رضا ماحوزی

“Ecological University: A Feasible Utopia” is a translation of a book by Ronald Barnett, a famous English university philosopher, published in 2018. This book proposes a new idea for future universities based on the method of critical realism on Bhaskar and Habermas's communicative action. Based on critical realism, he has considered several ontological layers for the seven ecosystems in which we humans and societies live and feel their presence in our lives. In his opinion, the university can communicate with the existential layers of all seven ecosystems based on the epistemological diversity within itself and based on the academic principles that make it superior to these seven ecosystems, and establish a homogeneous relationship between them in continuous back-and-forth between them, a relationship that is heterogeneous in the current situation, and this heterogeneity endangers the life of the planet and our ecosystem he has thrown it away. This paper tries to critique and examine the Persian translation of this book in terms of content, methodology, appearance, and the sources used.

Farabi's philosophy, in the most accurate meaning, is a problem-oriented and worldly philosophy. This statement is against the claim that Farabi's philosophy is completely abstract and unrelated to the concrete issues of his life, or even if he believes in such a connection, the proposed philosophical model is considered to be fundamentally unrealizable in this world and that philosophy in many aspects i.e. anthropology, politics, ethics, etc., is considered to be the highest part of a person's soul. In contrast to this claim, which has many supporters, this article claims that not only Farabi's philosophy is basically born from the concrete political, religious, cultural and social contexts of his lifetime, but his solution to the problems of the time, unlike other one-sided solutions, is based on the distinct but related ideal-real duality. According to the latter aspect, Farabi tried to bring together the ancient tradition and the contemporary requirements and to help the intellectuals of the world solve the problems of the Islamic society of his time. In this article, while analyzing these fields including Farabi's response to the issues and crises of the time, it tries to propose this way as a model for philosophical thinking and cultural policy-making, which recognizes the two real and ideal situations at the same time.

Farabi, an Iranian philosopher of the 3rd century AH/9th century AD, lived in the middle of conflicting intellectual, social, political and economic currents, each of which decorated the claim of power with a raising sword. These currents were not afraid to be openly violent and show a scary and decisive face and remove their opponent from the arena through the sword or with the verdict of apostasy and heresy and make fear a permanent occupation of people, although, Baghdad during the Farabi era, as an exception, hosted numerous scientific, philosophical and theological currents and practiced tolerance.
The Farabi art, at this time and in the city of seventy-two nations, was a witness to these currents and understand the competitive arena on the one hand and offered philosophical suggestions to overcome crises and improve conditions on the other hand. He held discourse tolerantly with different ethnic groups and schools of thought, and did not hesitate to sit in the assembly of a Christian, or to have students from different ethnic and religious backgrounds, or look at religion from the scientific and philosophical perspectives, in order to extract what is appropriate for a society from those readings and conversations. In fact, he was a philosopher of dialogue and tolerance. Farabi looked at religious disputes from a philosophical perspective and tried to understand the position of each one in understanding the purposes of revelation and religion. He also gave a special place to reason in politics and defined the governing rules sensible and desirable for cities. In ethics and aesthetics too, Farabi paid attention to cultural diversity, behavioral rules, and judgments based on wisdom, consensus, and taste, and through these, he opened the way to pluralism, diversity, tolerance, and dialogue.
In general, the method of Farabi in "contemplating" the cultural building blocks together can be a suitable model of cultural thought and policy making in our time. Although in the contemporary era, Farabi's philosophy, due to the great weight of his political thought, has been wrongly reduced to the axis of politics but in reality, Farabi in his own thought process, has had place for each of the intellectual and cultural subjects, including ethics, theology, politics, aesthetics, linguistics, sciences, social relations, family, cultural products, and the like in a certain organic way; the connections that encourage the reader and those inclined to his thoughts to examine each of these and other components and then understand and read them all in relation to each other.
Today, due to massive investments of economy and politics in the cultural arena and as a result of services of academies as well as cultural and non-cultural scientific and research institutions being used in this direction, the cultural realm requires double freedom and liberation; a freedom that is more than the usual and known one in cultural productions and their consumption. More freedom that is necessitated in the field of culture is the freedom from desires and demands of economy, politics and even narrow religion. Although culture has always been and continues to operate in relation to these domains, the logic of cultural activity is to free this realm from adjacent areas and act according to its own particular logic. Cultural production and consumption in the current world is very much caught in the constraints of ideology, politics, economy and closed and minimal readings of religion.
Farabi's approach in presenting a general concept of human relations with himself and with the world as well as the surrounding environment and with theological and metaphysical thoughts and then showing certain abode and destinations in the future can help us in the current chaotic world where those who claim power use technological, political, religious and ideological swords to use the culture field as a tool and change people according to their desires and interests where they think of liberation, freedom, happiness and prosperity; the ones that require dialogue, participation, tolerance and respect for human rights, free from any discrimination and exploitation.

