“Religious experience”, in its broadest sense, is either an inner experience or an objective event that has religious meaning for the subject. In philosophy of religion, however, a narrower meaning of the term is at issue: an experience taken by the subject as experiential awareness of God, in which one directly perceives the presence of God (or a divine being). Religious EMPIRICISM is an approach which tries to justify or reconstruct religious beliefs on the ground of “religious experience”. In this paper, after a short review on the historical background of this attitude, I will propose two different meanings for religious EMPIRICISM. Then, considering Schleiermacher's and James's views, I will discuss religious EMPIRICISM in its contemporary and perhaps most important formulation developed by Swinburne and Alston. Religious EMPIRICISM could be understood as a religious reaction to the criticism of religion in the modern time. It tries to stay and act within the framework of modern philosophy that emphasizes on the significance of experience. In their intellectual efforts, the advocates of this stream have expanded the boundaries of the notion of experience. On the other hand, “religious experience” has a different meaning and function for each of aforementioned philosophers. So, to evaluate this approach we need to understand these differences in depth.

By introducing and examining van Fraassen’s constructive EMPIRICISM, on the one hand, and undermining his criticisms against realistic arguments, i.e. Inference to the Best Explanation and Conjunction Argument, on the other hand, this essay purports to show that constructive EMPIRICISM is not an adequate alternative for realism.

In the paper two aspects of Humean EMPIRICISM, i.e. sensationalism and the denial of causality, have been analyzed. It has been made clear that the theory, having contradictory elements in itself, knows the vices and virtues of human actions and the trueness of propositions to be conventional, the fact leading to relativity naturally. Furthermore, the theory would necessarily end to sensationalism. And such being the case, one can never agree with religion reasonably and be faithful to it.

Experimental cinema has been considered a format beyond the dominant stream of narrative cinema, focusing on the exploration of cinema's formal components. On this basis, the current article aims to analyze the main elements of this filmmaking format in search of an aesthetic framework. Therefore, the theoretical approach of EMPIRICISM in the philosophy of art is employed, as the views of its thinkers can offer insights into the aesthetic dimensions of this type of cinema. The method of this research is descriptive-analytical with a comparative approach, and by describing the main components of experimental cinema, it moves toward an analytical reading of these characteristics in the opinions of empiricists. The research findings indicate that experimental cinema possesses distinctive characteristics, the most important being its effect on human (sensory) perception. This perception is not bound by the narrative, logical, or other constraints of the dominant popular cinema, but rather challenges the viewer, moving toward psychological and technical innovation based on sensory, intellectual, and even instrumental foundations, and most importantly, a kind of intuition in perception. Hence, a conventional machine-causal aesthetic framework cannot accommodate such a non-normative, abstract, and fluid goal in artistic creation and perception. The research evidence suggests that the organon of this sensory-driven experimental cinema can be grounded in the aesthetics of 18th-century empiricists. This thought considers beauty a subjective issue, whose reference is not the object itself but the individual's mind, which plays the main role in defining beauty. In fact, aesthetic subjectivism denies the internality of aesthetic qualities in the essence of objects and claims that what makes an object beautiful is the unique reaction it evokes in the subject. This intuitive understanding goes so far as to reject the idea of beauty as proportionality, dismissing it as a goal tied to utility or perfection; beauty, in this view, is not seen as the product of reason. As a result, this system of thought prioritizes intuition over logic and causal rules in the realm of creation, understanding, and judgment, all of which are based on individual experiences in sensory perception-the essence of experimental cinema.

Causality and its aspects is one of the fundamental issues in Islamic and western philosophy. In the modern west, some empirical philosophers like, Locke, Berkeley and Hume by empirical attitude challenged causality, that this subject is related to their epistemological principles in approach to objective and subjective facts, means empirical base of knowledge. Hence these philosophers denied causality principles, specially casual necessity which its consequence extended in the continual of western thought, specially positivism, analytic philosophy and modern physics that have had difficulty results.In Islamic philosophy, specially transcendent philosophy, causality is a philosophical and rational principle which deep understanding of it is possible only for philosophical reason, hence its appearance is deeper than experience and is in the rational world. Therefore, the interpretation of causality in this approach contrary to western EMPIRICISM is deeper than experience and induction in which cause gives the effect’s existence, which effect does not any existence and identity in itself without cause. So in this viewpoint, causality relation is in the existence of cause and effect not in their quiddity or their external appearances. Then we can say the relation of effect to cause is a kind of poverty and needing.Therefore, contrary to western empirical philosophers, we can show that causality is not merely contiguity, temporal priority and other external relation between cause and effect, but it is very deeper than it, so we can not explain it by empirical approach as they did.

