فصلنامه روش شناسی علوم انسانی
پیاپی 110 (بهار 1401)

Decision-making is considered to be the main essence of governance and management. Every decision is purposefully made from among different possible options, but during implementation, it has the power to change the future of the organization and all its stakeholders. Therefore, the science of decision-making has become an irreplaceable science for policy makers and managers, both in the private and public sectors. Part of this science focuses on decision-making methods and techniques. One of the most useful decision-making methods that has been favored by managers and policy makers around the world is the "Importance -Performance analysis technique". This technique helps policy makers in evaluating policies and managers in strategic appraisal a lots. The present study understands the philosophical foundations of this technique, its main elements and practical procedure using SPSS 23 software. Criticisms of this methodology and guidelines for improving the performance of this technique are the final part of this article.

Efficiency is a fundamental concept in economics, especially microeconomics, and is an idea for the optimal allocation of resources and facilities for the production of goods and services. This concept because it can go beyond a criterion for evaluating economic activities and have a basis for social arrangements and thus the direction of society. Accordingly, the role of this concept in the formation of the economic system is very important. The place of this concept in Islamic economics, as a knowledge whose identity is formed on the basis of a different understanding of conventional economics, is investigated in this article. Using the content analysis method, after examining the concept of efficiency and its foundations and previous concepts, this article examines the related concepts in religious-Islamic knowledge and concludes that this concept is related to the type of Islamic attitude towards human beings and Economic activities are not compatible and the Islamic economic system can not be organized according to this concept.

In 20th century, a large part of science became a strategic tool for policy action. increasing Public trust in science created an expectation for providing adequate responses to global (or local) problems, such as environmental crises, pandemics, and... Normal Science, as Thomas Kuhn described, do not seems to be able to solve the problems.“Post Normal Science"(PNS) refers to a new puzzle solving system in which Global problems i.e.the problems with high uncertainty, disputed values, high stakeholders, and urgent decision-making are discussed. The quality of scientific activities in post normal science is assured by an extended peer community, i.e. a large community which consists of not only local scientific experts, but also publics and the experts in different scientific areas. The claim is that in post normal science the relationship between fact and value is reversed, and it is facts that changed in accord with values.In the paper, by describing post normal science and analyzing the concept, it will be argued that the boundary between normal science and post normal science, can be clarified by decrease in interest in activities based on instrumental rationality i.e. the rationality in which the logic of science is working as a means for achieving to a pre-determined purpose. the proposed alternative to instrumental rationality is the one in which the goal of science will be achieved through a procedure based on public understanding.

In recent decades, despite the respect for quantitative and integrated methods, there has been a growing interest in qualitative research methods by researchers. Among the various qualitative methods, only some of them can be used in reading the text, one of which is the “content analysis” method. The purpose of this research is to introduce this method, through its application in Quranic-psychological study, about the word “thought” as an example. The data collection method of this research was library and the data analysis method was rational analysis. First, the method of analyzing the theme and its sub-categories is introduced, and then, the verses related to the subject of “thought” are collected using the theme network method. Then we extract the “basic themes” from the Qur'an and through them, we reach the “organizing themes” and finally the “all-encompassing themes”. In the final step, the Qur'anic results obtained on “thought” are compared with the psychological structure of “thought”. The findings of the Qur'anic study provided two comprehensive themes of “origin” and “resurrection”, and a comparative study showed that the purpose of thinking in the science of psychology is to restore “psychological balance”; While the purpose of “thought” in the Qur'an is “happiness in the hereafter”; Also, thinking in its Quranic meaning gives identity, direction and meaning to human life, while in its psychological meaning, thinking is a process that helps him in evaluating, concluding and deciding. It also turned out that the “method of content analysis” is very effective in the study of “Quran-based psychology”.

As one of the most famous Iranian thinkers, Seyyed Javad Tabatabai has analyzed the reason for backwardness via a philosophical approach. Tabatabai considers the refusal of thought as the reason for Iranian backwardness, believing that the cause of all the crises and backwardness of Iranian society is for the lack of philosophical rationality. Except for short excerpts from the history of Iran, Tabatabai considers the whole history of Iran as nothing but crude ideological, sociological approaches, and the absence of thought and rationality. It is for this reason that he, based on his Orientalist and subjectivist method in analyzing the reason for the backwardness of Iran, arrives at a causal relationship between the lack of rationality and the backwardness of Iran. Against his reductionist approach, he reduces all the crises of Iranian society to the lack of Western thought and rationality, Max Weber's methodology puts out that ideas and thoughts can only influence the society through relations, mediators and structures influence. Hence thinking is a social thing. There is always a concrete whole to which ideas and relationships belong in an intertwined way. Therefore, the refusal of thought at the social level is relevant as a refusal to move in relationships and to be locked in the structure of concrete existence. For Max Weber's sociology, Protestantism is not defined as an explanatory factor for capitalism, but as a factor that defines human motives for having a particular view of work, life, saving, and wealth. Max Weber does not say that capitalism is the invention of Protestantism, but that his attention is drawn to the principle in life, an aspect of which is economic rationality. In essence, it is irrational, because it is a wealth-making without a motive for consumption. It is a kind of trick via which individual pursuit is not taken into account. In austerity and hard work and Calvinist restraint, Max Weber sees the irrational element that is at the forefront of modern capitalist rationality. One cannot speak of modern rationality unless one pays attention to capitalism. Weberian rationality, then, is rationality intertwined with actions and institutions and historical rationality. The research hypothesis is that in analyzing and understanding the backwardness of ancient Iran, one should pay attention to the organic relationship between ideas, actions, and institutions. It is not possible to have a correct understanding of the reasons for backwardness with Tabatabai's reductionist approach, reducing history and its dialectical contradictions to individuals and beliefs.

In this article, "Shariati's methodology" in the field of religious studies has been reviewed from the perspective of humanities. Here, the author has tried to ask and inquire upon the question of what is the basis of Shariati's methodological view on the category of religion. Then, in order to test the Shariati's approach in the sociological study of religions, the author has tried to explore the Shariati's methodology based on a critical approach. Of course, the author has tried to critically review the discussion of Shariati's "methodology" in the context of the humanities by relying on Shariati's own works rather than secondary literatures. Of course, the author has tried to critically review Shariati's discussion of "methodology" in the context of the humanities, relying on Shariati's works, and the point is that most of the works have been indifferent to Shariati's text, and his critics have even wrongly argued that Shariati does not discuss the methodology of the humanities in general, and religion, in particular. But a critical reading of the text can lead to more fundamentally different results, and our attempt has been to examine this dimension of Shariati's thought.