In recent decades, detailed philosophical and social literature on the social responsibility of universities has been produced in the world and in Iran. According to some of the same data, Iran's state-oriented university, especially in recent decades, has been accused of being a state-owned institution for issuing degrees rather than an academy in a true sense, and as a result, it has not rendered direct service to its local and national community and has not been responsible for them. What has not been asked is whether such a university had the necessary freedom and independence in adopting its policy towards society or not. The fact is that our non-independent university has seen and sometimes supported society through the government. The government's solutions in this regard have been presented and implemented mainly under centralism and through the government bureaucracy. This article, with a social-philosophical approach, tries to define and explain an intermediary called "higher education charities" between the university, the state, and society, and show how one of the pillars of the university's independence from the state and society, and the establishment of the academy on the independent logic of its scientific activism, can be used to understand the existential capacity of these charities to achieve the two fundamental pillars of the university, namely its independence and its social responsibility towards the society and, in turn, the responsibility of the society towards the university.  This solution proposes a model of knowledge management and the university according to which the government can be free from many of its previous obligations to the university. At the end of this paper, some solutions are proposed in order to implement this idea in Iran.

The identity of the University of Berlin as the first modern university in Prussia, owes above all to its attention to research and philosophical insight in the management of the knowledge system and its guardian institution. With the establishment of the University of Berlin in 1810, research, along with teaching and moral education, was determined as one of the three main tasks of the big professors of the faculties. In this structure, in addition to faculties as the first pillar of the university, which is in charge of educational activities, the Academy is also a place of excellent research as the second pillar. The Faculty of Philosophy, as the third pillar, should first obtain a reasonable picture of the order of disciplines and sciences in the overall structure of the knowledge system through the general management of the university with the aim of regulating the relationship between the faculties with each other and with the academy, and then reflecting on the research findings of the faculties and the academy and so realize the idea of "unity of science" and "absolute knowledge" step by step. This article tries to explain the building elements of the University of Berlin in the beginning of the 19th century with the focus on Research and the Faculty of Philosophy under the two ideas of "unity" and "progress".

This article attempts to identify models, including the conceptual ones related to social responsibility of universities through the meta-analysis of researches conducted in this field in Iran, and then, by showing the shortcomings of these models, on the one hand, the fundamental principles governing any form of conceptual formulation and on the other, alternative forms should be introduced that can realize the socially responsible university. This article focuses on the researches that were published in the last decade. In the first step, it tried to identify patterns based on the researches under review. Then, with a critical analysis, it was shown why it is necessary to go beyond the existing studies and think of alternative forms that can better formulate the responsibility of the university. In this research, three main forms of university, service-oriented (which itself is divided into two i.e. mission-oriented and citizen universities), and social university were identified based on the existing approaches in the study environment. These three forms were critically analyzed, so that the fourth form, i.e. ecological university could be introduced as a more socially-responsible alternative. Implicitly, we tried to show that the models and approaches have a fundamental role in shaping the research orientation, and thus the necessity of presenting alternative models because they create new theoretical and research possibilities. This research showed that without an ontological understanding, any form of social responsibility of the university can reduce aspects of the university in favor of preferred aspect (market or government); something that can be seen especially in Iranian academic researches on the social responsibility of the university. It is suggested that more attention needed to the ecological university as a specific alternative that Ronald Barnett had started to formulate.

