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.

This article attempts to illustrate our confrontation with tragedy in contemporary situation, That is why we are discussing this here in seven issues (Feeding the Ancients with Our Own Blood/ Philosophy’ s Tragedy and the Dangerous Perhaps/Knowing and Not Knowing: How Oedipus Brings Down Fate/ Rage, Grief, and War/ Gorgias: Tragedy Is a Deception That Leaves the Deceived Wiser/Than the Nondeceived/Justice as Conflict (for Polytheism)/Tragedy as a Dialectical Mode of Experience). Finally, this article seeks to show that tragedy is a way of experience in our life today.

Contradiction or coordination of the holy art with different aspects of technology is the subject of this article. Anxiety about holy dimensions of life to be scratched with this phenomenon causes the position of technology to be studied in different fields. Discussions about art and technology in the world and also holiness and the holy place, are the preludes to the aforementioned topic which facilitates understanding the origin of holy art and its method of statement. The vastest, the most common and merciful holy place is the natural environment created by Almighty God which is the manifestation of truth and presents the most holiness. It is also possible in the houses of worship, for example Masjed-al-Nabiand Masjed -al- Heram, to pass from one position to another and from the earth to the heaven; so they can be called "the holy places". On the other hand, the technology found in such places is in accordance with their spiritual atmosphere and therefore there exists the destructive technology in a different form and with a different motivation. The tools and techniques of art are not holy but they are the source of art and bring Holy Spirit to the artistic works. It seems that the motivation behind creating a work, i.e. whether it is a divine or satanic motivation, brings the feeling of holiness from an artistic work and makes it applicable in the human societies. Therefore, (benefiting from technology) such an art which originates form man's exalted aspect finds a form of manifestation and eventually is effective in man's elevation. As a result, the all factors of atmosphere, place, man and art are in some ways relevant to technology. So, the association of art and technology should not be considered destructive to the holy spirit of art. Because art benefits from the tangible exterior to express the exalted meanings and it is manifested in architecture and writing by a human application and holy identity.-The best examples for this claim are the holy places such as Masjed-al-Haram and Masjid-al- Nabi which benefiting from the required technology appropriate for its application, have kept the Holy Spirit in the remarkable way.- Another example is the holy book of Quran. On one hand, it contains the elevated meaning and so it is spiritual and on the other hand, it is recorded in an earthly method and so it is material. In both cases it is full of holiness.Therefore, applying technology as a facilitating tool can imply the esoteric concept. On the other hand, the holiness of art originates from the artists spirit and is inspired by the divine Spirit. While all the chains of truth, need and power are broken for the unruly man and considersa role for the application of technology which is far from being only and is harmful to him and the society. If this aspect of technology is used in art, science or anything else, it destroys their holiness.Mentioning the variables, such as holy man, holy book, and holy places proves that real holiness is not necessarily from the metaphysics; but it is the divine shadow and spirit which has influence on place, man and art from its holiness. Therefore, whether the artistic work is created by the primitive tools or the modem techniques has no effects on its holiness.  

Great art is the focus of Heidegger's analysis of art in the book "The origin of the work of art, " which has a non-aesthetic value and is the scene of the being of truth. However, modern art represents an aesthetic dominance of art that ultimately leads to the death of great art. Heidegger's view changed after getting acquainted with the works of some modern artists, especially Cézanne and Klee's paintings and the poetry of poets like Rilke, and consequently, he started to analyze modern art from a new perspective. Altogether, modern art also could Provide human habitation in the vicinity of being and solve the homelessness of contemporary man. Therefore, some of these works can be considered great art. The present article aims to examine Heidegger's encounter with some modern artists' works and reveals the consequences of this encounter in changing his view of art in modern times.

