نشریه مطالعات تحول در علوم انسانی
پیاپی 5 (پاییز و زمستان 1394)

In this article, the main issue is, to think about and criticize the views and opinions of the Copenhagen School by focusing on the ideas of Barry Buzan about security.
The aim of the author of this analysis is to point the modern face of (cultural-social) security in Barry Buzan's works and to investigate them in comparison with (Islamic-Iranian) thought.
Therefore, it will be tried to answer the following questions: What is the role and contribution of Barry Buzan in redefining the term of security and referring to its social-cultural aspects? What are the strengths and weaknesses of his theory?
Regarding the hypothesis of the current article, despite the existence of new highlights about the new face of security in Buzan's works, there are also ambiguities in his thought and his reasoning about different levels of security is not very accurate.
Islamic-Iranian approach offers some more comprehensive points about the security of the nations in the international arena.
These points are more adaptive to the realities of the international system. This approach has the potential to become the dominant paradigm in the global dimension.

In recent years ,There are various discussions around of being substitute postmodernism viewpoint as type of thinking and cultural-social view to human’s problems and beliefs to modernism viewpoint in different subjects is common. So that, field of education in generally and curriculum in specially shape engage in flow.
According to, present study has done to examine characteristics of postmodern philosophical foundations in curriculum and critique of this foundations based on philosophical foundations of Islamic education. Method of this research is” documental-analytical”
Results of this study has showed that philosophical foundations of postmodern curriculum placed in ontological principals upon unbelief to metaphysics; anthropology principals upon shaping of human's essenes via social, historical and cultural relations; epistemological principals upon rejection of wisdom, oracle, temperament and master of linguistic as center of conscious; axiology principals upon center of person and was relative of cosmological principals; aesthetic principals upon subjective criteria of aesthetic and escape of surface understanding and contemplation in essence of experimental aesthetic.
In opposition to philosophy foundations of postmodern curriculum, philosophy foundations of Islamic education placed in ontological principals upon beliefs to metaphysic; anthropological principals upon shaping of human essences based on oracle; epistemological principals upon human ability to reach wisdom; axiological principals emphasis on Quran, Islamic foundations, and absolute and changeable values; aesthetic principals emphasis on person’s inherent interest to aesthetic and objective and subjective criteria of beauty.
In sum, critique of philosophy foundations of postmodern curriculum based on philosophical foundations of Islamic education, revealed that elimination of metanarrative, cosmological foundations, wisdom, temperament, oracle, and decentralize of human [principals that are part of identity constructer of Islamic education’s philosophy] in postmodern philosophy,have done to access of constructer that spread ideas such as pluralism, relativism, nihilism, and etc.

The orientalists’s studies on the personality and biography of Prophet Mohammad (pbuh) have gone in two different ways: 1. “traditional” or “sanguine” approach; 2. “revisionist” or “sceptic” approach.
“ Traditionalists” maintain that narrative sources about the life of Prophet Mohammad (pbuh) have historical value. The adherents of this theory take use of the accepted opinions of the Muslims themselves.
“Revisionists”, on the other hand, analyze Muslim’s writings based on the methods of source criticism and take the writings of contemporary non-Arabs at the rise of Islam as well as the material remains of the same period like archeological, paleographical, and numismatic findings as evidence and proof. “Revisionists” consider that a great or the whole part of the narrative biographies of the Prophet Mohammad (pbuh) is fabricated.
This subject has been criticized seriously in the recent years in the writings of some scholars like Juynboll and through integration and reformation of two “traditional” and “revisionist” approaches.
The younger generation of revisionists following John Wansbrough and his students has called themselves the “New Sceptics”. Some of them have gone even beyond and regard Prophet Mohammad (pbuh) as a fabricated character.
The most important criticisms of the theory of “New Scepticism” are as the follow: Jesus Christ’s good tiding about the prophethood of Prophet Mohammad (pbuh) in the early Holy Scriptures; the miracle of the Quran as the everlasting work of Prophet Mohammad (pbuh); the existence of many verses in the Quran about Prophet Mohammad (pbuh) and his Divine Mission; continuously recurrent evidences to prove the existence and prophethood of Prophet Mohammad (pbuh); affirmative statements of the Western scholars about Prophet Mohammad (pbuh); publication and edition of a great number of apologetics books including revised editions of the biographies and sīras about the life of Prophet Mohammad (pbuh) in the early years of the 20th century by some of orientalists in Europe and rejecting the European negative image of Prophet Mohammad (pbuh); giving answer to the extremist scepticism of Wansbrough, Crone, and Cook, and the new sceptics through validating the narratives of the first century of Hijra by those who maintained retrieval or critical approach and believed in reproduction of the contents of the biography (sira) of Ibn Ishaq based on the narrative communities following him like abari and Ibn Hishām.

Heidegger's ideas and thoughts can be studied from different perspectives. One of these perspectives is his hermeneutic theories that has had a great impact on other thinkers and also has led to a revolution in the hermeneutics method, modifying interpretation from author-based to interpreter-based, which is based on unique anthropological and epistemological principles.
The author also states that although one of the new approaches to human is Heidegger's view and his definition of human as “Dasein”, but this attitude is biased on incomprehensive, and is also based on the fixed nature of human, which Heidegger has ignored it.
This article tries to criticize and analyze Heidegger's perspective, using Islamic principles and Muslim’s thoughts.

With the increasing influence of technology and the emergence of its effects on human's life, the spirituality of technology has become important.
Heidegger is perhaps the most important philosopher who has studied this course according notion of spirituality technology and its special look to them.
In his view spiritual thinking is against calculating thinking and within the ontological interpretation that the poetic thinking emerges this, in This kind of thinking, we are invited to a philosophy in the face of technology to have actively behavior, not negligent and passive. We let the technology be in our lives but not dominate it, it is different from the management of unpleasant consequences of technology for example in the environmental fields that today in the West has become popular.
Finally we can say according to Heidegger, although technology and technological thinking conflict spiritual thinking but for us, it is possible to have a spiritual thinking that means questioning nature of the technology.
In reviews and analyzes that we see today, spirituality thinking on the basis of Heidegger does not confuse religious interpretations of spirituality and spiritual thinking of Heidegger.