The National Elite Foundation’s readiness to implement the Humanities Development Plans – | Iranian and world news

According to the National Elite Foundation, at a meeting of professors and scholars of science and religion, organized by the National Elite Foundation and hosted by the Iranian Philosophy Assembly, professors and scholars in the fields of philosophy, physics, cognitive science and theology were aimed at examining the various aspects of the field.

At the beginning of the meeting, Seyyed Hassan Hosseini, secretary of the Elite Council and Supreme Adviser to the Head of the National Elite Foundation, pointed out the importance of holding such meetings, saying: “This meeting, in addition to the scientific approach, is an opportunity for people active in various fields of humanities in Iran.”

Regarding the venue, he also pointed out that because of the long cooperation with Dr. Mirkhan, we have already been present in the collection and now there is a basis for the formation of new cooperation.

The National Elite Foundation’s readiness to implement the promotion and development plans of the Humanities/ Promotion of Scientific Cooperation

“The meeting could also have practical results, as there are currently conditions at the National Elite Foundation that allow the implementation of the humanities development plans and promotion,” he said. In the past, many of us believed that the scientific capacities of this field could be expanded, but it is not possible. Now, both the possibility and capacity of this work has been provided at the National Elite Foundation.

“These meetings, in addition to formal discussions, have hidden functions and valuable effects that can help promote scientific cooperation,” he said.

At the end, the secretary of the National Elite Foundation’s Elite Council, appreciating the organizers of the meeting, noted: We hope that these meetings will provide effective and useful actions in the humanities field and be able to pave the way for scientific development.

A meeting to familiarize professors and examine the areas of cooperation with the National Elite Foundation

Mohammed, director of public relations at the Iranian Philosophers ‘Assembly, said about the background and activities of the Assembly: “The Iranian Philosophers’ Assembly was established about seven years ago, but its scientific and cultural predecessor goes back more than seventy years ago, and to the Valiasr school.”

“Our activities are interdisciplinary and emphasize the relationship between philosophy with other sciences,” he said. The Department of “Meaning of Religion and the Meaning of Life” deals with human issues in the twenty -first century. Also, the Department of Human Happiness is one of the successful parts of the complex, run by Dr. Alizani.

Pointing out that Dr. Seyyed Hassan Hosseini himself was one of the first founders of the collection and played an important role in its formation, Mohammed emphasized: The meeting was aimed at familiarizing professors and examining the areas of cooperation with the National Elite Foundation.

The future of science and religion; Challenges and opportunities

Following the meeting, Seyyed Mohammad Taqi Movahed Abtahi, a member of the faculty of the Institute of Humanities and Cultural Studies, criticized the currents in the field of religious science in the country and stated: Some institutions seek to institutionalize the scientific authority of the Qur’an, but this process requires accuracy and approach based on philosophical philosophy.

Abtahi pointed to the link between science and technology and said: Today, science and religion is incomplete regardless of technology; Because science and technology are intertwined. One of the topics that has been considered globally is the impact of modern technologies, including biological engineering, artificial intelligence, and brain chips on human concept.

Emphasizing the impact of scientific developments on human and the status of religion, he said: “If technologies such as brain chips reach a stage where one can transmit information directly to the brain, or have the power of computer analysis in mind, serious questions will be raised about the future of human and the status of religion.”

The place of philosophy in the interpretation of science and religion

Massoud Tusi, a member of the faculty of Shahid Beheshti University, also pointed to the place of philosophy in scientific and religious interpretations: The texts of science and theology (or religion) have a complex relation, and philosophical perceptions of the scientific text can have a direct impact on theological issues.

Tusi said of the verbal approach: Evolution in some ways is in line with the theological issues of Islam and Christianity, but in some ways it also discusses theological concepts, such as “divine wisdom”. Therefore, the definition of adaptation in the philosophy of biology and the determination of its theological implications is one of the topics that have been considered for at least the past five years.

He also stated about the philosophical-artological approach: The theory of evolution has raised new questions about the definition of “species”. Today, evolutionary standards show that we do not escape the definition of species, but these definitions have always been a dispute.

Tusi also addressed the issue of causality in theology and said: One of the fundamental challenges is the way divine acts in the world remain in science and religion as one of the axes of thought: Can the scientific laws based on causality can justify the existence of a divine order? Or should we turn to statistical and probable approaches to interpret this relationship?

