MohammadAli Ghamami

The more the human communication network is quantified and the new technology makes the human more enchanted, the more unaware of the quality of communication he is, and the use of technology gets a more irrational form. The philosophy of communication is the culmination of the Western world's quest for quality and rationality, which is a cold and frustrating attempt against a warm, tempting transformation. The first time John Locke used the term "science of communication" in its modern sense, he announced it as a "failed term". In the book Powers of Human Understanding, John Locke philosophized communication under the heading "About the Word". This issue can be the beginning of the discovery of "communication theory" in the epistemic domains of the Eastern world. The greater the clarity and precision of thought about the word, the more profound and comprehensive knowledge of communication will be. The current study attempts to deal with the origin of communication in religious and Islamic knowledge with a comparative and logical approach. Hence the meaning of the term "word" in Molla Sadra's divine word and book, was compared to Derrida's "Speech and Writing". Then their claims and arguments are presented. Derrida has a concern for "difference" and respect for others, so he insists on writing and postponing. Sadra, on the other hand, is concerned about "transcendence" and insists on the unity of the written and the spoken. Based on his view, the word becomes meaningful through "legislation," "development," and "invention." In other words, in addition to the "social" layer of word creation, considering the "divine" (Angelology) and "divine" (theology) layer in word creation will transcend communication.

‘Failure in communication’, selfishness, and conflict are three properties of communication in our modern sociopolitical everyday life. War and threat are the first options of modern human for confronting others. The British philosopher, John Locke, theorized the empirical model of communications, according to which he discovered failure in communication. In his work An Essay Concerning Humane Understanding, he changed the meaning of communication to something personal and individual. The question of this study is how Locke defined the ontological, epistemological, anthropological, and methodological foundations of communications so that it would lead to failure in communications. Here after we elaborated on his definition of communication and demonstrated how his transitive impression has converted to a dominant impression, we uncovered epistemological premises of Locke’s communicative linguistic theory through a fundamental methodology. Upon a short introduction of the philosophical theory of communications, we criticized Locke’s communicative theory from the viewpoint of transcendental philosophy. MullaSadra criticizes the idea of man being passive and blank (static soul) because it negates the ‘creative’ and ‘executive’ characteristic of soul; human has an absolutely active function in communication. Man and his perceptions evolve in an internal move in which he moves towards others and creation. In his move, neither is he apart from others (mubāyin) nor he is blended into them (mamzūj).

The propagation of Islam in any region must be considered on the basis of a cultural process and on the basis of effective communication. The Latin American region is one of the most prone to accepting and propagating Islam. Due to the differences in the language, religion and culture, and customs of the natives of the region with religious missionaries the importance of advertising is based on intercultural communication. This study seeks to discover the effective cases of intercultural communication based on the Quranic model of compliments (cultural homogeneity) to achieve a common meaning of Islam and Muslims in the eyes of the natives to provide a suitable and effective propaganda field on the axis of monotheism and human nature .In order to enrich the content and sufficient knowledge of the region, sections to study the history of the presence of Muslims and how the influence and spread of major religions in the region, especially a report on the biological experience of Christian missionaries accepted as a religion. By using an effective advertising method. Based on intercultural communication, they were able to spread Christianity throughout Latin America over 500 years; it has been reviewed. Research findings using phenomenological methods based on biological experience and in-depth interviews with the author, it is also collected from the participatory observations of missionaries active in Latin America as an auxiliary technique. That this result can be achieved; Among the cases of intercultural communication, the three axes of spirituality, anti-colonialism and the role of family and mother are as effective cases, that lead to a kind of empathetic and shared relationship between Native Americans and missionaries to propagate Islam in the present age.

intercultural thinking is a response to egocentrism in contemporary world that appeared as west orienting, racism and Takfir. The main question of these studies is how self and other communicate to self-knowledge alternates anti-other. We are seeking qur’anic intercultural communication model through comparative study by responding five question: why, who, where, what and how. After analyzing anthropological thoughts of three Geo-Epistemological fields, intercultural communication opinions of thinkers such as Mead and Gudykanst in Anglo-American field, Strauss and Carbaugh in French field and Herder and Wimmer in Germanic field explained in the form of three intercultural communication models: accommodation, cooperation and polylog. Qur’anic model, in return, explained by The thirteenth verse of Surah of hojorat. This verse relate virtue to cultural differences through taarof (knowing each other’s) to alternates contempt by respect. This model can name Ta’arof taht means acquaintance each other’s. at the end these four models compared and evaluated.