در این پژوهش محورهای تربیت مدنی از دیدگاه امام علی علیه السلام، به همراه عوامل و زمینه های مصداقی آنها با تاکید بر نهج البلاغه مورد بررسی و تحلیل قرار گرفته است. روش پژوهش تحلیل محتوا و طی آن تمام خطبه ها، نامه ها و حکمتهای منتسب به امام علی علیه السلام در نهج البلاغه بود که همه آنها مورد بررسی قرار گرفته است. ابزار پژوهش، فهرست وارسی بود که روایی آن به وسیله صاحبنظران و پایایی آن نیز با محاسبه ضریب همبستگی تایید شد. داده های حاصل از تحلیل اولیه با تحلیل مجرای دیگر برابر با 0.84 بوده و داده ها مورد تجزیه و تحلیل کیفی قرار گرفته است. نتایج تحقیق نشان داد که در تربیت مدنی از دیدگاه امام علی علیه السلام عوامل مطرح در قالب چهار محور تحکیم ایمان و عقیده، ترویج اخلاقیات در جامعه، عدالت و حقوق شهروندی است.

Purpose: Clustering and co-word analysis is a method to reveal relationships and links and illustrate THE intellectual structure of a scientific field. This research tries to study THE intellectual structure of articles in THE field of futures studies in Iran by using THE technique of co-word analysis. Method: THE current research is a descriptive-analytical development with a scientometric approach. THE statistical population is 921 articles retrieved records in THE field of futures studies. Findings: THE findings showed that articles in THE field of futures studies in Iran are often associated with positive growth, and in terms of frequency, THE keywords scenario, ISLAMIC Republic, and foresight are THE most frequent in futures studies. THE findings related to THE hierarchical clustering led to THE formation of 8 clusters in this field, namely "ICT visions", "geographers who love THE future", "knowledge development", " Futuristic higher education", "Future of Religion", "Regional Relations", "Strategic Foresight" and "Heavy Weight of Method". Conclusion: ACCORDING to THE findings of THE current research and THE high frequency of THE keyword scenario, as well as THE density and relationships of this keyword with oTHEr keywords, it can be concluded that THE scenario is THE dominant approach in futures studies. Also, ACCORDING to THE resulting clusters, it was observed that THEse researches have a high variety, but addressing THE future in many areas is still neglected.

Resistance is one of THE fundamental Quranic values in THE cause of THE development of THE ISLAMIC society and THE formation of THE ISLAMIC civilization, which means standing and resisting against something has upset THE balance in internal and external dimensions. THE formation of this value in THE society as one of THE methods of THE conventional model of human life in THE fields of human life; So that its manifestation can be observed in THE totality of social behaviors, it is called THE culture of resistance (Problem statement). THE purpose of this article is THE achievement of THE engineering process of this value in a society based on THE growth-oriented thought (ideological) system of THE Holy Quran (Purpose). Now THE question is what process does THE Holy Quran propose in order to engineer THE culture of resistance in THE society? (Question). THE necessity of examining this issue is clear considering THE emphasis of religious teachings on this value and THE need for ISLAMIC societies, especially considering THE current conditions of Islam and THE need for convergence and coordination between THE resistance front (Necessity). THE research method in stating THE engineering process and its components is qualitative content analysis with an analogy approach (Method). THE findings of THE research show that THE engineering process of resistance culture is based on a self-awareness and purposefulness, ACCORDING to THE idea of Quranic growth, in a three-stage process that leads to THE happiness of man and human society (Conclusion).

THE lack of Quranic approaches in THE production of Quran-based humanities is still felt, despite THE predominance of THE philosophical approach in critical approaches to modern humanities, which has become very common in THE ISLAMIC world and in Iran for several decades. It seems that THE capacity of THE method of THEmatic exegesis (al-Tafsīr al-mawdū'ī, Arabic: التفسیر الموضوعیّ) in this regard, can be used to bring THE Holy Quran into THE field of humanities. THEmatic exegesis, ACCORDING to wheTHEr its subject is inside or outside THE Qur'an, has several functions in criticizing THE structure of modern knowledge and scientific research, as well as THE production of ISLAMIC humanities. It is possible to make use of THEmatic exegesis of THE inside of THE Holy Book of Quran in order to “fundamental criticism” of THE general fundamentals of humanities -THE fundamentals of epistemology, axiology, ontology and anthropology- and it is also possible to use THEmatic exegesis for constructing and producing foundation of humanities obtained from THE Holy Quran. It is used by THEmatic interpretation exegesis of THE outside of THE Holy Book of Quran -such as Shahīd (martyr) Sadr’s interrogational approach- to answer THE problems of humanities and this process faces challenges such as THE complexity and multiplicity of THE “subject” of THE humanities that exist in modern terminology of this field. It can be used in order to solve this issue in some cases to know THE process of THE change of THE components of THE modern of THE conceptual history’s approach and also by analyzing THE issue into several components can be shown that THE components are not necessarily a product of THE modern era and can be followed up in THE Holy Quran and can be found up in THE Holy Quran. THE perspective of THE Holy Quran, after that, regarding THE modern subject in THE desired field by THE “combining” of THE results obtained based on THE THEmatic interpretation.

