mohammadjavad esmaeili

Empirical research indicates that academic culture influences students' religiosity. However, to gain a deeper understanding of this phenomenon—essential for socio-cultural policy-making—it is necessary to precisely identify the mechanisms and processes through which this influence occurs. The present study endeavors to identify and analyze the primary mechanisms and processes through which universities influence students' religiosity by employing the grounded theory approach and conducting semi-structured interviews with 16 students who have experienced significant changes in their religiosity during their university years. From the analysis of the interviews, 12 core categories such as "diversity of viewpoints and lifestyles," "educational culture," and "attractiveness and repulsion of religious people", and many sub-categories and concepts in each of them, emerged and were formulated. A core theoretical proposition, "double edged nature of academic culture regarding the religiosity," was derived. Based on this core theoretical proposition, the impact of academic culture on students' religiosity is not a one-sided, continuous, and linear process, but rather a two-way and dynamic one. In other words, academic culture, depending on social conditions and situations, can lead to both an increase and decrease in students' religiosity. In this regard, the status of students' religiosity can be considered a social construct, meaning that changes in students' religiosity are more the result of social interactions in student clubs, dormitories, and student organizations rather than the result of students' logical and rational philosophical and theological arguments.

Historical individual, concepts of natural sciences, everyday collective concepts, ideal type, value relationClassics and contemporaries of sociology and social thought, in three approaches of positive, anti-positive and post-positive, have discussed and pondered the logic and structure of concepts in social sciences around these questions: What are the similarities and differences between the concepts of social sciences and the concepts of natural sciences in terms of structure, purpose and function? What are the types of social science concepts? Are the concepts of the social sciences the general concepts of the natural sciences or the individual concepts of historians? Are social science concepts value-laden or value-free? In answer to these questions, the present paper, by examining the Kantian and neo-Kantian foundations of Weber's post-positive theory, formulates the nature, structure, and conceptualization functions of the ideal type into eight interrelated propositions. This article argues negatively that the ideal type is distinct from Rickert's individual concepts, the general concepts of the natural-mathematical sciences, the classifying concepts, and the collective concepts derived from everyday life; He then argues positively that the ideal type is value-laden and of the type of formative concepts. The ideal type is an essential tool for the possibility of scientific study of social reality, understanding the meaning of action, causal analysis of social phenomena, providing and increasing conceptual accuracy, hypothesis construction guide, Reality assessment, policy evaluation and comparative study.

Sociology is a science that explains social phenomena. But the nature of causal explanation in the social sciences has always been controversial. One of the main disputes in the causal explanation of social phenomena is about the relationship between knowledge and value, whether it is necessary and possible for the social scientist to avoid the entry of cultural values or whether values are the logical elements of causal analysis. In this case, how can a value-laden causal analysis be objective and valid for others? The response of the classics and contemporaries of sociology and social theory to the possibility of "objectivity of value-based analysis" can be formulated in the form of two competing theses. Positive thesis; Causal analysis is Value-Neutrality and objective. From post-positive; Causal analysis is value-laden but objective. The present paper argues through the analysis of Weber's post-positivist theory that, first; Causal analysis is value-laden. Second; value-laden causal explanation is not only detrimental to objectivity but also a condition for achieving objectivity in the social sciences.

