علم

Science and culture are among the issues that have always been interconnected, with various theorists seeking to uncover the nature of their relationship. According to Islamic philosophy, science is introduced as the foundation and basis of the culture and civilization of human societies. To evaluate that civilization, one must examine its scientific foundations; therefore, if the scientific foundations of a culture and civilization are destroyed or destabilized, the defensibility of its slogans and ideals is undermined, allowing for distortion to enter its domain. One of the most significant factors in the destabilization of the structure of science is the degradation of its issuance from a metaphysical position to a realm governed by language and social phenomena. This degradation, which results in the introduction of relativity into the structure of science, also destabilizes the cultural norms derived from that science, rendering them outdated. Modern thought journalism is one of the most important tools that, by reducing sciences to superficial and trivial literature, despite aligning with societal masses, targets the scientific roots of civilizations. The contemporary cyber model of this type of journalism has a greater impact on the degradation of science and destruction of civilizational foundations due to its specific characteristics such as content construction, context-dependence and temporality, individualism dominance, reliance on multimedia, language centrality, and audience-centricity compared to previous models. In our country, active thought journalists initially aim to discredit the ideological foundations embedded in cultural elements and norms and ultimately indirectly target the core ideology of Islam and the Revolution. This article attempts to elucidate this process of destruction through an ethnographic approach to cyberspace.

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.

This policy report has been written with the aim of providing policy programs to support scientific and technological supremacy. In this report, an attempt has been made to present a clearer picture of the concept of scientific and technological supremacy based on the studies conducted in this field, and to review domestic experiences and selected international experiences in the field of supporting scientific and technological supremacy. Finally, an attempt has been made to provide some policy programs to support scientific and technological supremacy in the country by taking advantage of selected domestic and international experiences. These policy programs include: 1) Program to cultivate and strengthen young talents and support the pioneers in the field of science and technology; 2) Program for the development and strengthening of pioneering science and technology organizations; 3) Program in sync with scientific and technological trends in the world; 4) Program for responsive, inclusive and mission-oriented sciences; 5) Program for science for all (popularization and socialization of science and technology); 6) Program of intelligent and targeted scientific and technological interactions and collaboration with the world; and 7) Program for useful, wealth-creating and value-creating sciences and technologies.

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.

This paper seeks to address aspects of contemporary Iranian anthropology by focusing on one of the works of Margaret Mead, a prominent American anthropologist. One of these aspects goes back to the introduction of a less-known work by Margaret Mead in Iran. In this regard, the position of classical works in Iranian academic anthropology is discussed. Anthropology, in the work of Margaret Mead, is based on philanthropy, presence, understanding, theorizing, as well as futurism in the past. The principles of understanding this type of anthropology is imagination, writing, philanthropy, movement, and seeing. Without addressing the classics in anthropology education, current Iranian academic education pays less attention to these basic works in anthropology. Iranian university anthropology, its curricula, the quantity and quality of student participation in curriculum design and development, need to be reviewed and revised. Reviewing classical works, extracting hidden and obvious principles in these texts and compiling curricula based on those principles according to the needs of this science taken from the opinions of students and graduates, will be effective in improving this area.

One of the best ways to maintain knowledge and efficiency of knowledge capital is knowledge management. Knowledge management is a management tool and the process of creating value from the invisible assets of the organization. The purpose of this article is to critically review the book "Fundamentals and Theory of Religious Knowledge Management and its Applications" by Hassan Ali Nemati Shamsabad. In this article, an attempt was made to critically and unbiasedly critique the book with a descriptive-analytical approach, citing evidence and documents based on the evaluation criteria introduced by the Council for the Review of Humanities Texts and Books. The tool of critique of the worksheet was the critique of the textbooks and academic books of the Council for the Review of Humanities Texts and Books. Criticisms were presented in both form and content. Accordingly, the main strengths of the book are the comprehensiveness of the content, systematic approach, coherent and structured view of the issues, compatibility of the work with Islamic wisdom and modeling in scientific-academic sources according to Islamic sources. One of the shortcomings and points that can be improved in the book is that it has a theoretical rather than practical effect. This article tries to add to the richness of the book's topics by looking critically at the formal and content dimensions of the work and relying on research citations.

This research intends to read "Sayed Fakhreddin Shadman"'s idea of modernity and its issues in the framework of Laclau and Mouffe's theory of discourse analysis, what negative or positive approach to modernity, and its origin in the West, is formed in Shadman's discourse. And what a system of meanings and concepts it has created in the face of modernity and the resulting identity gaps. He formulates his question and answer about how this confrontation and absorption or rejection of the necessities and times of Western civilization in the book Conquest of Western Civilization in the 1320s, and believes in modernity guided and planned in the chain of indigenous discourses. The progress of the West is limited to its science, and this knowledge must be acquired before the other elements of the aggressive Western culture can subjugate the subjects of the traditional socio-cultural situation and deprive them of the content of their identity. Shadman does not consider the project of conquering Western civilization possible except with self-awareness and national unity, which he considers both possible by elaborating on the central sign of the Persian language as a representation of national identity and wisdom, and tries to create a defining character in Persian. Raise the scattered from its humble, modernized or traditionalized position to a cohesive and integrated position of the conscious and original self, so that the subject can localize modernity through this self-awareness and free Iran from the situation of domination and conquest of the West.

