پژوهش نامه انتقادی متون و برنامه های علوم انسانی
پیاپی 117 (پاییز 1403)

Scientific systems are based on theories. Theories are significant scientific legacies and the result of human effort. Therefore, they require to be reviewed for further improvement. Concepts are among the most important elements of theories, as the explanation and formulation of a theory are based on some fundamental concepts. This study critically examines four conceptual elements: “Sunna-tu-Allah” (Allah’s Precedent), “Change,” “Religion,” and “Fitrah” (nature) in Martyr Sadr’s theory of historical traditions in the Qur’an, which are among the most important conceptual elements in his theory. The method of the paper is descriptive-analytical. The study is fundamental in terms of type and purpose. The data was collected and analyzed through document review. The Holy Qur’an and Martyr Sadr’s book “al-Madrasat al-Quraniyyah” were used as the research community, and other sources related to the research objectives were used as explanatory and supplementary sources. The results of this study indicate that Martyr Sadr’s conceptualization is not coherent and lacks a systematic framework, while the explanation of the concepts of “Sunnatullah” and “Change” requires refinement and completion. The explanation of the concept of “Religion,” despite its importance and breadth, does not possess appropriate formulation and organization. This fact has also caused problems for those compiling his works. Additionally, the theorist has not addressed others’ views on the concept of “Fitrah,” which is also endorsed by some narrations.

In the field of post-interpretive Quranic studies, one of the prominent and evolving areas of inquiry is the examination and classification of interpretive methods, which has gained significant attention, particularly over the past century. Like other domains of human thought, the classification of interpretive methods is susceptible to various challenges and deficiencies. Among these, methodological shortcomings stand out as critical due to the fundamental importance of methodology in the sciences and the necessity of establishing a comprehensive and effective framework for the classification of Quranic exegeses. This study aims to critically analyze the methodological flaws in the interpretive frameworks proposed by Goldziher, Al-Dhahabi, Al-Ma‘rifah, and Fahd Al-Rumi. The findings reveal that the classifications of interpretive methods proposed by these scholars are based on unidimensional and tree-diagram models. While such models may hold educational value, they are inadequate for studying the complexities of interpretive traditions. These approaches offer a limited and reductive understanding of the phenomenon of interpretive methods, undermining the robustness of analytical outcomes. The shortcomings are rooted in significant methodological issues, including a predominant divergent approach, reductivism, the absence of a spectrum-based perspective, the prevalence of binary thinking, and an exclusive focus on diachronic analysis.

Saei claims in his book that empirical evidence indicates the concentration of power sources in Iran; therefore, he tries to explain the distribution of power concentration in post-revolution governments. He claims that the concentration of power as a disability is the combination of the social class conditions of the political elites and the experience of powerful positions in the government bureaucracy by consciously refraining from research records and using the combinational approach of variable-oriented and case-oriented analysis. He conducts his research in a comparative manner and observes the relationship of a set. There are many mistakes in the theoretical and methodological parts of the book. The most important drawbacks of the book is the lack of attention to the unique history and trends of Iran. He does not pay attention to the fact that the circulation of elites is applicable in political systems that have not undergone radical, revolutionary, and war-imposed turmoil and transformation, and it is not appropriate in the case of Iran. Saei believes that the clerical stratum has a lot of power in the government. Contrary to his opinion, the fact is that clerics have a small presence in government cabinets. The thesis format of the book, spelling (typography), composition, writing, appearance and shape problems, and inappropriate name of the book are some of the book's disadvantages.

Friedrich List formulated the role of the state in economic and industrial development with concepts such as productive power, nation, population, and protection by bringing up the national political economy. Emphasizing the protection of selected emerging industries, he pointed out the necessity of industrial competitiveness in foreign trade for the backward countries. According to him, neglecting production power stabilizes the role of a country in foreign trade as an exporter of raw materials and an importer of manufactured goods. The purpose of rereading List's National System of Political Economy is to reflect on the role of the state in the process of industrialization and to understand the dilemma of industrialization in Iran. From List's point of view, Iran's industrial challenges are not only caused by the neglect of the geopolitical and geoeconomic aspects of industrialization and production but also by the neglect of the inadequacies and misrepresentations of the basic concepts of industrialization, including protection. In the final section of the article, the implications that re-reading List's book can have for the re-reading of Iran's geo-economic advantages are mentioned.

With the advent of modernity, the political and legal order of the world experienced significant changes. One of the outcomes of these changes was the establishment of a constitutional law as the founding document of legal-political systems. Carl Schmitt, a German jurist, endeavored to introduce new concepts in this field during the twentieth century. He distinguished between the concepts of constitutional law (Verfassung) and the foundational decision (Grund). Schmitt argued that the political unity of a nation is established based on political decisions (Grund) rather than established constitutional laws. According to Schmitt, the foundational decision is a political decision that shapes and institutes the government, preceding any constitutional law. The foundational decision, in Schmitt's view, is more than a contract or a set of laws; it reflects the political awareness of the people regarding their identity and their capability to determine their political destiny. Moreover, the foundational decision is the product of the constituent power (Gewalt) which, as a political will, empowers the people to decide on the nature of their political existence. In this approach, the constituent power not only represents the will of the people but also guides them in establishing and distinguishing their political identity from others.

