The interplay between reason and faith, a fundamental query that has been a source of contemplation throughout history, has a social component. Thomas Aquinas, one of the most influential figures in the history of thought, has had a profound impact on modern society. His ideas were instrumental in the process of secularization, which sought to remove religious doctrine from public life. However, the views of today's society do not require the removal of religion from society, but its absorption and clear reception in the public arena and efforts to maintain the participation of believers in its members, under the condition of rational interaction. In this regard, late political theology, in view of the shortcomings of modern secular reason, by denying the "pure natural state", searches for some kind of equivalence between the natural and the supernatural. Therefore, Thomas's thought, which according to some, was a stimulus in the formation of the apparently secular society, a claim that has in front of it the documentation of the claim of strong Christian reading within religion, from another point of view, have a special role in the formation of the thought of the post-secular society. In this article, while examining the foundations of Thomas's thought in the formation of secular society, by reviewing several readings and controversies, in the shadow of the references of thinkers such as Milbank and Habermas, we will have reflections on the capacities of his position for the post-secular society.

A recent, relatively common conception of the expediency in the Islamic Republic's governance experience is the secular one. According to this conception, the formation of the expediency requires going beyond the existing capacities of Shia jurisprudence and recognizing the common secular reason in the governance. Contrary to this approach and in response to it, this article argues this concept arises from a problem expressible in a jurisprudential framework: the separation between the domain of the government and the domain of interpersonal interactions, the refusal to infer relations regarding the government from legitimate contracts in the domain of individual interactions, and ultimately the priority of the first over the second in the cases of conflict. So, the regulation of property limits, environmental protection, and in general, the preservation and protection of the interests of Islam, cannot be inferred from the rights and powers related to interpersonal relations; Rather, the government in this sense is a condition for the realization of rights related to interpersonal relationships. Therefore, this conflict can be formulated in the form of conflict between private and public rights and the priority of the latter over the former, considering the purposes of Sharia; The distinction between public and private right is necessary for the concept of government, which neglecting it leads to the refusal to infer the government and its affairs from jurisprudential evidences and ultimately leads to a secular interpretation of government.

In this paper, concepts, and elements and the historical roots of religious education as a training setting grounds for appearance or emergence of Imam Mahdi and its fruits and benefits are compared with the teaching of secular education for a better understanding of the assessed challenges and damages. Since in the Islamic Republic, teachings of secular education do not fit, there are not so well known. This paper's main goal is addressing a comparison of secular education with religious education which is deeply rooted in Iran's history. The main pillars of this research work rests on theoretical and comparative study of the contents, and surveying and concluding the issues. In this study, the findings show that, issues such as secularism and its education called secular education are rooted in the culture of the West. Secular education focuses primarily on training and development of the curriculum, and does not include teaching religious education. Conversely, religious education has deeper roots in Islamic countries, especially Iran. Addressing the conflict between science and religion, and comparisons between the components and the results of these two types of training are the main targets of this paper.

Each historical period contain a special conception about God, man and the world by which it is distinguished from the others. At the beginning of Modernity, western man has accepted a new conception toward these problems. Relation between ethics and religion within Modernity, depend on such conception. While in the prior periods, especially in the Middle age, ethics had been known to be depended on religion. Philosophers of Modernity tried to extend their humanistic and secular views to ethics and religion. Immanuel Kant as the highest teacher of Modernity played a key role in the project. At first viewed the two essential concepts of religion, God and Free will, not to be epistemological. Then he formed his philosophy of ethics on the basis of autonomous and in this manner the two main concepts was degraded. Thus Religion and religious thesis reduced to a mere inner concept of no influence in the world. Yet as is described in the paper on Islamic teachings, fundamental defects have been found in the system of Kantian ethics. It has shown that there can be no room for ethics to independent from religion.

Objectives: The present research aimed at constructing and validating“the Attachment Scale” (SAS). To this end, a 36-item scale was developed based on the related Quran verses and the traditions.Method: Two hundred and nine students in Shiraz University participated in the study to evaluate psychometric properties of the scale. Reliability and validity testing was used. Also, explanatory factor analysis, through the principle components analysis by varimax rotation was applied.Results: The test-retest reliability of the scale with two weeks interval was 0.87 and the Cronbach Alpha of the scale was 0.88. Construct validity coefficient of SAS was investigated using Patience Scale (r=-0.58), Dysfunctional Attitudes Questionnaire (r=0.69) and Depression Inventory (r= 0.42). Explanatory factor analysis resulted in three factors that were called “attachment to the status quo”, “attachment to the material things” and “emotional attachment” respectively, accounting for %33.4 of the total variance. All of the items of SAS had a significant correlation with the total score of SAS. Also, there were significant correlations among the subscales and between the subscales’ scores and the total score of SAS, as well.Conclusion: Therefore, SAS was recognized as qualified to be used in scientific studies in Iran.

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.

Due to its artificial and unnatural structure, Israeli society has since the beginning of its establishment, been a context for the emergence of different kinds of cleavages and tensions. This state of affairs has endangered the political stability of the Israeli regime. The present research is trying to answer this question: what is the effect of religious-secular cleavages in Israel on the future of the political stability of the regime? The article hypothesizes that the religious-secular cleavage is one of the most important social cleavages in Israel and its expansion can be considered as a serious threat to the political stability of the regime. The present research indicates that there are three kinds of cleavages in Israel which constitute the most important social cleavages in society: the Arab-Jewish cleavage; the Ashkenazi-Sephardim cleavage; and the religious-secular cleavage. Although all these three cleavages affect Israel’s political stability, we concentrate on the cleavage that exist between religious and secular forces in society as one of the most serious social cleavages in Israel. It undermines Israel's political stability in at least two ways: the cleavage undermines Israel's political legitimacy; and its shift from the social arena into the political arena transforms it into a political cleavage.