نشریه معرفت فرهنگی اجتماعی
پیاپی 2 (بهار 1389)

After reviewing the Islamic paradigm with regard to the nature of man, the nature of knowledge and relevent issues, and social reality and referring to the Quran, the narrations of the Prophet and the Infalliables and the views of Muslim thinkers, the author compares the Islamic paradigm with the posivistic, hermeneutic and critical paradigms. The Islamic paradigm has some areas, and the orientation and harmony of these areas are governed by religion. Senses, intellect and intuition are the tools of acquiring knowledge, and the knowledge gained through human senses help in the achievement of analyticalknowledge. Man has inner potential and actual capacities and his own environment provides him with various environmental, cultural and social wealth and these factors contribute to defining the identity of a person.Our view regarding social reality in religious paradigm should observe the vital factors and social structures, the atmosphere they creat and their effect on the individual.

Tradition's can be seen from four angles: subject matter, factors, effects and social objectives. A methodical examination of the traditions can contribute to developing a religious theory, controlling social activities and events and making easier the access to religious Utopia.The method of the study of traditions should not be in accord with the methodological approaches used in sociological studies, but it shouldbe in consistency with the Quran commentaries. Due to the qualitative characteristic of the meanings and variables of tradition, it is necessary to use qualitative methods of study that take into accountthe Unseen and metaphysics, and when we want to refer to religious sources, we have to use a "content analysis" method especialy "structure analysis". In case of using "structure analysis", we should have an abstract framework. So, in order to study a 'tradition', we have to look for a proper framework that shows why the series of causes are ascribed to the Divine, attends to the active nature of man's will,observes the existence of causal relation between two phenomena, and explores the mechanism of actualization of tradition. nature of the meanings of 'tradition' requires conceptualization; that isanaylizing the concepts from an abstract level into an observable,objective level. Quranic conceptualization is considered the best typeof conceptualizing the meanings of traditions.

The article seeks, through a descriptive analysis relying on the library resources available, to review the view which some of sociology theorists have introduced regarding the body and to show why and how it is important for modern man. The discussion comes under the headings: "naturalism", "social structuralism" and "compound approaches"; The results of theoretical findings show that the practical teachings, which the worldly character of modern life has brought have changed "death" into one of the greatest challgnges of "body". Modern man finds the way of ontological encounter with death in themental escape from it through the constant management of the body simultaneously with awareness of mortality. This fact is confirmed by the necessity of the philosophy of the life wich based on revelatory knowledge. The article reaches the conclusion that by placing man in the domain of rational life and acting theoretically and in practiceaccording to the doctrine and requirements of rational life, the grounds for his coming out of the chain of "body management simultaneously with its mortality" can be prepared.

Peter Burger was trained in a phenomenological school, and so his approach to the study of religion has a phenomenological character. He considers religion a kind of social understanding to which people turn in their social life especially their daily life to make itmeaningful. Making use of the works available and documentary sources, the present essay tries, to shed light through a theoretical analysis, on Burger's biography and the ideas by which he was influenced-which crystalizing his philosophical, sociological and religious thoughts in order to criticize his approach to religion.

The author atlempts in his discussion to prove that functionalistic theory, one of the current theories in socilology, lack efficiency. Its inefficiency is ascribed to its cultural basis. Functionalism is the outcome of modern science and has taken a form which makes itconsistent with the utilitarian culture of the bourgeoisie in the United States and it is sought, From the outset, to satisfy the needs of the bourgeoisie. This theoretical approach has its own ontological, epistemological, anthropological and methodological presuppositions. Because these presuppositions do not correspond to the culture ofIslamic society, it is impossible for this type of functionalism to properly explain the issues of this type of society without making the cultural structure of that society go in line with it and converting its identity.

With the complexity of human life, symobles especialhy in their written forms have greatly affected man's life. Since symobles invite man to a world which manifests itself through the use of symbols and because of their lack of explicit indications ascribed to the ambiguity of their meanings, man feels that there is no way to explore the worldof hidden meanings of symobles, other than turning to interpretation. At first glance, hermeneutics is thought to be a discipline to which one turns to understand the written symbols to know their hidden meaning by discovering the appropriate rules of interpreting the meanings. This discipline witnessed fundamental changes in Heidegger andGadamer's system of thoughts and instead of being a discipline "object of understanding", it has come to mean "understanding" hermeuntic questions. This study touches on the chage of hermenuetics from espistemology to Heidegger and Gadamer's ontology and reviews Gadamer's ideas concerning this subject.

Reform of consumption pattern and improving the extravagant style have, for the last two decades, been among the concerns of the supreme leader, who warned people of the danger of this problem and named the year 1388 "The Year of Consumption Reform". We should, in the fourth decade of the Islami Revolution which gives priority toachieve development and justice, work harder than ever to reform the consumption, which can play a key role in achieving justice and development in the country.The present study focuses on the role of education in the management of energy consumption in our country which represents one of the components of achieving reform of consumption pattern along with other components like making people aware of the energy generation capacity of the country, culturization, stages of learning organizingproposing educational programmes about energy consumption for the various eduction levels, consumption management, refraining from luxury and wasefulness.