cimin esfandiari; somayeh malleki
Abstract
The subject of Scheler's metaphysics is man, in other words, meta-anthropology. In this type of anthropology, by reflecting on the nature of man and presenting a comprehensive picture of it, which includes various aspects including natural, rational and emotional, emotions are emphasized as prior elements ...
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The subject of Scheler's metaphysics is man, in other words, meta-anthropology. In this type of anthropology, by reflecting on the nature of man and presenting a comprehensive picture of it, which includes various aspects including natural, rational and emotional, emotions are emphasized as prior elements in the creation of values, in fact, emotions are a way to understand Values are known. From Scheler's point of view, values are not a posteriori; That is, they are not taken from foreign experiences; Rather, they are known as prior elements of emotion, so from his point of view, we have knowledge with prior characteristics that are related to the field of emotions. It can be said that with this point of view, Scheler is in front of philosophers like Kant; Because according to Kant, human emotions cannot have prior elements; In this article, after explaining metaphysical knowledge as one of the three types of knowledge from Scheler's point of view, the nature of man and the epistemological role of emotions as prior elements in the creation of values are explained. In this research, through documentary method, content analysis and descriptive method, we plan and examine Scheler's view on moral values and its relationship with emotions. Our claim is that based on Scheler's point of view, morality is formed not based on purely formal and rational values, but based on emotions and feelings.
hamid khodabakhshian
Abstract
Religious science is a science influenced by religion. The effect of religion on knowledge depends on the existence of features in religion such as valid religious source, knowable content, and comprehensiveness and perfection of religion, which are called the theological foundations of religious science. ...
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Religious science is a science influenced by religion. The effect of religion on knowledge depends on the existence of features in religion such as valid religious source, knowable content, and comprehensiveness and perfection of religion, which are called the theological foundations of religious science. Opposing these principles means opposing the possibility of religious science. Although the theory of religious experience was proposed with the motive of defending religious belief and in favor of the existence of God, it conflicted with some religious foundations. Religious empiricists, focusing on the dimension of human tendency towards religion, consider the essence of religion to be a kind of religious feeling and experience. They consider revelation to be the prophet's religious experience, and the prophet's message is a personal interpretation of that experience and is influenced by human characteristics. These positions are incompatible with theological foundations of religious science and oppose the possibility of religious science. Explaining the relationship between the theory of religious experience and the theological foundations of religious science and, accordingly, with the possibility of religious science, is the problem of this research, which was conducted with an analytical and comparative method, and at the end, the incompatibility of this theory with religious science was concluded.
sajjad sarboluki
Abstract
The positive approach of the left-wing parties to Darwin's theory of evolution started from the beginning of the Pahlavi era with the activities of Marxist thinkers in an influential way. After three decades have passed since the beginning of the scientific activities of the leftists in Iran, the weaknesses ...
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The positive approach of the left-wing parties to Darwin's theory of evolution started from the beginning of the Pahlavi era with the activities of Marxist thinkers in an influential way. After three decades have passed since the beginning of the scientific activities of the leftists in Iran, the weaknesses of the materialist Marxist dialectic in explaining and justifying new scientific theories (quantum, relativity, uncertainty) were revealed, on the other hand, the lack of realization of justice-oriented poems in communist countries was undeniable. . On the other hand, it was in the fourth decade of the 14th century that Muslim researchers faced Darwin's theory of evolution in a new way, and it happened to be welcomed by the majority of the Iranian Muslim community.All of these issues caused a number of Iranian leftist thinkers who still find the way to happiness in the socialist society to try to reconcile and adapt the socialist thoughts with the principles of godliness and the foundations of Islam. Of course, these groups mostly had a pragmatic party approach, and theoretically they mixed Darwin's theory of evolutionary biology with Marx's theory of social evolution that sometimes it is not easy to distinguish between these two theories in their writings. In this article, we intend to show what kind of philosophical or religious attitude this group has replaced the materialist principles of Marxist dialectics?
Mohammad Kazem Shah Abadi; Sabraz Rouhollah Razavi; Seyyed Hasan Eslami Ardakani
Abstract
Darwin's theory of evolution caused a great challenge between science and religion firstly among the Christians and aftermath Muslims. As a result, Muslim thinkers were forced to express their approach on this controversial issue. In this article, an attempt has been made to collect the stands of Muslim ...
