Knowledge

The importance of modernity is because of man's place as the axis of all beings and existents like God and the World, and they get their meaning and validity in the light of him. Although man has reason and freedom and he is the noble master of all creatures, in the meanwhile, he has many defects in his existence, and his accomplishments have been gradually increased during the centuries. Hence, we can say that man actually and absolutely does not have any perfection, and he cannot get his achievements perfectly. However, with changing in the relationship between man, God, and the world during the modernity age, the whole of man's approaches to God and the world changed, and this brings about some basic problems and crises. In this process, man gained and acquired a kind of genuineness and principality towards God and the existents of world that their place and importance, especially divine truths like God, were defined in the light of human epistemic abilities and their validity were depended on human knowledge. Hence, the place of divine truths was lowered to the limits of human understanding, which I call it the humanization of divine truths. On the other hand, because of his weakness for understanding the divine truths, man has gradually put them aside from his philosophical thought, and has recognized them meaningless. In the meanwhile, he has tried to understand the empirical world and its managing without considering what is beyond it. I call this demystification of the existents by the other areas such as ethics, politics, and even science, which all of them have been depended on the human being. Consequently, certainty and truth became humanistic, that is, man became as the axis of certainty and truth, which the most important result of that is the relativity of certainty and its restriction to human knowledge, will, and ability. This paper tries to discuss the above subjects, considering some of the important thinkers of modern and postmodern philosophy like as Descartes, Kant, Nietzsche, Sartre, and Heidegger. It also attempts to show that although Heidegger complained to subjectivism and modernistic approach of truth, his effort to redefine truth and certainty was not successful and could not rescue it from a crisis. That is because he could not go beyond human understanding to reach a holy and absolute certainty and truth, while – according to this paper – the only real way is paying attention to divine certainty, revelation, and God.

We value possessing knowledge more than true belief. Both someone with knowledge and someone with a true belief possess the correct answer to a question. Why is knowledge more valuable than true belief if both contain the correct answer? I examine the philosophy of American pragmatist John Dewey and then I offer a novel solution to this question often called the value problem of knowledge. I present and explicate (my interpretation of) Dewey’s pragmatic theory of inquiry. Dewey values competent inquiry and claims it is a knowledge-forming process, and I argue that it is competently conducting inquiry that explains why knowledge is more valuable than mere true belief. Knowledge is always the result of a process of competent inquiry (itself valuable) whereas belief can but need not be the result of inquiry. I end by considering and replying to reasonable objections to my pragmatic solution.

This study aimed to investigate the effects of Systemic Theoretical Instruction (STI), grounded in Socio-cultural Theory and proposed by Gal’perin, on developing Iranian EFL learners’ knowledge of English tense-aspect system. To this end, two low-intermediate classes, including 24 and 21 language learners aged between 12-19, were taught the distinction between simple past and present perfect tense through STI and traditional method of grammar instruction. The learners sat for a pretest one week before the treatment and an immediate and delayed posttest, one and three weeks after the instruction, respectively. The tests included binary-choice and gap-filling items to evaluate the learners’ explicit knowledge of the target tense-aspect pairings and elicited imitation test items to check their implicit knowledge. The results obtained from a series of independent and paired-sample t-tests revealed a significant improvement for both groups in the immediate posttest both in terms of the entire test and its subcomponents suggesting that both types of instruction were effective in improving the learners’ implicit and explicit knowledge of the target forms in the short term. However, the significant outperformance of the STI group compared to the traditional group implied the superiority of this method. Moreover, the STI group generally outperformed the traditional group in the delayed posttest indicating the possibility of having a more lasting effect on developing learners’ knowledge when compared to the traditional method. These findings can have significant implications for teachers and materials developers in practicing the assumptions of more innovative approaches such as STI.

