علیرضا قائمی نیا

The Internet and its pervasiveness in various aspects of human life have had a broad impact on the methods of social activities and have created new ideas in the functioning of social movements, including feminism. Therefore, the development of Information and Communication Technologies (ICT) has brought about widespread changes in feminist activities in recent decades. However, due to the specific epistemological characteristics of cyberspace, feminists have been influenced by these and have consequently presented different ways of functioning. Features like relativity in knowledge, changing the language of knowledge, and democratization can be considered epistemological characteristics of cyberspace. This paper uses a descriptive-analytical approach to explain how cyberfeminism are influenced by one of the key epistemological characteristics of cyberspace, namely the democratization of knowledge, on their approach. It seems that despite all the distinctive epistemic features of Information and Communication Technology, the democratization of knowledge in cyberspace is not unaffected by the social context in the real world.

Dealing with cyber epistemology is important and necessary due to the fact that cyberspace has gradually become a source of human knowledge and will undoubtedly become a part of the human brain in the future. Today, we turn to Google for information, not to specialized books and encyclopedias and specialists. Internet and social networks are the foundation of today's information society. Without them, there would be no information society. But the human mind gradually expands and becomes an expanded mind through the Internet. The extended mind interacts with information processing. This mind will process information in certain ways. Cyber knowledge or knowledge that users gain in cyber space, or virtual knowledge that they find in cyber space can have different forms. In this case, we base the discussion on the phenomenological division of cyber (virtual) knowledge. From this point of view, cyber knowledge is divided into two types: passive cyber knowledge, extra manual cyber knowledge. This article aims to discuss this.

Discussions over spiritual states and experiences trace back to traditions and religions around the world. In the tradition of Islamic thought and spirituality, Muslim mystics have dealt with this issue with terms such as inner states, discovery and intuition, revelation and inspiration. In the past years, spiritual experience as one of the human states and behaviors has received the special attention of psychologists, neuroscientists and spiritual researchers. One of these people is Dawson Church, who in recent years has proposed the term "mystical brain" and is trying to make spiritual experiences seem secular and limit them to a series of psychological and physical states. The present study, which has been carried out via documentary method, seeks to answer this question, what is the relationship between this view of spiritual experiences and the view of Islamic spirituality? The findings of the study suggest that there is a fundamental difference between the two mentioned views on spiritual experience in at least 5 areas, which are semantic, ontological, anthropological, teleological and methodological.

Undoubtedly, the first writer among Muslim thinkers who paid attention to the issues of religious experience in the West is Iqbal Lahori. This paper is a descriptive-analytical method aimed at analyzing Iqbal Lahori's opinion about religious experience. He, according to Hawking's point of view, accepted a pragmatic approach to religion in which religious experience, reason, and intuition have their own place. In this way, he criticized James's view and offered a new explanation of the key concepts of Islam. From Iqbal’s point of view, religion is a kind of “potential self-awareness” that is placed next to “normal self-awareness” that provides facilities for experiencing and learning knowledge. Iqbal considers faith to be the gem of religion, and at the same time, he does not consider reason as limiting or opposed to faith. Like Hawking, Iqbal emphasizes that religion begins with emotion, but is not limited to it and extends to the metaphysical as well. Throughout its history, religion has never presented itself as a matter of f emotion but has continuously tried to discover the metaphysical. By accepting Hawking's words, Iqbal achieves two results 1. rejecting the Sufi view of reason, and 2. solving the problem of linguistic revelation. In addition, Iqbal enumerates characteristics for mystical experiences, which are: 1. immediacy, 2. indivisibility, 3. connection with other self, 4. incommunicado, 5. connection with reality and the world.

