https://zehn.iict.ac.ir/article_732841.html The present article reviews and examines Professor Ali Akbar Rashad's "Theory of Ibtna." This theory explains the process of formation and development of religious knowledge as a result of the continuous and dialectical influence and interaction of the "five principles" (source, epistemology, religion, subject, and audience). The most important strength of the theory is its comprehensiveness and systemic approach in covering all areas of religious knowledge, which goes beyond the traditional scope of the science of principles. However, there are about ten objections and ambiguities in the theory, including substantive ambiguity and the confusion between the fields of description and prescription; the theory fluctuates between the "philosophy of religious knowledge" (describing how understanding is formed) and the "logic of understanding religion" (providing a valid method of discovery), and as a result, it does not provide a clear criterion for establishing the authenticity of religious knowledge. Finally, suggestions are made to complete and improve the theory, the most important of which is the precise separation of the two fields of description and prescription. It seems that separating the theory into two separate levels, in such a way that the first level deals with the analytical description of the process of formation of religious knowledge and the second level deals with the extraction of normative criteria and criteria for the authenticity of the true discovery of religious knowledge, provides a greater possibility for this theory to transform from a detailed report into an efficient methodological system. https://zehn.iict.ac.ir/article_732442.html Today, with the emergence, openness, and expanding development of cyberspace as the lifeworld and the second domain of contemporary human life, as well as the main source of their awareness and knowledge, examining the various dimensions and aspects of this realm—especially its relationship to epistemology—from a philosophical perspective appears necessary and inevitable. In this regard, the present study, while addressing the nature, existence, and components of cyberspace, seeks to present an analysis of the relationship between this space and the concept of knowledge through an analytical-rational method. This research attempts to demonstrate the following points: 1. in the current state of science and technology, and based on realist philosophical foundations, the conception of cyberspace as a cognitive (minded) subject is excluded. 2. Cyberspace and the Internet are objects of knowledge — that is, the acquired and representational knowables — for contemporary humans. They serve as sources of information and awareness, functioning as tools that enhance the cognitive capacities of human beings. 3. Cyberspace and its contents cannot be considered or explained as a form of knowledge or cognition in themselves, since this domain is not minded and thus possesses no knowledge or cognition within or from itself. 4. Whether considered a non-epistemic or epistemic agent, cyberspace exerts significant constructive and destructive influences on humans' posterior knowledge. https://zehn.iict.ac.ir/article_732835.html Since Islamic social science has been developing for several decades, albeit with slow growth and various ailments, it is necessary to study this epistemic experience and identify its shortcomings and weaknesses. On the other hand, the author, as one of the actors in this field, has lived experiences related to this and can articulate this epistemic experience. The author's issue here is to prove the thesis that the interpretive understanding method is effective and appropriate for such study. Accordingly, various aspects of the application of this method have been discussed, and its relationship with tacit knowledge has been specified. It has also been revealed that this method is consistent with religious logic and is not the case that a method opposed to the notion of modern social science is imposed on Islamic social science. Lastly, the validity of this method has been addressed, and several mechanisms for proving its realism have been proposed, which include the possibility of alternative explanations in uncertain conditions, long-standing engagement and companionship with the issue, reflective reconsideration of beginnings and mechanisms, internal coherence of subcategory propositions, and comparative analysis among similar interpretations. https://zehn.iict.ac.ir/article_732640.html Human creativity plays a significant role in the construction of scientific theories. However, scientific methodology is sometimes explained in a way that suggests scientific theories are constructed through a deterministic and absolute adherence to a few, clearly defined, and purely logical stages. Evolutionary methodology, by defining the position of creativity within the research process and demarcating itself from qualitative and quantitative approaches, introduces the concept of “Creative Attunement” in contrast to the notions of “construction” and “discovery.”The term “Attunement” refers both to the necessity of the researcher’s creativity being in harmony with the capacities of the real world, and to its compatibility with the value propositions from which the ideal state of phenomena is inferred. Furthermore, rationality is presented as a structural and social matter, while creativity is depicted as an individual and structure-breaking one. In the evolutionary research methodology, however, an organizational method is proposed for creating new quality. This method guides the process of forming a new worldview—from its inception to its societal realization—by organizing the public (including both specialists and the general community).In this paper, quantitative, qualitative, and evolutionary methodologies are compared using a deductive and logical analysis approach. Their differences, from the perspective of human creativity, are articulated along the following dimensions: “the relationship between epistemology and ontology,” “validation,” “the purpose and process of research,” and “the role of society in the formation of a scientific theory.” https://zehn.iict.ac.ir/article_734125.html In the works of Ṣadr al Dīn al Shīrāzī (Mullā Ṣadrā), the question of the awareness of things develops along a gradual and transformative path that reflects the deepening of the ontological foundations of his philosophy. In the early stages of his thought, he regarded inanimate objects as entirely devoid of