This paper intends to bring to light the undiscovered role of Allame Tabatabai in the genesis of the signifier of “justice” in Iran’s 1979 Islamic Revolution discourse. Although research relevant to Iran's revolution under the title of " intellectual leaders and ideologues of the revolution" has highlighted the role of thoughts of ‎Ayatollah Khomeini, Motahari, Al-e Ahmed, Shariati, Bazargan, and ‎Taleghani in the development of the discourse of the revolution, no systematic research is done concerning the role of Allame Tabatabai's thoughts. A lot of work has been done about the philosophical, political, social, and moral thoughts of Allame, but no work has been done on the role of the political-social philosophy of Allame Tabataba'i, in the genesis of the discourse of the Islamic Revolution of Iran. ‎This paper ‎considers one important question: What are the social ‎mechanisms of Allame’s thoughts in relation to Islamic revolution ‎discourse? Through this research, it is evidenced that although Allame is not considered the ideologue of the ‎revolution, he nevertheless unwanted and unplanned, with the centrality of histheory of Edrakat-e E’tebari (Constructional Perceptions), reviving the position of the philosopher and Quran exegetist, he participated in the discourse conflicts of the 30s to 50s, played a direct role (production of texts) and in an indirect role (through his disciples, intellectual circles and discursive communities) in the evolution of the signifier of justice of the Islamic Revolution. To sociologically analyze the relationship between Allame thoughts and Iran’s 1979 Islamic Revolution discourse, this article identifies and then examines social ‎mechanisms like intellectual circles, intergenerational interactions, discursive ‎communities, and writing genre.

Ḥakīm Muṣliḥ al-Dīn Lārī (979/80 AH/ 1572 CE) was a 10th AH/16th Century AD philosopher and historian. His extensive travels across the Safavid realms in Iran, the Gurkan domains in India, and the Ottoman territories in Asia Minor provided him with a profound cross-cultural perspective, deeply influencing his philosophical thought. As for the Life of Ḥakīm Lārī, a paucity of extensive biographical information has confined contemporary research to a scant collection of extant writings. Born in the southern city of Lār in 890 AH/1510 CE, Lārī's contributions to philosophy, astronomy, and history are noteworthy. This cross-cultural experience profoundly impacted his philosophical thought, as evidenced in his writings. Lārī's intellectual formation was shaped by the teachings of Ghiyāth al-Dīn Manṣūr Dashtakī (948 AH/1541 CE), son of Sayyid Ṣadr-al-Dīn Dashtakī (903 AH/1498 CE), and Kamāl al-Dīn Lārī (10th Century AH/16th Century CE), a student of Jalāl al-Dīn Davānī.  One of Lārī's notable works, the The Paradigm of the Sciences (Unmūdhaj al-ʿulūm), has been identified in two complete manuscripts in two Turkish libraries. Additionally, three copies of an excerpt from this work, titled "on the Discussion of the Motion" (fī bahth al-ḥaraka), are preserved in libraries across Iran, Germany, and Turkey. His "on the Discussion of the Motion" is the twelfth part of the treatise The Paradigm of the Sciences, a comprehensive work encompassing both rational and traditional sciences, organized into twenty-one discussions. Lārī's critical approach in this work imbues it with enduring philosophical value. He engaged with the thoughts of prominent thinkers across the ages, including Aristotle (322 BCE), Fārābī (339 AH/ 950 CE), Avicenna (428 AH/1037 CE), Suhrawardī (587 AH/ 1191 CE), Qūshchī (878 AH/1474 CE), and Davānī (908 AH/ 1502 CE). In this work, Lārī establishes himself as a peer to Davānī through a philosophical dialogue with his criticisms. This work is concerned with a definition of motion, the elements of defining motion and the intimate relationship of motion to time. It examines the fluid nature of the present now (flowing now), the distinction between finite and infinite entities, and two meanings of motion: instantaneous (ḥaraka tawassuṭiyya) and continuous (ḥaraka qaṭ'iyya). It also explores a particular kind of motion in a category, including motion in quantity, condensation, and growth. The connectedness of the unit and the notion of a natural unit are carefully examined, as are the nature of a physical body, the singularity of a certain thing, and the notion of an individual entity. The methodology employed in editing the text adhered to the following principles: precedence of date, textual completeness, lexical and philosophical aspects, Modern Standard Arabic readability, Middle Arabic variants, and elimination of unnecessary orthographic differences. This approach ensured that the text's integrity was preserved while enhancing its accessibility to a modern audience.

