social sciences

Based on Tabatabai’s theory and the method of logical analysis, the present research has dealt with the methodology of defining conventional concepts and presented fifteen methodological rules. The method of defining these concepts is the method of conceptual analysis, and some of the presented rules are dedicated to the basics of definition, some to its types, and some to methods for discovering the conceptual components of conventional concepts. According to these methods, it is possible to discover the components of these concepts and use these components in the definition using the method of conceptual analysis. Of course, it should be noted that the most important component of a conventional concept is its purpose, which must be used in any definition. The use of other components in the definition may vary according to each concept.

In all periods of history, human has been trying to "understand". In order to understanding the natural world, scientists first observe samples and then classify them based on similarity. To figure out the actions of people, the matter seems different. To achieve this, we need to understand the intentions of people. Because intention has psychological nature, there is always a concern from empiricists that it may not be perceptible by third-person people. To some extent, many human actions are perceptible from a third-person point of view, and this causes them to be the subject of scientific investigations (with common scientific methods). However, there are cases that show the understanding of human activities from the third person of view has limitations.Stephen Grimm introduces a type of understanding and believes that by realising the specific goals of the person being understood as a desired action, we will achieve a deeper understanding. In this article, an attempt has been made to clarify the discussed issue first by proposing and interpreting Stephen Grimm's point of view, and then by proposing the problems and explaining the ambiguities of Grimm's idea, as an alternative formulation, we will show that the agent's decision for understanding or not understanding the actions of others, plays an important role. Empathy is known as a psychological capacity that can be understood in a different way by simulating the structure.Investigating and looking deeper into this issue will help us to judge it better as a method or an idea in social and human sciences.

With regards to the inefficiencies and uncompromising situations within the humanities and social sciences field in Iran, the challenge of problematizing these sciences is inevitable. So far, numerous research analyzing humanities and social sciences’ problems in the Iranian academic system have been published. Considering the important role of humanities and social sciences in the modern Iranian society, we attempt to suggest a theoretical framework for the problematization of humanities and social sciences in Iran. The exploration of the main challenges facing humanities and social sciences in Iran from the community, academy and administration point of view, sparks three hypotheses. First, humanities and social sciences’ theories and teachings are not applied accurately. Second, the humanities and social sciences’ schools of thought are not chosen properly according to Iranian circumstances. And third, there are metaphysical differences between axioms and presupposition of humanities and social sciences having western origins and those with Islamic-Iranian culture.

In a previously published short article, I had simply remarked that in the extremely complex and fluctuating political arena, political scientists, political philosophers, political activists and politicians have never been able to reach a tentative transhistorical and trans-social consensus about criteria of “correctness” and “rationality”, nor can they. In this paper, I want to go further to explain why they, along with sociologists and economists, have never been able, and will never be able, to reach such a trans-historical and trans-social consensus. To do so, I have raised and tried to critically analyze the following questions: - What factors or causes have prevented social scientists and political philosophers from reaching, even tentatively, a trans-historical and trans-social consensus about criteria of “correctness” and “rationality”? - Do social scientists and those active in the socio-political realm typically encounter the question of what the epistemological criteria of “correctness” and “rationality” are? - Why do social scientists have typically no clear and articulated conceptualized understanding of the criteria of “correctness” and “rationality”?

Positivism as a specific notion to the realm of science and knowledge (ma'rifah) has been criticized by many philosophers. Among this, the critiques of martyr Motahari and Jürgen Habermas to positivism as philosophers with a realistic view in their period have been observed by others and have strengthened the critical approach to positivism in philosophy, humanities and social sciences. In this research with the comparative method, it has been investigated the evaluation of the origin, methods and the prerequisites of these two scholars’ critiques to positivism in three domains: epistemology, methodology and axiology and this result has been achieved: from one side the unification of the realistic opinion of both thinkers to the issue of knowledge has established the commonalities between these two thinkers in their critical views to positivism and the requirements and results of this opinion and from the other side the differentiation in the origin and the way of their critical opinions to positivism causes to emerge differentiation (polarity) between these two attitudes. Even though the critical look of both philosophers is lacking the criticism of positivism from the point of anthropology.