Fārābī, the renowned Iranian philosopher, is one of the central figures of Peripatetic philosophy in the world of Islam. The collection of his thoughts travelled beyond Islamic borders to Asian, Europe and Africa posthumously and influenced the scientific fields of Jewish, Christian, and other non-Islamic lands. The thoughts of Fārābī and two other prominent figures of this school of philosophy, Ibn Sīnā and Ibn Rushd, exercised an undeniable impact on the development of the higher scientific centers of Europe of the 13-15 centuries (AD). In fact, without considering their role in the formation of the first European universities, especially the university of Paris and the process of establishing the faculty of philosophy during the conflict between the two faculties of theology and art, one cannot attain a true knowledge of the reasons behind the development and expansion of the first European universities. Relying on valid historical documents and reports, this paper explains this influential process and, at the same time, portrays one of the routes of the transfer of Muslims’ culture and philosophical thoughts to Europe and the quality of the formation of the institution of university during that time.

The Petroleum University of Technology, in continuation of the activities of "The Abadan Institute of Technical ", was the beginning of a new chapter of technical and engineering education in Iran with specific missions. This faculty, under the guidance and leadership of the American Council of Engineering and Professions, and on behalf of Lafayette Easton College in Pennsylvania, focused on the three pillars of science, art and engineering for its planning and specialized activity. The three pillars, in harmony with each other, presented a special type of education aimed at training capable leaders interested in the scientific development. This study has taken into account documents, historical study, interviews with graduates and faculty members of the 1960s. Focusing on the student activities of this faculty in the first decade of its establishment, this article tries to show how the educational structure played a key role in creating strong student identities with their participation and creative leadership. In this research, based on the three domains of "science, art and engineering", as symbols of the students’ identity of this center, it was found that as a result of theoretical and practical scientific training, life skills training and social responsibility training, the idea of artistic leadership as a goal and motto of the faculty was achieved with an acceptable percentage.

"Must" and "Is" and the relationship between them has always been the main subject in traditional and even modern philosophies. In the last century, this subject has gone from philosophy to sociology of science and has researched the collective and scientific life of researchers and scientists as a concrete subject. In these reflections, contrary to the philosophical view which mainly seeks the independence and purity of science from non−science and considers the idea of pure science in the world of ideas or in the mind’s scientists or in the realm of immutable and fix "entities", this eternal and fixed entities have given way to temporal, spatial, and social entities, and thus a different kind of relationship has emerged; A relationship that has led to different Must. This has led to a major shift in methodological considerations and philosophical and sociological analyzes of research topics, including methodology of science and standard epistemology. In this article, after mentioning a brief history of the relationship between these two categories in traditional philosophy, we try to point out the semantic changes and methods that have occurred in the relationship between them, especially in the sociology of science and knowledge in modern times.

"Nature" is one of the most widely used concepts in Kant's recent works. Kant has made this concept the center of knowledge in the field of practical reason and the whole knowledge system. According to him, the current universities, because of the distance from this key concept, not only did not understand and pay attention to the idea of the universal system of knowledge - which is the philosophical foundation of all sciences - but also acted as an obstacle to its realization. According to Kant, in order to achieve such a demanded, the university must be fundamentally transforme in its form and content. In this different plan, the Faculty of Philosophy must combine the performance of the superior faculties of theology, law, and medicine with the will and plan of nature. To achieve these two goals, the university, led by the Faculty of Philosophy, must explain and lead the idea of absolute knowledge. According to Kant, among the superior faculties, the medical faculty is the closest to the faculty of philosophy, and because of this closeness, it can help this faculty to regulate the movement of the university on the nature plan. In addition to a philosophical explanation of the idea of absolute science as the foundation of all science in Kant's thought, this paper shows how medical science, as the closest science to critical philosophy, can serve the idea of absolute knoeledge and the will of nature.