In his al-Mabda' wa l-Ma'ād, Ibn Sina demonstrated the union of the knower and the known. This demonstration is presented exclusively in this book. The authorship of this book is certain because of manuscript evidence and historical documents. As can be seen from comparison of the results of this demonstration with passages from further works of Ibn Sina such as al-Shifā, al-Najāt, al-Ishārāt wa l-Tanbihāt, and al-Mubāḥaṯāt, Ibn Sina accepted the union of the knower and the known differently from Porphyry. Ibn Sina's view on the union of matter and form shows similarities and differences with this one, which is illustrated in two natural and metaphysical perspectives in his works. This article presents three main points: (1) a critical edition of the text; (2) an explanation of the demonstration of the union of the knower and the known in comparison with other Ibn Sina texts; (3) a critical analysis of the Leiden University Library manuscript (No. 1020a) that contains a different text than other manuscripts about this topic.

Many concepts have been established in the social sciences. Many works have been written to explain these concepts. But the question is what is the rule and method by which social science concepts are constructed? In response to this question, the classics and contemporaries of sociology and social theory have discussed and pondered the form of three approaches: positive, anti-positive, and post-positive. This article wants to examine the rules and logic of shaping and constructing social science concepts in Max Weber's post-positive approach. The present article, by identifying the eight rules of the method of constructing ideal types, first argues that the ideal type is based on the concept of "rationality". The ideal type is based on the "doctrine of genesis" and is made up of a combination of unique historical matters and repetitive social matters. The ideal type is created with the help of the power of imagination, under the influence of value ideas, and the guidance of theoretical designs. In this process, the ideal type is obtained by refining and reconstructing the everyday concepts of social actors

In his Risālah fī al-’ishq (treatise on love), Ibn Sina has given an explanation of the flow of love in all beings, from hyle to pure form. By explaining that the goodness has two aspects: lover and beloved, Ibn Sina deals with the role of this attribute in creating the duality of lover in designer identities and beloved in higher being. Love in designer identities is the instinctive love of perfections that comes to them from the beloved, and this causes them to always be drawn to their perfection. The main issue of this article is due to: a) the necessity of recognizing instances of designer identities in the treatise on love, and b) explaining the position of designer identities in Ibn Sina's ontological system. The results of the research show that the examples of identities that Ibn Sina mentions in his treatise on love as the designer are based on their existential hierarchy: the souls of the celestial objects, the celestial objects, the general nature and the power of practical intellect that they are beloved by celestial objects, the element’s world, partial nature, and partial souls, respectively. According to Ibn Sina, designer identities, due to their natural enthusiasm and love instinct for pure goodness, cause continuous movement in the celestial objects, and according to their levels of existence, they cause continuous movement and perfection in the generation and corruption world.

In this article, by formal and content examination of the differences between the manuscripts of Avicenna’s Risāla fī al-‘ishq (Treatise on love), a method for a valid editing of this treatise was obtained. The objective of the research is to recognize the original manuscript(s) that will be the basis for future editing. This is achieved by explaining the differences in the words of the manuscripts with the old translation of the treatise and the differences in the form and content of the words of the manuscripts with each other and presenting a diagram of the manuscripts’ family.

Research Method/Approach: 

This research is descriptive-analytical in such a way that, A. The antiquity of the manuscripts and their availability was the most important principle for previous editings, but in cases of vocabulary differences, in addition to the antiquity, the content and philosophical understanding of the words should be taken into consideration; this principle is based on the terminology of Avicenna’s works. B. The first two paragraphs of all the existing manuscripts are to be compared with each other and their differences clarified. C. Among all the conflicting words, some words should be included based on their content impact on the meaning of the text. D. In case of differences in the words in the original manuscript(s), the words that are compatible with the old translation of this treatise should be taken into consideration.