Early Muslim philosophers, theologians, logicians and experts in jurisprudence understand knowledge as “firm true belief supported by evidence”. They consider conjectures as a kind of ignorance, the domain of certain knowledge confined in necessary truths; and the domain of uncertain knowledge limited to contingent facts. From their definitions and postulates, we can conclude that they took “having appropriate source” as the criterion of knowledge. For this reason, they included the qualifications “firm” and “immutable” in their definition of knowledge in lieu of distinction between the definition and the criterion of knowledge and separation of cognitive characteristic features of beliefs from the non- cognitive ones. Their approach in epistemology is externalistic but it accommodates foundationalism and fallibilism while evading epistemological relativism. In this approach, knowledge is defined as true belief with proper source. Having proper source is a criterion for knowledge which is not explicitly stated but is implied by different qualifications introduced by them. A source of belief is proper iff it bears a causal relation of some sort to the state of affairs the belief depicts.

Purpose: The initiation of anti-bullying movements in school’s dates back to nearly three decades ago in some countries. Despite the importance of such a movement and its grave implications for education systems, no particular program or action has been organized in our country. Materials and Method: The present study presents a cross-sectional descriptive survey to assess the attitudes of primary school teachers and staff towards bullying. The self-administered questionnaire explored attitude towards bullying in 207 teachers and 73 administrative staff of 25 schools in the city of Bojnourd using stage cluster sampling. Findings: The results of independent t-test demonstrated that the attitude toward bullying was not significantly different in male and female subjects with respect to the variables of years of service and administrative position, though women tended to hold a stronger attitude compared to men in this respect (t=2.04 and p˂0.04). The results showed that school staff and teachers, whether those with less than five years of service or those who had hold their job for more than twenty years were not sufficiently aware of the sensitivity of the case of bullying and the skills required to handle this issue. Discussion: Therefore, it seems that organizing workshops and training courses on the issue of bullying for target groups are necessary and inevitable.

Purpose: The initiation of anti-bullying movements in school’s dates back to nearly three decades ago in some countries. Despite the importance of such a movement and its grave implications for education systems, no particular program or action has been organized in our country. Materials and Method: The present study presents a cross-sectional descriptive survey to assess the attitudes of primary school teachers and staff towards bullying. The self-administered questionnaire explored attitude towards bullying in 207 teachers and 73 administrative staff of 25 schools in the city of Bojnourd using stage cluster sampling. Findings: The results of independent t-test demonstrated that the attitude toward bullying was not significantly different in male and female subjects with respect to the variables of years of service and administrative position, though women tended to hold a stronger attitude compared to men in this respect (t=2.04 and p˂0.04). The results showed that school staff and teachers, whether those with less than five years of service or those who had hold their job for more than twenty years were not sufficiently aware of the sensitivity of the case of bullying and the skills required to handle this issue. Discussion: Therefore, it seems that organizing workshops and training courses on the issue of bullying for target groups are necessary and inevitable.

Purpose: The aim of this study was to investigate the harm of successful deployment of knowledge management system in urban management. Methodology: This was an applied study in terms of the purpose, and a descriptive-survey one in terms of method. The statistical population (403 ones) included all managers, deputies and experienced staff of selected municipalities in west of Mazandaran Province (Ramsar, Tonekabon, Noshahr, Noor, Amol and محمودabad) in 2018; the research was done based on data collected from 201 participants were according to the Cochran formula with relative stratified sampling method. Kolmogorov-Smirnov test, single sample t-test, confirmatory factor analysis and Friedman test were used to test the research hypotheses. Findings: Chi-square statistic in the model was 37.241, the freedom degree of the model was 100, which was approximately in the range of acceptable value. On the other hand, the fit indices of model such as NNFI, NFI, GFI, CFI and IFI were all appropriate and the RMR index was 0.083. Conclusion: According to the results of standard coefficients, t values and R2 values in confirmatory factor analysis, in all dimensions introduced in the conceptual model of the research including 1. Organizational structure, 2. Environmental factors, 3. Technology factors, and 4. Human resources, were effective as a social harm in the failure to the successful deployment of knowledge management in urban management.