Whether objects have a substance or not has always been the focus of philosophers. Substratum theory is one of the well-known theories in contemporary analytical metaphysics. It tries to analyze the structure of an object based on the two components of substance and properties. This theory, by introducing the essence of objects as substratum, introduces properties in an empirical approach and provides an explanation of concrete objects or things. Contrarily, a collection of theories from an ontological point of view, with the denial of substratum, considers concrete things to be merely composed of properties and explains the clustering process of the same. This article, while explaining these two theories and judging their claims against each other, implicitly tries to show that modern physics not only needs philosophy to explain the ontological structure of concrete objects, but to go this science beyond the level of properties and phenomena it requires philosophy using specialized concepts to present a picture of the world around.

Development, in a new purport, requires its own special culture; in a way that it arises from within a particular culture and the same is its backer and supporter. Based on this statement, any state that pursues one of the forms of this development, it must inevitably also provide its cultural context otherwise; development turns into its antithesis. But development-oriented cultural transformation is sometimes accompanied by the omission of some of the pre-existing cultural variables. Cultural anthropology - a study of culture in general meaning – is in the process to recognize, on the one hand, the plurality of cultures by accepting the principle of cultural relativism, and the other hand, consider cultural necessities of development based on a new wave of development and requirement with a value-based approach. With a new branch of anthropology called developmental anthropology, this study with the help of the logic of the lower natives, tries to challenge the developmental elites and make them aware of the consequences of their hasty decisions. In other words, this article intends to analyze the challenge of cultural anthropology and propose some solutions. Today, anthropology seeks to bridge multiple realities of the human world on the one hand, and preserve cultural pluralism as a source of cultural creativity on the other.

Nowadays, the topics of the philosophy of education, in general, and the philosophy of university, in particular, are mainly focused on the details of the education system such as ethics, academic freedom, the relationship between education and developmental psychology and the like. This scenario, which is not unaffected by the prevailing discourse of recent decades, especially the discrediting of continental philosophy, on the one hand, and the opening of the field for sociologists, psychologists, and administrator in line with global development programs, on the other hand can confront us with the mental truths. But we must not forget that one day we would come across a much wider scope of the philosophy of education than the one we are facing now. The current paper, focusing on the philosophy of education of the eighteenth-century German philosopher Immanuel Kant, shows that this issue involves a continuous range from school to university. For him, this appropriate scope is an understanding of human anthropology and its purpose and includes future, cultural cohesion and the formation of a new society, universal moral ideals; these are the topics that determine the functions of education and educational mechanisms. In his two independent but consistent treatises, Kant bases this intertwined theory on an understanding of human history and the future based on the principles of his own critical philosophy, and shows the continuity of school and university in a manner consistent with the will of "nature" in functions and goals. By this way, since for Kant "nature" has wills and aspirations for freedom and enlightenment, he, in his two works, tries to explain the functions of the educational system from school to university in accordance with those aspirations and on the basis of enlightening and idealistic values; a patterns that requires empirical steps.

The issue as why and how the modern educational system of Iran that simultaneously kicked off with the establishment of Dār-al-Funun (the Academy of Arts ) in 1941 could gradually come under the dominance of the French educational system but fell into the domain of nationalism in the late Qajar period and throughout the first Pahlavi era, and that, when and to what extent these two formal and content areas could involve the modern educational system of Iran is the subject the author intends to show their connection through historical sources as well as documents and analyses in this domain. To respond to the aforementioned questions, it is essential to know which of the characteristics of the French educational system was associated with patriotic tendencies of Iranians in the late 19th and early 20th centuries, which, too, were not unaffected by transformations in Europe and West Asia. This article will show Iran’s internal requirements, including domestic and border security, cultural and economic transformation as well as medical necessities, along with the historical context of Iranians' attention towards France and its well-known revolution, during Ahmad Shah Qajar, a period also known for the constitutional consolidation. To bring into account the political, cultural, and economic system led to the fact that the central government should realize the aspiration of constitutionalists by adopting cultural unification under the idea of ​​national unity and the plan of modernity, with the help of two tools i.e. modern education and bureaucracy.