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Darwin's theory of evolution caused a great challenge between science and religion firstly among the Christians and aftermath Muslims. As a result, Muslim thinkers were forced to express their approach on this controversial issue. In this article, an attempt has been made to collect the stands of Muslim thinkers from late 19th century to the contemporary era in order to observe the possible changes in their stands towards the Darwin’s theory of evolution. There have been different approaches towards the theory throughout less than a couple of centuries that can be divided into three categories:• Those who completely rejected the theory of evolution finding it in a total contradiction with Islam • Those who have not accepted it absolutely having serious criticisms of it, meanwhile believing that there is way to accept the theory with some exceptions• Those who have fully accepted the theory and find no contradiction between the Darwin’s theory and IslamSurveying these opinions and stands during the mentioned period shows that: Firstly, the debate on Darwin's theory is still going on and currently there is no absolute hegemony of one of the above mentioned stands on others. Secondly, as moving towards the contemporary era, more Muslim thinkers are preferring the second point of view, believing that there is a way to accept the theory with some exceptions of course.KeywordDarwin's theory of evolution, evolution, Muslim thinkers, science and religion, Islam and religion
Reza Gholami; somayeh esmalizade
Abstract
در سالهای اخیر، علمسنجی نقش مهمی در سنجش و ارزیابی عملکرد پژوهشی داشته است. این علم، رشد و تکامل پژوهش را در طول زمان با مراجعه به دادههای استانداردشده پژوهشهای ...
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در سالهای اخیر، علمسنجی نقش مهمی در سنجش و ارزیابی عملکرد پژوهشی داشته است. این علم، رشد و تکامل پژوهش را در طول زمان با مراجعه به دادههای استانداردشده پژوهشهای دانشگاهی بهویژه اطلاعات کتابشناختی، تجزیهوتحلیل میکند. در واقع، علمسنجی یا همان دانش سنجش علم با ارزیابی و رتبهبندی اصولی پژوهشگران، دانشگاهها و مراکز پژوهشی به ارتقای آنها کمک کرده و منجر به شناخت بهتر نقاط قوت و ضعف آنها میشود و نقش مهمی در سیاستگذاری عمومی و حکمرانی علمی بر عهده دارد. در این میان، جدای از مبنامندی علمسنجی و به تبع آن، امکان بومیسازی علمسنجی که در جای خود جزو مباحث مناقشه برانگیز جامعه علمی به شمار می رود، اینکه آیا علمسنجی در همه علوم از مبانی و منطق واحدی تبعیت میکند و یا باید برای علمسنجی علوم انسانی به دنبال منطق متفاوتی بود، یکی از دغدغهمندی های اصحاب علوم انسانی محسوب میشود. این مقاله، با در نظر گرفتن مفهومی عام از فلسفه و مبانی علوم و با الهام از نظریه لاکلا و موفه، از روش توصیفی و تحلیلی استفاده نموده تا از این طریق ضمن توجیه علمی لزوم استقلال نسبی علمسنجی علوم انسانی از مطلق علمسنجی، امکان شکلگیری مکتب علمسنجی علوم انسانی را مورد بررسی قرار دهد. از آنجا که شکلگیری مکتب علمسنجی علوم انسانی نیازمند ارائه تصویری عملی از آن نیز میباشد، شش سئوال کاربردی نیز در این مقاله بر اساس روش تحقیق کیفی مطرح و پاسخ های اولیهای به این پرسشها ارائه شده است.
mohammad kazempour teymourloy
Abstract
Research ethics provide guidelines for the responsible conduct of research. In humanities research, ethics is one of the central issues and is defined as the ethics of planning, conducting and reporting research, which guides us on how to conduct and publish scientific research. The purpose of this research ...