This research studies the essence of religious science and its method on the basis of anthropology and 'fitrah' (the origin of cognition and tendencies) concerning three main questions. Martyr Motahhari believes experimental science, as one of the categories of knowledge, has vertical relation with other kinds of cognition; and a reliable experimental method discovers the reality, contains beneficial results, fulfills the personal and social needs of the Islamic society aimed by Islam, and is considered religious science and has religious authenticity. Religious science identifies the natural tendencies of human on the basis of justice (nothing more or less than the natural right) and respects each part to guide the individual and the society to perfection. Religious science is based on the selected transcendental and conscious tendencies and is sacred; it neither leads to opposition to religion nor escaping religion. The latter characteristic of religious science is descriptive or prescriptive because it exploits all the authentic cognitive sources including 'fitrah' (effective in theory and practice and also in the evaluation of cognition), heart, and especially the different degrees of narration and reason which are together (always consistent and complementary) in all the different phases of the formation of religious science. The goal of religious science is to help the individual to achieve the highest degree of perfection and their closest proximity to Allah; and to help the society to achieve the Divine characteristics. Its advantage is to provide the opportunity for the individual and the society's best guidance and management. The mission of religious humanities and social sciences is to show people the path and prescribe the techniques for the approximation to the absolute perfection. Instead of reducing human to his/her body and the natural world, religious science identifies 'fitrah' and the internal talents of human and the society and develops them. The method of this research is analytic.

'Religious science' or making sciences religious is one of the challenging matters of science nowadays. There are different discussions posed in this regard including the mechanism of its production, called the logic of religious science. Different views and techniques are present in this regard, one of which is Martyr Motahhari's view as one of the pioneers of religious science. The purpose of this research is to extract and infer the method and technique of the production of religious science, considering the mental system of Motahhari's thought and his method. This article will use documentary research method (or library research method especially Martyr Motahhari's works) in the method of collecting data, and will use rational-analytic method in the analysis of the data. It is discovered in this research that: first, religious science, in his opinion, is any science which is useful and necessary for the society and especially the Muslims; second, his methodology in religious science can be considered regarding the practical processes and the steps he has taken in the production of religious science – and made him capable of solving scientific and religious matters on the basis of religious and cognitive bases and using Islam's mental system – and also he has mentioned the kind and essence of his method and has suggested a special model.

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The interpretation method in Transcendent Theosophy has some properties that when applied to social phenomena give an especial description of them. Indicating the fundamentals of interpretation method in Transcendent Theosophy, we will explain two kinds of interpretation, that is, existential and conceptual interpretations. Then we will formulate the stages of interpretation method according to Transcendent Theosophy and show how each kind of interpretations go through two stages to reach the inner face of the phenomena: breaking the veil and turning back to the origin. Applying this method to understand the social phenomena involves that the social scientist after breaking the veil get through to the inner face of the social phenomenon. In the light of this method, it becomes clear that the inner face of the social phenomena are their being sing, symbol, and Ayah. Social phenomena in their Inner faces are signs and symbols that show the names and attributes of the divinity in the scene of human communities and their relations. So, understanding the social phenomena, real or value-dependent, will be feasible only in the light of the divine names dominating them.

In this paper, I have first divided humanities into two categories: theoretical/descriptive and practical/normative. Descriptive humanities try to identify and describe the various aspects of human kind including individual, social, objective and subjective; while normative sciences try to systematically present some commands to regulate the human behavior. Based on the philosophical analysis of human's voluntary behavior, I have then pictured the role of target in humanities. According to Islamicphilosophy, human is an Intentional Agent (fâ’il-i-bilgasd) in his voluntary acts and performs them to reach a goal. The agent wants to achieve a specific aim, but since this aim is only achieved through performing a specific act, the desire of the aim (=the ultimate cause) will lead into its performance. Therefore, the value of a voluntary action depends on the value of its aim. Accordingly, the establishment of humanities is based on our consideration of the ultimate goal of human's existence, and also its intermediate goals. But the determination of these goals entails the knowledge of the reality of human's existence. We cannot understand what a human should become unless we recognize the reality of human. Anthropology, as a philosophical discussion, requires ontological and epistemological foundations. In conclusion, the applied humanities are based on descriptive humanities which are themselves based on philosophical anthropology, ontology and epistemology. Hence to refine the present Western humanities or establish Islamic human sciences, we should start by refining the theoretical foundations of these sciences.