Background: Reason is one of the main elements of criminal proceedings. Historically, criminal justice systems are usually divided into two general types: in the first type, called the "legal evidence system", the reason is only what is stated in the law, and therefore the judge has the right to document his sentence other than It does not have. In the second category, which is called the "system of persuasion of the judge", in addition to the evidence permitted by law, the judge can study other evidence and even evaluate, injure and modify the evidence presented, but the issue that is important and is very important from a legal and moral point of view is the basis of the judge's knowledge and how to achieve it. Therefore, the purpose of this article is to analyze science and knowledge from a philosophical-ethical perspective from the perspective of evidence of criminal litigation to provide the conditions for explaining the knowledge of the judge and ways to achieve this knowledge as the most important evidence of litigation. Conclusion: The knowledge of the judge is one of the positive reasons in criminal cases that obtained as a result of examination, exploration, and investigation of the judge in the referral cases for him. Science can be valid and cited when the reasons for achieving it are legal and in accordance with judicial ethics. Therefore, personal knowledge that does not have a rational and legal basis and origin cannot be a criterion and document for issuing a judge's verdict.

Fascinated by the recent scientific progress, even some philosophers today claim that philosophy is dead and that natural sciences (quantum cosmology, cognitive sciences) can answer questions which were once considered a domain of metaphysics: is our universe finite? Do we have free will? etc. The essay tries to problematize this claims by raising a series of questions. First, it is easy to show that modern science itself relies on a series of philosophical propositions. Second, what accounts for the role of science in our world is its link with capitalism. Third, we should distinguish between knowledge and truth: not only philosophy, other discourses (like Marxism or psychoanalysis) also practice a notion of truth which cannot be reduced to knowledge.  

Truth and knowledge are essentially the dictates of some rationality or metaphysical ordainment. By sense experience man is capable of accounting for his past, contemplate his life and predict his future and all of reality, for traditional Africa, however (as is the case with most native societies), there is another mode of knowing beyond man’s immediate capacity in search of truth and reality. An analysis of this perception indicates that there is some metaphysical tinge to epistemology or knowledge claims—whether in the spheres of justice, morality/ethics, religion, political authority, prosperity, law, or ontology/world-view. Put on a plain pedestal: Isn’t there an African mode of knowing? By the study among the Afemai-Etsako of Southern Nigeria, this article tersely adumbrates the scope and nature of knowledge and discovers that, beside the common routes to it (experience and reason), the gamut of knowledge among the traditional Africans also have several metaphysical strands reducible to creative determinism, reactive interference, and representativeness in timing and naming.

Philosophers consider sense as a means for true cognition. In spite of the fact that Islamic philosophy are generally regarded as rational philosophy, it does not mean that they do not assume epistemological value for sense. To some of them, including Ibn Sina, sense is extremely important. In the present article, I argue that the role of sense in Ibn Sina's epistemological system is very significant although the I would not consider Ibn Sina  as an empiricist in the sense that Hume is in the Western philosophy. Rather, I consider Ibn Sina empiricism similar to  the theory of Locke. It is due to the fact that Ibn Sina considers the human mind as a tabula rasa with no actual data at the birth. It is believed that with sense the knowledge begins. In addition, in this study, by taking into the account of both empirical and rational criteria (in Ibn Sina's epistemological system), it is ultimately accentuated that in the most cases, Ibn Sina's tendency is found to be more toward empiricism. In another part of the paper, the role of sense in the realm of the concepts and affirmation (sensory and rational) is explained. It is concluded that sensory conceptions are the outcomes of sense. Other ideas (concepts) are mediated by sense; sensory affirmations immediately come from sense and in rational affirmations, sense plays a role as an introduction. In sum, this is the explanation of Ibn Sina's statement: "Whoever has no sense will have no knowledge"

