غرب

Understanding an idea in the form of its flow and analysis of its types is a well-known necessity in the history of thought, which reveals the origin of the species and provides a better understanding to researchers in the field of thought. Meanwhile, Egypt, as one of the most important centers of the history of contemporary Muslim thought, has always played a pivotal role. Among the researches conducted in Farsi language, less attention has been paid to the recognition and analytical categorization of the social-intellectual currents of Egypt. Therefore, the main question of this research is the nature, why and how of Egyptian intellectual currents in the 19th century. The research method of this article is descriptive-analytical. The result of this research shows that in the 19th century, three continuous trends can be identified, all of which gradually in their historical course, after the structural reform, reach reform in thought or Ijtihad. In fact, the concern of modifying the appearance and structuralism gradually gains intellectual and ideological depth. Keywords: tradition, modernity, Egypt, West, reform, consciousness, social revolution.

For the Iranians, the Qajar period coincided with the familiarization and confrontation with modern Western concepts such as freedom. Iranian newspapers published outside Iran in the pre-constitutional period were one of the ways of familiarizing Iranians with this concept. Soraya newspaper, which was published in Cairo, Egypt, is one of these newspapers, which was published by Mirza Ali Mohammad Khan Kashani. Considering the significance of the concept of freedom, particularly in the years preceding the constitutional revolution in Iran, it is important to understand the history of theoretical discussions about the concept of freedom  in the Iranian press and how it is reflected in Soraya. Accordingly, this article examines how the newspaper understands of the concept of freedom and its relevance to Western freedom. The article also attempts to answer the question with a descriptive-explanatory method in order to show to what extent freedom considered by Soraya corresponds to the freedom in the West during this historical period. The research findings reflect that although the freedom used in the West was approved by the newspaper, in some cases we have seen the reduction of this concept in Soraya.

Reza Shah's reign is considered a milestone in Iran's foreign developments. Reza Shah always wanted to create a balance between foreign powers and he considered modernization as one of the requirements of this path. Reza Shah's modernization programs targeted women as half of the society and reforms were made in this field. Hence, the West became the best model for women, and relations with other countries received the attention of the government and women activists. The main issue of the research is, what achievements have the presence of women in international arenas brought to women and the government? What effect has this communication had on the position of Iranian women? The current research, using descriptive and analytical methods and relying on documents and publications, aims to explain women's relations with other countries the holding of international women's congresses, and the impact of these interactions. The findings of the research show that the presence of women in the international arena helped to change the Westerners' view of Iranian women while achieving a suitable model for their own development. Also, the relationship of Iranian women with the women of other countries and the laws passed in the congresses were influential in improving the status of women, and Iranian women were influenced by the actions of Western women in their interaction with these countries in order to gain their individual and social rights.

As it stands today, medical science did not grow and develop overnight. This science has been formed due to the efforts of millions of people throughout the history of mankind. Meanwhile, the fact is that one of the standard bearers of this sacred responsibility (medical sciences) are Muslims. Muslims, during the Abbasid era, have developed this science more than any other civilization. Therefore, in this article, an attempt has been made to highlight the fact that the Renaissance of Europe is partly indebted to the inventions and discoveries of Islamic medicine of the Abbasid period, and the ways of transferring this science from the East to the West are documentedIn the upcoming research, in order to explain and analyze the progress of medical knowledge in the Abbasid era and the ways of its transfer to the West, the "diffusion theory" is used as the theoretical framework of the work. Based on this, the influential origin in the field of medical knowledge of the Islamic world in the Abbasid era is taken into account, and the influential destination is the Western civilization, and the ways and channels of transmission are mentioned along with its obstacles. The findings of the research show that medical knowledge was one of the first sciences that the Islamic world learned based on the medical data of Iran, India and Greece, and then developed it in the best possible way and spread it to other societies.

Hassan Hanafi is one of the thinkers whose mental concern was the issue of degeneration and departure from it, and he had a specific civilization plan in this field. This article, with a descriptive and analytical method, attempts to answer this question: what is the main cause of the backwardness of the Islamic world from Hanafi's point of view, and what is his plan to get out of this situation? Based on the findings of the research, Hanafi considered the main problem in the non-renewal of the Muslim cultural heritage and its ineffectiveness in responding to the needs of the time, and based on this, he focused his plan on the renewal of the heritage. This plan consists of three main parts: 1. Our position towards the old heritage; 2. Our position towards the West and 3. Our position towards the current reality. He is trying to reread the heritage, especially the scientific heritage of Muslims, and modernize it based on the current events, by using the modern scientific methods of the West, to provide the ground for the revival and modernization of Islamic civilization. despite its strengths, this plan, can also be criticized from some aspects, the most important of which is the influence of some western schools of thought, intellectual eclecticism in the type of attitude towards religion and its heritage and the method of its renewal, and the harms of the humanistic and practical attitude towards religion and It is a religious heritage.