By the new foundation of philosophy and science, the concept of method gains the main status among many scholars of the new ages. The “forerunners” of philosophy and science sought the way out of the skepticism, that emerged from the endless controversies concerning the universals and the possibility of rational and philosophical knowledge about nature during the High- and Late scholasticism, in the concept of “method”. As one of these founders, Francis Bacon has tried to define and describe his conception of the method. He makes use of the metaphors of ship, labyrinth, thread, and trial-court to put light on his account of scientific research. These metaphors, enable us to reconstruct the various features of his account of method and his expectations of applying method in the realm of natural sciences.

Criticism and writing of denials against Muslim mystics have been going on since ancient times. The accusations were mainly focused on the three axes of apostasy, reason and anti-science. According to the last two axes, especially the third axis - anti-science which is the subject of this research, Muslim mystics have been considered as the cause of stagnation and even the decline of Islamic civilization. This research tries to explain and analyze the truth of the matter through historical propositions, sources and written heritage of mysticism. A review of accurate historical reports focusing on research, on the one hand, shows the valuable services of this movement in three areas of scientists and authors, scientific-ethical approaches and finally its scientific-civilizational functions, a fact that not only in micro and macro educational circles Monasteries, but in the secret of the infinite desire of famous mystics, has been manifested in the history of Islamic mysticism and has bequeathed a glorious heritage. As the characteristic of combining knowledge in mysticism with morality and science with spirituality, while maintaining their scientific record on the other hand, the pattern of knowledge in the style of Islamic civilization has emerged.

Crimes against science are those criminal behaviors that violate scientific values. By committing these crimes, which are diverse, many damages are inflicted on the scientific system. These include nurturing non-scientific graduates, reducing social trust in scientific institutions, and creating challenges for scientific development. In Iranian criminal policy, in addition to criminalization and penalization in this field, through the Act of prevention and combating fraud in the preparation of scientific works in 1396, attention has been paid to the prevention of a number of them. Accordingly, in order to understand its various aspects and how to pay attention to preventive mechanisms, one should examine the envisaged measures.

In this research, descriptive-analytical method has been used.

In Iranian criminal policy, comprehensive and differential institutions have been identified to prevent crimes against science. These fledgling institutions must take steps to reduce the number of unscientific crimes, such as fraudulent dissertation writing, through careful planning and the use of appropriate individualistic and situational prevention methods.

In Iranian criminal policy, despite the provision of this law, there is no coherent policy to prevent anti-science crimes. Therefore, reviewing scientific policies, such as how to promote or admit students, as well as the adoption and implementation of knowledge-based preventive methods can play a role in this regard.

Despite what it may seem, some indicators show that during the last quarter of twentieth-century science has been in the state of stagnation and there is less news about big discoveries. However, this period has seen a vast increase in time and money spent on research as well as real augmentation in the number of scientists and articles. Moreover, due to the new tools, hardware, and software, there is a huge amount of data, from microphysics and astronomy to biology and social science, in the disposition of researchers. This article considers those indicators, asks of its causes, and concentrates on relationship between increase of data and development of science. It proposes that development of science depends on testable hypotheses, but massive data and considering more variants make the very act of hypothesizing more difficult. In other words, having more experimental backing does not always contribute to scientific progress, sometimes it becomes an obstacle.

From the perspective of the new world through criticism, education & cultural manifestation, traditionalism as a strong intellectual current in the contemporary world wants to make new order in the field of culture ,science ,& education. .In the recent decade this current, which is based on a philosophical & mystic tradition, has, found its role in the minds of many different countries & cultures. Accordingly, the educational and scientific programs related to the contemporary traditionalism which is influenced by ideas of Seyed Hossein Nasr in Iran have been valid. This paper reviews the critics of thought, especially Seyed Hossein Nasr. The content & structure of modern science and scientific system corresponding to the alternative proposal are discussed in an interdisciplinary approach. Thus on the one hand, responding to the interdisciplinary approach of traditionalisms in contemporary world and on the other hand, alternatively returning to metaphysic tradition and not just the past, provides opportunity to understand the whole system of thought that includes the sciences such as philosophy, theology, mystic, history, psychology , art, politics and the Exacts science . In this article we will try to look at the future of science according to the critical view of Seyed Hossein Nasr towards scientific system. This approach argues that this scientific system is rooted in metaphysics an inversion of modern era.