Quranic Recitation (Qira’at) is the most important key to accessing the treasury of Quranic knowledge. However, after the Prophet Mohammad (peace be upon him), differences in Quranic recitations (Qira’at) increased, and experts in Quranic sciences presented various rules for finding the correct recitation (Qira’at). Among them, Alam Sabeet Nili, a Shiite scholar and Quranic researcher from Iraq, attempted to use phonetics, an intentional approach, and Quranic interpretation to refute the existence of synonymous and univocal in the Quran. He considered any determination or omission of words or changes in the word order in verses as indicative of a change in meaning and divine intent. He introduced a textual criterion for identifying the correct recitation (Qira’at). However, his views on identifying the correct Quranic recitation (Qira’at) are problematic, such as proposing the correct recitation (Qira’at) before examining various recitations (Qira’at) and mixing the establishment of one recitation (Qira’at) in the current Mushaf with preferring one recitation (Qira’at) over others. This article, using a descriptive-analytical and library-based approach, critiques and examines Nili’s criterion in this regard, emphasizing that one of the criteria for identifying the correct Quranic recitation (Qira’at) is the use of intra-textual relationships, including word co-occurrence, melody, and coherence of verses..

The subject of this article is the existential belonging of humans in the cyber space. The relationship between man and old technology was instrumental; That is, technology was a human tool and he did not have an existence based on technology. But human consistency is new to modern technology. Or in other words, the new humanity has an existential poverty or an existential belonging in relation to technology. None of his spheres of existence are independent from technology, but rather are completely dependent on it. In other words, in the old technology, human beings were independent from it and lived without it. This technology was not more than a tool. But the existential consistency of the new human being is due to technology; Without it, his personal and social life will fall apart. By using the discussion of causation in Islamic philosophy, we can gain a special understanding of the relationship between humans and new technology and cyber space. It seems that this discussion can give a special model in this field, which will make understanding this relationship easier from a philosophical point of view.

Discussions and reviews about Tawheed Rabubi have caused differences of opinion in its branches and minor issues among commentators; Among the commentators of Al-Mizan, he believes that the revealed teachings of the Qur'an are based on the monotheism of God; But the commentator of al-Manar has dealt with theological issues as much as necessary. Therefore, the present research with the subject of "criticism and examination of the commonalities and differences of the Tawheed Raboubi in the interpretation of al-Mizan and al-Manar" with the aim of identifying and analyzing the points of commonalities and differences in the viewpoints of the two mentioned sets of interpretations in the discussion of the Tawheed Raboubi and with a descriptive-analytical method and A comparison has been made. The findings of the research show that al-Mizan and al-Manar focus on God's monotheism, its naturalness and provability with rational reasons, and also in explaining the relationship between God's monotheism and the religious principles of justice and resurrection and its relationship with valuable teachings in general. They have followed a common path. While these two interpretations in the conceptualization of the word "Lord" and its derivatives, in expressing the conceptual associations of God's Lordship with other attributes, in explaining the belief principle of prophecy such as the scope of the prophet's mission, the power of the prophets to control their affairs and miracles, they have presented different opinions.

Determining the meaning of the text is one of the important issues of contemporary language philosophy. Philosophical hermeneutics, in response to this problem, believes in the indeterminacy of the meaning of the text. Determining the meaning of the text has been proposed with regard to the many meanings that determination has in terms of ontology, semantics, epistemology and methodology, and among them, the determination of the meaning of the text in the sense of "discovering the meaning of the speaker" has been discussed in the light of semantic foundations.

Determining the meaning of the text is defined in the triad of "possibility, probability, and determination" and this matching has been done by emphasizing the views of Searle and Shahid Sadr with library and analytical methods and sometimes using hybrid methods and linguistic philosophy.

John Searle has explained the meaning of the text by relying on basics such as the theory of speech act, Intentionality, and collective Intentionality, and by emphasizing methods such as concentration and linguistic descriptions, classification of speech acts and rules, and by emphasizing the anatomy of the brain, and in other words, He has achieved the explanation of the organization of the institutional communication of meaning; And on the other hand, Martyr Shahid Sadr, relying on the issues of status (vaze) and Strict conjugation (qarn akid), the theory of usage (Istimal), the authority of emergence (hojat) and the linguistic system, and a special effort in the social understanding of the text (nas), relying on the method of manifestation and possibilities, in a kind of natural definition of determining their meaning in the light Social understanding is achieved.

