Regarding the way of facing the West and modernity, Ahmed Fardid is among the thinkers who, by adopting a philosophical and judgmental approach, rejects modernity, philosophy, and western civilization in its entirety. Fardid considers modernity and the West to have an inherent crisis and considers any attempt to patch up modernity with Eastern religions or cultures futile. Fardid, who is the creator of the word “Gharbzadegi (Westoxification)”, considers human sciences and Western civilization to be nothing more than the inciting soul vanities and blasphemy. By adopting an essentialist and negative approach towards the modern world, he calls for a complete break from the subjectivism and humanism associated with the modern world and a return to Islamic-oriented philosophy (Hekmat-e Onsi). SEYYED HOSSEIN NASR, as a traditionalist thinker, rejects Western civilization and modernity as a unified whole. He wants to incorporate modern science and reason and take perennial philosophy. In this paper, via a comparative analysis method, this hypothesis is examined that although Fardid and NASR are sympathizers in the complete negation and rejection of the modern world, Fardid confronts modernity and its consequent subjectivism using Heidegger’s western thought. This is when NASR confronts modernity from the perspective of a traditionalist thinker who believes in the foundations of tradition. NASR considers the return to the perennial philosophy to solve confronting the Western world and modernity, but Fardid faced with the modern world, emphasizes that although modernity is the exposure of self-fulfillment, one must strive to overcome it. It is difficult to return to the past.

In the present research, the views of SEYYED HOSSEIN NASR on the issue of recognizing religious minorities are examined. Recognition is a human necessity, the absence of which prevents different groups from benefiting from the economic and political advantages of citizenship. This idea, which has gained special importance in the modern definition of social justice, plays a fundamental role in the exclusion and acceptance of different groups. In studying NASR’s works, his perspective on the share of religious minorities in the essentials of recognition is questioned. According to him, a wide range of followers of religions have a good cultural and social status, and most religious minorities living in the Islamic world possess the most important elements of recognition. However, in NASR’s thought, equal rights for followers of religions are not emphasized, and despite the emphasis on the importance of comprehensive human rights, the theoretical resolution of this issue is left to Muslim scholars. This article, in the theoretical and conceptual refinement of the idea of recognition, owes much to the theories of Charles Taylor and methodologically uses the Oxford interpretive model.

Environmental Issues (crisis) are great concerns in the present world. SEYYED HOSSEIN NASR believed that environmental crisis has deep spiritual, philosophical, and religious roots and causes, and a deep transformation of our understanding of nature and of the human state are quite necessary. He also believes that this crisis cannot be solved by good (better) engineering, economical planning and even by change in our conception in development and change. Although there are technologies which can reduce pollution, but he does not believe that those technologies alone will save this crisis. He argued that a very radical consciousness_ that the traditional humanity always had_ is reqiured. The aim of this paper is to describe and evaluate the view point of SEYYED HOSSEIN NASR regarding the environmental issues and its solution.

Perennial philosophy is an essential part of all religions and is universal. The followers of this School of thought believe that this knowledge is accessible to the witnessed intellect and since it is Available in all traditions and religions, the access to it is only possible through the means whose Roots are related to the eternal source.The Moslem followers of perennial philosophy consider this tradition as the same first Tradition in which there has never been any changes.The pure methaphysic is hidden in perennial philosophy and from the view point of perennial philosophy, it is the same knowledge which purifies.As Dr. NASR states, this is the same mysticism which exists in the heart of perennial philosophy.

By knowledge, SEYYED HOSSEIN NASR, has meant the ordinary experimental knowledge in West which has been conducted through western thought. In his view, it is better for experimental knowledge to be produced by the means of traditionalist approach. To criticize western thought in general and modernism in specific, it is helpful to acquire the foundations of perennial wisdom and replace it with modernity. New science has been the origins of various crises such as environmental ones. Traditional knowledge was based on metaphysical origins and has been deeply differed from philosophical presumptions of new science. New science in west not only made a decline in the religious and philosophical understanding of nature, but also caused traditional knowledge to be vanished. Metaphysics and perennial wisdom presumed an ideal position for new science. Divine knowledge is a light of divine eternal command which keeps its relation with spiritual world, not the soul itself. Perennial wisdom is a crucial basis for divine knowledge. Revelation considered being the main source of divine knowledge. Through this article, it is believed that the final objective of traditional knowledge has to be taken as the transcendental perspective of tradition, that is, "reflection of the eternal beloved appearance".

This paper is an attempt at critical assessment of Abdolkarim soroush and SEYYED HOSSEIN NASR′ s responses to the problem of technology. In order to do so, we will first express their main ideas and explain their theory about the problem of technology. We will then compare the two theories, and criticize them. This study shows that, despite the fundamental differences between the systems of these two thinkers, there are similarities both in their ways of introducing the problem and their responses to it. It turns out that contentment is, on the one hand, the core of Soroush’ s response, and, on the other hand, a temporary and secondary solution for NASR. The paper will end by the conclusion that despite the valuable insights and ideas of the two thinkers, issues such as unproven assumptions, bad arguments, internal inconsistencies, and inadequacy in the introduction and response to this problem, cause the two projects to fail in solving the problem of technology.

