نشریه معرفت فرهنگی اجتماعی
سال نهم شماره 1 (پیاپی 33، زمستان 1396)

Mass media, especially television, due to their widespread audiences and deep influences, are one of the most important factors in the transmission of the social values and norms in new societies. Considering that, the "music" is one of the main and inseparable components of some national TV programs; it is worthy to study the reaction of the religious audiences toward the musical programs. Using a descriptive method and through observation and interview, this paper seeks to study the behavior of the audiences with the musical programs of the national TV, to realize the behavior of the religious audiences. The findings of the research show that, the religious audience reacts to the music in three different ways, confronting approach, conditional and critical accompanying, and satisfactorily companionship. Although, a wide range of faithful audiences did not change their attitude toward music, some tendencies have changed with respect to music. The National Media has increased the quality and quantity of music, to attract the maximum audiences and to promote singing in society, by imitation and modeling from the satellite networks.

Explanation and discovering the causes and factors of the human actions are the most important issue in the humanities. Scientific Philosophers have expressed different models for explanation in the social sciences and humanities. "Rational choice" is one of the most famous types of explanation which has been expressed in different methods and models. This article seeks to answer the question, "How Is rational choice model based on the Sadra’s philosophy and whether it can be used as a justified and efficient model to explain human actions?" For this purpose, First, using the descriptive - analytical method, we describe and illustrate the rational choice model as a way to explain human actions; and then using critical- analysis method to express weaknesses and defections of this model and show that the Sadra’s model (as like as other models of rational explanation) for the neglecting of external, structural and underlying reasons of human actions and also because imagining necessary causes as sufficient cause and linear and unidirectional look in analysis of human actions, cannot be considered as a comprehensive, justified and efficient model for explanation of human actions.

Interpretation of social interaction is a major concern of sociologists who have communicable and phenomenological approaches. Every one of these approaches has specific epistemic foundations. Sadr's philosophy, with its own different anthropological, has a great capacity to realize and interpret the social interaction. This paper studies the issue by an analytical method. In Sadr's philosophy, human being is "bodily in its origination" (jismaniyyat al-huduth) who will become a kind of human by inner movement and external factors, depending on the amount of actualization of the innate nature and intellect, or the overcoming of nature and instinct. Wild, social, and innate civilized human are among these kind of humans that bring three types of sensual, imaginary and intellectual culture by interactive exploitation, mutual service and love-based interaction models. Paying attention to the social context of different types of human beings and triple types of meaning (mental, related, and real) will make a several interpretation of social interaction, which some of them are as follows, an interpretation based on the intention of the actor, interpretation based on the social convention and its critical evaluation based on real meanings.

In modern time, the concept of "time" is considered as a non-innate and acquisitive matter, which causes unity and plurality. Kant considers time as a physical-mathematical matter, but Hegel considers it as a spiritual- historical one. Weber proposed a new meaning for the time to illustrate the identity of social science. Using a descriptive-analytical method, this paper, discuss the identity of time and the nature of social science from Weber's point of view. The findings of the research show that, the science's bound is always reality which is a single and individual whole, not a universal matter. The reality, realizes based on a historical metamorphosis process; and insufficient conditions. The reality is the moment that the social forms and phase with thoughts and ideas are linked together by a selective proximity, and some matters, due to the relevance value, become significant for the modern man, whose effect is the spirit of capitalism.

The lifestyle is one of the most significant issues in the human sciences. This issue defines the general framework of life and includes various aspects of human life in terms of concept and application. The lifestyle has been studied with three main approaches of sociology, psychology and theology. The critical analysis of the common approaches shows that they have studied the issue from a specific angle. Can a coherent, logical and methodical method be obtained to explain the constructive factors of lifestyle, to be able to be discussed in other sciences and different areas of human life? Using a systematic approach to the lifestyle, this paper discusses the constructive factors of the lifestyle, assuming that, it is the most appropriate ways of realizing and defining the concept of lifestyle. In this method, constructive elements of the lifestyle have a multilateral network of relationship and interaction, which can withdraw the method of studying of this concept from the scope of every kind of these approaches. This research uses a descriptive-analytical method based on a desk research.

Usually, mysticism is conceded as a kind of seclusion and avoidance of people, but this paper, shows that this notion is completely incorrect. To reach this goal it studies the definitions and mystical teachings. At least, the social presence of the mystic, in some stages of Islamic mysticism is advised. To illustrate the social mysticism, this paper evaluates the components of the presence of mystic in society as well as his social actions. It also studies the theoretical mysticism and historical evidences in this regard, to clarify that, the social presence of the mystic and assuming responsibility for the people's guidance is one of the stages of mysticism providing the fact that the mystic is aware of the advantages and disadvantages of the people. Therefore, ignoring the social conduct of mystic and just grabbing on two initial trips of Asfar Arbia, neglects a large part of the mysticism. Mystical stages, including "people", "generosity" and "expansion" in Manazil al-Sairin of Khwaja Abdullah Ansari represents that, the "binding knowledge and responsibility" of the mystic in community has been focused on the early works of Islamic mysticism.