The findings of this research show that the two researchers have a point in common in "no reference to extra-language", "regularity of language", "authenticity of appearance and rules", "contextualism" and in "confusion between the definite article and the spoken verb", "linguistic communication unit", "criterion of meaningfulness and provability", "institutional explanation of meaning", "theory of implication", "meaning and intention" and "theory of application and use" have been distinguished from each other. Therefore, the intellectual difference between the two intellectual traditions in the issue of determining meaning can be seen as arising from the intellectual paradigm of the two thinkers, on the other hand, it should be noted that the social rules of meaning and relying on the rules of consistency in Searle's view and his reliance on institutional realities and Shahid Sadr's emphasis on linguistic concentration and authenticity arising from the degree of truth and probability is more rooted in two intellectual paradigms, institutional and proof of meaning, and it should be examined in the context of meaning; Searle's reliance on individual Intentionality and his rejection of it in terms of collective Intentionality are seen very faintly in the Shahid Sadr view’s, perhaps if it were not for the fallacy of confusion between validity and truth and the science of the principles of jurisprudence did not find its language in philosophy and theoretical sciences, the attempt The theoretical approaches to connect the layer of probability to determination, or the layer of suspicion to certainty in the science of the principles of jurisprudence, do not remain incomplete. The efforts of analytical philosophy in the analysis of intention in the subjective and universal layers and his deep investigations on issues based on intention in the science of principles and the intellectual system of Shahid Sadr are effective and can change them.

Allāma Tabātabāī has used the theory of i'tibārīāt in the analysis of various phenomena such as knowledge, the language of religion, the relationship between the appearance and the interior of religion. According to Allāma Tabātabāī the language of religion is i'tibārī; That is, it forms a set of validity of the language of religion in the field of education, which go back to the facts. The discussion of i'tibārī versus real has been raised in the works of the Allāma Tabātabāī in two different ways: Epistemological discussion and ontological discussion. In addition to these two, we can also talk about i'tibārī phenomenology. What is meant by “i'tibārī phenomenology” is the study of the emergence of human relationships with the world and other objects in the form of i'tibārī matters. Man's relationship with other objects is based on four types: real-real; real- i'tibārī; i'tibārī-real; i'tibārī - i'tibārīāt. This latter type is a i'tibārī relationship with something that a person accepts without going back to the reality and simply based on the relationship with other baseless i'tibārīāt. We called this type of i'tibārīāt "absurd i'tibārīāt". One of the most important types of nihilism that can be seen in the cyber space is i'tibārī nihilism, and various forms of it can be seen in this space. Technology and virtual space has brought with it a lot of absurd i'tibārīāt and has trapped a person in the dungeon of i'tibārī nihilism. The only way to get rid of them is to return to real i'tibārīāt; i'tibārīāt that are rooted in reality. The existential relationship that new humanity has found with the cyber space and technology has replaced the relationship with the sacred and God.

Continental philosophy today refers to the philosophical movements of phenomenology, existentialism, hermeneutics, postmodernism and feminism. Uncertainty is the basic principle in postmodern thought, with the title of continental philosophy of religion, and relativism, historicity of meaning, and construction of meaning are known as its philosophical reflections. The confrontation of religious knowledge with these reflections has had consequences on knowledge in various forms. Based on this, the statement of the place of postmodern thought in the continental philosophy of religion and the dialogue of postmodernism with religious knowledge, the challenges and consequences arising from this dialogue and finally, the role of Shia in this period, constitute the main topic of this article. In this regard, by delineating the place of postmodern thought in the continental philosophy of religion, explaining the positive and negative aspects of the challenges, consequences and effects of this thought on knowledge, suggestions for role-playing are presented. Using the descriptive-analytical method, this article seeks to answer the question: what are the advantages and disadvantages of postmodern thought for religious knowledge and how should the role of Islam in the world be? The result is that: the positive aspects of postmodern thought can play a role as a facilitator for religious knowledge; with new understanding and innovation in the study of religion and giving credit to others, we can hope to provide a suitable role in the era of nihilism; the philosophy of religion, by studying the tradition, should know the historical conditions that affect religious knowledge; the philosophy of religion looks at the influence of ideas on the actions of life; In order to understand religious texts, one must seek the excellence of understanding with intersubjective understanding.