Islam as a political ideology was realized for the first time with the victory of the Islamic Revolution; But what is of less interest in this is the explanation of why and how the thought of political Islam was formed and developed. The discourse of political Islam, based on the thoughts of Imam Khomeini (RA), emphasizes the authority of jurisprudence, jurisprudence and clergy as the main interpreters of Sharia. Jurisprudential political Islam also emerged as the most powerful discourse after the Islamic Revolution with the support of Imam Khomeini and the clergy. This discourse slowly established its signs and concepts in a tough discourse debate and in confrontation with other discourses. On the one hand, many attempts have been made to solve the challenge between tradition and modernity. The main question that comes to mind in this research is what is the difference between the traditional Islam that NASR insists on and the political Islam of Imam Khomeini (RA), which is the correct standard of understanding religious education? It is that the traditional Islam and in general the traditionalism that NASR insists on and the political Islam of Imam Khomeini (RA), which is the standard of correct understanding of religious teachings, are in conflict with each other in various issues. And another question in this regard is that the political Islam of Imam Khomeini Emphasizing the immortality and comprehensiveness of religion as well as the dynamics of Shiite jurisprudence,

Both SEYYED HOSSEIN NASR and Annemarie Schimmel are known  to researchers. they have  studies on Islamic calligraphy that have been  interest for researchers in the field of Islamic art. NASR is one of the famous contemporary philosophers who is the harbinger of perennial philosophy, and Schimmel is a philosopher and researcher who is known as a Hermeneutics phenomenologist. Both researchers have important studies in the field of Islamic spirituality, which  are reference for academic research.   At the first, it seems that these two scientists have the same view about islamic calligraphy, but with closer view at their works reveals differences and similarities, which  that can be considered a sample of the convergence and divergence of phenomenological view and perennial philosophy. The purpose of this comparative study is research of NASR and Schimmel`s views about islamic calligraphy and its spiritual aspects. The research question refers to the purpose. What are the differences and similarities NASR and Schimmel's views about the spiritual aspects of Islamic calligraphy?   to what limit is the convergence and divergence of their views?  The research method is comparison of views and theories, analyzing and interpreting them, and obtain concepts. The method of gathering is using of library sources. The Comparison`s results  indicate that despite the qualitative and semantic study of Islamic calligraphy by both researchers, considering that Schimmel's approach emphasizes cultural context, historical evolution and interdisciplinary research, the results of her studies are interpretations based on the minds and experiences of humans in the Islamic societies. While NASR's approach is  based on metaphysical interpretations, which in his view is the main source of Tradition and the factor of achieving perfection and understanding beauty, Therefore, NASR emphasizes the metaphysical and cosmological aspects of calligraphy, which are rooted in the teachings of the Qur'an and revelation of Islam, as well as Islamic philosophy, While Schimmel's focus on the study of calligraphy is deeply intertwined with the manifestations of Islamic mysticism and the cultural context of Muslims.

In this paper we sought to study the concept of tradition comparatively in the thoughts of Iranian thinkers emphasizing on the thoughts of Dariush Shaygan and SEYYED HOSSEIN NASR based on Bordeaux's Theory of Practice. We argue that the thoughts are formed based on habitus, and development and change in habits result in thinking changes. According to this theory, we used this tradition as a habitus which was constructed. Therefore, the differences between the thoughts of these two contemporary thinkers about tradition and also changes in thoughts of Shaygan were explained based on this theory and sought to answer this question that what was the logic of the tradition concept formation in thoughts of these two thinkers and also the similarities and differences of this concept? Therefore, their views on the two fields of tradition, modernity and anthropology were discussed.

Pure religious and mystical thoughts in the minds of Muslim artists have led to the emergence of a common spirit in all Islamic artworks. Understanding the nature and purpose of Islamic art in the last century has attracted the attention of many scholars and researchers and their studies have led to various theories about the philosophy and wisdom of transcendent Islamic art. Titus Burckhardt and SEYYED HOSSEIN NASR, including intellectuals who use a traditional approach based on religious and mystical views to explain what, why and how Islamic art-architecture, applied arts and visual arts. The question is: Islamic miniature of Iran based on traditionalist thinkers such as Titus Burckhardt and SEYYED HOSSEIN NASR on what features are similar to other Islamic Arts? In this study, the visual and content characteristics of the Islamic miniature of Iran are explained based on the religious and mystical views of Titus Burckhardt and SEYYED HOSSEIN NASR and the degree of similarity of Iranian miniature in form, expression, and meaning with other Islamic arts has been studied. Accordingly, after collecting some of Titus Burckhardt’ s and SEYYED HOSSEIN NASR’ s theories on Islamic art and examining several Islamic era miniatures through surveying and documenting, the data obtained have been drafted in a descriptive and comparative method. Finally, data analysis was performed using inductive reasoning. Based on the findings of the research, elements such as form, color, specialization, non-representation and use of writing (in the form of poetry) have given Iranian miniature, like other forms of Iranian art and architecture, special meaning. On the other hand, the form, expression, and meaning of Islamic miniature in Iran are in line with the mystical and religious views of Titus Burkhardt and SEYYED HOSSEIN NASR, and these views are not only true about non-religious and court images.