Cognitive Science of Religion and Examination of Religious Beliefs from a Scientific perspective

Then, Saleh Tabatabai, a graduate of the University of Tarbiat Modarres University and a doctorate in cognitive sciences, said that although the primary purpose of cognitive science was a common explanation of these areas, it was gradually distant from this goal and became separate branches, saying: “In the meantime, the cognitive science of religion was considered as a specialized branch.”

Referring to the primary theories of this field, he referred to the article of Gatri in the 1980s and then the Book of Faces in the Clouds (1), in which various hypotheses about the source of religious beliefs were presented.

Physics, evolutionary psychology, and mind module

Tabatabai pointed to the three key foundations of this science, physics, evolutionary psychology, and the mildew of the mind, and said: Although these theories are the main basis of the cognitive science of religion, they are still serious criticism. For example, Fudor, in his works, including the book “The Mind does not work” (1), points to the weaknesses of the theory of module.

He went on to pay serious criticisms of this field: Some principles, such as physics and evolutionary psychology, remain the subject of debate.

Three studies of science and religion/ religion are formed in interaction with the cultural systems of society

In another part of the meeting, Leila Ardebili, cognitive anthropologist and anthropologist, pointed to the three main traditions in science and religion studies in Iran and said: In the study of science and religion in Iran, three specific traditions can be identified. First, the verbal-philosophical approach, which is mostly formed in the seminaries and some universities, has an abstract view of religion. Second, the stream of neutralism, which places religion beyond the field of scientific studies, considers it intuitive and esoteric. Third, the empirical and cognitive view of religion, which examines the what religion is in society in qualitative and quantitative methods.

Necessity of the National Elite Foundation’s attention to the interdisciplinary approach and deeper analysis of issues

Ardebili added: “The main challenge in the policy of science and religion is to measure religious concepts based on the predetermined criteria, and the categorization of individuals based on their compliance with these criteria.” It should be noted, however, that religion is not an independent cognitive system, but in interaction with the cultural and epistemic structures of society. In the meantime, research institutions, including the National Elite Foundation, can analyze this issue deeper into the interdisciplinary approach.

He said: “To achieve a valid scientific output in this field, we must move towards qualitative methods and intercourse.” Religion should not be based solely on an institutionalized reading, but rather the multiplicity and diversity of religious life in Iranian society. Along the way, cooperation with scientific and research institutions, including the National Elite Foundation, can help produce more accurate knowledge and effective decisions in the field of science and religion.

Investigating the Division between Science and Religion and Social Responsibility of Scholars

Farahmand, a doctorate in the philosophy of Sharif, also said: “There is a serious gap between the topics of the attention of science and religion experts, and the discussions in society. A study conducted in Year 2 had studied this issue among different religions. In this study, Christianity was widely studied, but there was still a fundamental ambiguity about Islam. The question is whether these topics are only concerned with religious scholars and scientific scientists, or are it a public question at the community level? This is the point that makes science and religion a social challenge.

“Our research has shown that in a large statistical society, only four hundred to five percent of the population, that is, only scholars and scholars, are directly involved with these discussions,” he said. Whereas in the context of society, the subjects of science and religion are raised differently. In fact, we have a social responsibility to extend these topics beyond the academic and academic level and to convey it to society in a correct and understandable way. This is the point that makes the need for a discourse between science, religion, and society more necessary.

Farahmand reiterated: “We are facing another challenge, and that is to be separated from theological issues from society.” Many of these topics remain only in specialized areas and have not reached public discourse. Whereas today, different sciences are interactive in an intermediate basis, and the question arises as to what impact if these theological issues come directly into society? This is an issue that requires serious examination, because science and religion must be seen not only in the field of basic sciences, but also in the humanities and social sciences.

Re -reading Islamic rationalism/ religion is compatible with science

Hojjatoleslam Hussein Kamkar also criticized the restriction of religion to classical theology: “The important point, which is less popular, is that when we talk about science and religion, we usually pay attention to specific scientific theories and empirical data, but in the field of religion, we are careful. Usually, as soon as we name the religion, it is unconsciously associated with a classic theology of the works of Ibn Sina, Mulla Sadra, and the like. As a result, instead of talking about the ratio of science and religion, we are unwittingly examine the relation of Islamic science and philosophy, which can limit the course of discussion.

