نشریه مطالعات میان رشته ای تمدنی انقلاب اسلامی
پیاپی 1 (بهار 1401)

The theory of evolution, like most scientific theories, is not only influenced by its epistemic dimensions, and individual, social and civilizational factors have influenced its development. This theory was introduced by Charles Darwin in the world of science as a biological theory. This kind of look at the world was not devoid of metaphysical feedback and a significant impact on the social sciences, but its impact on the social sciences is not less than the biological sciences. Factors influencing the formation of evolutionary theory, including fundamentals and assumptions, social, cultural and civilizational causes, education, economic base, social -social space, sensual traits, individual action, personal will and intelligence, family history in discussing evolution, preparation The scientific space and historical background is for theory. In this article, we have attempted to express these factors using a descriptive -analytical method, and if they have a proven role in the theory of evolution, it will be shown.

The humanities claim to describe the reality of man and society.And considers himself responsible for explaining relationships, drawing goals, and expressing how to achieve those goals.Therefore,it is necessary for human beings to be properly recognized as the central subject of these studies. Who is a human being?What are its features?How much does his voluntary will and behavior affect his ultimate happiness and perfection?And what is the role of humanities in his evolution and in the construction of Islamic civilization?According to Allameh Mesbah Yazdi,Islamic humanities are of special importance due to the definition of religion and its unique role in explaining human happiness and misery and its close relationship with human voluntary behavior and the role of humanities in thinking and life style and ultimately human happiness and misery.The humanities are based on the foundations of fundamental thought and ideas and form the basis of human civilizations.Understanding these ideas and how they affect the humanities shows the exact points of confrontation between Islamic civilization and Western culture.In his view,it is not correct to study empirically enough human relations and phenomena.Rather,reason and experience in many cases do not understand the relationship between human actions and their afterlife.On the other hand, by proving the single soul to man,the concept of happiness and its extension is beyond the framework of the material world,we will need to refer to divine revelation as a method and a valid source of knowledge.

The governance of Islam on the world and the realization of the new Islamic civilization as the most important ideal and final vision, has always been emphasized by the Imams of the Islamic Revolution. Achieving this excelent ideal will not be possible without special planning by the institution of knowledge (Hawza and universitiy) that are responsible for the intellectual and scientific nourishment of society. But what are the requirements and how and with what quality should it happen? This article seeks to address this issue and extract how the Hawza and the university are designed from the collection of statements of the Imams of the Islamic Revolution. To achieve this goal, the qualitative method of "content analysis" was used and by extracting 1736 basic themes, a model consisting of dimensions, components and indicators of the institution of science in the realization of modern Islamic civilization was developed. This model has two basic dimensions: "human upbringing" and "development of wisdom". "human upbringing" has 4 components: "general requirements", "intellectual and belief training", "cultural and moral training" and "scientific and skill training" and "development of wisdom" includes 4 components: "general requirements", "thought production", "science development" and "technology and innovation". Below each of these components, there are indicators that explain the pattern of the Hawza and the university in the realization of the new Islamic civilization

The realization of modern Islamic civilization as the ultimate goal of the Islamic Revolution of Iran needs to produce Islamic humanities; But among the believers on the possibility of Islamic humanities on how to produce such a knowledge, we see significant disagreement, and various research methods have been presented so far. Since philosophy is one of the imported knowledge of the Islamic world, which has been successfully established and produced by the efforts of the Islamic model, its Islamic model has been successfully founded by modeling the process of establishing Islamic philosophy by Farabi, a proposal to establish the Islamic version of the present humanities. This research has attempted to propose steps for the establishment of Islamic humanities after identifying Farabi’s theorizing stages in the establishment of Islamic philosophy, which is 1) targeting and translating the purposeful works of imported humanities based on the extent of harmony with Islamic teachings; 2) Describing the works and selected by the believer in the teachings of Islam; 3) Inspiration and use of Islam's teachings in the selection of the problem of research into new issues, in the new reasoning plan, in answering some humanities issues, and in the use of as a valuable observer; 4) Determining the principles and principles of Farabi’s philosophy and other necessary principles; 5) Use of concepts, resources and methods of cultural and 6) the classification of science for educational and research strategy.

This study examines the role of philosophy in Islamic civilization. And the main question is, "What place has Islamic philosophy played in the advancement of Islamic civilization?" The author has studied the role of philosophy in Islamic civilization using the analytical-rational method. The result of the present research is: (1) Philosophy has several definitions and the basis of this research is based on the concept of philosophy as a rational method in order to study the general rules of existence; (2) One of the vital roles of philosophy in the development of civilization is to help create cultural identity for society; (3) Another vital role of philosophy in the field of civilization is to lay the groundwork for the construction of an intellectual system; (4) The third role of philosophy is to prepare the ground for the reform of social life by confronting intellectual perversions, such as nihilism, relativism, and skepticism; (5) The fourth fundamental role of philosophy in civilization is to satisfy man's innate need to know the facts; (6) The fifth basic function of philosophy in civilization is to help create a dialogue between different civilizations on the one hand and between different currents of thought within the framework of Islamic civilization. Yes, one thing remains here and that is that if Islamic philosophy seeks to have a greater impact on Islamic civilization, it must seek to influence in various areas of social, educational, political, etc. to meet the needs of the current Islamic society. .

The notion that the new sciences are inspired by metaphysical foundations and that in order to evolve it must be replaced by other principles from the Qur'an, a collection of theological sciences, and especially from Islamic philosophy, is not a misconception, but is often plagued by artificial and mechanical notions. It is less in line with the true nature and characteristics of science. Such an important requirement is a real understanding and existence of the world, civilization and modern sciences. Achieving this understanding is associated with a kind of feeling of alienation and alienation in the modern world. Such a critique will look at appearances and, following the basic foundations of the modern world, will pursue the evolution of the humanities on the modern historical horizon. Achieving the evolution of science on the horizon of the Islamic Revolution requires living in a relationship commensurate with the Islamic Revolution, which is accompanied by a departure from the atheistic foundations of the modern world. One of the most important examples of these atheistic foundations is the existing organizational human relations, the desire for macro-engineering, the objectification of the world, societies and other human beings, their subjectivity, and consequently the desire to occupy and control societies and human beings. New social sciences emerged after the conquest of human societies became necessary.