نشریه معرفت فرهنگی اجتماعی
پیاپی 1 (زمستان 1388)

The study related to the “Localization of the study of Sociology” is one of the studies which comprehend some challenges and set forth in the domain of human sciences, especially in the study of sociology. This subject has been discussed in a congregation which was carried out by the sociology department of Imām Khomeini education and research organization. As a side activity, a round table under the subject “localization of Islāmic sociology” was held with the presence of Mr. Hamid Parsīniyā, Mr. Akbar Mirsipāh, and Dr. Panāhī.With regard to the importance of this subject, this scientific meeting has been honored. The point that has to be mentioned is that sociology is a local science in its origin, and non-local in the scientific oriental societies. In addition, a difference must be put between localization and Islāmization. On the other hand, in regard to the matter of localization, we must pay attention to the bases that should be accepted; either the Islāmic view or the Positivism view. This interview deals with the different matters of this subject.

Religion is among the most important concepts and the most practical subjects in human society. The historical experience of human life shows that religion cannot be detached from life. The present research deals with the method of measurement in regard to adherence to religion. Citizens were studied in two groups: 18-29 years old and more than 40 years old. Based on Kokran formula, 360 people were chosen and sampling was done in multi-step cluster method.Although the result of the research relates the appropriate study of both generations; the youth and the adults in regard to the measure of religiousness as a general guideline, however what is conformed to the expectation is that the level of the adult religiousness is relatively higher than the youth. In addition, there is a difference between the two generations in the domain of the ceremonies and the consequences of religiousness and the glance to the future of religion. In fact, there is no significant difference between two generations in regard to the factors of doctrinal aspect and the comprehension related to religiosity of the individuals; however the comprehension of the adult generation is more negative than that of the generation of the youth in respect of their views related to the future of religion. With regard to the adherence of the generations in the domain of religion one can make the difference between the generations with the expression “Generation Gap” even though we can affirm the expression (Partiality between the generations) in the domain of the ceremonies and the views related to the future of religion.

“Forward-looking” is the science and the art of exploring and giving a shape to the desired world of the future, some of the specialties of this science is to make use of the scientific means by taking into consideration a perspective that should fit the values that are dominant in society and the program to attaining the desired society, on account of that the sociologist forward-lookers have recognized the science of forward-looking as a means of social guidance. In addition to the view of the ideal society, the religion of Islām which gave the glad tidings about its occurrence in the history expects its followers to strive to realize the Islāmic ideal society within an evolutional procedure by taking inspiration from the criterions of the ideal society on the spur of the facilities and its social capacity. By setting this desired future as an objective, one could design and define the feasible futures as the central point.

The sociological thought of Ibn Khaladūn has attracted many of the thinkers, the interpretations which have been drawn out from the views of Ibn Khaladūn are different, some of them are contradictories as well, some researchers affirm that the method of Ibn Khaladūn in his presenting the sociological subjects and founding the science of civilization are based upon his severance in regard to the system of Islāmic thought, some others have acknowledged his social reflections to be based upon religious knowledge, in addition some other moderate thinkers acknowledge that the causes of the rise and the fall of the Islāmic civilization, his personal characters and his wide researches are of the motives of the apprehension of Ibn Khaladūn which are determined in his method in the presentation of sociological subjects and the foundation of science of civilization.The objective of this descriptive and analytical article is to study the epistemological denotation of the sociological thoughts of Ibn Khaladūn theoretically. The principal question of the article is: "What are the relations between his social thoughts and the bases of his knowledge?" The findings show that the sociological thoughts of Ibn Khaladūn and the foundation of science of civilization were based upon the effect of his Islāmic views.

Occidentalism is one of the contemporary important realms of study which deals with historical studies, the study of the essential nature and the predestination of the Occidental civilization. Hasan Hanafī, a well-known contemporary intellectual of Egypt, claims to be the founder of a new science named "Occidentalism" that is immune to the calamities of inversed Occidentalism.The study of his book, in this respect, shows that the collection of his studies of Occidentalism are based upon three subjects “the emergence of the European Renaissance”, “the structure of the European Renaissance” and “the predestination of the European Renaissance” which lack the study of the history of the schools of Occidental philosophy, their historical roots and the present Occidental Renaissance through which he has not invented a new factor in regard to the study of Occidentalism, however he has, himself, been the victim of an inverted study of Occidentalism, in addition he has not only studied the Occident from his own view, but also he has observed himself in the Occidental doctrine.He, repeatedly, stated about taking as exemplary the models of the changes and the modernity of the Occident for religion renovation in his different works, and then, he has, himself, quoted these methods to give significance to the Islāmic patrimony. In fact, all of this shows the inversion of his study of Occidentalism.

The structural Marxism of Althusser has been developed in reaction to two kinds of interpretation of Marx and his reading. Althusser first confronted against the method of Marxism orthodoxy and raised an analytical criticism about it; the second method which has been the object of criticism by Althusser was the Hegelistic Marxism and the circle of Frankfurt. He tried to give a tip-off in regard to the theory of Marxism, the theory of economical determinism, and the humanism method of Lucas as well as the circle of Frankfurt. The effort of Althusser in regard to the reductionism of Marxism theory was successful in a certain degree. However, his modification was mostly internal and has not saved the essence of the theory of Marxism in its fundamental boundaries in the field of ontology, epistemology, anthropology, and methodology. In this piece of writing we tried to reveal the assessment and the fundamental points related to the view and the bases of the theory in regard to the sociological view of Louis Althusser.

This research, using the documentary method, reviews Peter Berger’s change mind on the religion and secularization. Berger was one of the serious defenders of secularization theory during the 1960s. But after a decade he changed his mind and became one of the serious opponents of secularization theory. Berger’s approach to world development about religion and secularization was influenced by scientific atmosphere of European and American academics. His new experience from other countries (specially the third world) changed his mind. We can refer to some factors which helped him to change his mind such as religious dynamism and religious movements in the Third World, inability of secularized theories to answer to the fundamental questions of humanity about cosmos, his honesty in accepting the truths and theoretical contemplation on secularization.