Semiotics is the science that studies sign systems such as languages. The Holy Quran is also considered a collection of linguistic signs and is examined from this perspective. Communication models are one of the important pillars of linguistic analysis. Jacobsen's communication model is one of the models in the field of semiotics. In this communication model, language maps are examined based on the main elements of communication. In this research, the word "Ayeh" in the Qur'an is analyzed in the examples of aphasic, psychic, miraculous, and linguistic signs in the form of the Jacobsen communication model, and its implications are extracted. The sender must use signs to communicate with the receiver. Signs also have meanings that are connected to each other in terms of communication. Examining the linguistic functions of the word "Ayeh" in various instances by using Jacobsen's communication model in semiotics proves common features such as having the occult aspect, reflection, and common referential function for cryptography

The present research is aimed to evaluate conceptual domains via evaluating conceptual metaphors and conceptual keys of word “guidance” on the basis of Charteris-Black’s (2004) viewpoint on critical analysis of metaphor. The research is made within all verses of last twelve minuties of the holy Quran. The conceptual keys are conceptualized in the particular lexical factors’ format and are explained by specific conceptual domains via its descriptive– analytical method and it’s cognitive linguistic framework. The data collected from the aforementioned verses are shown in the form of tables, including conceptual metaphors and conceptual keys related to the word guidance, together with explanations for each table. Due to the limited space of the article, similar verses have not been mentioned in the paper.

is to analyse which conceptual domains are used to explain conceptual metaphors and conceptual keys of the word “guidance” within the Quranic corpus. Black's approach in explaining the conceptual fields of the Quranic verses, is a new approach in the field, which by presenting extensive dimensions of conceptual metaphor analysis and with a critical method, provides a suitable platform for research in various discourse areas, especially the holy books. The importance of his approach is not because of the introduction of the conceptual areas of metaphor, but because of the introduction of methods of using metaphor in persuading the audience to accept discourse, in line with the goals of the speaker. According to Black, metaphor is a literary technique to persuade the audience to accept a certain point of view. He deals with the use of metaphor in concealing the underlying persuasive role, which is often not clear and transparent, and with a critical approach to metaphor, he tries to show the political and ideological motivations in the texts. Based on this, he considers a conceptual metaphor to be the result of a number of metaphorical expressions and believes that the conceptual key is a higher-level metaphor that expresses how multiple metaphors relate to each other. According to him, conceptual metaphors and conceptual keys express the motivation of specific higher-level metaphors and indicate the type of ideas related to the source area that is supposed to be transferred to the metaphorical destination area. Black proposes the definitions of metaphor in terms of linguistic, cognitive and pragmatics; he believes that metaphor is one of those conscious choices of language that hides the underlying social processes and its analysis is an effective factor in identifying textual content.

The research results determines the following 14 conceptual domains within the Quranic corpus: religion, journey, consciousness, monotheism, light, inspiration, authority, remedy, piety, judgment, effort, reward, climate, creation. Examining the use of these domains in the critical approach to metaphor and what words these areas use to encourage the audience to accept metaphors shows that the most use of conceptual keys has been in the field of religion, which is with the words of the Qur'an, prayer Prophet, revelation, zakat, Islam, faith and monotheism.

