سید باقر سیدنژاد

In the present study, the dignity of science and technology in modern civilizations is evaluated as the vital status of the ontological and of "Being" and "Not-Being" type, while emphasizing that the problem description in religious models of new civilization cannot be reduced to the acquisition of modern and strategic science and technologies; Accordingly, this article, while reviewing and critically interpreting Modern Science, in its philosophical and final evaluation of the perspective of science and technology in alternative civilization, emphasizes that the question is the question of "one distinctive awareness infrastructure for thinking," and "redefinition and quality of confrontation with science and technology." While has presented a different configuration of these relations and civilization-making structures that make a difference the way of facing the world and science. Regarding the experiments and the existing capacities after the Islamic Revolution, the transformation of a modern civilization formed how and around what very different and distinct theoretical organization or concept. As a conclusion, while trying to explain the religion of religious society, it emphasizes that science and technology are "Detrimental," "Direction-Finder," and "Renewable" phenomena. Therefore, the religion-based culture and order as the point of consensus and unity of all religions and spiritualists, start their identity limits vis-à-vis science and technology by distancing from the materialistic configurations and technical thought, without negating the science and technology.

The distinction between "Religion" and "Religiosity culture and religious beliefs in the sensory and phenomenological perspective" has sociological significance and demonstrates a distinct pattern of sociology. The present study in the first section with critically approaches to the "Sociology of Religion" explains the inadequacy of its conceptual and perceptual organization in explaining sociological relationships of religion, with an emphasis on the inherently reductionist and methodological nature of this prevalent discipline. To this aim, the author explains that a "Correct understanding of religion - especially Islam - can be considered as a foundation that influences the existing understanding of sociology of religion" and examines the relationship between religion and society from a distinct perspective compared to the prevailing literature worldwide, highlighting the distinction of this approach compared to the intradisciplinary literature, which mainly involves an essentialist and fixed perception of religion and religious society in the dominant intellectual-religious traditions in the Islamic world. The author argues in this field with an "Ijtihadi" and "Intra-religious" approach about the combined and creative role of "Social Traditions of God" with "Faith and distinctive characteristics of Islamic spirituality" in constructing a new identity for society. By referring to the idea that "When people take steps towards God and the kingdomin a planned manner, they become closer to each other and a global community takes shape," it reaches a new level of religious and Islamic society. In fact, forming the institutions with common and distinct featuressuch as mosques, pilgrimage, and recently the Arbaeen of Imam Hussein (AS) in relation to the historical and glorious experience of the Islamic community in Medina shows that the Islamic society is a society established on justice and fairness, which follows its principles by creating sensitivity towards "Perceptive and Cognitive" levels, "Moral and Inclination" values, and "Behavioral and Action" aspects, within the framework of "Faith and Righteous Deeds."