نشریه معرفت فرهنگی اجتماعی
سال پنجم شماره 4 (پیاپی 20، پاییز 1393)

The Islamic Revolution of Iran is in need of a model of progress, in which such components like religion, knowledge, culture and civilization support each other in order to reach a higher level of civilization. Using a documentary method and delving into Martyr Motahhari’s view, the present paper seeks to provide a model of a kind of progress which conforms with the current conditions of the discourse of the Islamic Revolution and point out its features briefly. Martyr Motahhari’s view on progress is scrutinized and a kind of discourse including two epistemic and practical dimensions is recognized, which has to do with the power of science (specially the social and human sciences) and models of social subsystems (i.e. politics, economy, education and family) respectively. Furthermore, the correlation between knowledge and religion on the one hand and between assimilation of culture and religion on the other hand have a pivotal role in the progress of society and creating Islamic civilization.

True understanding of scientific trends without knowing the grounds of their existence is problematic, and sometimes leads to certain misconceptions about them. This paper seeks to investigate the fundamental methodology of policy formulation process in the Middle Ages in order to prepare the ground for getting acquainted with and criticizing this discipline through specifying its epistemological and non epistemological grounds. Using a descriptive-explanatory method, this research answers a number of questions, such as: what epistemological principles dose policy formulation use? What concepts constitute the epistemological structure of this discipline? What is the practical method of this discipline? What are the epistemological areas which policy formulation activates? What individual and social existential non-epistemological grounds does this discipline use? And finally, what criticisms are directed to this discipline of the Middle Age? The policy formulation in the Middle Ages is neither related to the Iranian thought nor part of the wide area of, fiqh and practical philosophy, but it is an independent scientific trend which falls in the province of the social knowledge of Muslims.

The question of changing the accepted form of the style of dress issue of the youth and their tendency to use modern styles of dress, which mostly have no congruence with religious and indigenous values and norms, is considered as a menace to the Iranian society for more than a decade. The present study aims at assessing the condition of the style of dress among 330 youths of Yasooj using a cluster-sampling method and questionnaire designed by the researcher. The research data was analyzed with SPSS software and coefficient tests. Extracting and recoding the items related to the assessment of style of dress by a specific score to the items and their combination the scale of the style of dress was identified, wherein, the quasi-modern conventional style of dress seems to be commonly approved. In this research such variables like religious commitment, cultural heritage and consumption showed very high correlation with style of dress.

All societies and divine and human religions hold that building a marriage life has an important role in individual and social well-being and it is the source of the continuity of human race. Because of the changes which occurred in different societies, the family has changed and turned in to a trade deal and moved away from its real purpose. One of these changes and concerns in modern Islamic societies is the rise in the age of marriage and evident reluctance by the young spouses to have children. It seems that the current situation is ascribed to the fact that the sexual, and emotional puberty and the social and economic maturity which is influenced by modernization, do not happen simultaneously. Moreover, imposing such conditions on those who propose marriage, like; having a job, a sufficient income and a university degree has added to the rise in marriage in our society. Using a documental and analytical approach, this paper seeks, through a sociological analysis, to study the cultural factors of the rise of the age of marriage.

No doubt, every religion makes use of the methods which conform with its own epistemic tenets in order to establish communication with its audience. The answer to the question whether or not the development of a religious-oreinted cinema is possible is based on the awareness of the nature of cinema and has relation with the epistemic tenets of Islam. Pointing out to the Islamic philosophy and using an analytical-descriptive method, the present paper seeks to investigate the possibility or impossibility of developing a religious-oriented cinema, by reviewing about the basic tenets of Islamic philosophy and philosophy of Islamic art. The research findings show that the realization of a religious-oriented cinema demands mastering the technology of this media and depends on the stages of internal and practical intuitive journey which the film-maker has reached. Secular, religion-oriented and religious cinemas will be expected corresponding to the stages of the dominance of filmmaker’s soul which traverses from vegetable to animal and finally to human stage, respectively, and the kind of city- utopia or otherwise- can prepare the ground for the film-maker to experience something beautiful is the influential factors for the realization of the aforementioned stages of cinema.

Since the beginning of man’s creation, religion has played an important role in man's life. Being affected by society and history, film-makers have had a religious look throughout and influenced audience's religion–centredness style by making use of narrations, audio-visual techniques, subject-making and developing the characters of the story. The arrival of modern period along with the inattention to religion has caused man to go astray in his return to religion during the postmodern period. Godless spirituality and replacing real spirituality with magic are among the striking instances of deviation which characterize the cinema. Cabbala or Jewish Sufism is one of the false kinds of spirituality which have been the special concern of cinema circles. Regarding Cabbala as one of the key components of modern spirituality, the present paper seeks, through an ad hoc study of animated Im 9, to review the methods of invisible indoctrination of Cabbalist concepts used by media.