نشریه معرفت فرهنگی اجتماعی
سال پنجم شماره 1 (پیاپی 17، زمستان 1392)

Developing a natural- experimental sociology science based on Aristotle's Middle Ages principles of classifying science faces difficulties. Considering historical nature of the science of sociology these problems are ascribed to the limited scientific value of history science as ancient scholars especially Aristotle say; besides, this kind of classification takes in to consideration such things like accuracy, necessity and demonstrative ability of this science. In his inquiry of Islamic scientific tradition, Ibn-Khaldun finds three ways: 1. regarding sociology as part of speculative philosophy 2. Placing it with applied philosophy 3. Disregarding Aristotle's mode and initiating a new course of human science in addition to its being natural and experimental. Ibn-Khaldun chooses the third way. Although he doesnt offer a comprehensive classification of science, he places sociology neither with applied philosophy nor with speculative philosophy. This paper shows that developing a science with the subject of sociology cannot fall into Aristotle's common category; first because it will be a kind of breaking with the normative aspects of applied science and secondly because it has human tendency towards natural science.

Roy Bhaskar, one of the pioneers of critical realism, tries, through a critical stance, to make a scientific study of social life according to the meaning which natural sciences. He insists on the existence of the “intransitive side of science in social sciences” like natural sciences in order to prove naturalism. He also considers that the main part of man’s social life is surrounded by theoretical constructs. Therefore, the present paper, using an analytical-intellectual method with the aim of clarifying the ability of intransitive side explain and analyze theoretical constructs in social science, focuses on the status of theoretical constructs in the intransitive side of social sciences. Probably, Bhaskar strongly emphasizes on the relationship between the agent and structure in order to prove the intransitive side. The research findings show that the structures with the features stated by Bhaskar are theoretical constructs and dependent on agents and they are wrongly considered as real and independent things, and that the structures which have features are incompatible with intransitive side.

Emile Durkheim’s main concern is social solidarity. Accordingly, most of his theories pivot in some way on this basic issue. His theories are the genesis of a kind of methodology, according to which independent existence and regarding social realities as objects in a completely secularist view in relation to ontology. Therefore, treating exact natural sciences and human sciences in relation to epistemology as identical, reducing man’s identity to a social identity and regarding social actor's attitude towards social structures in relation to anthropology as passive are some of the most important epistemic foundations of this theory. These very epistemic foundations make the acceptance of this theory problematic in view of the methodology of neo-Sadrian philosophy. The methodology based on gradation in existence, metaphysical as well as physical kinds of existence in relation to ontology, revelatory, intuitive and intellectual methods as well as the empirical method and thus combining the empirical and intellectual explanation, the interpretation and criticism in relation to epistemology and human immaterial soul and man's invariable identities as well as variable social identities in relation to anthropology are considered among the most important epistemic foundations of this methodology. This incompatibility and confrontation between these two methodologies necessitates more precision in applying this theory when modern science is reconstructed and religious science is revised.

With the initiation of the new science of policy-making in Iran, efforts have been made to apply it in the different areas which can lend themselves to policy-making. One of these areas is the area of science. Emphasizing on the human sciences, this paper investigates the scientific policies in the post Islamic Revolution period and seeks to answer these questions: what things were taken into consideration in formulating the policies on the human science? What changes did scientific policy undergo? And what models did it follow? Considering the emphasis on top secret documents, the research method of this paper is content analysis and in some cases, discourse analysis. The results show that there has been a gradual development in the world of science in the post Islamic Revolution period, besides the use of varied models in policy-making and prevalence of the domination of subject policy when the human sciences is in question.

Every social world has three spheres: semantic, constitutional and individual. When the semantic and individual spheres are linked together through a transformational process, the external dialectic of social world takes form. Everybody has three identifying spheres: knowledge-based, request-based and potential-based. By linking up people's thought with their action in the process of self-making, the internal dialectic of social world takes form. Constitutions and ethical systems take form through the external and internal dialectic of social world. Based on their identities various social worlds do not rely on constitutional and ethical order in the same way. Until now, the most compatible ethical order in religious social worlds has come to existence and the most efficient constitutional order in material world has initiated with the help of experimental science. The intellectual elites in our society are influenced by the educational process of experimental science more than any, so that they are expected to exert their moral behavior on others. The distribution of worldly and divine ethical systems among the intellectual elites is a testimony the role which experimental science plays in recreating worldly and religious worlds. The intellectual elites ranks in the middle of worldly -divine ethical systems and their practical fidelity to ethical values has a low grade, and such variables like family tendency and its religious cosmology in preliminary sociability, besides specialty and special- job tendency and its scientific cosmology in secondary sociability explain their ethical system.

The type of the relationships between man and woman and demarcation of interactions between the opposite sexes has a decisive effect on one’s spirit and mind, family stability and progress of society. If an influential media like cinema, attempts to extend in society a particular kind of sex education contrary to religion and nature which results in lack of respect between man and woman, such attempts will have a destructive effect on the audience’s opinion and behavior, which cannot easily be compensated. The present paper, delving into Quranic verses and traditions, seeks to extract the components of the decent relationships between non-mahrams (those who are not related through marriage or those who are not allowed to marry each other). Then it tries, through a semiotic analysis of the movie, to examine the way between non-mahram man and woman are presented in the movie “About Eli”, an intellectual product of Iran’s cinema during the 80's to see whether or not it is compatible with Islamic teachings. The paper shows that the movie, using social and technical codes, presents a type of relationships between man and woman which is completely incompatible with the criteria of Islamic concept of chastity. The ideological concepts of the movie are both explicit and lack decency.