Four important ways of religious education in THE field of beliefs are inferred in this article through THE NATURE of religion in THE Holy Quran. We have examined two categories of “NATURE of religion” and “methods of religious education” for this purpose. All verses including THE root of “د ـ ی ـ ن” (religion) have been investigated in order to properly understand THE NATURE of religion in THE Holy Quran. THEn, we have benefited from THE inference method to find THE ways of religious education in THE Holy Quran. In THE inferential method, we have reached THE “conclusion”, which is THE method of religious education by using two premises, “normative” and “realistic”. THE solutions of THE Holy Quran to achieve THE methods of religious education are explained in THE following. For example, using THE Scriptures directly to know THE right actions is one of THE solutions of THE Holy Quran to reach THE way of believing in THE punishment of deeds. THE achievement of religious education methods through discovering THE NATURE of religion and explaining THE purpose of education on THE one hand and using THE inferential method as a research method on THE oTHEr hand is one of THE innovations of this research. THE achievements of this paper can be used to provide an educational THEoretical model for formal and public education system.

THE ETHICAL actions are important because of THE priority of THE mission goal and THEir close relationship with social progress and development. THErefore, THE purpose of this research is THE identification and social analysis of THEse types of actions among THE verses of revelation and it deals with THE effect of ETHICAL actions in THE production of social capital in THE process of progress based on religious teachings and answers THEse questions based on THE Quranic teachings. What impact do ETHICAL actions (behavior) have on THE formation of social progress? How do moral actions generate social capital and influence progress (development)? What coordinates, examples and dimensions does this group of actions have? What are THE effects and consequences of this group of actions? Those actions that are desirable and progressive in THE development of social interactions have been socially studied, analyzed and searched by using THE inductive content analysis method. Honesty, trustworthiness and fulfillment of an obligation, altruism (Arabic: إیثار, self-sacrifice), asking forgiveness or istighfār (Arabic: استغفار ʾistiġfār), and forgiving oTHErs, kindness, non-violence, chastity and purity, patience and honesty and benevolent actions combined with social supervision have been discussed, which lead to sincerity, togeTHErness, coherence and expansion of social interactions and emotional relationships far from hatred and warm and emotional relationships and as a result, it causes THE production of social capital and its improvement and will lead to THE density of actions focused on purpose and excellence that are necessary for progress.

THE method of metaphysics: Metaphysics is empirical but depends not, like THE sciences, on recondite experience but on close attention to aspects of everyday experience we ordinarily scarcely notice. "Real" is a broader concept than "exists" (which applies only to particulars) and also applies to phenomena, kinds, and laws, which are real, but not, of course, existent entities. But "THEre are real kinds, laws, etc." doesn't imply that all THE kinds and laws we believe are real, are. I call my approach "Innocent Realism" because--though it's certainly not naive--it requires attending to experience, so far as possible, without substantial preconceptions. THEre is one real WORLD, enormously varied but also integrated. It includes physical stuff, kinds, laws, etc. and, here on earth, a vast array of human artifacts, physical, social, intellectual, and imaginative, all intimately interconnected. All this requires human mindedness (a better word than "mind" because it doesn't suggest that human mentality is an organ like THE heart or THE liver). RaTHEr, it's a complex congeries of dispositions and abilities: to understand even such a relatively simple thing as what's involved in someone's believing something, we need to take account of THE person's dispositions to behavior, verbal and oTHErwise; to THE neurophysiological realizations of THEse dispositions; and to THEir connections to THE WORLD and to words in THE person's linguistic community--this last requiring oTHEr people's words-WORLD connection. "Virtual" reality is just one more computer artifact, clever, no doubt, but not metaphysically startling. It's oversold, but this is advertising hype, not serious metaphysics.

Regarding THE way of facing THE West and modernity, Ahmed Fardid is among THE thinkers who, by adopting a philosophical and judgmental approach, rejects modernity, philosophy, and western civilization in its entirety. Fardid considers modernity and THE West to have an inherent crisis and considers any attempt to patch up modernity with Eastern religions or cultures futile. Fardid, who is THE creator of THE word “Gharbzadegi (Westoxification)”, considers human sciences and Western civilization to be nothing more than THE inciting soul vanities and blasphemy. By adopting an essentialist and negative approach towards THE modern WORLD, he calls for a complete break from THE subjectivism and humanism associated with THE modern WORLD and a return to Islamic-oriented philosophy (Hekmat-e Onsi). Seyyed Hossein Nasr, as a traditionalist thinker, rejects Western civilization and modernity as a unified whole. He wants to incorporate modern science and reason and take perennial philosophy. In this paper, via a comparative analysis method, this hypoTHEsis is examined that although Fardid and Nasr are sympathizers in THE complete negation and rejection of THE modern WORLD, Fardid confronts modernity and its consequent subjectivism using Heidegger’s western thought. This is when Nasr confronts modernity from THE perspective of a traditionalist thinker who believes in THE foundations of tradition. Nasr considers THE return to THE perennial philosophy to solve confronting THE Western WORLD and modernity, but Fardid faced with THE modern WORLD, emphasizes that although modernity is THE exposure of self-fulfillment, one must strive to overcome it. It is difficult to return to THE past.