Allameh Tabatabai's philosophical realism proves the external world with arguments such as the innate knowledge of science to the outside world and the use of the principle of causality. In the epistemological dimension, by explaining the relationship between acquired and face-to-face knowledge and referring the acquired sciences to face-to-face, it proves the process of achieving knowledge in accordance with reality. On the other hand, it is claimed in scientific realism; The supposed theoretical identities in scientific theories tell of the real world, and the world is as scientific theories explain it. But the arguments presented to prove the existence of theoretical identities and the realism of scientific theories are ineffective in proving the claim. Relativity of knowledge and various related matters such as; Ethics, law, politics, art, literature, and in general every important category that depends on cognition and knowledge are the tools of realism and unrealism. . Given that ontological and epistemological realism is directly related to the structure of civilization, social relations, goals and perspectives of a civilization, examining the ontological and epistemological realist approach is an essential step in evaluating different civilizations. Counts. In this research, which has been done by descriptive and analytical methods, while explaining philosophical and scientific realism, we examine their components and arguments.Keywords: realism, ontology, instrumentalism, civilization, science.

One of the common features of religious texts is their high frequency of abstract and metaphysical concepts. Hence, they are full of metaphors that link between abstract and unknown conceptual domains and concrete and familiar ones. The findings of cognitive linguists show that establishing this link facilitates understanding of abstract and unknown concepts. In this study, we will explore the metaphorical use of the word light in the Qur'an by adopting a cognitive semantics approach, using Conceptual Metaphor Theory (CMT) and Double-ground Metaphoric Chain (DGMC). In this descriptive-analytical research, ten Quranic interpretations written in five interpretive methods were used to determine the readings and referents of light in the Quran. Results show that, in 40 cases (out of 43 cases), light is used metaphorically to conceptualize several concepts. According to several referents mentioned for light in ten Quranic representations, 63 conceptual metaphors were found, in which, light is used as source domain. Furthermore, in seven cases, light is used as both source and target domain; i.e., as a central concept in a double-ground metaphorical chain.

Efficient Islamic humanities, in order to solve objective problems and dilemmas that are generally multidisciplinary, cannot be stopped in the disciplines and requires the use of an interdisciplinary approach. While interdisciplinarity is a new approach among Western scholars and suffers from paradigmatic ambiguities and a lack of fundamentals, using this method in the paradigm of Islamic science is not possible without considering its implications and fundamentals. This article uses a descriptive and analytical method and uses library resources and tries to clarify the proximity and relation and connection between interdisciplinarity and the paradigm of Islamic science in three steps: Does this paradigm have the capacity, ability and competence of interdisciplinary studies or not?

The method of discovery in this issue is biblical and the method of evaluation is rational analythic.

In the first step, while examining the proportion and relation between "System" and "Interdisciplinary", it tries to extract and introduce the main epistemological, methodological and ontological foundations of interdisciplinary. Understanding complex facts and systems is only possible through interdisciplinary methods and in the other hand Interdisciplinarity is itself a systemic approach to research. There are many similarities between the systemic approach and the interdisciplinary approach, which reinforces the two-way relation and connection between the two. Therefore, interdisciplinarity and systemic approach are two sides of the same coin. The subject of interdisciplinary studies is always a "system"; especially complex systems and not simple and linear. In fact, multidimensional subjects can be modeled with complex systems. One of the main epistemological foundations of the interdisciplinary approach is "coherence". "Methodological multiplicity" is also the most important methodological basis of the interdisciplinary approach. The ontological foundations of interdisciplinary studies are also the "systematization" of phenomena and their complexity.In the next step, by presenting and comparing these principles to the paradigm of Islamic science, the acceptance of this paradigm from the principles of interdisciplinary becomes clear. The advanced epistemological system of this paradigm does not negate coherence and efficiency and is not without them; rather, in the context of foundational theory, it supports and recommends them as secondary criteria. In methodological foundations, the multiplicity of tools and consequently the multiplicity of methods are accepted in this paradigm. This basis provides the basis for a comprehensive study of the facts and his logical conclusion is that an interdisciplinary approach should be used in cognition and study. Also, the Islamic paradigm not only accepts systemic thinking based on the systematization of phenomena and their complexity, but also expresses this thinking about the whole system of existence as a macro system and extends it to all other facts.