awareness, yet he gradually distanced himself from this position and attributed to them a weak and minimal form of perception. This intermediate view was later replaced by a more comprehensive account grounded in the fundamental principles of Transcendent Philosophy, especially the doctrine of the primacy of existence and the expansion of its meaning. According to this principle, awareness is not external to existence but an intrinsic mode of it, extending across all levels of being.In the final horizon of Ṣadrā’s thought, drawing upon the unity and gradational structure (tashkīk) of existence, awareness is understood as a graded reality realized in proportion to the intensity of existential degrees. Thus every being, to the extent that it partakes of existence, possesses some degree of awareness, even though this awareness appears weak in lower levels. Ṣadrā’s mature position is more coherent with the principles of Transcendent Philosophy and more strongly supported by Qurʾānic and transmitted sources. Arguments for the absolute ignorance of beings lack philosophical rigor, making Ṣadrā’s final interpretation both more justified and preferable.Key words: consciousness, immaterial, materiality, originality of existence, hierarchy(doubt) of existence https://zehn.iict.ac.ir/article_729803.html The present article examines the ontological metaphors of the word "verse" in the Quran based on the theory of conceptual metaphor. This descriptive-analytical research tries to measure the effectiveness of this theory based on Quranic data; Does metaphor have an effective presence as a cognitive process to express the abstract and non-sensual meanings of the Qur'an? In this way, after collecting data using the Quranic software and the website of the Islamic Encyclopedia and using the interpretations of Tasnim, Al-Mizan, Noor and Sample and considering the contemporary point of view of metaphor (Likaf and Johnson, 1980). and Jackal's (2002) metaphorical principles, data analysis was done. In the obtained evidence, the word "bayt" and its accessories (door, roof, column, pavilion, bed, road, etc.) and its close words (dwelling, manzel, mawa, dar, mashalt, maqam, etc.)) expresses the concept of the position (physical and spiritual) of the subject; In this format, concepts such as entering, exiting, moving, migrating, paying attention, approaching, approaching, etc. Words such as sign, verse, means are better understood in the verses of the Holy Quran. Therefore, helping to understand the Word of Revelation more fully and receiving Quranic guidance is one of the practical applications of this research. The findings of this research provide a new horizon for the audience to gain a better understanding of the verses. https://zehn.iict.ac.ir/article_732612.html This study, with a comparative approach, examines the epistemological foundations of Mulla Ṣadrā and Merleau-Ponty. The findings show that Mulla Ṣadrā views perception as an evolutionary movement from sense to intellect and existential knowledge, while Merleau-Ponty describes it as a bodily and lived experience in direct and pre-reflective relation with the world. In the domain of self-knowledge and the perception of others, Merleau-Ponty emphasizes coexistence and bodily interaction, whereas Mulla Ṣadrā regards it as a spiritual and intellectual process along the path of the soul’s perfection. Likewise, for Merleau-Ponty, meaning emerges from lived experience, while in Mulla Ṣadrā’s thought, it is formed on the basis of the degrees of the soul. Despite these differences, both philosophers highlight the primacy of experience and existence, the fundamental role of the body in cognition, and the active engagement of the human being with the world. Their philosophical approaches also diverge methodologically: Merleau-Ponty relies on phenomenology and direct experience, whereas Mulla Ṣadrā draws upon reason, intuition, and revelation. Ultimately, this study offers a fresh perspective for revisiting and comparing Islamic philosophy and Western phenomenology within the field of contemporary epistemology, expanding the scope of dialogue between traditions. https://zehn.iict.ac.ir/article_729821.html ncept in religious discourse, reflects the interaction between divine concepts and social structures. This study, through analyzing the conceptual metaphors of forgiveness in verse 14 of Surah At-Taghabun, attempts to explore the Quranic conceptualizations within the forgiveness discourse. Relying on Charteris-Black’s framework in the integrated method of critical metaphor analysis, the semantic and ideological layers of the verse are examined based on three criteria: linguistic, cognitive, and pragmatic, across three levels: identification, interpretation, and explanation. The findings indicate that the Holy Quran, by employing the metaphorical discourse of forgiveness, rejects the value of revenge in the Jahiliyah culture and diminishes its significance. Moreover, in the tension between religious and tribal identities, despite ethnic Arab interpretations, it redefines the identity of believers in religious faith and positions tribe and family as "the other". The metaphorical discourse of forgiveness, while reinforcing the power and dominance of faith-based values, emphasizes the abandonment of familial conflicts, preservation of the family institution, and strengthening of its cohesion. https://zehn.iict.ac.ir/article_732627.html Various perspectives have been proposed regarding the mystery of the truth and infallibility of primary self-evident principles. The most recent of these is the theory of referral to presentational knowledge ('ilm huzuri), whose initial formulation can be considered one of the innovations of Ayatollah Muhammad Taqi Misbah Yazdi. According to this theory, the infallibility of primary self-evident principles is rooted in the infallibility of presentational knowledge, meaning that their correspondence with reality is apprehended through presentational knowledge. In the present article, through a precise analysis of the content and referent (mahki) of primary self-evident principles, I will offer a new formulation of this theory and defend its core principle against its most significant rival theory (the intrinsic nature of assent to primary propositions). The research findings indicate that the general framework of the theory of referral to presentational knowledge is not only entirely correct and robust, but without resorting to it, the mystery of the truth and infallibility of primary self-evident principles would not be revealed.