He said: “In the history of Islamic thought, we have had important rationalist currents that have sometimes been less re -read. For example, the empirical views seen in Islamic texts show that these texts have been experiencing experience, while in the common philosophical tradition of Muslims, this aspect has been less emphasized.

Also in the field of theology, we sometimes find texts that do not fully comply with classical reading, indicating that the atmosphere of religious thought is more diverse than sometimes imagined.

Creating a more accurate conversation in the intellectual space of elites and scholars

Kamkar pointed out that in the discussion of the relationship between the soul and the body, the Muslim theologians had dozens of different theories (from views that consider the soul to be single and independent of the body, to theories that have considered the soul to be material): These disagreements indicate that we should not deal with new sciences and cognitive sciences. Paying attention to this multiplication not only helps to better understand the relation of science and religion, but also provides a deeper and deeper conversation for the intellectual space of elites and scholars.

To what extent do we deal with the real issues of the people?

Hamed Manouchehri, a graduate of Sharif University and Shahid Beheshti University, added: “The question I ask is about Dr. Ardebili’s and Dr. Farahmand, but I would like to look at it more executive; Especially as this session also has a strong executive dimension. When we talk about science and religion, both domains have both epistemological and sociological and psychological dimensions. The owners of these areas, those who are directly involved with, include scientists who work in the departments of biology, physics, and cognitive science, and in religion, it encompasses a wide community of people. But as mentioned, we are dealing with these research issues, even if we close all scientists in these areas, perhaps not one percent of all people involved in religion. Perhaps other people, at least some of them, more than us, touch this relationship everyday.

He continued: In the meantime, there is an important question: How much do we have the concern to interact with scientists in the field of science? To what extent do our college scientists engage with the discussions and reflections we work on, and the intellectual achievements they produce? How can these interactions be fruitful for us and them? And to what extent is the research, articles, and books we write about the real issues of the people? Those who are present in the Ashura mosques, mosques, and rituals have access to our scientific results at all? And if they have, do these research help solve their mental problems? More importantly, how much do we hold ourselves responsible for the social outcome of these research?

How can we convey our message to people?

Manouchehri said that unfortunately, many professors and researchers – who, of course, excluded this meeting – sometimes consider this responsibility away from their scientific dignity: Writing a book in folk, or producing scientific documentary to the general public, or to address them, or to address them. While even the prophets were talking about the level of people’s intellect. We are not in their place, but maybe, along with specialized research, we can think about how we can convey our message to people’s language so that we can have more social impact.

Cultural Impacts of Scientific Conferences and Diplomacy Problems

Then, Amir Abbas Alizmani, a member of the faculty of Tehran University, pointing out that in the 1980s, when they were in the postgraduate degree, the book of science and religion taught by the advice of the elders was very influential for that period, saying that during this period, the scientific lessons of religion were taught, especially the discussion of religion. To.

He said: After this period, efforts to hold scientific conferences in the field of science and religion began. Including the International Conference on Science and Religion held at the time in collaboration with various universities around the world. The lecturers, including Ms. Nancy Murphy and Mr. John Russell, were present at the conferences, and scientific and religious discussions were seriously discussed. These conferences had a great impact not only from a scientific point of view, but also from a cultural perspective, which could have been effective in solving many of our diplomatic problems.

The Role of the National Elite Foundation in the Development of Humanities and Introducing Active Elite

Alizani said: “Given the past experiences, I believe that instead of the conflict between science and religion, we should look for common solutions.” This should be considered in the future planning of the country for young elites and researchers. The National Elite Foundation can play an important role in the development of these issues, especially in the introduction of active elites in this field.

“If there is to be a conversation between science and religion, both paths should be seen together, not one overcome the other,” Mossadari said. Overseas today there are views on the biological explanation of religion and work on it. This is a danger that is happening in our country.

“If, as a friend said, we create a robotic religion, I will be happy,” he continued. But our society has not gone through such a transition, so it has a vacuum. In these circumstances, if there was a replacement and the possibility of plurality, it might have been less felt, but now that meaning is generally diminished in society.

Mossadari said at the end: “It is as if there is something between science and religion.” This debate is not only about science, but also society, politics, and religion. If we do not consider the field of science and religion, I don’t think we can have a precise understanding of this. If they enter this field, the National Elite Foundation and other scientific institutions may find a way to find this semantic vacuum.