In this article, the doubt of God as a historical matter has been criticized in an analytical-descriptive way based on library sources. Kent's doubt about God is based on the theory of three-stage thinking; Based on that, man first thinks about God, then he relies on philosophy and finally on science. On the basis of evidence such as induction, intuition and logical necessity, Auguste Comte comes to the conclusion that this law governs human thought, and now human societies have reached the scientific stage, i.e. the last stage of the development of human thought, and thus God, who was a centeric principle in the divine era, was central, now it has been pushed aside as a historical matter. Since this doubt is based on the law of three stages, we tried to criticize this law from different perspectives. In the process of criticizing the cited evidence, such as induction, intuition and logical necessity were criticized. By criticizing the Law of three Stages, the weakness of God's doubt was revealed as a historical matter.

The purpose of this article is to investigate the necessity of religion from a sociological perspective in the two periods of modernism and postmodernism. A librarian method is used to answer this question, which is partly based on the results of "social concrete experience". The views of some outstanding anti-religious scholars of the period of modernism is first presented; then the views of the important scholars of the period of post-modernism and the international organizations are explained. Although the idea of secularism has been dominant on the world for more than hundred years and it has been developed but, as this research shows, secularism is declined at the beginning of the period of post-modernism and desecularism has appeared and developed. The cognitive outcome of this research is to strengthen the historical-universal view regarding major religious changes; in addition, as a national outcome of this research, it improves the views of those Westernized fellow citizens – who still think on the basis of modern theories and analysis and thus believe the Islamic republic of Iran and its resultant system moves in the opposite direction of contemporary and future world and human changes – concerning how much does the contemporary world tend to religion. Unlike this incorrect recognition, the Islamic Republic of Iran can be the central point and leader of the post-modern religious conceptual changes.

L’objet de cet article est de mettre en lumière ce que l’œuvre de Michel Houellebecq nous permet de comprendre de la pensée antimoderne de l'auteur. Les antimodernes sont des écrivains pris par le courant moderne et répugnant à ce courant. Ils critiquent beaucoup des aspects de la vie moderne, le déclin des valeurs traditionnelles, la décadence historique et la société sans religion. Nous tentons de montrer que Michel Houellebecq en adoptant une perspective désabusée sur l’état de la société moderne tente de s’inscrire dans la lignée des auteurs antimodernes. En analysant les traits caractéristiques de son œuvre tels que la critique du libéralisme, l’irréversibilité des choses pour l’être et la perte de la religion et, par conséquence, de la cohésion sociale et en les rapprochant des idées d’Auguste Comte, philosophe positiviste, nous examinerons comment Houellebecq réussit à réinterpréter le discours antimoderne dans le contexte contemporain, bien qu’il semble avoir atteint son terme.

Human history has been intertwined with religion, and humanity has never seen itself as independent of it. On the one hand, in the modern world, with the presentation of new definitions of religion by Auguste Comte, such as the theory of "family resemblance" or the establishment of "humanism" as a religion, or viewing the common religions as an opiate, as proposed by Karl Marx, have been a way to counter theistic schools, especially monotheistic ones

It is a fact that Ibn Khaldun could not become the founder of sociology and although this is a dead issue now, but the query still remains as to ‘why he didn’t?’ hence; the review of this subject possesses subjectivity and desirability, as well. Meanwhile, before proceeding to such an issue, it must be confirmed that Ibn Khaldun was a sociologist and has had recognized himself as founder of sociology. As a matter of fact, the present article through its brief deliberation as well as taking into accounts of “researchers of Ibn Khaldun”, “his own account about himself”, and “Muqaddimah” tries to obtain the actuality behind this issue. Thereafter, to review the actual question, the paper focuses the frameworks of sociology of knowledge and sociology of scientific that why did Ibn Khaldun not achieve such a position despite of possessing theoretical capabilities. The issue has been responded through comparative study of two actual and virtual founders: Although with respect to individual abilities, Ibn Khaldun possessed priority of excellence over Auguste Comte but with respect to the structural condition which is considered necessary for the emergence of sociological knowledge it was Comte who raised the banner of independence and practically became the founder of sociology.

Looking a glance at the history and benefits of classification of sciences, the present essay firstly explains the viewpoints of some eastern philosophers (al-Farabi, Sa'in ad-Din ibn Turkah, Mulla Hadi Sabzawari) as well as western philosophers (Auguste Comte, Francis Bacon, Andre Ampere), and then enumerates some distinguished characteristics of Avicenna's classification. In addition to the features such as rationality, totalizing induction, differentiation of types, universality and property, his classification enjoys special orderliness, normativity, and value-regarding, and also it can exhibit a clear approach to the philosophy of science.

Tout visiteur de l'Iran contemporain y note l'intérêt constant porté à l' œuvre littéraire du comte de Gobineau (1816-1882), appréciée par les raffinés de tout temps, et tenue; au contraire, en mépris par nos gens qui se refusent à en prendre connaissance pour des raisons idéologiques, -dont la relation privilégiée avec son contemporain à peine plus âgé, Richard Wagner (1813-1883) n'est pas des moindres1.-Gobineau, qui fut diplomate après la reprise des relations franco-iraniennes consécutives à la Paix de Paris consacrant la défaite de la Russie en Crimée et l'appétit franco-britannique ainsi encouragé en Eurasie par l'exclusion de la puissance chrétienne orthodoxe, de la Méditerranée, a révélé non seulement la «Perse» d'alors à ses compatriotes, mais fait de ses observations la matière de ses nouvelles asiatiques, un miroir où s'est reconnue l'âme iranienne, composant ainsi, à la façon d'un démiurge ou du sculpteur qu'il était -et très doué- une âme franco-iranienne.

Introduction Religion as an important social institution plays significant roles in the society. According to Auguste Comte, religion is human need, because it is a factor of unity, altruism and legitimacy. Max Weber mentions institution of religion as a community leader, and É mile Durkheim believes religion has function for societies (Nayebi and Azadarmaki, 2007). This institution has knitted to all parts of people's life in society of Iran and has led to significant evolution such as Islamic revolution in 1979 (Taleban and Rafieibehabadi, 2010). Also, a hard attempt has been done in order to develop religiosity in Iran especially among youth (Tajbakhsh and Mousavi, 2014). So, this study is trying to investigate the rate of religiosity and related factors among university students of Mazandaran with six questions: How is the rate of religiosity among university students of Mazandaran?...

Abstract This analytical-descriptive research work intends to clarify anthropological criminology in the area of initial victimology in Qisas (retaliation) punishment with an emphasis on Imam Khomeini’s views. The paper clarifies resorting to rational choice and victim precipitation theory, rule of action and instigation, greater contribution of perpetrator than accessory under certain circumstances stipulated in religious rules, and victimization of passive, faultless and instigating victims in view of Imam Khomeini. Depending upon an intention to commit a crime, murder without Qisas punishment, unprotected outlaw, be it absolute or relative, such as right of self-defense, killing wife in other man’s bed, father-child incest, consent of the victim in murder case, lack of equality between delinquent and victim in view of reason and religion are all effective in victimization in Qisas. The difference between Auguste Comte’s anthropological criminology and theological views in Imamiya and Islamic jurisprudence, reflected in Imam Khomeini’s views, lies in mere determinism and empiricism where Comte considers man a one-dimensional creature while Islam focuses on religious anthropology and says Quran and traditions are compendiums of knowledge and the Imams from among men are infallible.