Introduction: ETHICAL leadership is leadership focused on appropriate behavior through respect for ethics and values, as well as THE rights and dignity of oTHErs. ETHICAL leadership can add value to businesses by motivating employees and fulfilling company values. THErefore, THE present research was conducted with THE aim of analyzing THE relationship between ETHICAL leadership and cooperative social responsibility and THE moral climate of THE organization. Material & Methods: THE current research is applied in terms of purpose and descriptive and correlational in terms of data collection method. THE statistical population of this research included all employees of Management and Science University (MSU) in Malaysia. Among THEm, 200 people were selected as THE research sample using a simple random sampling method. A standard questionnaire was used to collect data. THE data was analyzed by structural equation modeling method. Results: THE results of statistical analysis showed that ETHICAL leadership has a direct and positive effect on cooperative social responsibility and ETHICAL climate. Also, moral climate has a direct and positive effect on cooperative social responsibility. At THE same time, ETHICAL leadership has an indirect and positive effect on cooperative social responsibility through THE mediation of ETHICAL climate. Conclusion: ETHICAL leadership can affect THEir social responsibility by inspiring employees to motivate and align with THE company's values. THE results of this research showed that ETHICAL leadership leads to greater employee satisfaction and collaborative responsibility and leads to THE formation of an ETHICAL atmosphere in THE organization

current research is to critically analyze THE discourse of WORLD peace in THE textbooks of THE Iranian educational system based on THE THEory of identification by L& M. For this purpose, THE textbooks between THE years 1357-1392 (primary period and first period high school) have been analyzed. This article has been done with THE combined method of analyzing THE discourse of Fairclough, L &M and focusing on THE following questions: What was THE status of THE WORLD peace discourse in THE educational documents of this era? What subjects are THEse educational materials trying to create? What role have THE dominant political discourses in this era played in shaping THE identity of THEse subjects? THE findings show that THE discourse of WORLD peace in educational books and documents has been rejected due to THE demarcation between Islamic and non-Islamic, internal and external. Power processes have tried to create militant and vengeful subjects with a military identity. THE factor of persuasion of THE subjects is THE axiomatization of THE ideologies of THE revolution with an Islamic NATURE. Also, THE educational content by inducing specific defense ideologies has formed pacifist identities in all individual, interpersonal, social and international dimensions.

Artifacts are ubiquitous and influential in our WORLD, but THEir NATURE and existence are controversial. Several THEories have been proposed to explain THE ontology of artifacts. Drawing on Popper's THEory of three WORLDs, this paper suggests a metaphysics for artifacts along THE line of a critical rationalist (CR) approach. This THEory distinguishes between three realms of reality: THE physical WORLD (WORLD 1), THE mental WORLD (WORLD 2), and THE WORLD of objective knowledge (WORLD 3). THE paper argues that artifacts have different ontological components that correspond to THEse three realms, and that each component is real and causal. THE paper shows how this perspective can account for THE intentional and functional aspects of artifacts, as well as THEir dependence on plans that influence different realms of reality. THE paper explains how this pluralistic ontology, compared to THE rival THEories, enables one to explain THE relevant ontological problems of artifacts. THE paper also explores how this proposal can lead to a research program encompassing a broader range of technologies, such as social artifacts. In sum, THE paper suggests that Popper's three WORLDs THEory provides a rich and comprehensive framework for understanding THE metaphysics of artifacts.

How to profoundly change THE beliefs of THE polyTHEists during THE age of revelation from THE denial of THE Prophet (pbuh) to THE certainty of his Message and THE acceptance of his full guardianship is a question worthy of attention. THE order of verses about prophecy based on THE order of revelation is THE reason to lead a transformative process and a special Quranic method in institutionalizing THE belief of prophecy in THE lives of Arabs. In THE first stage, THE Holy Quran in THE first Makkī (Arabic: المکّیّ, suras revealed in Mecca) chapters has prepared THE community from THE motivational side to accept THE truth of THE Prophet’s (pbuh) prophecy and briefly stating THE key issues surrounding it. THE Holy Book of Quran at THE time of THE emergence of oppositions and doubts (THE second stage) destroyed THE arguments of THE polyTHEists and explained THE prophecy and proved its auTHEnticity from a cognitive perspective in THE second stage by presenting clear arguments. and THE Holy Book of Quran in THE third stage after Madanī (Arabic: المدنیّ, suras revealed in Medina) period has undertaken measures in order to fulfill THE goals of THE Massage by explaining THE true position of THE Prophet (pbuh) to deepen and operationalize THE Prophetic belief through explaining practical duties for THE Prophet (pbuh) and behavior based on THE acceptance of Walaya (Arabic: ولایة, meaning “guardianship” or “governance”).