نشریه تحقیقات بنیادین علوم انسانی
سال هفتم شماره 2 (پیاپی 23، تابستان 1400)

In "Knowledge Management", four outputs for the existing humanities are listed: 1. Enhancing knowledge; 2. To function; 3. Application; 4. Commercialization. The late concept of commercialization, with its fundamental problem of "material and commodity view of knowledge" and the direct influence of "neoliberalism", "theory of knowledge economics" and "concept of knowledge industry", has caused deep earthquakes in world knowledge. In the logic of commercialization, knowledge and the university serving free economic markets and commercial companies are described in such a way that the center of gravity of the two is often referred to as "material gain" rather than "understanding" and "truth". The present research has been done with a qualitative approach and with a "descriptive-analytical method" and the authors have used two research strategies "summary of documents" and "end to beginning thinking" to achieve the research results. This study has evaluated the epistemological foundations and non-epistemological factors of commercialization of humanities according to the "principle of prioritizing the understanding of theory over its study" and using the "fundamental methodology of the development of scientific theories". Explaining the benefits and pests of commercialization of humanities is another goal of this research. In the six epistemological foundations of the commercialization of the humanities, the traces of the fundamental problem of commercialization, namely the materialist view of knowledge, can be seen. Therefore, "application of humanities" and related concepts cannot be reduced to "commercialization of humanities". Also, among the non-epistemological and contextual factors of commercialization of humanities, three areas of "knowledge", "university" and "education and research" that are seriously in the commercialization radius were selected and examined. In these areas, too, a commodity, object, and tool view of knowledge can be seen.

The discussion of ethics and its internalization in society has always been the concern of thinkers in the field of ethics and education, and therefore, under a new trend called moral education, they were in a position to respond to this concern. The main question in the present study is that from the point of view of Mulla Sadra as one of the prominent Islamic philosophers, what methods are used in moral education. This question can be answered in different ways, but this article answers this question based on the "steps of issuing voluntary actions". Of course, Mulla Sadra has different interpretations in the stages of issuing human action, but what is known is an explanation of the six stages according to which the stages of issuing a action are "idea of action", "affirmation of benefit", "enthusiasm", "emphatic enthusiasm", "will" and finally " mover faculty". This research has tried to express the methods of moral education under each of the stages of issuing the action with an analytical method according to Mulla Sadra's expressions, and in the end, it has analyzed and examined Sadra's view and expressed its strengths and weaknesses.

The issues of the present research are the source, necessity, definition and the quality of the creation of i'itibari necessity in Allameh Tabatabai's viewpoint in The process of performing the action. Conventional necessity plays a special role in actions so that all actions are performed according to it.In Allameh Tabatabai's view, stopping the will on consciousness is self-evident and does not need a reason. In his view, the object of this consciousness cannot be a real necessary relation, but is an unnecessary and unrealistic relationship. Based on the unity and cognation of the relationship with its parties and quality. he argues that the parties and quality are i'itibari. In his view, this quality is the conventional necessity. The source of this necessity is the inner feelings come from the faculties of soul. In the light of these feelings, man gives the definition of real objects to other objects and makes the conventional necessity. It is the first conventional perceptions that man creates.

Human rights are rooted in philosophical thought and understood and interpreted according to the type of worldview and anthropology. Hence, each philosophical school deals with the definition and interpretation of these rights on the basis of certain principles. Meanwhile, Martyr Motahhari viewed and criticized human rights on the basis of divine worldview and Islamic teachings.This study examined the philosophical foundations of human rights in the thought of Martyr Motahari and has came to this conclusion that in his view, since man is created by God and is subject to the general laws of creation and genetic will of God, human rights also must be interpret and means in relation to the origin and purpose of Creation. Therefore, the principle of monotheism, creativity teleology and the coordination of the system of genesis and legislation, are the ontological foundations of human rights.  On the other hand, since man is a combination of body and soul and enjoying various innate talents, the two dimensions of human existence, natural talents, perfectionism and human authority are considered as anthropological principles of human rights. This study has been done by descriptive-analytical method.

The aim of this study was discovering and explaining the role of governance and international law in the "Islamic lifestyle" with the approach of "social reform"; The question: How much and how do islamic governance and international law play a role in the life styles of people and society? Data collected with library method and field observation; Data analysis is carried out in a rational and theoretical form with the method of islamic studies; Some of the findings are: 1.The style of Islamic life can be considered in five scales, individual, family, social, governance and international; 2. These five scales are represented in concentric circles; 3. Governance and international law digest almost other circles within themselves; 4. Without Islamic rule , it is impossible to have a complete Islamic life style , even on an individual scale; 5. The will of the Islamic state must be expressed in the form of laws and regulations and institutions etc.

Social change and the evolution of human societies is one of the important issues that have preoccupied the minds of social and philosophical theorists.Each of them has proposed different theories based on their accepted principles. Some of these thinkers have proposed population, beliefs, geography and the social class conflicts as the reasons of social changes. In the meantime, Seyyed Jafar Kashfi, a jurist, philosopher and mystic of the Qajar period, relying on his accepted principles and based on the hadith of the soldiers of wisdom and ignorance, has stated the causes of social change. In this research, using the documentary based method and content analysis, and referring to the works of Seyyed Jafar Kashfi, his theory of social change based on the hadith of the soldiers of wisdom and ignorance has been explained. Kashfi, Relying on the intellectual and narrative sciences of Islamic world, especially Shiism, describes the conflict and confrontation between the forces of wisdom and ignorance،their controversy and the transmission of their controversy in the history of human societies, which turns into society changes. Unlike Marx, who considered economic and material based conflicts as the cause of social change, Kashfi considered the cause of conflicts to be beyond the economic controversy of society classes, and saw the cause of conflicts in the struggle between the forces of wisdom and ignorance.