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denied. These methods, utilized by countries corresponding to China, Iran, and Saudi Arabia, are comparatively unsophisticated and simple to defeat.3 Moreover, they’re additionally troublesome to cover. As ONI testing revealed, it is comparatively straightforward to determine what content is being filtered, and by whom. As a end result, international locations engaging in first era filtering have been rapidly focused by advocacy teams and labeled as ‘pariahs’. It is due to this fact hardly surprising that first era strategies are being supplanted by ‘second technology’ methods designed to be more stealthy, dynamic and complex. humanity that modernity is lacking. Muhammad Iqbal of Pakistan, in the early decades of the twentieth century, in his critique of the modern and non-religious world and what it lacks, said that the most important deficiency of the fashionable world is that it has been emptied of its religious component. For this purpose, new religious thinkers corresponding to Iqbal, and Shariati in Iran, tried to compensate for this lack by designing a contemporary worldview and anthropology that can also be towhidi, religious and ethical (i.e. an Islamic humanism). In the sunshine of those considerations, I recommend that religious thinkers and intellectuals of all religions, secular intellectuals and even anti-non secular however democratic intellectuals, should strengthen their mental and cultural relations with the New Religious Thinkers all around the world . Experience has shown that in the world of Islam, any lasting change is inconceivable or no less than troublesome without taking account of religion. Habermas’s right advice is that non secular folks, so as to secure their survival within the fashionable world, must be able to ‘translate’ their thoughts in such a means that they are meaningful for the secularists. In this case, new Muslim thinkers are those which have the logical and ethical capacity for dialogue and mutual understanding with the world. They are additionally capable of pave the way in which for social and political change by changing the thoughts and minds of Muslims. At the identical time, this does not mean that one should not have a dialogue with the Traditionalists and even the Fundamentalists; it is important to go away the door open for dialogue with any
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