فصلنامه روش شناسی علوم انسانی
پیاپی 77 (زمستان 1392)

In recent decades, "Islamic Education" –as a scientific discipline or a field of study which concentrates on studying educational questions from an Islamic viewpoint– has been at the core of attention of Muslim scholars. This paper seeks to shed some light on the viewpoints of one of the Iranian Philosophers of Education about the nature and methodology of "Islamic education" and to analyze and assess them. The appraisal is based on logical analysis and concentrates on studying the internal coherence of the ideas, rather than external and foundational criticism, as much as possible. The paper includes an introduction and four parts, the first of which reviews the methodological foundations of this approach. The second and third parts discuss about the nature and research methods of Islamic education and finally, the last part presents some considerations and critiques about the aforementioned ideas.

This paper is trying to explain The dominant paradigm of contemporary Philosophy of Mind. The author, through Analytical method, descripes the fact that dominant paradigm of contemporary Philosophy of Mind is strongly affected by empirical sciense, such as Physics, Empirical Psychology, Biology, Neurology, Computational Sciense. To the authors', we can see The dominant of Physical paradigm of contemporary Philosophy of Mind, in central issues; Topics such as "Inexplicable of phenomenal qualities", "The principle of simplicity (Occam's razor) and Removal of non-physical mental properties", "Physical clouser and Denial of mental causation in physics".

Wilhelm Dilthey, a German philosopher, is one of the founders of the continental philosophy of humanities. Following Kant, he regards his intellectual project as the critique of historical reason. This project expresses itself along two main axes: negative and positive. In the negative section, although Dilthey accepts that his project is Kantian and acknowledges Kant’s conception of the nature and function of philosophy, he criticized Kant’s positions on unhistorical epistemology, subjectivity and categories. For him such Kantian positions have no efficiency in the philosophy of humanities. In the positive section, Dilthey, by two steps, proposes psychology and the hermenutics of socio-historical life as the philosophical foundations of humanities. He, rejecting positivism and historism, makes use of objectivity, taken from positivism, and historicity, taken from historism, as the strong points of them. He seeks to prove the objectivity of humanities through a process of applying Hegel’s objective spirit to an empirical-historical context, and of explaining lived experience, life expressions and objectifications of life.

We can refer to the issue of “Directionalism of Science” as one of the most important epistemological fundamentals in order to accept and/or reject the issue of “Religious Science”; this is therefore considered a highly important matter. In this paper, we study the said issue from the viewpoints of 3 contemporary scientists: Ayatollah Javadi Amoli, Dr. Soroush and Hojattoleslam Valmoslemin Mirbagheri and we have tried to seek their opinions on the issue of directionalism, based on their individual principles and propositions. Some of these scientists, including Professor Javadi Amoli and Dr. Soroush, have got principles that are not compliant with the issue of directionalism. They believe in realism of science and reject the relational understanding. On the contrary, other scientists like Mr. Mirbagheri criticize the already-known definition of science and believe that an agent (doer) is present in the process of understanding; they somehow believe in relativity of understanding. As regards the relation of understanding and power, Professor Javadi and Dr. Soroush call it a non-optional understanding, while Dr. Mirbagheri has a different opinion. But many of the principles of all people who were studied in our research, acknowledge and confirm the issue of directionalism; they all believe that science is affected by philosophy. According to them, all three hypotheses and theories might influence science, and they speak about the role of personality of the scholar and his surrounding environment in the science of discourse.

The emergence and development of new concepts in the minds of scientists has been a major and common subject and focus point in philosophy of science, history of science, and cognitive science. Models and theories in this research area have been developed to characterize precisely the mechanisms by which novel concepts evolve in science. These models mainly have been developed by reflecting on natural sciences. In this paper, we have tried to examine one of those models to analyse an important case of conceptual development in social sciences. We have tried to provide a reconstruction of the development of national innovation system concept in Alborg University using a theory of conceptual combination. The results of our analysis indicate that conceptual combinations in natural and social sciences follow the general lines of a similar pattern. These analyses, however, show that conceptual combinations in social sciences are more complicated and do not fit into a precise algorithm.

The most important factor to the development of science education in the last several decades has resulted in the reduction complex world in any knowledge to a few simple principles. Hence, this study aims to demonstrate the concept of reductionism means the reduce complex world to the simple components, and by using this method, demonstrates how conventional economics could reduce the goal of good and welfare to achieve the pleasure means that achieving the goal of happiness or comfort, in normative aspect, and the community to individual and individual to the rational agency or instrumental rationality, in positive aspect. Studying the possibility of reductionism in Islamic economics, show that in the positive aspect, in the economic behavior we could reduce the community to individual and individual to the holder of wise (intellectual strength) or canny as conventional economics. But in the normative aspect, however Islam agree with reducing good to pleasure, but Muslim seeking inner peace and well-being of soul that these change would led to key difference between Islamic economics education and conventional economics.

New sociological institutionalism regards the institutions as producing interests, identities and suitable action models being formed in larger social and cultural contexts. Emphasizing the priority of culture, This approach tries to explain how social structures, resources and meanings are created and lead to significant results. Reviewing the literature of sociological institutionalism, this article tries to discuss the concepts, theories and the viewpoint of this approach toward the organizational consistency, conformity and compliance; behavioral stability and continuity; organizational field; institutional environment; the relationship between actors (individuals and organizations) and environment and finally discusses analysis level which can have theoretical applications in political studies.What’s more, this article refers to the analytical characteristics and implications of sociological institutionalism. Moreover, this article presents a pattern for institutional change in the framework of sociological institutionalism using the concept of Eshtarus “Bricolage.