نشریه معرفت فرهنگی اجتماعی
سال چهارم شماره 3 (پیاپی 15، تابستان 1392)

The main idea of the theory of "use and satisfaction" is that the media has little ability to influence the audiences and it is the audience who imposes their needs and desires on the media and affect its process of decision-making. According to this theory, media should be audience-oriented. This means that the main concern of is to satisfy the audience's desires, that is, bringing pleasure to them and easing their pain in order to attract more audience. The theorists of this theory claim that this view contradicts some explicit Quranic teachings. The holy Quran does not ignore man's natural inclinations including his inclination for pleasure; moreover, some of its teachings are based on them. From the Quranic perspective, man's real needs are those needs whose satisfaction contributes to harnessing his natural talents. Conversely, secularists regard man's animal and instinctive needs to be real, so they demand form media to meet them,. According to the holy Quran, however, it is only by meeting man's real needs that people can be brought nearer to the ultimate aim of creation. Therefore, an ideal media which adopts a religious criterion should take into consideration audience's rational needs, interests and desires. Taking into consideration the main theme of the aforementioned theory, the present paper tries to elucidate the view of the Quran on man's needs and way of meeting them.

In addition to the leading role played by the media within social forms in culture-making and socialization, the media is regarded as a medium of many social interactions. So, what kind of relationship is there between the mass media and the principle of "commanding the good" as the most important modus operand of socialization in Islam? Can the facilities of mass media be used to for applying the principle of "commanding the good" and "forbidding the bad? Referring to the verse 104 of Chapter three of the Quran and the "constant asymmetrical comparative method", the present paper concludes that the activity of mass media, especially visual media, is intermingled with the principle of "commanding the good" and "forbidding the bad" and that this principle, as the normative theory of Islam, has a high capacity to contest with the prevalent normative theories. If media is viewed as an organization which is responsible for commanding the good and forbidding the bad, then its type of activities will be subject to some requirements such as: recognizing the position of the media in Islamic system, which has the duty of bearing the bearer of divine trust (responsibility), offering proper context for conveying the message, harmony between theory and practice, media convergence, an Islamic study about audience and the like.

Using the model of "fundamental methodology", the present paper seeks to investigate the philosophical principles and orientations involved in sociological theories of religion. Relying on certain theoretical principles and foundations, sociologists analyze religion and act according to such orientations as materialist look at religion, centrality of man and his worldly benefits, use of empirical knowledge and an experience-based method to analyze religion, and finally reanalysis of the origin religion and justification of its function. Aforementioned orientations lead to a conflict between religion and sociology, reductionism, methodological tolerance and indulgence, and reinforcement of religious and social secularism and pluralism which result in obedience to multiple and contradictory religious movements. But, if sociologists act according to other principles in formulating their theories, this will not pave the way for many of epistemic, social and cultural effects and the state of religion in modern society will be otherwise.

Reviewing Professor Murteza Motahhari's works on the development of society and history, the present paper seeks to elaborate on his theory of "evolution of society and history". To this end, it is worth considering the following questions: What is meant by evolution? What are the criteria for the evolution of society and history? And what is the nature of evolutionary process of history? A review of Motahhari's works indicates that "evolution of history" refers to cultivation of natural capacities of society, whose criteria are faith, ideology, and achievement of freedom and increase in awareness in society. The evolutionary process of history means that, throughout history, all societies in all times drive towards evolution. This total evolution will be acceptable if it refers to the evolution which occurs at the end of history and has the form of Mahdist society. However, it is not necessarily always acceptable as a total evolution in some junctures of history, though it is acceptable for certain historical periods.

"Frankfurt" School with (the "critical" theory as its main basis) is part of an intellectual movement called "western Marxism", which developed under certain conditions in an attempt to provide new interpretations for Marx's theory about capitalist societies and criticize modern society and different epistemic systems such as positivism. Defining the "critical" theory and social and theoretical (epistemic) conditions of its formation and expouding its ontology, epistemology, anthropology and methodology, the present paper seeks to investigate and evaluate the theoretical (philosophical) principles of this theory by taking into consideration the first generation of its famous theorists (such as Horkheimer, Adorno, Marcuse, Fromm).

The present paper seeks to propose a model based on Islamic sources for assessing religiosity among Muslims. In recent decades, researchers have conducted some research projects on empirical assessment of the conditions of religiosity in Iran. However, these projects have some defects, the most important of which are: no attempts were made to propose a native model for assessing religiosity and using western and Christian models instead. No doubt, some researchers have tried to develop and apply some native models, but these attempts were not very successful.Admitting that for more than fifty years empirical and field studies were made on the kinds, scale and changes of religiosity, and pointing to Hill and Hood's typology of the kinds of western scales for assessing religiosity, the present paper discusses the most important criticisms directed against these scales. Then it casts light on and criticizes some of the native models for assessing religiosity. Finally, it proposes a native model for empirical assessment of religiosity based on Islamic sources.