The Theory of Ideas suggested by Plato has had a great impact on different fields of philosophical discussion because it suggests a wider universe including being with a distinctive feature. Shaykh Ishraq, Shahabuddin Suhrawardi sympathized with this theory. He gives a determining place to "ideas" in his ontological system and tries to establish it through firm arguments. He also makes all his efforts to give this theory a more plausible and more rational structure by explaining the relation of the world of ideas with its superior and inferior worlds.This article is an inquiry into the definition and nature of ideas from the viewpoint of Plato and Shaykh Ishraq, the latter's arguments for establishing such a world, and the place of this theory in the ontological system of the two thinkers. The main objective of the author, however, has been to investigate about Suhrawardi's point of view; therefore, Plato's theory has been discussed in order to show the commonalities and the differences between the two theories.

The topic of narratology is the methodology of structure and narration. The narration involves the concept of movement. Dialectics also discusses the subject as a method in the fields of sociology and history. The narratology and philosophical method of dialectics imply the concept of time and move the subject with the research approach. The present article tries to focus on the type and manner of narrative movement in its Chashmhaiash novel and to analyze the narrative style in this novel with Gurvitch's methodology. It also demonstrates how the narrative moves with a variety of dialectical modes. In this case, the artistic value is determined in the narrative art of Bozorg Alavi. The narration of Chashmhaiash was created by the dialectical method of motion. The method of compensatory reciprocity and the method of interconnection in the continuity or delay of the novel. Creating excitement and narrative suspense also affects the dialectical style with ambiguity in this novel. This type sometimes becomes symmetrical and sometimes polarized. The relationship between characters and situations becomes a form of polarization. In this regard, the dialectical opposition to the scene is gradually taking on a polar dimension, and the main characters reject each other.

This paper provides answers to one of the most commonly asked questions in architectural education, which is about the lack of coherence resulting in the separation of theory and practice in architecture, by exploring philosophical concepts and assumptions. A look into Aristotle’s views about practice and theory reveals a new meaning of “practice, "dimensions of which have been beautifully demonstrated in the concept of “phronesis” or practical wisdom. Gadamer’s analysis of phronesis shows the importance of his view in understanding the relation of the universal and the particular, ergo the relation of theory and practice. Understanding practice as a concept that relies on deliberation and decision corrects our assumption of practice as the mere application of theoretical knowledge, and makes the particular situations in which we, architects, need to make deliberation and decision, a critical point to seek “the relation of theory and practice.” A deep understanding of dynamic situations in the architectural profession suggests that we need an alternate definition for theory, practice, and their relation. If we insist on the familiar meanings of practice and theory and on the application of theoretical knowledge, we can never bridge theory and practice. However, if we deeply understand the dialectics between theory and practice and between the universal and the particular that exists in moments of deliberation and decision, we can finally say that we have filled the fracture between theory and practice.

This article is going to provide a solution for the issue of conflict between reason and faith from Mulla Sadra and Averroes’s (Ibn Roshd) viewpoint. Both of them believe that there is no any real conflict between reason and faith; but a superficial one. So for solving this apparent conflict they appealed to interpretation and they find no way unless interpretation. With determining and counting off of principles for the interpretation and its result - i.e. peaceful coexistence of different religions and religious philosophers and theologians - Averroes has presented a new idea. On the other hand, Mulla Sadra with emphasizing on the principles like: “Existentialism and hierarchical system of Being”, “substantial motion”, and “unification of wise and Reason with object”, has explained the necessity of interpretation in general. The basis of Averroes’s works is a kind of Rationality, while Mullah Sadra leans on philosophical and mystical issues.

Technology is a widespread and vital event in the present time. The digital form of it and the telecommunications sector, which has been accompanied by the transformation of social structures, has transformed, has changed the daily lifemore than the biological arenas and the ecology. The essence of technology is not neutralto be passive in the face of human affairssuch as culture, but between technology and the production of thought has always been a two-way relationship. Technology has its own knowledge and is related to the philosophical infrastructure of timeand it changes with them. this type of knowledge is based on performance and does not have a metaphysical nature. one of the technological events is the realization of a cybernetic space that is closest to the nature of technology. The purpose of this research is the philosophical analysis of technology and to find its relation with Cyberspace and it is done analytically. This proportion is due to the technological nature of cyberspace, the new human habitat in the form of transhumanism and the desire to circulate information rhizome, multidimensional and decentralized.

Interactions among Islamic countries, marked by competition over diverse issues and varied interpretations of Islamic texts, have historically led to significant contention among Muslims. This discord has manifested in numerous forms, including violent confrontations among groups identifying with Islam. Most disputes within the Islamic world are driven by religious factors, primarily arising from diverse and sometimes contradictory interpretations of Islamic teachings. This research aims to address the question: How do peace and violence approaches in Islam emerge? By examining behaviors within social systems, we recognize that these systems operate within three-dimensional frameworks based on information and exhibit chaotic behaviors. This study employs the quantum flow of information from a chaos perspective. Findings indicate that violent behaviors arise from three primary interpretations: narrational, theological, and jurisprudential. In contrast, peace-oriented behaviors emerge from philosophical, ethical, and mystical interpretations of Islam. The variability in these approaches is attributed to differences in internal patterns of openness and aggregation concerning information, stemming from diverse interpretations within the quantum flow of information. Erforschung von Frieden und Gewalt im Islam durch den Quantenfluss von Informationen in einer Chaos-Haltung Zusammenfassung: Interaktionen zwischen islamischen Ländern, die von Wettbewerb um verschiedene Themen und unterschiedlichen Interpretationen islamischer Texte geprägt sind, haben historisch zu erheblichen Auseinandersetzungen unter Muslimen geführt. Diese Uneinigkeit hat sich in zahlreichen Formen manifestiert, darunter gewaltsame Konfrontationen zwischen Gruppen, die sich mit dem Islam identifizieren. Die meisten Streitigkeiten innerhalb der islamischen Welt sind durch religiöse Faktoren bedingt und resultieren hauptsächlich aus unterschiedlichen und manchmal widersprüchlichen Interpretationen islamischer Lehren. Diese Forschung zielt darauf ab, die Frage zu beantworten: Wie entstehen Friedens- und Gewaltansätze im Islam? Durch die Untersuchung von Verhaltensweisen innerhalb sozialer Systeme erkennen wir, dass diese Systeme in dreidimensionalen Rahmenwerken auf der Grundlage von Informationen operieren und chaotische Verhaltensweisen aufweisen. Diese Studie verwendet den Quantenfluss von Informationen aus einer Chaos-Perspektive. Die Ergebnisse zeigen, dass gewalttätige Verhaltensweisen aus drei primären Interpretationen entstehen: narrativ, theologisch und juristisch. Im Gegensatz dazu entstehen friedensorientierte Verhaltensweisen aus philosophischen, ethischen und mystischen Interpretationen des Islam. Die Variabilität dieser Ansätze wird auf Unterschiede in den internen Mustern der Offenheit und Aggregation von Informationen zurückgeführt, die aus unterschiedlichen Interpretationen innerhalb des Quantenflusses von Informationen resultieren. Schlüsselwörter: Frieden, Gewalt, Islam, Chaos, Quantenfluss von Informationen