جستجوی مقالات مرتبط با کلیدواژه « Religious Intellectual » در نشریات گروه « علوم اجتماعی »

Modernism is a type of social life and institution whose primary paradigm is a self-reflective, self-critical wisdom that perpetually evaluates human traditions. This phenomenon originated in the West and spread progressively to other regions. The emergence of this way of thinking in Iran elicited various responses. Some of the intelligentsia attempted to establish a secular and modern order by rejecting traditional and religious values and imitating non-western styles. In contrast, a number of religious intellectuals who flourished primarily in the forties and fifties of the Shamsi calendar opposed this idea and attempted to rely on religious values, correct it with modern ideas compatible with Islam, and prevent the penetration of Western ideas into their culture and civilization. Imam Khomeini, one of the intellectuals of the forties and fifties according to the Shamsi calendar, studied and criticized western humanistic and colonial aspects, while accepting some of its civilizational principles according to Islamic interpretation. Analytical-descriptive methodology is used in this study to examine the effect of Modernism Mindset on Imam Khomeini’s thought, based on three principles of Lacan as a religious intellectual and his desired social-political order. Imam Khomeini's reputation as one of the most influential religious thinkers of the 1940s and 1950s is founded on a critique of the west’s colonial and humanistic aspects. Although he adopts certain intellectual principles of Western civilization in accordance with his religious interpretation, he employs them to create his transcendent sociopolitical order. However, research indicates that Imam Khomeini opposed Shah’s iconoclastic and anti-modern actions, preached the truth, and attempted to reconstruct a political system based on sublime religious values through symbolic action.

Social health has come into focus in recent years; although various factors influence social health, the role of religion in the social health of individuals, especially in Iranian society, is undeniable. Religious thought and religiosity still have an important place in the sphere of Iranian thought; therefore, on the one hand, religion and religiosity of Iranian society are in a situation where they cannot be indifferent due to their influence and scope in the field of social health. On the other hand, the problems of religiosity in Iranian society show that religious intellectualism is not an insignificant issue in Iranian society. Therefore, we have addressed the attitudes of religious intellectual discourses towards social health according to the questions raised by the general objective; exploring the components of social health in contemporary Iranian intellectual intellectual discourses Sub-

To recognize the social characteristics of the producers of religious intellectual discourses; To determine why and how producers of religious intellectual discourses talk about social health; To find suggestions for action of the discourses Religious intellectualism is for the social health of people in society.

This is a qualitative research whose method is discourse analysis according to Laclau, Mouffe and Fairclough with techniques of documentary analysis and content analysis; based on the research objectives; To study the components of social health (social cohesion, social participation, social acceptance, social solidarity, and social welfare) in religious intellectual discourses in contemporary Iran, including the liberal discourse of religious thought represented by Bazargan, the neo-modernist discourse represented by Seyed Hossein Nasr, and the radical critical discourse represented by Ali Shariati. According to the principles of discourse analysis, first the articulation of discourse and elements in the articulation and the field of discourse and the central signs of discourses in social health with the components represented by Keys and Shapiro in the works and speeches and interviews of representatives of religious intellectual discourses in Iran We.

Among religious intellectuals, despite the diversity of interpretations, common lines can be found, especially in different dimensions and what was assumed to be central signs in this study: Faith, spiritual transcendence and the meaningful and life-giving nature of religion and support for democratic and loyal mechanisms. Freedom, rationalism parallel to religious semantics, historical requirements of religion, rethinking expectations and demands of religion, belief in readability of religion and pluralism, and at the same time belief in Sharia law and rituals try to offer a moral-mystical conception of religion that includes many basic concepts of social health.

The survival of religious intellectuals depends on their dynamism. In turn, they have answered many religious dilemmas. They also speak clearly about social health and propose measures for the social health of people in the community. Religious intellectuals are not indifferent to events outside the realm of religion, regardless of modern intellectual issues, and at the same time, as thinkers of their religious faith, they are also influenced by the events of the time and developments in the world. They criticize the current system, although they propose active measures to raise the profile of their society in the world and at home, with the aim of creating a civil society with comprehensive development and reviving Islamic civilization.

The Genesis of theoretical structure of modern human beings is to befound in differentiating between doxa and Truth. In fact this is thedistinguishing Truth form doxa in one hand and objectivity fromsubjectivity in other hand that identifies modern way of thinking frompre-modern thinking one. This is to be identified totallyintuitive in its mental layers. Consciousness is something Absolut inthe, mystical way of thinking which is completely transits from “self’or an original past. While in modern way of thinking objects are thepoints of doubt and investigation In mystical way of thinking, only tothe extent that it is the object allows objects are known and this isthe object that imposes the myth of subjection. It is important toRecognize the later as an illogical pre-systematic mystical way ofthinking in Iranian’s Intellectual history. A glance at Iranian intellectuals will disclose an effort to recognize the identity of"themselves" versus "the other”. The present article attempts torecognize and express the relation between the mythical mentalitygoverning Jalal al-Ahmad's idea and his "self" concept and seeks toshow that the allegoric mythical mentality in defining "self" versus"another" is a kind of agonistic encounter.in Jalal’s Account of sucha relationship The West/"Other" has a deep conflict with "self" thatcannot be ignored and, of course, cannot be eliminated.

Holding a novel and different approach, this study aims to investigate the nature of both social identity construction and social system development as two subjective and challenging issues in a dialectic process and based on an integrative sociological and socio-psychological approach in the light of three theoretical perspectives at macro, micro and medium scales (vis-a- vis mainly the suggested subjective orientations).. The main question addressed is whether individuals’ sense of social identity construction subject to Facilitating Factors of youths' Social Identity Construction in Social System. To this end, facilitating factors of social system-based construction among youths was addressed with a sample of 445 probability stratified sampling selected students from Tehran University. Attending this field study, they attempted a researcher-made tablet-rendered valid and reliable questionnaire. Content and construct validity measures of the instrument were measured through expert judgment and factor analysis, respectively and its reliability was estimated through Cronbach alpha correlational analysis. One sample parametric t-test and Binomial test-based analyses of the data supported the main hypothesis predicting that social system through precipitating factors has no effective role (T=21/45) on identity construction of youth. This study mainly suggests a scientific, different and comprehensive applied model for social identity construction on the basis of facilitating factors of social system.