نشریه مطالعات میان رشته ای تمدنی انقلاب اسلامی
پیاپی 3 (پاییز 1401)

Civilization is a set of political, cultural, economic, etc. systems in which human beings, based on their worldview, seek material and spiritual growth towards the desired ends. Civilization requires setting priorities. Which of these systems is a priority for reform? The claim of the present article is that according to the theory of the physical occurrence of the soul, the correction and repair of economic relations is a priority. Because according to the theory of the physicality of the soul, the soul is created by the completion of this bodily substance and its formation is from the materials and elements of this world.On the other hand, according to the view of Sadr al-Muta'allehin, seven things are involved in the difference of human intentions and goals: nature, the condition of the parents, the difference in what the sperm springs from, the difference in nutrition, the difference in their condition in discipline, the existence of a tutor. Differences in the amount of effort in self-cultivation. The first factor is the human nature, which is highly dependent on the family economy, how it runs its business. The third and fourth factors also deal with the important issue of economics. The conclusion is that if the origin of the soul starts from the body and economic factors and good and halal nutrition are effective in human matter and sperm, the micro and macro economy of society is in spite of the lack of originality of the base. As the root of the decline and decline of civilization lies in the field of economics.

The Islamic revolution was formed by the Imam and the Ummah in continuation of the path of the divine prophets with the ideal of "good life" for the society. According to the leadership of Hakim, the stages of development of this revolution towards the "modern Iranian Islamic civilization" include the five stages of Islamic "revolution, system, government, society and ummah". Now we are on the threshold of the second step of the revolution in the "Islamic State" stage, where the pillars of the system should be organized in practice and based on an "Iranian Islamic model" of progress. As one of the pillars of the government, which is in charge of "education, research and technology" in the country, the Ministry of repentance ministry should take a direction in this direction. The purpose of this research is to search for clues to start this transformation in the field of architecture. The research question is "What should an architect at the level of the Islamic Revolution know and be able to do about architecture?". The specialized scope of the research is lesson planning and syllabus of architecture courses at the undergraduate level, as a basic document of the repentance ministry in architecture schools. During a rethinking of the definition of architecture and architect, it is possible to have a redefinition of "architectural education and training of architects" and make a new plan for architecture faculties at the level of the Islamic Republic, in such a way that it is in line with the Iranian Islamic development model of the country. be Also, in order to better explain the difference between this view and the current attitude, a critique has been made on the approved program of this field with the method of content analysis using "fish spine" modeling. The results of the research show that the curriculum and the subject of architecture courses should be divided into two parts "Islamic and Iranian" and in each part four pillars "organization, place, human and environment" based on "Islamic wisdom and appropriate to the Iranian landscape" » Be redefined and trained. It is obvious that the efficiency and effectiveness of this transformation in the program is the training of professors who, as officers of this jihad, are trainers of competent architects for the formation of competent architecture, which comes from the pot of the same emanation that is in him.

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.

The complete formation of a civilization depends on how it is systematized and structured through the process of institutionalization. However, the establishment of the institution is not only based on civilizational values ​​and the social and historical background conditions have an effect on it. The Islamic Revolution of Iran, with a civilizational view and based on its special values, placed culture as the foundation and started building institutions in the field of culture at the very beginning. The lived experience of the Islamic Republic in the 1360s indicates the surrounding conditions of the establishment of new institutions and the transformation of former institutions as one of the most important actions in the field of policymaking and cultural governance. Supreme Council of Cultural Revolution, Broadcasting Organization of Islamic Republic of Iran, Organization of Islamic Propaganda, Organization of Islamic Culture and Communications, and the Center for Mosque Affairs are among the most important institutions that can be studied in this field. This article seeks to examine the historical conditions of the establishment of these institutions. The research method was a qualitative article and document study and analyzed the findings with the conceptual framework of genealogy and Boolean algebra. The results indicate that when the need for cultural education and training of citizens in accordance with Islamic values ​​and principles is perceived by the revolutionary forces, people will have a central role and have extensive religious demands from the government, and the ideas of westernization and returning to oneself will be understood and internalized. The conditions for the establishment of a revolutionary institution in the field of culture are provided.

In the first step, we analyze the combination of technology and governance in the modern era and the intensification of this combination in the digital era; based on the previous step, we present an idea of legitimacy that we have named technical-scientific legitimacy. This idea is a descriptive idea about the legitimacy of exercising authority and governance in the modern and digital eras. The study of the two macro-models of justice-centered governance in the traditional approach and reason of state and security-centered governance in the modern world, which has led to the proliferation of security, governance and power technologies in this age, is our analytical path to develop the concept of technical-scientific legitimacy. In the light of this concept, we have examined some of the main problems of cyberspace governance, including the governance of platforms and contents in cyberspace, and have proposed solutions for them in accordance with the current requirements of cyberspace. Prioritizing platforms, strengthening local monopoly and double governance through pluralization of the international actors in Iran's cyberspace are the three sides of our proposed solution for the problem of erosion of national sovereignty in the digital era.

In the thought of Khaje Nasiroddin Tusi, rulers have a special role and place, so that he considers the consistency of modernity to be a king, and the ruler is the doctor of the society, and people follow the way of their king. From the importance and position of the ruler in Khawaja Nasir's thought, we can reach the importance and necessity of the education of the ruler, because if the ruler is educated, he will bring about the good and health of the society, otherwise, he can destroy the society and the government. draw Without the righteousness of the rulers, the people will not become righteous, and since religion is the rule and foundation, and property is the pillar and foundation; Therefore, if the pillar is not worthy, religion cannot be either. Based on this, the current research, with the documentary method, which is considered as one of the qualitative methods, seeks to analyze the pattern of education of governors in the thought of Khwaja Nasir and wants to answer the main question that "the pattern of education of governors in the thought of Khaje Nasiroddin Tusi." What is?" In this research, which is not a hypothesis test, the leader training model in his thought has been analyzed in the dimensions of basics, principles, characteristics of the desired leader, methods, factors and obstacles of leader training, and finally it comes to the conclusion that the leader training model in His thought is based on five pillars: virtue, imamate, wisdom, justice and love. Virtue can be considered as the axis of the three pillars of wisdom, justice and love. In other words, ruler's education is "virtue-oriented" in his view, and since in his view, the close connection between "virtue" and "leadership" is evident, it can be said that wisdom, justice and love with the centrality of virtue lead to the top. Imamate forms his thought system in the field of the education of the leader.