philosophy

Education in the Qajar era had been considered in Iran, especially in Tabriz. Most kind people tried to help scientific development and performed many educational and cultural efforts. The establishment of printing, translation skills, publishing the newspapers, and new schools were the first efforts that had been made in Tabriz. Education was in maktab forms until Nasereldin Shah and had many limitations, but there were more than 100 maktabs in Tabriz; most of the people were poor, the number of pupils was a few, and the lessons were religious. The classes in maktabs were held in houses and mosques. Every maktab had characteristics. The methods of teaching were not equal. The teachers in maktabs had some notable qualifications. The maktabs in that period had many problems. The curriculum in maktabs involved Quranic instructions, Arabic grammar and some religious passages. In that period, some new schools were established by Iranian Muslims, such as Roshdieh, Mozafari, Loghmanieh, Mellieh, Kamal and Sanaye Mostazrafe.

Researching is considered one of the functional needs of the scientific community. However, this field of study is faced with a series of issues, such as the dismissal of the concept of critique as only a secondary phenomenon and the lack of a methodological perspective while dealing with the concept of critique. Thereby, after having an overview of the topic of literary and art criticism, this paper will attempt to argue that in the background of the discussion, the elements of “methodic critique” are ignored. Then, to distinguish the characteristics of methodic critique from that of subjective and non-academic critique, the eight elements of methodic critique will be explained in detail, which include: 1. Systematicity, 2. Model-orientedness, 3. Comprehensiveness, 4. Critical perspective, 5. Having philosophical basis, 6. Expert-orientedness, 7. Creativity, and 8. Being ethical. Undoubtedly, reaching a “(comprehensive) theory of critique in the field of humanities” necessitates an explanation of the necessities, definitions, and characteristics of the concept of methodic critique as avoiding the shortcomings of the study of critique in the field of humanities is impossible without a “theory of critique.”

How did racism creep into the algorithms that govern our daily lives, from banking and shopping, to job applications? Connecting the legacy of enlightenment racism to forms of discrimination in modern day algorithms and Artificial Intelligence, this article examines what data feeds into AI technology - and how this data will shape our future, in terms of both social relations and politics.

According to The Phenomenology of Spirit , the religion and philosophy are considered as important stages of the history of consciousness, and the absolute spirit is to become self-conscious of itself, as spirit, in the process of genesis of these two stages. The central issue of the present article is answering the following questions: “What relationship does Hegel establish between delicacies of religion and philosophy?” “Are religion and philosophy considered, in his thought, as double truths for each of which separate realms exist or these two are different stages of one single truth that express the spirit’s self-consciousness of itself in two stages?” To answer these questions, the writer attempts to show, through a descriptive-analytical method, how Hegel offers a theoretical explanation for substituting the image of national and ethnic religion for its traditional image by making the absolute affair to the ethnic spirit. Besides, it shows how Hegel – unlike the transcendental philosophy and exalted philosophy – on the one hand turns God and absolute spirit from non-understandable ideas to cognitive and conceptual ones, and on the other hand, removes – in this way – the duality of the realm between religion and philosophy and establishes an internal relationship between them. Through creating a dialectic relationship between religion and philosophy, he finds the possibility to remove the contrast between the myth and the realm of systematic knowledge. And by making it close to the framework of system of knowledge, he introduces the myth not in contrast to rational knowledge, but as the outset of the way whose truth the rational knowledge is going to explain.

Contemporary theology is realizing the importance of integrating the knowledge of modern/contemporary physics into the metaphysical and ontological categories used to consider God and the God-world relationship. Time is a complex notion with different meanings, characterized by a plurality of uses. The concept of time opens up to broader conceptions than those of physics, mathematics, and philosophy and reveals that the human being, the earth, and the cosmos are not the center of space or time. The concepts of space, time, and matter, to which the concept of vacuum is connected, are of central importance in any modern physical theory, and particularly in the theories of unification. It is being discovered that spacetime is absent at the most fundamental level and only emerges at an appropriate limit. This emerging image of time leads to new conceptual challenges that must be faced in parallel with philosophy and theological researchto achieve its correct understanding. It is a comparison of the viewpoints of the three investigative domains concerned with understanding the nature of consciousness, namely science, philosophy, and metaphysics. This thought process is connected to the intuitions of the contemplative and mystical traditions and seems to be in line with current scientific thought, which can be mathematically expressed. Recent scientific research struggles to grasp the subjective aspect of consciousness; subjective experience is in conflict with the figure of the observer classically understood in the scientific sense. The evolution of life and the relationship with the transcendent could have their information basis in a hyper-complex multi-dimensional space; recent efforts try to explain how mental states exist in the higher dimensions of this hyperspace; some recent models of unification integrate matter and consciousness through the use of this primordial multi-dimensional dynamic space. Ontological interpretations of quantum theory have been given, leading to patterns of bidirectional flow of consciousness between an explicate and an implicate order, supporting both local and non-local phenomena in the cosmos. The paper aims to offer an overview of the indicated issues with a trans-disciplinary method and through interesting hints for thought.

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.

The experience of our conscience belongs in the same category as feeling, thinking and wanting. However, it has a special aspect, namely the presence of other human beings as absolute entities. The process of experience is concerned with the way to best promote your own interests, with how far you will go in actualising your essential characteristics as an absolute entity. The discussion of our urge for survival shows that we can go quite far in that respect, and that to actualise that urge, there are in fact no boundaries; everything is permitted. The same can be said about actualising our other essential characteristics, but the difference is that our need to do so is perhaps less cogently present; it is not our life, or at least not our continued material existence, that is at stake. Nonetheless, we can and may even choose to go to extremes in this respect and thus to give ourselves priority over others. Respect for the interests of others is based on self-respect, which may lead you to decide to subject your dealings with other people to a set of standards for yourself. Here we enter the area of morals and ethics, to which we can attach a complete moral philosophy and on the basis of a belief, a moral theology. At the end of this road is total love of yourself and others, because you have come to realise that it is the only way that can lead to the fourth essential characteristic of human beings as absolute entities, namely self-fulfilment. You will then have developed in a way that allows you to give yourself and others the scope we need as absolute entities (compassion, solidarity). Self-fulfilment is achieved through self-development, i.e. discovering and honing our gifts and talents and thus finding our own identity (development), a process by which the lives of human beings as absolute entities acquire purpose (the search for meaning). Self-fulfilment is self-actualisation, the state that results from the realisation of the essential characteristics of human beings as absolute entities, and it leads to satisfaction derived from ourselves or our activities, a sense of being satisfied with what we have accomplished.