What is called Zoroastrian Teleology can be investigated under two topics: the conclusion of human soul after the death and the ultimate conclusion of the universe. Either of these topics includes some subtopics. Following death, human soul should pass through such stages as sedush (three nights), heading for chinvad (discriminating) bridge, individual arbitration, and padafrah (chastisement), the steps which will continue until the Resurrection. Nonetheless, the ultimate conclusion of the universe embraces Zoroastrian promises, Resurrection, ultimate human arbitration, and farshgard (renovation). What takes place until the Resurrection is only associated with human soul, but processes related to his ultimate conclusion are physical. Ultimately, following farshgard and creation of the new world, man will always live in peace and prosperity.

big Bang theory is a theory in cosrnology from which scientistic deists have inferred theistic conclusions. The author examines the above-mentioned theory and the rival theories and tries t8 explicate the influence of this theory on the theological -arguments.Presupposing that one should avoid drawing theological conclusions from the scientific theories, the author holds that the flash-like progresses in the two sciences of physics and cosmology in the 20th century have enforced the spiritual attitude to the world, so that this century has been a successful period in iespect of connection between the religious propositions and the scientific ones.

In Aristotle’s view, the explanation of an object or an issue is carried out according to the real form or reasonable essence and the utmost objective (ghayat) it has and the goal it achieves. For instance, why do objects fall? According to Aristotle and his followers, motion is explained as per the innate tendency of anything seeking to return to its natural resting place. The resting place or “natural station” of fire is up and that of the earth is down. The heavier objects have a stronger tendency downward, hence should fall faster. The motion’s utmost objective – in both meanings of extreme and purpose and objective – is more of interest than the trends that take place in the meantime or prior to it. Thus, causality is described with respect to the future goals (ultimate causes) and essential inclinations (formal causes), rather than by the impressions of past events (efficient causes), which act upon passive and talented matters (material causes).The above words do not mean that observation had no place in Aristotelian science. Aristotle had personally done considerable researches on biological classification, which involved accurate observations. However, the issue of ultimate objective, i.e., assuming everything and every action as purposeful and with an ultimate goal, had not yield theories that can be tested by earlier experiences.

In the past one hundred years, as textual criticism has become more common in Iran, we have witnessed an increase in the number of textual criticisms of classical works. These editions, except in some cases, are generally a kind of imitation and methodological duplication of the work done by renowned scholars in the field, and do not move beyond the virtual structure of the text in question. One of the main challenges of textual criticism in contemporary Iran is the disregard for the theoretical fundamentals of this field. Underdeveloped theoretical foundations, in most cases, have reduced the edition of Persian texts to a simple and mechanical countermeasure. Considering the necessity of theoretical discourse in the field of textual criticism, this paper tries to explore, explain and critique the teleology of textual criticism in various traditional, modern and postmodern views. Moreover, the relationship between reader comprehension and textual criticism has been criticized as one of the forgotten principles in the theoretical areas of correction. Introduction Textual criticism has been defined variedly in different eras and civilizations. The kinds of texts, ideologies, worldviews, social structures and scientific movements in different periods of human civilization have resulted in the development of different methods of textual criticism. These methods have been based on users’ understanding, which has been in turn affected by the goals pursued in textual criticism. At least three kinds of teleological viewpoints, developed in classical, modern and postmodern eras, can be traced in textual criticism. In the classical era, the text is considered to be sacred, while in the modern era it is desecrated and examined within the framework of a scientific process. By going beyond textuality, postmodernism seeks to identify factors contributing to the production of the text, no longer finding it to be exclusively formed by the author. Theoretical Framework In the past two centuries, European scholars have tried to replace traditional methods of textual criticism with modern ones. Textual criticism has a thousand-year-old history in the Islamic civilization. In the contemporary era, although many valuable Islamic works have been textually analyzed and emendated, Muslim scholars have been unwilling to join the theoretical discussions on textual criticism, such as the teleology of such an endeavor. Our understanding of the text and the methods we use to reconstruct old and modern texts are directly influenced by the telos followed in the textual analysis of texts. Teleology is the basis of theories of textual criticism and provides the theoretical framework for textual studies. Thus, engagement in such discussions, which have been predominantly overlooked in Iran, can pave the way for theoretical debates on the nature of textual criticism. Methodology In the present study, first the traditional perfectionist attitude toward textual criticism, which is based on the Iranian culture in the Islamic era, is examined. Then, the bases of the modern experimental attitude will be discussed, and finally the pluralistic postmodern viewpoint will be studied. Also, the role of the audience in the teleology of the texts will be analyzed. Findings Traditional scholars have adopted a perfectionist outlook toward textual criticism as a tool for annotating and ornamenting texts. In the modern outlook, which has been influenced by scientific-experimental movements such as Darwinism, the text is regarded as a kind of evolution and attempt is made to trace the possible changes that the text has probably undergone so that its original form is revived. In the postmodern attitude toward textual criticism, a democratic approach is adopted and the text is considered to be the outcome of the contribution of different factors rather than being exclusively created by the author; thus, the postmodern critic tries to offer different accounts of the changes in the text, rather than reverse these changes. Conclusion Our conception of the text and its reconstruction is rooted in the telos resulting from the outlook taken by researchers and manifested through their taste and concerns. Audiences in different eras determine what objectives different texts and textual studies should pursue. However, not all audiences do exert the same influence; “ superior audiences” develop new ends for researchers by attaching more importance to specific types of research. By refining their ideological and scientific beliefs, these audiences provide textual researchers with more reasonable ends.