Carnap’ s view on ontology had not yet rallied that Quine attacked it; and this has caused a dispute between two philosophers for more than half a century. The question remains: which one was/is right? In this article after reviewing Carnap’ s view, I have recounted Quine’ s critiques, here and there, to his stands under three titles. It is shown how Carnap’ s view can be justified from these three critiques. Then, after considering that Quine has identified the position of the difference incorrectly, but not the different position, I have explained, In the midst of arbitration between two philosophers, although Carnap and Quine, both, do maintain ontological relativity, the former believes in ‘ general relativity’ , and the latter in ‘ special relativity’ . From another point of view, although two philosopher do maintain ontological skepticism, the former is ‘ second level skeptic’ , and the latter is ‘ first level skeptic’ . In the other words. I have shown how in ontological approach of two philosophers “ the reason for the agreement is the same for disagreement” . Among these complexities the conclusion is taken that any unilateral arbitration, on strict agreement or disagreement, will be wrong.

The most important impact of the Islamic Revolution on the revolutionary and militant people of the world was Islamization and its centralization in the struggle. Given America's view of Iran's empowerment in the Middle East, Iran's role in the region is seen as a major threat to US-Iran relations. The United States seeks to reduce Iran's power, resistance and political forces, while the Islamic Republic of Iran calls for any empowerment to achieve goals such as security, regional balance and stability. Exporting the Islamic Revolution outside of Iran's geographical territory did not match. After the victory of the Islamic Revolution, US presidents used various strategies to contain the revolution.

Impiety was one of the two charges against Socrates. As a civil religion (within which politics and religion are mutually intertwined) was the then-dominated religion in Athens, impiety was regarded as a civil laws violation. Thus, charge of impiety, as a political subversion, might lead Socrates to death. However, in Apology there are some signs of Socrates’ religiousness as swearing and the claim to be at service of the Polis’ formal gods and goddess which lead to the question whether Socrates were an impious person, in addition to the question concerning the reasons why Socrates was sentenced to death, while he has showed his religiousness. In this study, we argued the nature of Socrates’ religiousness and offered an interpretation of Socrates’ silent confrontation with Athenians as is described in the court and his advocacy there. Therefore, introducing the state of religion in Athens, it would be shown that Socrates goes not deep in the inspirations, but intervening personal negative accounts, argues for a private religious experience, while does not offers any substitution for the formal religion.

Abstract This paper deals with the criteria of moral values from the point of view of Islam and other schools of ethical thought and the conditions in which these values are proven. Moral values have different levels and can be favorable and unfavorable, positive and negative. Everyone must know the rules and quorums Islam has set for moral values and organize their plans accordingly. The quorum of values is considered as support for and prerequisite of the main values. Some of the levels are specific to the prophets and special Friends of God, which people like us are unable to understand, but many levels of values can be understood and defined and their requisites can be enumerated. Faith in God is the soul of all the values accepted by Islam. The value of each work is determined by the faith in it. Of course, faith has a subtle difference with knowledge; knowledge is achieved by discovering the realities - although without choice or effort - but there is an element of choice in faith; that is, after knowledge, man must accept it and adhere to its principles. Therefore, faith may not exist despite the existence of knowledge, just as Pharaoh knew that Moses was a prophet, but said: " I know of no other god for you but myself. " (Qisas: 38) or "I am your Lord, the Highest" (Nazi’at: 24).

Sensemaking perspective is one of the strongest conceptual frameworks for explaining human and social phenomena in organizations. The aim of this study is to apply sensemaking perspective to understand the performance appraisal system in organization. Employees’ perceptions and interpretations and their actions play a pivotal role in performance appraisal effectiveness. Human beings are meaning making creatures and for understanding their actions, one has to enter into their worlds of meaning. The research method of this study is Charmaz’ s constructivist Grounded Theory. The sampling method is theoretical sampling and the data gathering method is interviewing. Seventeen emlpyees from two companies with performance appraisal system were interviewed. In line with Charmaz’ s constructivist approach to grounded theory, initial and focused coding formed the basis of our data analysis. Findings show that employees’ create four meanings out of performance appraisal: performance appraisal as the managers’ tool of oppression, performance appraisal as all encompassing behavioural record, performance appraisal as a torn paper, and performance appraisal as an unknown phenomenon. In the contexts of performance appraisal employees adopt four action strategies: exhibitive performance, authentic performance, indifference and senseseeking. This research can help organizations manage employees’ meaning and consequently improve the effectiveness of performance appraisal. Additionally, findings of this research enhances the extant understanding of the HRMperformance relationship.