The expansion of the relationship between Iran and Europe since the end of the Qajar period and especially after the constitutional revolution, caused Europeans to pay attention and even interest in Iran, and as a result, there was an increase in visits to Iran. One of the consequences of this flow was the expansion of Iranian Studies in the West and the writing of important scientific works in this field. The works made interested Iranians make more efforts to carry out very rare research about Iran and Iranian studies. Mohammad Qazvini is one of the most important of these enthusiasts who has a decisive role and contribution to the evolution of Iranology knowledge in Iran and the West. His long and arduous journey to the West, in addition to showing the Iranian culture and civilization to the Europeans, has had a two-way impact on the personalities of Western Iranologists and his attitude. Therefore, he can be considered the beginning of a revolution in Iranian Studies in the West. Therefore, this research aims to, apart from expressing the importance of Mohammad Qazvini in this trend, deal with his relationship with the most important Iranologists of that time and his influence on modern scientific and research works and methods and their transfer to Iran.

During the Qajar era, an important factor for Iranian society's familiarity with Western modernity was the travel of Iranian thinkers and tourists to India. Among these thinkers, Abdul Latif Shoushtari was a prominent figure, whose role has been much studied yet. The present paper seeks to answer these question: how Western modernity in India was reflected in Abdul Latif Shoushtari's discourse and what effect it had on the Iranian evolution of political thought? This paper is using descriptive-analytical method and discourse analysis theory. The findings of this study show that, although Shoushtari included many components of Western modernity in his book, and as a pioneer in this field, played a constructive role in the initial introduction of modernity to Iranian society as well as later thinkers to this, however, his knowledge was mostly based on appearances and manifestations, without deep knowledge of the basics and foundations of modernity.

This article deals with the social contexts of the formation of scientific materialism in the historical and cultural context of Western countries. First we start with the definition of materialism and science and then we try to answer the questions how science is produced? How is this knowledge of science formed? And how did secular science come to be in the West? The importance of this study is to address the issue that science is formed and developed in the context of societal culture. And these sciences are the result of knowing the people of that society and that the science of systematic knowledge of the people of any society. Therefore, it should be examined how cognition is obtained? In this article, the aim is to express the fields of formation of science in Western societies based on their culture.

"Global security" is based on a new system; Accordingly, special principles and bases are considered, the result of which is to ensure security for all nations; Global security has a problematic universal approach. Thus, in international relations, from the beginning of the formation of state-cities to the emergence of state-nations and welfare states, and even in the age of globalization, the main concern of international actors has been to gain and maintain power and establish security; Security in the world community is based on the image that although the international system is violated in terms of sovereign and unified sovereignty and experiences an environment of chaos, although its rejection this means to have a minimal cooperation for protection. There is no stability on a global scale; Cooperation that forms a security policy or regime; In other words, national actors realized that their security on the world stage was linked to the security of other actors and that it was in the light of a collective effort that they could achieve general security for all countries; This is the difference between "security" and "global"; Therefore, it can be said that at a time when the dominant discourse of international relations was realism and neo-realism, Morgenthau's discourse is true that the assessment of power begins with military capability and then with capabilities that directly affect military capability. It comes and goes along with capabilities that indirectly lead to military capability. In this study, we seek to study and analyze the impact of globalization on the theoretical and conceptual aspects of national security of governments in the 21st century and have used a descriptive-analytical method.

"Tolerance" is a common discourse in the political, social and cultural literature of Western societies, the translation of which (tolerance) is also very common in our society; While there are fundamental differences between this Western concept and what exists in the transcendent culture of Islam. Proper analysis and explanation of the origin of this term in Western culture, because it leads to a correct and better understanding of this issue, research is necessary; This article deals with it. In this article, with a descriptive and analytical method and using the original Western sources, we have come to the conclusion that the roots of tolerance should be sought in the Middle Ages as well as in the Renaissance and Western religious reforms; It also originated in protest of the widespread religious repression of the Catholic Christian Church, which has been marred by a variety of financial, economic, and intellectual corruption; In this process, the foundations of Western tolerance were formed on the basis of humanism and secularism, and over time, pluralism, liberalism, skepticism and relativity have been linked to them.