Civil law is one of the most outstanding achievements of the legislative system in Iran. The authors of this law, who are among the most prominent figures in the history of legislation in Iran and were often mujtahids in Imami jurisprudence and were familiar with European law, linked the content of Imami jurisprudence with European law and presented it in the form of a modern law. However, the commentators of this law have not had a single approach to this link and have followed different styles in explaining and interpreting the civil law. The question of the current research is that according to the fields of drafting and approving the civil law, how should the provisions of this law be understood? The answer to this question will be obtained by simultaneously examining the fields of drafting and approving the civil law, including its intellectual, international and legal fields, as well as the approaches of the commentators and commentators of the civil law towards the idea of ​​linking jurisprudence and European law in this law, and it will be clarified at the end. The right way to deal with the civil law is to simultaneously pay attention to both the sources of its formulation, i.e. Imami jurisprudence and European law.

In contrast to contracts and agreements, unilateral acts have not received much attention from scholars. Dr. Katouzian is among those who have examined and explored the issues related to events in his book "Unilateral Act", which is divided into two sections: general theory and specific act. The unique nature of this work emphasizes the importance of precision. This study focuses on the general theory section of Dr. Katouzian's book and attempts to describe and statistically analyze it using the content analysis method and SPSS software. The book references Imami jurisprudence and French law the most. In this section, 151 issues were examined, with 35.7% of them aligning with the provisions of contracts and agreements. Additionally, over 41% of the problems were found to be based on propositions, with the "definition of Unilateral Act" and "possibility of comparing unilateral act with a contract" accounting for over 20% of the issues. Instead of relying on the Quran and the Sunnah, analogies and induction were used as sources, and the author's primary research and thinking method for these issues was "intellectual necessity."

Fichte's Die Bestimmung des Menschen was published during a pivotal moment in his intellectual life and sparked significant challenges within the philosophical culture of Germany. Shortly before this, Fichte had written a book titled Die Bestimmung des Gelehrten, indicating the historical context of an important literary genre in the late 18th and early 19th century in Germany, characterized by the active participation of prominent philosophers and thinkers. In this article, we first aim to explore this historical context to ascertain the tradition within which Fichte's work was written. Subsequently, we will critically evaluate both the English translations and, specifically, the sole Persian translation of this book from various perspectives, assessing their quality and examining their relationship with the genre of the vocational. Our findings indicate that Fichte's work is directly connected to the tradition through two currents: Popularphilosophie and the atheism debate. Furthermore, it becomes evident that most translations, both in English and Persian, have sacrificed the academic aspect of Fichte's book for its popular appeal. Thus, while they relate to the tradition of the vocational genre without necessarily referencing it explicitly, they do not adequately reflect its academic value.

At the beginning of its foundation, metaphysics was connected with the political issue, or it was basically formed to rationalize the political issue. Apart from the political issue, metaphysics is separated from life and becomes a self-sufficient and abstract knowledge. As the founder of Islamic philosophy, Farabi also considered political issues and thought about the conditions for the realization of utopia. Farabi laid a foundation that easily connected philosophy and religion. He called the Prophet a complete and absolute philosopher and according to the preliminaries he stated, he considered the leadership of Madinah as the Prophet's dignity. The unity of the prophet and the philosopher were made possible based on the sanctity of reason. According to Farabi, reason is a divine truth in its essence, and man can be connected with divine reason and find his way to the source of knowledge through the light of divine reason that is potentially present in his soul. But the intellect is inherently the field of totality. Generality has a general appeal, and this fact of being general and accessible to everyone challenges Farabi's point of view; because prophets are special and unique. Prophets are specifically called. This article emphasizes this distinction and shows that neglecting this distinction distorts Farabi's ideal, which is the foundation of the political.

René Descartes is generally considered the first modern philosopher. In Descartes' time, a profound and pervasive skepticism was prevalent, and the newly emerging science lacked a philosophical foundation. What places Descartes in the position of founding modern philosophy is his attention to the fundamental crisis of knowledge for humankind: If humans are finite beings and the universe is infinite, how can humans attain knowledge of anything and be certain of its truth (correspondence)? Descartes' confrontation with this fundamental crisis and his determination to find a firm and stable basis for knowledge led to the formation of a new conception of truth and a new foundation for science. Descartes attempts, through an introspective journey within his own thoughts, by doubting everything possible, even the most self-evident matters, to reach an indubitable foundation for knowledge. Descartes completes this endeavor by narrating his introspective journey in the first person in his *Meditations* .