The works of Persian literature in verse and prose involve a variety of scientific and religious thoughts and teachings. After the prevalence and acceptance of Islam in Iran until the fourth and fifth centuries (AH) when Persian poetry flourished and matured more than ever before, it is well seen that poetry is interwoven with religion and its rituals. Getting acquainted with the Quranic messages and mastering the language of this Holy book, Persian poets embraced the ideas contained in it, and began to proliferate the Quranic teachings using their tender nature and the language of poetry. The Quranic themes were reflected in the poetry of the fourth and fifth centuries (AH) in the form of translation and expression of the concepts of the Quranic verses. Asadi Tusi's epic-instructive work, Garshasb Nameh, is one of the ancient Iranian literary works which is highly prominent in this respect. This Shiite poet, who was Ferdowsi Toosi's fellow townsman and like him wrote epic poetry, has tackled one of the most basis issues in Islam in Garshasbnameh and that is human death and resurrection. This wise poet has also tackled a number of exigent issues related to Teleology such as the End of Time and the Emergence of Mahdi (a.s.), the intercession of the Prophet in the Hereafter, the Day of Judgment, the Divine Justice in the Gathering Place of Resurrection, the Paradise and the Hell, etc.

In recent decades, some thinkers have spoken of religious science and although they agreed on its possibility, they did not have a single theory on its meaning, application and how to distinguish it from secular science. Everyone agreed that science was influenced by presuppositions, but there was serious disagreement about how and to what extent they affected them. This statement was discussed more in natural science than in humanities. Because if natural science discovers the laws of nature, how do presuppositions influence the discovery of laws? If the function of religion is not the interpretation of nature, how can it intervene in the knowledge and interpretation of nature and make science a religion? The present article tries to express the meaning of religious natural science and prove its realization by descriptive-analytical method. According to this article, one of the most important features of religion is the teleology of nature, and this feature, makes natural science dependent on religion.

Ashura was a very important event that occurred shortly after the prophet's life and became a symbol of epic and courage in the shiite school. According to the importance of this great movement in the history of Islam and shi'ism, enclose it in a heroic, uprising and emotional and paying to the different aspect of this great movement, is the massive mission in he way of the spirit of the Ashura's school in the body of history. Therefore, current study is a qualitative study, by using text commentary and analysis of speech, by studying the life of Imam hossein (PBUH) to explain the educational goals of this great movement in Ashura and achieved tis results: reform and development of individuals and society reform including the Imam hossein's (PBUH) educational goals in Ashura that underlying next target means pure life and these objectives as intermediate objectives fore realized final goal means that worship the God.

Two distinct teleological perspectives emerge from the ancient Greek tradition. (1) Platonic teleology, which represents teleology as the result of intentional agency and is the origin of the idea of design; and (2) Aristotelian teleology, which introduces teleology as the result of natural and intrinsic causes. The preceding framework for understanding nature was superseded by the advent of the modern era and the establishment of the scientific method. Nevertheless, despite the prevailing skepticism regarding the possibility and utility of teleology in the modern era, it is asserted that several prominent scientists of the modern era are staunch defenders of teleology (design). However, with Darwin's proposal of the theory of evolution, the path to the destruction of teleology was initiated. This article examines the interconnection between Darwin's theory of evolution (then neo-Darwinism) and teleology, focusing on how this theory effectively undermines the teleological perspective. However, it seems that recent findings in the field of biology challenge this dominant view and open the way for the revival of teleology.

Kant shows a picture of mechanical nature in Newtonian Physics in Critique of Pure Reason and Prolegomena. One of the basic elements of this picture is principle of causality. This principle with other principles of understanding product the empirical knowledge. This principle is necessary and indispensable. However, in Critique of Judgment, he considered organisms and nature as a whole with other causality (final causality) that is conscious. This paper wants to illustrate the contact between these two causalities in Kant's thought.