of the important topics in psychology which is used in educational sciences, psychology, management, and so on. Motivation is a factor that creates, strengthens or directs human behavior. The principles of motivation are rules that interpret motivations. From the Qur’an point of view, these principles are different from modern psychology because of the differences in foundations and consequently have different effects and consequences. In this article, the effect of ontological foundations and its consequences on the topic of "principles of motivation" from the viewpoint of the Qur'an and the West has been investigated using an analytical-comparative method, and while criticizing the Western point of view, the explanation of the motivational principles of the Qur’an is discussed. The study shows that, based on Western foundations, the three principles of "Epicureanism, Homeostasis and self-actualization" form the basis of the western motivational system. According to the Qur'anic principles, the four principles of "Desire for eternity, hedonism, gratitude, and perfection" provide motives. Also, the effects and consequences of the western motivational model are different from the Qur'anic one, which some differences was described here.

“Motivation" is one of the important topics in psychology which is used in educational sciences, psychology, management, and so on. Motivation is a factor that creates, strengthens or directs human behavior. The principles of motivation are rules that interpret motivations. From the Qur’an point of view, these principles are different from modern psychology because of the differences in foundations and consequently have different effects and consequences. In this article, the effect of ontological foundations and its consequences on the topic of "principles of motivation" from the viewpoint of the Qur'an and the West has been investigated using an analytical-comparative method, and while criticizing the Western point of view, the explanation of the motivational principles of the Qur’an is discussed. The study shows that, based on Western foundations, the three principles of "Epicureanism, Homeostasis and self-actualization" form the basis of the western motivational system. According to the Qur'anic principles, the four principles of "Desire for eternity, hedonism, gratitude, and perfection" provide motives. Also, the effects and consequences of the western motivational model are different from the Qur'anic one, which some differences was described here.

Trying to implement an efficient model of governance based on Iranian Islamic political culture and indigenous values has always been one of the concerns of thinkers and planners of the Islamic system. Accordingly, many theoretical efforts have been made to achieve this goal, which has been published in the form of writing dozens of articles, books, and academic research. However, we are not yet witnessing the realization of an efficient local model of good governance, and institutional and structural dysfunctions are still the Achilles' heel of this realization. Accordingly, using the background of research literature and the application of meta-combined method, this article seeks to answer the question of what conceptual foundations the Iranian Islamic model of good governance is based on and what categories its explanatory theory is based on?The findings of this study indicate that the Iranian Islamic model of good governance based on categories such as "ensuring worldly and otherworldly happiness of society", "one-sided view of the good governance model of the Western paradigm to man and weakness and inadequacy in domestic political culture." "The rule of reading modern jurisprudential Islam" and "realization of the model of religious democracy" is firm; Also, the higher central category that can be abstracted from the mentioned categories can be explained in the form of "realization of the ideal reference model of governance in the light of modern reading, based on modern requirements, and comprehensive of jurisprudential Islam

Since the advent of "western development" paradigm whose dominant aspect has been adopting western humanistic that intellectual foundations toward development another paradigm challenged it. This paradigm considered it necessary to adopt Islamic teachings and domestic necessities inside Iranian society. Prevalence of "quasi western development" during Pahlavid dynasty led to the utilization of superficial aspects of west as an instrument to dependence, destruction of social structures and exploitation of Iran's resources. Based on this the formation of Iranian Islamic revolution challenging " development " and " quasi-development " is considered a turning point in introduction of " progress ", its evolving process and its transformation into a dominant paradigm. Along with the explanation of the challenge between these two paradigms in the age of Islamic Republic, an analysis has been presented regarding the prospects of their challenge in the future.