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Research ethics provide guidelines for the responsible conduct of research. In humanities research, ethics is one of the central issues and is defined as the ethics of planning, conducting and reporting research, which guides us on how to conduct and publish scientific research. The purpose of this research is to present the ethical principles of organizing and conducting research, as well as describing the characteristics of people with professional ethics. The purpose of this research is to present the ethical principles of organizing and conducting research, as well as describing the characteristics of people with professional ethics. The research method of this research is documentary-analytical. By analyzing the findings, 25 ethical principles of knowledge have been presented And is divided based on the characteristics of people with professional ethics. Adhering to ethical responsibilities at the level of researchers requires the ethical principles of research. therefore These principles provide ethical guidance for researchers and the institutions in which they work. Ethics is of particular importance in humanities research and is considered as a key component. Promoting research goals, promoting cooperation and coordination between different people in research, making researchers accountable to the public, helping to create public support for research and strengthening social responsibility are among the reasons why it is important to observe ethical principles in humanities research.
Mina Koohi; sara keshkar; gholamreza zakiani; Gholamreza ShabaniBahar
Abstract
Religion plays an essential role in people's lives in today's societies, but its function is not limited to individuals at all. Religion affects the relationships of individuals, societies, and even governments; therefore, it is effective in all areas of human life. The level of religiosity of people ...
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Religion plays an essential role in people's lives in today's societies, but its function is not limited to individuals at all. Religion affects the relationships of individuals, societies, and even governments; therefore, it is effective in all areas of human life. The level of religiosity of people also differs from each other, but each level of religiosity has a direct effect on people's behavior, attitude, feelings, and thoughts. Women's participation in sports is another topic that sociologists and sports researchers have focused on in the last few decades. To identify any kind of relationship between religiosity and women's participation in sports in the countries of the world is of fundamental importance. With the knowledge of this topic, the present essay is dedicated to the physical activity of women in two Abrahamic religions, Christianity and Judaism, with a descriptive method. According to the findings of the research, both of the aforementioned religions place great value on the human body and have assigned rules and regulations to take care of and protect this divine ability; however, in the field of equality between men and women in physical activity and sports, especially in the contemporary era, they have a different approach. The statistics of Christian and Jewish women participating in the Olympic Games are a testimony to the difference in the views of the gender equality of these two religions in sports and physical activities.
Saeid Goudarzi; manochehr reshadi
Abstract
AbstractIn this research, considering the types of relationship between science and religion (conflict, contrast, intersection and contact), the opinions of a number of sociologists have been examined. Theorists such as Comte, Marx, Durkheim, Weber, etc. have a conflicting point of view and believe that ...
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AbstractIn this research, considering the types of relationship between science and religion (conflict, contrast, intersection and contact), the opinions of a number of sociologists have been examined. Theorists such as Comte, Marx, Durkheim, Weber, etc. have a conflicting point of view and believe that with the transition of societies from traditional to modern and the dominance of experimental science and the modern way of thinking, the position of religion in the modern era is weakened and science takes its place. Some other sociologists like Spencer believe in interaction and others like Simmel believe in separation (independence) between science and religion. Habermas's strategy is the interaction of science and religion, and he considers the social life of modern societies impossible in the absence of religion and religious ethics. Giddens is also against the reduction of the influence of religion with the progress of modernity in the modern world, but he proposes religious rethinking. The findings show that there is no single point of view in sociology that can adequately cover all the complexities related to the relationship between science and religion. But it can be said that the views of classical sociologists based on conflict are changing towards the views based on the interaction of science and religion in the later theories of sociology, which is a kind of peaceful coexistence between modernity and science on the one hand and religion on the other.
alireza mohammadifard; hadi mousavi; seyedhamidreza hasani
Abstract
Benefiting from religious texts, as epistemic sources, for deriving theories of human sciences, has a methodical process. This methodology, although it follows the specific characteristics of the study in these sources, but on a macro level, it is in line with the general flow of theorizing in the humanities. ...
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Benefiting from religious texts, as epistemic sources, for deriving theories of human sciences, has a methodical process. This methodology, although it follows the specific characteristics of the study in these sources, but on a macro level, it is in line with the general flow of theorizing in the humanities. In this article, it is pointed out that with a meta-analytic view, researches in the field of humanities, both in absolute humanities and in religious humanities, have territories. The characteristics of these four realms provide researchers with criteria for religious theorizing in the humanities, the knowledge of which is necessary to enter this field of religious studies, not paying attention to them is one of the harms of scientific and methodological philosophy in this field. . The results of these criteria are categorized into two parts: specific criteria for each research domain, and common criteria among all domains. The research method in this research is comparative analysis in the field of religious studies, ijtihad and in the field of humanities.