In the foundations of religious epistemology, the school of segregation on reason using is one of the sources of knowledge that presents a different image from the common images. The lack of clear logic in presenting opinions by the school of segregationists makes their views ambiguous. In the present article, first, the epistemological foundations of the segregation view are presented, which are: tools of knowledge, sources of knowledge, and the criterion of accuracy and correctness of cognition. Then, the claim of the believers in the school of segregation is that the intellect in the philosophical sense is not one of the tools of examined knowledge. According to this claim, the only role that man has in creating knowledge is the unequivocal acceptance of revelatory teachings. Hence, the concept intended by the segregationists about reason does not have the necessary conviction. The current article aims to prove that there must be a common criterion for distinguishing right from wrong. Therefore, by abandoning the tools of reason, a correct understanding of the revelation taught can’t be achieved. Religious knowledge is the product of the measurement and interaction of both intellectual knowledge and narrative knowledge. Also the view of the school of segregation in this issue has been criticized and examined using an intra-religious and a critical-analytical method.

Background: Despite the developments and progress in various fields of education, unfortunately, in the field of approaches and methods of moral and value education, especially in the field of cyberspace, no useful and sufficient efforts have been made. Therefore, the main purpose of this study is to explain the application of moral education based on the views of Allameh Tabatabai in cyberspace. Method: The present study was conducted in two parts: quantitative and qualitative. In the qualitative part; an inferential analytical approach was used. The research community of all books and commentaries (20 volumes of Al-Mizan commentary) is Allameh Tabatabai. Coverage sections are the subject of postgraduate training and were purposefully selected and sampled. Data were analyzed by inferential method. In a small part; the statistical population was Quranic and philosophy specialists in education, from which 14 people (5 Quranic specialists and 9 philosophical and educational specialists) were selected by convenience sampling method. The instrument of the questionnaire was a researcher-made qualitative section and the data were analyzed by Lawshe content panel evaluation method. Results: The results of the research indicate that according to Allameh Tabatabai, the principles of moral education are: education based on knowledge, guardianship and nearness to God, etc. Also, Allameh aims to achieve monotheistic education, cognition, self-knowledge, perfection. He considered human beings and the need for harmony in the development of values. And considers the method of warning and evangelism accessible. Conclusion: The golden point of applying Allameh's moral theory in cyberspace is to awaken the inner restraint in people, in which the role of guides is very important and vital. Article number: 3

In the early works of the eighteenth-century German philosopher, Immanuel Kant, besides explaining the philosophical and metaphysical foundations of various sciences, has illustrated a comprehensive philosophical system and desirable metaphysical critique. In his later works, through emphasizing the concept of Nature and the growth of Reason, he has considered special and multifaceted responsibilities for the Education and the University. For him, the alignment of knowledge and Nature in the university is the main mission of this institution; a mission that is required by the Faculty of Philosophy in a legitimate conflict with the top three faculties of Theology, Law, and Medicine to bring them in line with the design of Nature. This effort, in fact, is a necessary condition for accomplishing the future metaphysics and attaining the unity of knowledge and a complete philosophical system. This article, apart from explaining the idea of "the unity of knowledge" and a model of the unity of knowledge and nature in the conflict of faculties, attempts to show the relationship of this model with the plan of a complete future philosophical and metaphysical system in Kant’s Critique of Pure Reason. In the following, the lessons of this approach have been considered, especially in the discussion of university independence for the reconstruction of Iran's higher education.

Frankfurt School’s critical theory, derived from the ideology of Herbert Marcuse and Jürgen Habermas et al. was put forward by Robert Cox,  Andrew Linklater , and Marc Hoffmann into the realm of international relationships. It will be discussed in the framework of the third debate of international relationships. The concepts represented in this theory are highly similar to those in the Islamic theory within international policy and foreign policy. Thus, the question here is the degree to which these concepts can be employed in order to extend the Islamic theory of international relationships. The present paper is going to determine the degree to which such concepts as freedom, knowledge, mutual understanding, hegemony structure, international clampdown, and the like, which are frequently used in the Islamic international policy literature as the foundation of critical theory related to international peace, are comparable. The first hypothesis of this research is that above-mentioned concepts have only verbal similarities and not interchangeable in the level of ontology and epistemology. In order to explain the main concepts of critical theory, this research, sued analytical, descriptive method based on major resources employment. In fact, it answers the question utilizing the major resources being used in the Islamic international relationships literature.