An analysis of the nature of the Shu'uabiyyah movement is one of the fields of the study investigated by scholars of Islamic history, Iranian studies, and the history of literature. Therefore, a vast amount of research has been conducted in books, articles, and dissertations in different languages, which have focused their attention on the study of the Shu'uabiyyah movement. However, each group of scholars has come to a different conclusion on this movement's nature, depending on whether they have viewed Shu'uabiyyah from the perspective of history, literature, or the political ideology of the time. The present study investigates the typology of studies on Shu'uabiyyah in the contemporary era, which can be divided into three different areas, namely the West, the Arab world, and Iran. This typology is not based solely on geographical and ethnic issues but rather on scholars' different views and interpretations of the movement presented in the fields mentioned above. Western scholars regard the Shu'uabiyyah movement as a purely literary one and limit it to an intellectual movement presented in texts. Many Arab scholars have faced the movement at both scientific and political-ideological levels because it was anti-Islamic in the early centuries. In the first level, Arab scholars have attempted to provide a historical explanation of the movement, whereas, in the second level, they have associated it with the changes in the contemporary Middle East and Iranians' role in regional politics. Iranian-based studies on the Shu'uabiyyah movement in the Persian language are the last category. From the beginning, Iranian-based studies have been influenced by translations provided by the Western and Arabic worlds, and except in very few cases, they have failed to understand the various dimensions of the movement.

Undoubtedly, the West has been a serious and fundamental issue for Shahid Mutahhari and nowadays there can hardly be found a field in the society which is not affected by the intellectual, philosophical tenets and the products of the culture and civilization of the West. The preset article seeks to investigate and identify the problems and failures of the West and presenting a solution to the western society to get out of this dilemma from the viewpoint of Shahid Mutahhari. The methodology of Shahid Mutahhari towards criticizing the western culture and civilization is a realistic and religious attitude to the descriptive-analytical method. The finding from the speeches and writings of Professor Mutahhari regarding western culture are explained in four categories including investigating the history of the modern West, the domination of spiritual crisis on the contemporary West, the outcomes of the sovereignty of western culture and civilization and the strategies of the confrontation of the Islamic community with the West. In the end, Professor Mutahhari concludes that although the West has had significant developments in the field of technology, it has not had any progress in the realm of humanity and high human values.

The purpose of the present study is to compare the concept of freedom from the perspective of philosophical schools and the religion of Islam. What is and is important about freedom is very popular nowadays because defining the concept of freedom determines very important concepts such as political freedom, scientific freedom, and education and so on. On the other hand, defining this concept does not misuse the term by different people. Among the abuses of freedom is one's acquaintance with anarchism or chaos. Another of the most widespread abuses of freedom is the politics of each country in order to obtain their illegitimate interests under the name of freedom. Hence, according to the purpose of the study, the method of qualitative research is comparative and to this end, the views of some philosophers of philosophical schools of idealism, realism, naturalism, pragmatism, existentialism, Marxism, humanism, and liberalism are considered as philosophical schools of thought and the following is an overview of some recent thinkers of Islam and Shiite religion and finally, with the help of these comments, an acceptable definition of the concept can be established.

Western historiography has experienced numerous developments during the 19th and 20th centuries, some of which being the departure from "literary history” toward “scientific history”, thereby toward “social sciences-oriented history” and interdisciplinary studies, and nowadays being subject to “post-modern criticism”. The result of all these developments has been the tendency of historiography of modern time to “individualism” and “culture” rather than “holism” and “economy and politics”. Western war historiography has been no exception to such evolutions. While providing a brief account of the developments of Western historiography, the present article, through an explicative-genetic approach, aims to analyze the impact of such developments on the transformation of war historiography. The analysis was performed revolving around five topics comprising of 1. Presuppositions, 2. Valuation, 3. Explicative systems, 4. Thematic organization and categorization, and 5. Reference typology. As a result of this study, one can talk about two groups of “classic historiographers of war” who, focusing on “scientific history”, sometimes allow the new developments of historical studies to influence them within the above-mentioned five topics and “new historiographers of war” who, by contrast, may sporadically have hindsight on the obsolete remnants of “scientific history”.