Alireza Monajemi; Gholamhossein Moghaddam Heidari
Abstract
The evaluation of research in the humanities is a controversial topic. In Iran, this debate is often framed in terms of the International Scientific Index (ISI) and paper production. Two main groups can be identified in this debate. One group believes that the emphasis on articles and the ISI leads to ...
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The evaluation of research in the humanities is a controversial topic. In Iran, this debate is often framed in terms of the International Scientific Index (ISI) and paper production. Two main groups can be identified in this debate. One group believes that the emphasis on articles and the ISI leads to the quantification of humanities research, which ultimately damages the quality of the research. The other group believes that common scientometric methods are a reliable and precise standard for all fields, and that the humanities should adapt to these methods. The debate has been characterized by polemical and rhetorical arguments, and its theoretical and epistemological frameworks have been imprecise and chaotic.The aim of this article is to formulate this polemical debate into an epistemological problem in the philosophy of science, so that it can be properly formulated and understood.The article is divided into three parts. First, we show that scientometrics has its roots in the work of philosophers of science. However, over time, this connection has been broken, and the positivist view of science has come to dominate. This has led to the current crisis in scientometrics.In the second part, we argue that the understanding of this crisis depends on a return to the non-positivist approach in the philosophy of science. This approach sees science as based on the research practices of a research community, rather than as a set of true propositions. By uncovering the differences between the natural sciences and the humanities, we conclude that the contemporary scientometric criteria cannot be applied to the humanities.In the third part, we argue that criticizing common scientometric methods and highlighting their crisis does not mean that the evaluation of humanities research is impossible or unattainable. However, before defining a new set of criteria, we need to conduct philosophical, anthropological, sociological, and historical studies of research communities in the humanities.
Sayyed Mohammad Taghi Movahhed Abtahi
Abstract
According to the Iranian Islamic model of progress, Iran should become a leading country in the production of Islamic social sciences in the international community by 1444/2065. In the past, there have been many discussions about the meaning, possibility, necessity and how to achieve Islamic social ...
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According to the Iranian Islamic model of progress, Iran should become a leading country in the production of Islamic social sciences in the international community by 1444/2065. In the past, there have been many discussions about the meaning, possibility, necessity and how to achieve Islamic social sciences, and many centers have been established to achieve this goal. Despite this, so far no research has been done regarding the future of this idea. But is it possible for Iran to take the lead in the production of Islamic social sciences until 1444/2065? In the article, after criticizing two predictions related to the futurelessness of Islamic social sciences, using the trend analysis method, it is shown that Islamic humanities is a growing idea; However, if this process continues according to the trend of the past four decades, it will not be possible to reach the horizon specified in the Iranian Islamic Model of Progress document in 1444/2065. At the end, by using the opinion of experts in this field, some factors that can be effective in speeding up this process have been introduced.
Hassan Miandari
Abstract
Evolutionary theory has two main parts: common descent and natural selection. An "adaptation" is a trait caused by natural selection. A "byproduct" is a trait correlated with an adaptation. Some scholars of different disciplines have explained religion by evolutionary theory. There are four evolutionary ...
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Evolutionary theory has two main parts: common descent and natural selection. An "adaptation" is a trait caused by natural selection. A "byproduct" is a trait correlated with an adaptation. Some scholars of different disciplines have explained religion by evolutionary theory. There are four evolutionary approaches to explaining religion: evolutionary psychology, cultural evolution, niche construction, and behavioral ecology. Evolutionary psychologists usually consider religion as byproducts of ordinary psychological mechanisms that had been adapted and then have been used by religion. Cultural evolutionists usually consider religion as a cultural adaptation for cooperation between strangers and as a consequence expansion of society. Niche construction and behavioral ecology have been used infrequently to explaining religion. We mention one theory from each: charismatic niche construction and evolutionary signaling. Some scholars have argued that these approaches are complementary despite of being very different. And theories that we mention are complementary despite of being very different.