In the third step, it is shown that this paradigm somehow enhances these principles that targets the "superior interdisciplinary" and does not stop at the level of the common interdisciplinary. The paradigm of Islamic science has not only accepted the theoretical foundations of the interdisciplinary approach, but has also mentioned them more comprehensively in its paradigmatic foundations. Presenting "coherence" in the context of "matching theory" implies closing the way to epistemic idealism in cognition. The increasing complexity of the system of existence emphasizes the need for a comprehensive study of facts.

Metaphoric integrations are formed by combining two or more metaphors. Different types of metaphoric combinations lead to forming complex or macro-metaphors. The aim of this article is to introduce these metaphoric integrations and then categorize and compare them regarding the mechanism of their conceptualization. During recent years, two kinds of complex metaphors have been introduced according to the type of integration: metaphoric amalgams and metaphoric chains. In the former, two or more unchained primary metaphors are integrated, while in the latter, two metaphors are chained in the way that the target domain of the first metaphor is the source domain of the subsequent metaphor. This study suggests that five different mechanisms play a role in the formation of metaphoric integrations, each leading to a multifaceted conceptualization, and each facet is related to one of the constituent micro-metaphors. Given the importance of multifaceted conceptualization, it is necessary to identify and determine the nature of metaphoric integrations for complete transfer of meaning in translation process.

The bilateral relationship between God and His servants are variously mentioned in religious texts such as the Holy Qur’an and Nahj al-Balaqa. There can be two kinds of relationships between God and His servants. The first kind of relationship can be called existential relationship which means a direct relationship with God Himself, not His mental image. The second type of relationship is non-existential which means one does not pay direct attention to God, rather he/she encounters the mental and abstractive concept of God. The existential view is dominant in monotheistic texts such as the Holy Qur’an and Nahj al-Balaqa. This means that, in addition to the theoretical aspect, the relation between Human and God has emotional, attractive, and tendentious aspects as well; yet the great attention of interpreters and commentators of religious texts on mere rational aspect and preferring it to emotional aspects of human, has deprived the interpretations and accounts of existential concepts which focus on human’s emotional and non-mental aspects. Yet the distinction of the two aspects (mind and heart) and magnifying their difference should not result in their opposition. The exaggerated preference of the theoretical aspects of religious texts and the exceeding application of mere theoretical language and giving high value to the non-existential literature may end up with lack of correlation of the common religious people with religion. Using semantics, conceptualization methods, paying attention to context and referring to the Holy Qur’an and Nahj al-Balaqa in this article, the existential and metaphysical approach to religion are distinguished and the importance of the existential approach for understanding religious texts are explained.

Aiming at the qualitative upgrading of interpretation and comprehension of Qur’anic propositions, the present research tries to incorporate the two methods of “Qur’an through Qur’an interpretation” and “the theory of semantic field” in understanding and interpreting the Qur’an. The main objective of the paper is to clarify their fundamental syncretism and to uncover the common and convergent breaches from among their controversial principles. The findings suggest that the two methods have a commonality in certain principles such as text-orientedness, text orderliness, and lingual world view; although there are discrepancies in some of their principles, among which certain synergic and common grounds can be noticed even among their controversial principles. Consequently, by modification of some extremist beliefs accepted by the theory of semantic field, this method can be incorporated into the traditional methods of interpretation such as the method of Qur’an through Qur’an method and by including some exegetical principles in the principle of the above theory, the barriers for using this method of text comprehension in Qur’anic studies can be removed.