دوفصلنامه اسلام و علوم اجتماعی
پیاپی 11 (بهار و تابستان 1393)

The human being is a social creature whose perfections grow in the context of social life and that is why he/she deals with the social factors continually. Those factors affect the human being's thought and knowledge in the forms of organizations, structures, groups, classes, virtues, and culture from various aspects and in different situations. Therefore, this question arises whether the social factors influence on the human being either absolutely or relatively. Considering the human being's specific attributes, such as how to be created, the gift of mind and heart, freedom and authority, and the tendency towards justice and truth, shows that although the human being is affected by those factors in different levels, he/she is not absolutely obliged and passive and is able to resist, control, and manage them and can even stop or change the process of effectiveness.

The realization of human sciences is based on two main subjects: first, the methodological subject that means to design a model and formulate the paradigm parameters of human sciences from viewpoint of Islamic thought; second, the theorizing that is necessary for understanding and explaining of social reality. In this paper, the first subject, designing of a model and formulating the paradigm parameters of human sciences from Islamic view, will be discussed. In the methodology of human sciences, it is mentioned that each science has some fundamental ontological, anthropological, epistemological, and methodological assumptions. The epistemic system that resulted from those assumptions and entitled theoretical system, theoretical viewpoint, or paradigm, is one of the most important issues in the methodology of each science. The questions are these: what is the role of a paradigm in the methodology of human sciences? Which paradigm is an Islamic paradigm of human sciences? What is(are) the difference(s) between an Islamic paradigm of human sciences and a non-Islamic paradigm of human sciences? Because this paper has been applied the methodology of thematic commentary, its technique is text analysis. In the text analysis or according to Maurice Duverger, classic methodology, first, some questions are raised and then the answers are founded in the text. In the methodology of text analysis, there is a bilinear relationship between a reference to the text and a conclusion on each subject. It means that finding the answers begins with raising the questions and after studying the text, some parts may change the meaning of the other parts. As a result, the paradigm parameters of human sciences from Koranic view are divided into two groups: the first group called worldview consists of some ontological and anthropological assumptions; the second group called meta-theory includes some epistemological and methodological assumptions.

The main purpose of this article is to investigate the ways, principles, and strategies of discourse with a descriptive approach. According to the analysis of qualitative content of Koranic descriptions, the debate is one of the ways to penetrate, affect, and invite to religion and divine values. If the audience does not agree with you, the way of the Koran to penetrate him/her is best controversy. The best controversy which is the synonym of debate and discourse in Persian, is a way that if all its conditions like trust, friendly relations, fluency of speech, fairness, etc. are taken into consideration, the conditions of penetration in the audience will be prepared. In such conditions, the audience will agree with your ideas completely without feeling of injustice and unfairness. That is why the change of his/her attitude and behavior is a gradual, orderly, and multistage change and he/she accepts the changes entirely.

The subject of social changes has been always one of the main serious issues among social scientists and there have been many discussions about it in the history of social thought. The change of society against order and stability, change mechanism and its explanation, evolution and the goal of change in societies, and the like have been controversially discussed so far. Shahid Morteza Motahari as a Muslim social scientist and philosopher and with the help of religious principles and Islamic philosophy has analyzed the current related ideas, raised his own opinion, and opened up a new horizon in terms of analyzing and explaining social changes in reference to the Islamic principles. The most differences between the Shahid Motahari's ideas and the other's are to go beyond the material explanation of change in society, to explain the role of spiritual causes in the creation of change, to criticize the subjectivism of change mechanism, and to gather individual-oriented and social-oriented theories. He believes that the change is necessary in the mankind's life and on the one hand, he emphasizes the role of the mankind's primary and secondary needs included by the role of science and will, in the creation of change connected to principles of Islamic anthropology and on the other hand, he focuses on the importance of environmental and social conditions in the creation of change. By documentary method and the techniques of analysis of qualitative content, this paper attempted to describe the Shahid Motahari's theory about social change and then to explain change mechanism in terms of his principles of social philosophy and anthropology.

From the late of 2010, there have been some great revolutions and rises of masses in the Arabic countries. The main question is that what uniting factor helps the rebels form a united line against the current political regime and create this huge power. Some analyzers believe that the main rebel's demand is an economic demand and they entitled these great rises "bread revolution". Investigating the latest economic situation in these countries concluded that although the economic factor is one of the factors that causes the masses to rise in the Arabic countries, what causes the masses to unite and rise is beyond the economic demands and the root of these factors should be searched in the change of values.

The present article aims to provide a sociological framework for analyzing social justice. Studying the justice as an individual and social virtue has been a subject of study, more than other subjects, among ethics and policy philosophers. They believe that the justice is a subject in the field of practical reason and mention that the beauty and totality of reason is rational. In this meaning, the justice is not a subject that can convey the trueness and falseness, because it is a kind of prescription that addresses either all people or some specific people. If we believe that sociology is a science of beings, not dos, what does the scientific study of a prescription mean? The answer is that if a prescription becomes intersubjective, regardless its root, and becomes a part of a culture or subculture, it will be a social being that like other real things can affect other things and will be studied. In that condition, it will be possible to provide a framework for a scientific and experimental study on the social justice. If we consider the social justice as justly distributing goods and services, which are attractive due to their rareness, logically the sociological analysis of social justice will include two stages: 1. studying what should be justly distributed; 2. discovering the meaning and intersubjective content of justice. To answer the first question, we achieve a list of things and then the second question will arise in accordance with distributed things. Answering those questions provides a framework by which it can be possible to organize the ideas of philosophers and social scientists lived in different eras. Therefore, we will be able to identify the view of every expert in connection with both the issues of distribution and how to distribute.

The paper attempts to investigate the Iran-Turkey public diplomacy in Iraq and Syria after changes in these countries. Iran and Turkey as two effective powers on the Middle East changes try to enforce their goals and policies of public diplomacy in Iraq and Syria based on the nature of states. The main questions are: how is the Iran-Turkey public diplomacy in Iraq and Syria? What are the effects of new changes in these countries on the Iran-Turkey public diplomacy? To respond those questions, the hypothesis of paper is that Iran and Turkey use both their public diplomacy (soft power) and hard power, in their regional competition, in order to stabilize and enhance their regional hegemony. Both countries have some different facilities and opportunities to take advantage of the public diplomacy in Iraq and Syria, but their relative success depends on their strategies and such successes and failures are not perpetual and in all situations. This paper applied the descriptive-analytical methodology and collected the data by the documentary-library instrument.