In modern times many militant aTHEist thinkers and activists have tried to promote THE idea that religions, as well as religious ways of life, are one of THE main, if not THE main source of evil in THE social arena. Some oTHEr non-believer scholars, while taking a respectful approach towards religions and religious people, maintaining that it is more rational for people and communities to adopt a non-religious outlook on life and become members of THE COMMUNITY of non-believers. In this paper, I do not take issue with THE militant non-believers. THE reason is that THEir approach to religion is so ideologically driven that it leaves not much room for proper rational discussions; it only invites some polemical replies. My aim here is, instead, to enter into a dialogue with those non-believer scholars who view religion in a measured and rational way. My intention is to critically assess THE claims of this latter group of scholars and explain why, contrary to what THEy suggest, certain interpretations of religion, and in particular, THE ISLAMIC faith, can provide THEm with better alternatives than THEir aTHEist outlooks. THE arguments of this paper are mostly in reply to THE views expressed by Professor Shearmur in his paper on critical rationalism and religion.

THE problem of personal identity among oTHErs may stem from THE following question—what does be THE person that you are, from one day to THE next, necessarily consist of? THE diachronic problem of personal identity raises question on THE necessary and sufficient conditions for THE identity of THE person over time. THE synchronic problem is grounded in THE question of what features or traits characterize a given person at one time. To answer THEse questions, John Locke discarded THE soul and THE body as necessary and sufficient substances for personal identity over time. He accepted consciousness as THE only criterion for personal identity; THE only thing capable of remaining THE same and preserving personal identity through change. Though Locke’s argument is somewhat clear and coherent but what remains vague and incoherent is embedded in THE question—what exactly is consciousness? How and why should it be THE basis or criterion for THE determination of personal identity? Using THE method of critical analysis, I argue that Locke’s choice of consciousness as THE determinant of personal identity, though quite novel, is incoherent and vague. Secondly, Locke had already presumed and anticipated clearly though fallaciously THE very thing he wishes to substantiate. I THErefore conclude that Locke’s argument is just anoTHEr way of trying to escape but inadvertently prolonging THE difficulty of apparently articulating a distinction between THE psychological approach and physiological approach to THE problem of personal identity. However, in my submission, I propose THE concept of THE “oTHEr” as alternative approach— a sort of an extrinsic-intrinsic approach to THE problem of personal identity.

ACCORDING to classical texts, Dara stands out as a significant city from THE early Parthian era, situated on THE eastern fringes of THE Parthian Empire. Classical sources have documented this region under various names such as Apavortene, Zapaortenon, Partauticena, and Apauarcticena. Since THE latter half of THE nineteenth century, Iranologists have engaged in speculation about THE location of Dara, drawing insights from descriptions provided by Justin and Pliny, as well as references to its whereabouts in classical texts. This research endeavors to offer relative conjectures concerning THE location of Dara and Shahr-Tepe, a potential site representing it, through an evaluation of archaeological data alongside classical and ISLAMIC texts. To achieve THE research objectives using a descriptive-analytical approach, THE study employs THE library research method and incorporates archaeological data. In alignment with classical texts, THE research suggests that THE province of Apavortene is situated in Eastern Iran, and THEre exists a likelihood that THE ISLAMIC-period Abivard is a transformed manifestation of this Parthian-period province. Aditionally, a comparative examination of Dara in classical texts with present-day Shahr-Tepe in Dargaz reveals congruence, aligning with THE descriptions provided by Justin and Pliny. Shahr-Tepe, located on THE opposite side of Hezar Masjed Mountains between Nisa and Abivard, exhibits a singular historical period. Surrounded by Hezar Masjed Mountains, THE region boasts an abundance of rivers and springs, expansive meadows, and remnants of forests within Tandooreh National Park and Tivan region. THEse characteristics confirm THE general depiction of Apavortene and Dara found in classical sources. Collectively, THEse findings suggest that Shahr-Tepe, covering an area of approximately 70 hectares, could indeed represent THE prominent city of THE early Parthian period