The findings based on the comparison of the two initial paragraphs of the manuscripts determined the type of connection between the manuscripts with each other and the manuscripts family; that there are two manuscripts families are recognizable for Risāla fī al-‘ishq, which are the basis of the writing of the oldest extant manuscript, i.e., Universite Library Manuscript No. 4711/7. The findings of the research showed that the criterion for the new editing of the Malik library manuscript No. 4641/3 is that which is copied from the original manuscript and for the accurate understanding of the text, it is necessary to use the other five manuscripts and the margins of the text of the manuscripts in the new editing. The superiority and validity of the Malik library manuscript compared to the other five versions is A. due to being of the same family as the original copy and B. using a variant manuscript and writing down the differences in the margins of the manuscript. These features are available in the Universite and Zahiriyya Library manuscripts too, but in the Universite Library manuscript, many sentences have been omitted due to scribal errors, and the Zahiriyya Library manuscript is also physically damaged and many of its words are illegible. Three other manuscripts - Hagia Sophia, Asad Effendi and Majlis - were also selected in order to present all the differences from the variant manuscript.

Innovation emerges from a combination of knowledge elements in organizations, and knowledge is considered the primary raw material for innovation. Open innovation is one of the latest innovative approaches, which increases the probability of success and organizational development and creates investment risks. In this regard, this study examines the Knowledge Management Capabilities (KMC) on Innovation Performance (IP) with the mediating effect of Open Innovation (OI). Data was collected in 2020 from 25 technology units in Pardis Technology Park, located in Pardis city, Tehran.. Likert scale was used throughout collection, and the data was analyzed using PLS-based SEM approach. The results show a positive and strong relationship between KMC and OI, OI and IP, IP and OP. Also, there is no significant relationship between KMC and IP in the technology park. It can not make good use of the effects of OP in the relationship between KMC and IP. Therefore, KMC must be addressed for innovation to be effective in knowledge-based organizations. OI is also critical and decisive in new organizations and selective knowledge. Also, in new organizations, the OI approach is very effective and soft methods should be used more than before.

Al-Mabda 'wa Al-Ma'ad is one of Ibn Sina's philosophical works in which many significant issues of Metaphysics and Natural philosophy are explained. It is noteworthy to say that later thinkers such as Fakhr al-Dīn al-Rāzī, Shahāb al-Dīn Suhrawardī and Naṣīr al-Dīn al-Ṭūsī have referred to this book. However this book has similarities with other Ibn Sina's works, especially Salvation (al-Najat), it contains different contents such as the perception of intelligibles, motion, the spheres and soul. These topics are definitely invaluable for further development in the history of Ibn Sina's reception. Since 1332/1953 to 1400/2021, four works were published on this books, two works included the text and the other two are Persian and French translations. In this article, having briefly introduced the book and evaluated the studies on it, it is meticulously examined the list of the MS copies of the as well as close look at fifty copies of them. Furthermore, the new detailed updated list of the work including seventy one copies has been reported in the appendix. On the basis of the current study, it’s essential to establish a critical edition of the work as well as avoiding the previous errors both in content and in methodology.

This paper evaluates editions and studies Ibn Sina's Risālah fī al-'ishq. The significance of the treatise resulted in the explanation of love from a philosophical approach on the basis of Aristotelian thought. Before Ibn Sina, there were treatises on love in a philosophical way by Plato, Plotinus, and the Ikhwân al-Safâ’ (the Brethren of Purity) which are conceptually different from what Ibn Sina discussed in his work. In this paper, the editions have been evaluated and then the quantity and quality of the manuscripts in each edition have been analyzed. The charchtristics of each study have been analyzed as follows: A) The analysis of the beginning sentences of the five editions permit us an comprehensive reading of the treatise: the words "Al-Hayyah"(Live), "Al-Muqziyyah" (Feeder), "Al-Mudabberah" (Aforethought) and "Al-Munba'eth" (Emitted), instead of the words "Al-Hessiah" (Sensual), "Al-Ma'dniyah", (Inorganic) "Al-Mudabberah" (designer) and "Al-Monilah" (Destiner), B) Analysis of the eighty copies of the manuscripts preserved in the various libraries in the world which is essential in any critical edition is an entirely new and different task that the editors of the treatise in our time relied on very few copies of the manuscripts that were locally accessible to them. C) How to select the exemplar as well as stemma codicum which is important in critical edition of the treatise. Moreover, the editorial aspects based on form and content of each edition have been evaluated – the aspects which have been regarded as a decisive role in philosophical analysis of the treatise.