Each theory in humanism is influenced by its own methodological preconditions, including the epistemic preconditions and it is also born from them. After the advent of modernism, the two paralleled epistemic processes of rationalism and EMPIRICISM emerged in the philosophical thought of the West. The thought of Beccaria-the innovator of classical school of criminal law-has been affected by the both processes. The acceptance of the "utilitarianism", based on maximizing pleasure and minimizing suffering and the "association of meanings" have been the two significant signs of Breccia’s EMPIRICISM. On the contrary, advising and prescribing "utility" as well as resorting to "social contract", "natural law" and the "principle of justice" are indications of its impressionability from rationalism. Each of these cases has led to certain results in his criminal thought. Therefore, Beccaria’s criminal thoughts are epistemologically fluctuating between the two processes of EMPIRICISM and rationalism. Thus, it has not been subject to the epistemic unit structure. For example, if Beccaria, regarding the EMPIRICISM, values the "utilitarianism", the acceptance of the legislative system in him must also be based on that principle not on resorting to a "social contract" that is not empirically accepted. Also, accepting the "utilitarianism" is not compatible with the idea of "natural law" and "principle of justice".

The purpose of this study is to investigate the experiences, patterns and success processes of cooperatives in order to improve cooperative businesses. In order to achieve the purpose of this research, research narrative method was used. The statistical population of the study included successful cooperatives in the country. The statistical sample was selected based on purposeful and available sampling method from cooperatives in Tehran and Khorasan Razavi provinces, which was provided to the research team by the Ministry of Cooperatives, Labor and Social Welfare. The need was collected using the narrative interview technique. After conducting 18 interviews, consecutive and fragmented sections affecting the success of the cooperators were extracted as sub-narratives, and then different parts of the narrative were fragmented and a title was considered for each sequence. After extracting these sections, the success process of each cooperator was drawn and finally the general models were designed to cover the paths that led to the success of the cooperators, based on which four models reflect the historical paths taken by the cooperators. Is, it was drawn, the success of a cooperative may be a mixture of these processes or include one of these processes. The final extracted models include "Family Support Process Model", "Investment Model in Late and Previous Production Rings", "Self-Reliance Process Model" and "Export Entry Process Model".

Introduction: The curriculum of medical sciences is one of the important fields in the field of medical education. The aim of the current research is to identify the leadership dimensions of medical science curriculum within the framework of EMPIRICISM approach. Method: The method of the current qualitative research was phenomenological type and was carried out with thematic analysis approach. The community studied in this research was related experts, using the purposeful sampling method, 15 experts (in the fields of educational and curriculum planning and educational management) were selected as a sample. A semi-structured interview method was used to collect information. Results: The results showed that in the examination of the dimensions of medical science curriculum leadership in the framework of the EMPIRICISM approach and presentation of the model, the number of 9 sub-categories was counted, and 4 main themes were finally classified into 4 main categories. Conclusion: The results of data collection and thematic analysis showed that the dimensions of medical science curriculum leadership in the framework of EMPIRICISM approach include unit or project work method, experimental work method, role playing method and simulation model.

One of the important issues in understanding religion is accurate and factual knowledge of predicative attributes, attributes such as God’s face, hand, and eye, and God's settle on the Throne and attributes like these, which attention to the apparent meaning and lack of interpretation will cause a physical interpretation for God. Understanding predictive features based on sensory knowledge is more prone to error than other knowledge. Although sensory perception provides us with information about existence and is informative in explaining religious teachings, it is invalid in the field of understanding predictive attributes. But in understanding these attributes, the Salafiyya present an approach based on sensory knowledge and by emphasizing that God’s attributes have quality, even though they are unknown, they promote empiricist and materialistic monotheism. This paper has tried to answer the question of what are the causes of Salafiyya’s EMPIRICISM and what are the consequences of understanding the predictive attributes. In this essay, an attempt is made to discuss the shortcomings of sensory knowledge in understanding the attributes and critically examine the tendency of Salafiyya towards EMPIRICISM, causes such as distance from rational thinking, complete trust in the understanding of the Salaf and being influenced by the followers of non-Islamic religions and consequences such as the human image of God. , the inverted understanding of the levels of monotheism and the sufficiency of text in the context of Salafiyya’s EMPIRICISM in the understanding of the predicative attributes should be examined and criticized.