فصلنامه روش شناسی علوم انسانی
پیاپی 70 (بهار 1391)

In his works written before 1970s, Michel Foucault makes use of archeology, while he, being inspired by Nietzsche, joins genealogy in his works written after 1970; accordingly, one is entitled to speak of two distinct important period in his career: archeological and genealogical. The authors, outlining both Nietzsche’s genealogy and Foucault’s archeology, explain and evaluate both Foucault’s passage from archeology to genealogy and the consequences. It will be shown that while Foucault did not leave archeology in general, he concluded that the method of genealogy relates the changes in discursive systems to non-discursive acts. He gave an effective analysis of social structure of the power and, while preferring genealogy, he incorporated archeology into his whole research program, so that, given specific ambiguity in the definitions of the structures, elements, and limits of two methods, it is not baseless to emphasize on continuity of two methods in Foucault’s works.

The power of religion in contemporary Era depends on its efficiency in different scientific fields. So turn to subject of religious science as one of the human sciences discussions is the most fundamental issues of our society and Islamic system in Iran. Therefore, it seems making policy to obtain producing Islamic human sciences is very necessity. Existence of a religious paradigm is necessary for producing Islamic human sciences and existence of a paradigm depends on existence of a scientific community that making policy for it must be performed. The meaning of making policy in this paper is a middle time planning that containing: pathological parameters; preparation and specifying preferences of education, research and Performance; aiming and collection of exact coherency programs for desired Purposes. The aims of this article are: To obtain a desired model of religious science by criticizing contemporary theories; to prevent from anarchy in methodology of research in Islamic human sciences; and to provide making policy for producing Islamic human sciences

The goal of this research is tracing the map of management and organization in Iran. The idea of scientometrics was introduced by Lotka and developed by Gross, Bradford and Zipf. Although we have a lot of diffused studies about map of management ethics, it has never done such a research in Iran. The method of scientometrics is used in this paper. It means that at first papers of management ethics gathered, and then related keywords searched and put in a matrix. Finally by clustering the matrix.

Many of our beliefs in everyday life are rooted in indirect observation, i.e. in the inference from the observed to the unobserved, like our beliefs about upcoming events. But these inferences are problematic. Philosophers have two main questions on them. The first is on their process, and the second is on their justification. The traditional answer to the first question is inductivism. But this approach has some difficulties on answering to the second question that lead some contemporary philosophers to the some new and better answers. Hereupon there are two new general approaches. The first is deductivism and the second is what Gilbert Harman called “the inference to the best explanation” (IBE). In this article I’ll survey inductivism and its difficulties, review deductivism shortly and then I will focus on IBE; firstly I’ll look at Harman’s ideas and finally I’ll try to illustrate van Fraassen’s objections to his claims.

Non-Western societies are trying to produce some theories and thoughts in humanities through indigenization of these sciences in order to solve their practical and theoretical problems. The discipline of postcolonial studies is one of the research fields dealing with the problems and cultures of non-Western countries. This critical approach refers to certain theoretical attitudes, which analyze the colonial discourse by laying emphasis on consequences of colonialism. At the same time the discipline of postcolonial studies lays emphasis on indigenous sciences visà- vis colonial sciences which have been a tool in the hands of Western colonial powers throughout the colonial history. In fact the deconstruction and deorganization of Western sciences is one of the tools of promotion and expansion of these postcolonial studies. Hence, the discipline of postcolonial studies is a theoretical background for Islamic-indigenous sciences in Iranian society.

This article discussed the pathology of neoclassical economics in Iranian society and that is mostly because scientific theories of this branch of science had shaped based on institutions which have had significant differences with those that govern economic and social relations of Iranian society. Hence, neoclassical theories have met with epistemological challenges in Iran. Studying Iran's economy with an approach to the impact of its governing bodies is considered as a solution to this problem. Therefore, there is an unavoidable necessity for an economic reconstruction.

Paul Feyerabend is one of major philosophers who have criticized scientific method. He shows some of the important scientific events don’t follow any of presenting methods by philosophers of science. But it is interesting that he uses a special method in your argument that is a redductio ad absurdum method. Also he recommended another method-anthropological method -for studying science. In this article, first we consider the redductio ad absurdum method in his arguments and then explain anthropological method.