نشریه تحقیقات بنیادین علوم انسانی
سال نهم شماره 2 (پیاپی 31، تابستان 1402)

Social ontology is a leading and increasingly developing field in the philosophy of social sciences. Here, the central problem is the social reality’s mode of existence. There are two main views on the subject: Holism and Individualism. The Holists hold that the social realities could not be reduced to or supervened upon individuals and their relations. On the contrary and as expected, the individualists take the opposite position. In the Islamic intellectual tradition, the problem also has been debated, especially after Allamah Tabatabaei. Here, two sorts of arguments are advanced in defence of holism: Philosophical arguments and empirical ones. In this paper, employing the method of IBE (inference to the best explanation), first I have had a critical look at the holistic views within the Islamic intellectual tradition, and then a new moderate account is proposed. This view suggests that there is no irreducible whole over and above individuals. This said social realities maintain characteristics such as coercion, resistance and persistence. This new suggestion is indebted to the Muslim philosophy of language as presented in principles of jurisprudence, especially Mirza Naeini and Sadr’s views. What is presented here as a theory of social ontology has implications of overriding importance for the methodology of social sciences and led to the development of a new method called deep analysis.

The purpose of this article is to prove the necessity of using Sadra's psychology as a comprehensive and proof model for the reconstruction of Islamic social science. For this purpose, the aspects of necessity, comprehensiveness and evidentiality of this model have been discussed and investigated in three separate sections with the descriptive-analytical method and the implication research method. In the first part, after mentioning the fundamental challenges of social sciences in understanding the relationship between man and nature, it is shown by citing various evidences that this epistemological model can solve this problem in a fundamental way and the possibility of explaining, interpreting and criticizing the external and internal aspects of social phenomena in a coherent manner. and provide synergism. In the second part, it is explained why, unlike other metaphorical patterns that are used to understand society, this pattern, due to its comprehensiveness, can cover all explanatory, interpretive and critical dimensions of social phenomena and does not make us fall into reductionism in understanding social phenomena and in In the third part, it has been explained that the implications of this methodological model are not only an allegory, but by relying on the issues of the authenticity of the society, its implications and how the rules of psychology can be applied to the social sciences can be clarified and proven. It opened the path of many rules of Sadra's psychology to the knowledge of social phenomena in a proof and effective way.

 Explanatory and interpretationism are two major currents in the humanities that have created many differences among the philosophers of the humanities. This issue has been expressed with different phrases such as “cause and reason”, “cause analysis and meaning analysis”, “law-oriented and rule-oriented”, and the like. Various readings of the position and relationship of these two have been presented in humanities. The main issue of this article is whether these two functions are conflicting? Or two independent functions? Or that one can be delivered to another? In other words, is the acceptance of explanation in the humanities associated with the denial of interpretation, and conversely, the defense of interpretation is associated with the denial of explanation? Or do we need both to have a realistic understanding of human actions? In this article, with the analytical and philosophical method, while criticizing the three views of "objectivity of interpretation and explanation", "explanation instead of interpretation" and "interpretation instead of explanation", from the idea of the necessity of both functions to discover the truth and access to reality in the studies of human actions. We have defended And we have shown that none of these two can make us unnecessary of the other.

In the realm of scientific cognition, the manner of achieving reality and the method of accessing findings sometimes holds greater importance than the findings themselves, as the credibility and usefulness of findings depend on the methods employed by researchers in the research process. Formative methodology is a purposeful approach to research that seeks to identify reality (past/present/future) with a foundation in Islamic philosophy in general and Sadraean transcendent wisdom in particular. This methodology is based on the meta-theory of formation, which proposes a logic by accepting the fundamental principles of Sadraean wisdom (originality of existence, the gradation of existence, and substantial motion), in order to guide researchers in entering the human-social empirical sciences within the framework of Islamic thought. The method of this research is formative entity-recognition of the descriptive-inferential type, in which the researcher attempts to propose a cognitive device called the "Formative spherical coordinates system" by elucidating the components of Formative meta-theory and the methodology presumed in this meta-theory. This device provides a topological space that allows for the representation of observed event coordinates known as, Entity, in quantitative, qualitative, spatial, temporal, influential, affected, and other coordinates that facilitate the identification of intrapersonal and interpersonal events and the individual's transaction or what surrounds them. In this article, firstly, by introducing the Formative approach, Formative meta-theory, and the Formative spherical coordinates system, the research methods in this approach will be mentioned, and with the inference of the characteristics of Formative methodology, the implications of this methodology for the humanities and social sciences within the framework of Islamic thought will be discussed. According to the author of this writing, Formative methodology is a notable approach to dealing with the challenging questions of the nature of methodology and how research is conducted in Islamic humanities and social sciences.

Some philosophies, beyond the interpretation of the world, have sought to change it and have been able to play an essential role in social changes by producing applied sciences, but it is not possible to systematically theorize existence without adhering to the logic of producing "concepts, definitions, rules" large and small. Which logic and method has the capacity to produce philosophical and practical macro-concepts and definitions to theorize reality and produce science and, as a result, the possibility of engineering. In this research, it is emphasized that formal logic, by applying the "overview method" in the process of discovering the essence of phenomena, removes the characteristics of phenomena in the three stages of "abstraction, insertion, adaptation" in the three levels of production of "concepts, definitions, general sentences" and He is satisfied with general and abstract knowledge and does not consider himself responsible for discovering objective relationships and proportions of phenomena; As a result, the philosophical capacity and its method for theorizing the changing phenomena of the world are not enough to capture it; Therefore, it does not have the necessary and expected efficiency in the production of Islamic applied sciences.

The indigenization and realization of architectural realities always require the recognition and examination of the general philosophical foundations of architectural knowledge. What directs architectural reality are the beliefs, schools, and ideologies of the time (model) that influence knowledge. The house, as one of the realities and living spaces of humans, is influenced by architectural knowledge and the pattern of the time. Based on this, to change the current situation to a desired one, the general philosophical foundations affecting the current situation (modern) must be recognized so that a comparative critique of modern foundations and Wisdom-Based/Islamic foundations can be conducted to critique the structure of modern houses and thus, present desirable and Wisdom-Based rules for realizing living spaces, especially houses (housing). Accordingly, the present research, through a descriptive-analytical method, has explained the Wisdom-Based/Islamic criteria of ontological and anthropological foundations and with these criteria has critiqued modern houses and introduced the rules for change in existing houses.