In the contemporary era man has become much focused on implication of technology in every sector associated with human development. Knowledge being indispensable center of attention attracts the interest of the researchers to deal with its management from generation to dissemination and ultimately to proper use especially in the field of Science and Technology. A Knowledge Management System (KMS) being an amalgamation of content, experience, and process management; take care of management of knowledge as well as enabling its free flow amongst the employees working in an organization for a common goal. Therefore, the paper is an effort to discuss the concept of Knowledge Management along with a detailed theoretical framework for developing a KM System for any knowledge dealing enterprise. The study can be much helpful which acts as a torch bearer concept for all those organizations especially research institutes that are planning for implementation of such Systems hence lessen their efforts and time.

Scientific scepticism, fundamentally, questions the veracity and epistemic value of claims not supported by scientific evidence. Motivated by the assumption that only the empirical investigation of reality leads to the truth, the scientific sceptics often maintain that only scientific method is best suited for this purpose. Claims found to be wanting in scientific evidence are considered untrue, and of little or no epistemic consequence. Using the analytical and critical methods, this paper interrogates this epistemic criterion of justification of scientific scepticism. It shows the inherent epistemic deficits in this criterion of the scientific sceptics, and how absolutizing its demands in such a manner as to undermine the veracity and epistemic significance of claims outside the mainstream discipline of science is not only to entrap themselves in many epistemic burdens, but also to sink under the unsavoury weight of criteriological egocentrism, detrimental to cognitive progress. As a credible alternative, this paper explores the epistemic fecundity of contextualistic pluralism – the pluralism of contextually underwritten cognitive positions – in truth and knowledge justification. It concludes with the relevance of this approach in epistemic justification as evident in its inclusive nature as well as its shift of the focus of philosophical thinking from identity to diversity in an interculturality society.  

The process of self-awareness and awareness of the surrounding world for Muslim scholars has been categorized into divisions such as experiential and acquired awareness. However, the ontology of awareness, meaning the discussion of whether awareness is immaterial or material, as well as the material or immaterial nature of the origin and end of awareness, has been a particularly challenging topic among Muslim theologians. Some Muslim scholars, denying the existence of a factor beyond the human body for his movement and life, considered both awareness and the process of awareness-formation in humans and the factor-shaping awareness in humans to be within the same body. They engaged in critiquing the perspectives and foundations of philosophers, especially Avicenna on this matter and, utilizing specific principles in their philosophical physicalist psychology, regarded awareness as a material entity. In this discussion, after examining the foundations of this group of Muslim theologians regarding the material nature of awareness and their criticisms of considering awareness as immaterial, wewill focus on the philosophical and epistemological consequences arising from the materialistic view of awareness in their thought.

It is usually, and without much disagreement, regarded that ‘knowing one’s own consciousness’ is strikingly and fundamentally different from ‘knowing other things’. The peculiar way in which conscious subjects introspectively know their own consciousness in their immediate awareness is of immense importance with regard to the understanding of consciousness insofar as it has a direct bearing upon consciousness’ fundamental existence. However, when it comes to the understanding of consciousness, the role of consciousness’ introspective knowledge is rather downplayed or not given much importance with regard to its ontology. With this in the background, the whole purpose of this paper is, first, to make the rather obvious point that the very existence of consciousness in its most fundamental form is constituted by this introspective knowledge of it or its epistemic dimension, whereby its ontology gets its epistemological or epistemic nature. Second, it aims to strengthen the explanatory gap argument by appealing to our enhanced understanding of consciousness in terms of its epistemic ontology.