نشریه تحقیقات بنیادین علوم انسانی
سال سوم شماره 3 (پیاپی 8، پاییز 1396)

Regardless of the social environment and life world, one cannot discuss the evolution in the humanities. As in the West, as long as no progress was made in the natural sciences, there was no discussion of the humanities. In fact, the most important factor that brought humanities to the center of academic debates was material advancement in the West. The emergence and growth of humanities in Iran, on the other hand, was due to the transfer of Iranian scholars to the West and, on the other hand, the Western motives for expanding Western culture and creating new economic markets in eastern countries. The main motive of Ayatollah Khamenei, who in the recent years called for this argument seriously, was the groundwork for progress. As the Islamic-Iranian Model of Progress is developed and the Islamic life is raised, the development in the humanities is also seriously considered by them. As a result, the role of the humanities in the progress and its mechanisms makes it clearer. The evolution of Islamic human sciences is based on precise methodologies and the provision of appropriate scientific solutions in the areas which related to Islamic culture and civilization. Areas such as the Islamic-Iranian Model of Progress and the Islamic lifestyle, because of their inclusiveness and generality, cover all areas of human sciences. And the focus on methodology and theorization in these two areas is the critical point in the development of humanities. Human sciences, as the propellant of development in the west, is considered as the determining factor in the realization of the Islamic Model of Progress and also the Islamic lifestyle in the Islamic world. The change of the path of human sciences from Western approaches to the field of Islamic and even indigenous issues has implications that are considered in this paper. So, using the Saunders "research onion" method, in response to the question that what is the implication of theorizing in new fields, the theoretical and methodological point of view of some contemporary Islamic thinkers (like: Sadr, Mohammad Taghi Jafari, Javadi Amoli, Arafi, Rashad, Abedi, Parsania) be addressed in order to achieve a suitable methodological model in the development of humanities. The result was that the entry into any practical application of the Islamic perspective requires systematic attention to philosophy, ethics and jurisprudence.

The social movement is an example of a Effective collective action. The question is, under what conditions, Effective collective action will take place and how history will be transformed by humans. Looking at the sociologistschr('39') views on this, we find that different answers have been given to this single question. From individualist, collectivist, and relationship-authenticity theories to Combination ideas, all sought to answer this question. In general, the combined ideas Compared with individualistic, collectivist, and relationship-authenticity ideas have had more success in explaining the social movement. One of the logic created by the combined approach is the dialectical logic, also explanatory-comprehension logic, and realistic logic. This paper, while briefly referring to dialectical logic and explanatory-comprehension logic, has undertaken the description of the realist logic in explaining the social movement. Since realist theorists also have fundamental differences in explaining the social movement, in spite of important shared meanings, it is necessary to measure each of them in a comparative way. Two prominent narratives in the realistic explanation of effective collective action are the theory of personality- collective –relationship authenticity of Zahed Zahedani and Actor-Network Theory Bruno Latour.The author for examine of the two narratives of the social movement, the Islamic revolution of Iran, as a case study, scale for the comparison of these two theories. The result of this paper is the relative advantage of each of these two realist narratives. The theory of individuality- collective –relationship authenticity, to explain the moment of occurrence (present time), has a comparative advantage to one movement, while the actor-network theory can be used to explain the past and future of a social movement.

Socializing the members of a society and institutionalizing community values and culture is one of the major issues of sociology, Which many scholars of this field have somehow paid attention to, and most of what is taught in our scientific and academic texts is a translation of the opinion of non-native and Islamic scholars that influenced by their social and environmental conditions. So, the use of their viewpoint without any interference of their opinion with local communities in other societies would not be desirable. In order to localize and Islamize these sciences, this article aims to identify the methods of institutionalizing behavior in Islam using qualitative method along with referring to religious texts, especially the Holy Quran and Nahj al-Balaghah. Religious practices such as changing the appearance, the inner transformation, the continuity and protection of the action, the presenting proper behavioral pattern, good temperament, acting as promised, the order in duties, punctuality, and providing rational arguments for Behavior, can lead to institutionalizing behavior in community members.

The present study aims at explaining and describing the truth of man as the main subject of psychology, with an emphasis on the conception of “deist living being” based on Ayatollah Jawadi Amoli’s theory of “interpreting man with man”. In this study, we have used library sources and qualitative research method to refer to rich and original Islamic and psychological sources. The subject of “man” and presenting a comprehensive, proper and stable definition of man’s truth have always been considered by all thinkers and researchers in humanities. Various psychological schools deal with studying man’s behavior and his mental processes based on their own definitions. Thus, there is no complete and comprehensive definition of man in psychology; and sometimes, there are definitions with a pessimistic view of man and on materialistic levels. To present a comprehensive, proper and stable definition of man, one must recognize man’s “ultimate term of definition”. According to the findings of this study, man is defined as the “deist living being”. While defining the genus of man (i.e. “living”), this definition defines the man’s “ultimate difference” (i.e. deist) as well. Accordingly, to achieve his ultimat.

In the discussion of Islamic science, if deriving fundamental propositions of a scientific discipline from Islamic sources is the criterion for it to be Islamic, the extent of compatibility of its fundamental propositions with Islamic worldview will be the criterion for its empathy with Islam. Some epistemological reasons indicate that testing the possibility of a more empathetic sociology with Islam is much easier and more useful than establishing a new efficient one, accepted by all. In this essay, I search important philosophical and methodological discussions in order to study and derive fundamental propositions and general assumptions in the contemporary sociology. Moreover, according to my goal, the criterion for Islamic worldview is prevalent perception among contemporary religious experts in our society. This study indicates that the general epistemological and methodological   assumptions of contemporary sociology are not incompatible with the prevalent Islamic thought. Then, we have two easier ways: 1) Establishing Islamic sociology-if we consider it possible- by taking inspiration from the derived propositions, and inferring their content from Islamic sources, 2) Developing theories with close Islamic assumptions, on the basis of foundations of contemporary sociology.