Classicism is lexically taken from the Latin word "c1assis"which means class, group and sub-system. This word is almost\equivalent to "Canones", which had been used by the scientists working at Alexandria libraries in the senses of literary varieties or group of authors including orators, playwrights, lyric composers and the like.Terminologically Classicism is the opposite of Romanism, and by talking about it we mean the very schools, principles, styles, contexts, contracts and senses which were created by the classical authors, and influenced their successors; as we see the influence of Greece in the Roman Classics; and neoclassicism is restitution to criteria and customs of writing, and despite some differences in the content of the works, as it is compared with ancient Greece and ancient Rome, it often pursues the same general principles of classicism. Classicism is a school with the longest dominance over the literary arena of the world and this dominance lasted about 23 centuries (from the fifth to the eighteenth centuries). In view of this importance, the article has tried to offer a lexical and terminological definition of the word "Classicism", an explanation of its history, and a description of the eras of the dominance of this school separately, and a study of the principles of this school and the developments it has undergone in the process of this domination as welم as the reasons why the West inclined toward this school again during the Renaissance.

In the past few centuries, globe has gone through many changes. The outstanding appearance of these developments is the industrial revolution of 17th century. The modernity as an idea has progressed in the same period of time. The most important feature of modernity is "humanism". West is the origin of this modern civilization and the concept of "humanism" has gradually spread over the non-western lands. Islam as one of the non-western civilization with a religious identity should meet this modern civilization. Modernity has encountered Islamic civilization and Moslem thinkers have faced it in different ways. The first organized effort to react the modernity issues in the field of education started in 1977, when Moslems Education Conference was held in Mecca to search for the main strategies needed for the islamification of human sciences. Although, several years have passed since that event, even those who claimed such an idea are not satisfied with this accomplishment. The reason why this idea and, consequently, its educational concerns were not fulfilled is the problematic aspect of the present study. Regarding this matter, three questions were formed: What are the most important approaches toward islamization of sciences? What are the effects of islamization of sciences on the aims and contents of education? What are the main obstacles of the desired fulfillment of islarnization of sciences and education? In this article, the study of educational implication of islamization of sciences, and also respond to above questions, is set forth.  

This paper mainly aims at distinguishing "discourse" from "dialogue". Dialogue has a dichotic aspect while discourse is of paradigmatic features and represents the pattern and the logic behind the dialogue. Discourse does not just deal with the syntactic and lexical elements composing the sentences of a text. It goes much beyond this and covers the external elements outside the text such as the situa tional, cultural and social contexts and will thus turn to a subject of sociology. This paper, having examined the two terms distinctively, presents 16 key indices (12 direct and 4 indirect indices) for dialogue and discourse. The direct indices enumerated in this paper are relativism, perfectionism versus considering oneself perfect, equality of status, enjoying equal security, equality of sects or lack of segregation, qualification of the exchange, comprehensibility, prejudgment. criticizing the speech rather than the speaker, documentedness of speech, reasonability, and ethicality. Besides, rationalism, humanism or human reverence, human rights, and democracy are the indirect indices introduced for discourse and dialogue in this paper. In spite of the fact that there may seem to be some similarities and overlap among some of these indices, one can still find some delicate differences between them.

The Shaobieh or Islamic-Persian Humanism movement response a reply to totalism of Bani Omayeh, who in the shade of imperialism, had forgotten Islamic goals. The nature of Islamic humanistic movement was mixed with religious infrastructure and was derived from the holy Quran. That is why we can find a lot of true believer Muslims among them. Shaobieh had two main sects in Iran which prevailed in our literature and poetry for many centuries. The first sect was in the domain of sophism. The next sect was leaning on logical thinking based on science. The pioneer of this scientific approach was the "brothers of friendship" (Ekhavan-al-Safa) who analyzed the scientific issues and taught the entity of "doubts and knowledge". They believed that the first step toward knowledge is doubt. Among the trends which made a move in knowledge was an elementary realism. The peak of rationalism in Persian literature is Nasser Khosro. Motenabbi was a great Arab poet who, although cannot be placed in this movement definitely, (even some believe he was against Shoabieh) had some kind of self-esteem and freedom even from existentialism. This can place him next to Naser Khosro. The present research tries to discuss this important issue as far as the space of a short essay allows.

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Science in its general sense is a system of human knowledge and learnings about natural facts that can be educated in two ways: by experience, study and observation of natural facts or by studying texts and documents. Knowing the nature is the ultimate goal of education of science. Science is never in contrast with religion because it is the same as existance and divine. The truth of religion is a kind of philosophy and human being is connected with theology. Scientific and theological point of views were mixed with each other with the philosophers of the East and science has never been considered secular.The main presupposition of this paper is the fact that the goals of religious science without referring to the noble sources of Islam ( Qur ā n and Prophet’s Tradition), ideals of muslim clear-sighted people, without having methods, interests and support of high rank officials of some of Islamic governments, are not accessible.To elaborate the subjects of this study, it answers the following four questions: A.What are theoritical and actual processes of development of secular and religious science that can be considered as the background of human culture and civilization.B. How science in the Islamic or secular sense can answer the basic necessities of human life.C. What are the factors of transitional nature of science.D. How science can manage and organize the changes of a specific society to a better one.This paper consists of two sections: Religious Science and Secular Science, and each section answers the above-mentioned questions.