Educational neo-liberalism gradually alternated the university patterns in recent seven decades, especially, final two decades of 21th century, and emerged as a powerful hegemony in education and research; A hegemony that serves the liberal capital market and supports the economic development programs with liberal education and research. Nowadays, by a tiny, but powerful, pandemic of coronavirus, it seems this academic system has lost its credibility. This paper intends to explore the history of dominant academic systems in two recent century - as of German Humboldtian University, British education-based university, and French technical and national-oriented university. While trying to explain the neo-liberalism education thought, it also analyzes the question that “Does the recent pattern can endure before radical critics of oppositions?” If not, what would be the alternative to this dominant global system? The author believes that the explained independency in Kant's pattern of the university, capacities that critical realism provides for educational neo-liberalism, and accuracy of this system in applying the critics of oppositions for the reconstruction of itself could help to its survival and reconstruction of self in a flexible manner. However, we have to wait for the next world climate changes in response to the Covid-19 pandemic.

The history of traditional schools in Iran is the history of those traditional educations that tended to stagnation and unchanging. However, in recent millennium, we were not confronted only with a single tradition but within religious and cultural trends there were various educational traditions that came into existence in the form of traditional schools, schools, and mosque-schools. Yet this tradition in confrontation with the modern world and the social requirements of Iran in Qajar period failed to resist anymore and lost their tranquility and as a result compelled to change their standpoint. Hence, this tradition once in confrontation with modern private schools and then in confrontation with modern government schools were compelled to make some negative decision or at times positive decision; a decision that first were meant to confront them, but later on led to a kind of submission. The present paper tries to review the history of the changes of educational system in Iran from traditional school to modern one, and unfold those ideas that underpinned the changes in educational system of Iran in Qajar period.

In recent century, science has experienced three serious situations. According to the first one, it includes an independent nature, indicating its priority to the other sciences by scientific explorations. Based on the second position, the science allows for social roles. In the third situation, unlike the first and the second one in which the science is independently recognized, it is based on a general network of science; as the present network consists all fields of human knowledge, social transitions, personal ethics and etc. So, it will be an influential network on the research qualities. By interdisciplinary approach of scientific knowledge, as other fields of science, this scientific network applied the same interdisciplinary approach for resolving its problems. In what follows I shall deal with three scientific approaches in the history of contemporary science, and to shed some By interdisciplinary approach of scientific knowledge, as other fields of science, this scientific network applied the same interdisciplinary approach for resolving its problems. In what follows I shall deal with three scientific approaches in the history of contemporary science, and to shed some

In Kant's moral theory, he describes two levels of highest good as sensible (realizable) and supersensible (reasonable). He mentions to these concepts in all his works, without shedding light on fundamental conflict and dispute inherited in the simultaneousness of these two. In accordance with the first level of this concept, have been known as a theological reading of the highest good concept, comparison, and accompaniment of two component of the highest good, that is happiness and virtue, only is achieved with the help of God. In addition to the postulate of God, this subject needs two other reasonable ideas of immortality and freedom. Besides, in accordance with the second level of this concept known as the secular and political reading of the highest good, the comparison is achieved with the help of human activity in this world in form of civil society. This content conflict, contrary to the view of some scholars, refers to two complementary forms in Kant’s thought and it corresponds with the general principles of his critical thinking. While explains Kant’s twofold positions on the highest good, this paper tries to demonstrate how these two forms need to another and otherwise, the complementary component cannot be explained.