In sociology, westernization is regarded as a cultural and social change. This cultural and social change emerges as the result of the confrontation of western culture with other cultures and comprehensive changes in the culture and communities of the societies which are invaded by western culture; therefore, westernization is a cultural and social change which happens in different cultures and societies as the result of the confrontation with western culture and civilization and it is a new phenomenon which emerges as the result of great changes in the realm of science and technology and also the mass production of goods and the necessity of exporting them by the countries possessing that knowledge and technology. Westernism is a special way of thinking which inclines towards accepting whatever that is western and dislikes anything that is traditional and eastern; however, returning to the self is considered as a response to westernism and westernization. The movement of returning to the self as a way of confronting westernism and westernization emphasizes the necessity of maintaining the value system of Islam, the capabilities of Islam in managing the government and positive adaptation of the technology and knowledge of the West.

Occurrence of special events by religious authorities and Muslim scientists during the 7th and 9th century of Hejra is an evidence of heterodox and altruism thoughts emergence that, in some cases, was in conformity to European history events during the Renaissance. In the recent study, we emphasized on the role of religious stimuli in advancing or stopping the Renaissance. Therefore, this question may be aroused that what are the differences and similarities between these sociocultural events (especially during Ilkhani and Taimuri government) and western cases and why there is no significant achievement. Research conclusion shows that there is significant relationship between short term socialization of Iran and short term Renaissance in this country and despite of religious authorities’ efforts, there is no achievement. Therefore, the goal of the research to evaluate this conformity is based on determination of the causes of said failures and discovery of sociocultural movement gaps during Iran history. In this research, descriptive-analytical method is used.

This research studies the context, texture and necessity of the theory of security in the Third World and criticizes the principles and approaches of these theories to security based on the Islamic perspective and the ecosystem of the Islamic Republic of Iran. In this study, we used the documentary and library study method. In developed countries, more foreign security is defined, that is, the environment and foreign actors. While security in the Third World is largely internal, and that foreign sum is most affected by internal security issues. Third world theories of security, although trying to explain the main components of the mainstream (realism and liberalism) in the Third World, are conceived as the main components of the security constraint, but its trans-boundary foundations are based on rational theories and a Western-centered approach to the problems of the Third World. In this study, we first examine the national security paradigm based on its philosophical orientation, its semantic and executive identity from the viewpoint of the first world countries. With this introduction, we want to consider that which structure has the content of the national security paradigm in Third World countries? Is basically something called "national security" considered for Third World countries? Is national security with Third World countries the same as for the countries of the first world? Ultimately, we try to find the right logic of the issue of security in the Third World.

The Crusades in the middle ages had different reflections in political and Economic circumstances of the Western Europe and the Eastern Islamic lands. One of the most important of these reflections was the trade that the West benefited much from it. This paper seeks to use the library resources and a descriptive-analytic method to evaluate the factors affecting the West's trade exploitation and development in the East. European authorities, after general mobilization of Christians and success in the crusades, created colonies in the east of Mediterranean Sea, dominated the direct exchanges of merchandise from the East to the West and taxed the merchants and shipping vessels. Colonialism, along with feudalism, monopolization of commodity exchanges, taxation and the establishment of branches led to the development of the commercial exploitation of European traders in the East, boosted the Mediterranean business and promoted the economic wealth and civilization of Western Europe.

The present article seeks to answer the question that after the Islamic Revolution of Iran among intellectuals and intellectuals about the substitution, the nature of the rule in Iran after the collapse of the Pahlavi imperial system, And answers the question of whether the nature of the government in Iran should be the same as the West after the Renaissance has pushed for the religion of Christianity (secularism), or whether the nature of the Iranian government should interfere in politics?
To answer the above question, we first need to give a brief overview of the nature of the Christian religion in the West and then the religion of Islam so that we can answer the above question. In the end, it is concluded that secularism in the Western world was inevitable, but in Islamic Iran, if secularism was realized, it would be considered a deviation from the main path.

Conspicuous development of political, social and economic relations with the west in the Qajar period and acquaintance with their progress industries provided the ground for changes and reforms in the economic sector. Iranians and at the top of their heads some statesmen Such as Abbas Mirza, Amir Kabir, Sepahsalar and Amin al- Dawlah that realized the weakness of the industries and techniques of the country, in effect acquaintance with western’s new Science and technology, In the periods of his rule asking for reform And transfer and settlement of these new industries and techniques to Iran. This research is to pursue study and explanation position and role of these reforms at the entrance and acceptance new jobs among Iranians. The finding of this research according to descriptive-analytical method shows that four reform periods has done, Although not comparable in terms of quality and effectiveness, but all of these courses in proportion to nature and that it was run by government officials and they who worked on this new jobs supported by the government, was caused they can be more resistant against opposite currents that it was helping a lot to acceptance and institutionalization new jobs in community.