Ibn Sina’s kinematics, particularly based on his book of al-Shifa, has greatly influenced the thinkers of the Islamic period. Al-Shifa (The Book of Healing) is a philosophical encyclopedia, which, in Ibn Sina’s words, consists of four sections on logic, physics, mathematics, and metaphysics. The comprehensive and detailed nature of this work persuaded later scholars to write glosses, rather than comments and interpretations, on it. However, there are some short treatises whose writers have tried to explain some of the complexities regarding Ibn Sina’s kinematics in al-Shifa without making a direct reference to the title of this book in their own works. Hakim Mulla Solayman Gilani, a philosopher of the 11th century (AH), has explored some of the difficulties regarding the definitions of motion, types of motion, continuous motion, and cutting motion in a short treatise entitled Motion, Rest, and Time. In this treatise, in addition to paying particular attention to the views of Ibn Sina and Mulla Sadra, Hakim Gilani has also considered the views of some other thinkers such as Fakhr al-Din Razi, Athir al-Din Abhari, Khwajah Nasir al-Din Tusi, and Mir Seyyed Jurjani concerning the problem of motion. Hakim Gilani’s treatise consists of three parts: 1) An introduction to the definitions of motion, rest, and time; 2) Types of motion; 3) Responses to raised criticisms and objections. This treatise is published for the first time as an appendix to this paper.  

The main slogan of Stoic philosophy is “Life in Harmony with Nature”, which also signifies the unity between physics and ethics in stoics’ ideas. The study of the roots of this slogan in the view of Stoic philosophers; from Zeno of Cilium, the founder of Stoic philosophy to Marcus, Aurelius, the last Stoic philosophers, indicates the expansion of the semantic domain of “Life in Harmony with Nature”, as follows: 1) individual nature in the sense of harmony with the rational faculty; 2) general nature in the sense of harmony with fate and those affairs which are beyond our control, and 3) social nature in the sense of harmony with society and social laws. Interestingly enough, in Stoic ethics there are some terms for each of these semantic domains in relation to natural sciences; for example, self-preservation, kindness, common sense, and providence in the world. This paper mainly focuses on the problem of functions of “Life in Harmony with Nature” in Stoic ethics based on the ideas of Seneca, Epictetus, and Aurelius as recorded in their existing works. Finally, it concludes that Stoic philosophers, particularly the three mentioned above, mainly emphasize the Stoic concept of “Life in Harmony with Nature” in order to create a unity between Man’s inner order and the general order of nature and society. This is because, in this school of philosophy, Man is a part of the whole and must use this relationship in order to attain happiness and harmony between themselves, society, and the whole.

The Hekmat-e Sadeqiyyehis one of the important works of Hakim Mohammad Sadeq-e Ardestani of which two editions have been made so far. Both editors have utilized a very limited number of imperfect manuscripts all with the second part of the work missing; they have in fact emended only a selection of Ardestani,s Hekmat. In addition, they do not seem to have consulted the commentaries and glossary written on this book so that they would add necessary grammatical and philosophical notes and glosses to their editions.
In this article, while addressing the textology of the Hekmat-e Sadeqiyyeh, the requirements for a critical edition of this work are put forth. To this end, the two afore-mentioned editions are separately compared with newly discovered and more complete manuscripts and then evaluated.

This article reviews the commentary tradition around the Metaphysics of Avicenna’s Shifā’ as it evolved in the lands that belonged to Avicenna’s own cultural horizon, most of all in Iran. From this overview it emerges that this tradition is characterized by a keen interest in textual criticism and a solid philosophical grasp of Avicenna’s metaphysical doctrines. This interest is reflected in the variety of writings that this tradition produced. The scope and quality of the surviving material are such that any future edition of Avicenna’s opus major will have to give this tradition its fullest consideration.