Leibniz’s account of perception for understanding of German rationalistic aesthetic tradition in 18 century is very crucial and important. His account of sense qualities has a Cartesian framework and it is so central to his views on aesthetic experience. He explains the concept of perfection and pleasure based on the clear but confused nature of perception. Accordingly, he defines beauty as follows: perfection is the ability or power to unite multiple properties into one; pleasure is feeling perfection in things. Beauty, for him, is the contemplation or reflection upon the pleasurable, or perfection of things. Having investigated the importance of Leibniz in German aesthetics, we intend to figure out the nature of perfection and its relationship to aesthetic experience, perfection, and beauty in his aesthetics.

Christian Wolff's view regarding sensory perception – which is formed on a Leibnizian framework – forms the base of his aesthetics. He explains the concept of perfection and pleasure according to the clear but disordered essence of sensory perception that is present in this framework and through this very path guides towards the definition of beauty. Thus, according to him, perfection is the consistency or accordance of diversity or the abundance of things or their parts; pleasure is the result of the intuition of the perfection present in things; and beauty is the perfection of a thing from the aspect of it being suitable in creating pleasure in us. Therefore, in this article we intend to explore the essence of sensory perception according to him and the relation between it, perfection and pleasure with beauty in his aesthetics so that it becomes clear how aesthetics emerges from the heart of epistemological discussions in general and from the depths of sensory perception in particular. Finally, while keeping in mind the important fact that he did not directly claim to have an independent theory in the field of aesthetics, we will critique and give our views in regards to the requisites connected to his aesthetics so that the limits of his extreme rationalist views in dealing with issues such as the extent that beauty covers, the levels of beauty and the difference of views in relation to taste and liking become clear.

In the course of the eruption of turbulent events in certain societies, only those people can resist and overcome the new problems, and even proceed to benefit from its opportunities that knowingly try to involve themselves collectively in understanding, analyzing and solving the problems. Such cooperation with themselves and others pertains, more than ever, to a cultural issue that should reside in one’s life. The present work, with a philosophical emphasis on the concept of friendship, seeks to prove that our education in present and future situation should draw its attention to this issue. To this end, after separating the ideal state from the existing state, friendship should be introduced as a kind of management of the society in an existing concrete way. Finally, this method should be generalized on the whole of educational system of the country ranging from the kindergartens to the universities.

Internationalization has become a major issue and a widespread phenomenon in higher education area.. One of the aspects of policy making in this area is paying attention to the cultural dimensions of internationalization of higher education, which provides the terms of acceptance of this phenomenon and prevents conflicts. Considering the importance of cultural issues and the role of reproduction of culture in higher education, this article seeks to answer the question of what cultural requirements for internationalization of higher education are required. To answer this question, a mixed research method (qualitative and quantitative) was used. The findings showed that in order to promote the internationalization of higher education in Iran, it was necessary to consider the adoption of cultural policy at the levels of governance, the international environment, the domestic environment (national culture), and universities and higher education institutions simultaneously, and in each case it is necessary to adopt proper policies. The main suggestion of this paper is presented in the form of a comprehensive and universal model based on all levels and the far and near environment of higher education.

The twentieth century, with two bloody global wars and numerous killings, brought thinking about the West's new crisis about to the center of thought, a crisis whose backgrounds, according to some, should be sought in the existing political thought. Leo Strauss was among the philosophers who attempted to present a plan of a Western crisis or, in his words, a new-era crisis from the perspective of political philosophy. In this article, we are going to discuss his views on the three axes of the separation of philosophy and science, the modern idea of ​​the progression, and declination of political philosophy, and illustrate the reasons of his inclination to Farabi's philosophy and his influenced philosopher, Ibne-moimon. In addition to textual references and exegetical interpretations, content criticisms are expressed in the form of footnotes. Strauss's special look at Islamic philosophy can help us understand the political dimensions of Farabi's thoughts, and show how one can understand the leading pattern of the crisis of his time in the light of philosophical wisdom of the past. This important issue can be done through the refreshing Strauss's thinking and, in particular, observing the content of Farabi's philosophy about non-divine medina.