Scheller believed in co-existence of three kinds of knowledge namely Religion, Metaphysics and Positivism in a society. Estimating the portion of each one of these in knowledge sphere of a certain society has not been studied. This research is aimed to evaluate the significance of knowledge types in different fields of social life of Rasht residents based on Scheller's theory. Metaphysical knowledge was not of our concern due to a high similarity between Metaphysic and Religion; and as the pilot study showed, this kind of knowledge has no association as it is meant by Scheller. In qualitative stage interviews were carried out with critical persons in both religious and scientific knowledge. 10 clerics and 17 university professors guarantee the saturation of the information in different aspects of life including preferred number of children to have, gender based division of labor in family, gender based differentiation in sexual behavior, religiosity (individual and plural), politics, leisure time, morality and believe in humanism and science. Then the prepared questionnaires were filled by a sample of 394 in quantitative stage of study. Results suggest that in some aspects like pluralistic religiosity, morality and attitude toward science, respondents agreed more with clerics arguments, and in rest of aspects, majority of them agreed with university professors.

Science and technology play a key role in most fields in the world today. This role is particularly very crucial in the fields of policymaking, engineering education and public sphere. Hence, the nature and quality of their relationship is very important. With regard to the relationship between the two, public opinion often maintains that technology is applied science. The main objective of this paper is to study and critically review the said belief through theoretical and empirical arguments. Attempts have been made to show that this reading of the relationship between science and technology is not correct nor is it precise and hence requires revision and redefinition. Finally, some suggestions are given regarding the alternative type of relationship between science and technology.

Logical Positivism is one of the important schools in the philosophy of science and the contemporary analytic philosophy which was called Vienna Circle because of its origin as a circle of philosophers around Moritz Schlick at the first and then Carnap. The main doctrine of these philosophers was the principle of verification as the criterion of meaning and the demarcation between science and no science. Relying on this principle they regarded the logical and mathematical propositions as analytic and they considered scientific propositions as meaningful propositions. Moreoverthey regarded unverifiable propositions in 3 realms metaphysics, religion and ethics as meaningless propositions. Written by BahaoddinKhorammshahi,Logical Positivismis one of the best books in which the doctrinesof logical positivism were assessed by a critical view and it is one of the first books written in this field in Persian. After having a glance on the contents of the book, this article gives some critical points and some suggestions about it.

When we discuss about differences between modernism and postmodernism, we believe the differences between science and non-science too. On one side we can talk about Karl Popper who believe in science and the other side consist of people such as and Feyerabend and Kuhn who not believe to the science. In this paper an attempt has been done according to different aspect of discussion.

Recently, gender differences in scientific production has increasingly been focused on by science sociologists. Awareness of scientific priorities, technology and human resources based on gender is one of the determining factors for science policy making and the success of plans. The present study aimed to examine the status and quota of women in academic departments and social science research journals. Quantitative method and secondary analysis were used in this study. To this end, from the archive of 18 journals from 2009 to 2013, 89 journals were selected for analysis i.e. one journal was randomly selected from each year. The results showed that, from among the examined journals, 22% of women (4 journals) were directors, and 28% (8 journals) were chief editors. Out of a total of 224 members of editorial board women comprised 21% i.e. 47 women members. Out of a total of 685 articles published in the selected journals 19% of women were first authors and 23% were second authors. 4% of the articles were single-authored and 6.7% were co-authored by women. In other words, the number of articles written by women only (whether single-authored or co-authored) included almost 11% of the articles (i.e. 75 articles). In general, women had a decisive role in the production of knowledge and ideas i.e. equivalent to 42% of the articles published despite their little presence in the areas mentioned above. The results indicate gender inequality in academic departments and social science research journals and inadequate policy-making within the science institution in this area.

Badaa idiomatically means “change in an earlier divine ruling” which is a degree of Divine Knowledge. However, misunderstanding and misinterpretation of badaa and its relationship with God will lead to attributing ignorance to the Almighty God. Reviewing Mulla Sadra and Imam Khomeini’s viewpoints on badaa, this paper is an attempt to prove that the relationship between badaa and Divine Knowledge is such that the Almighty God had innermost knowledge which nobody but He knew and He is aware of the past, present and future. And that Knowledge of God of objects never changes from the pre-creation to post-creation stages. What changes is the Taqdir or doctrine of fate indeed, otherwise Qada and Qadar or predestination remains unchanged. According to Mulla Sadra Divine Nature and predestination shall be subject to no change. He says lower ranks of authority available for the prophets and the Imams, known as “Tablet of Effacement and Affirmation”, shall be subject to change. Imam Khomeini, too, says that in a selected science, acquisition of which takes places in the world of sensual perception, badaa shall be attributable. He attributes badaa to the world of the unseen, universal reality, and to principles of jurisprudence. Imam Khomeini believes that badaa is a component of Will and ordinance and it does not mean a change in Divine Will and repentance, rather, it means creation and transformation.