فصلنامه راهبرد فرهنگ
پیاپی 32 (زمستان 1394)

Attempts have been made to study two presuppositions dominating any scientific research as the most radical points in interaction between religion and science and support of religion for modern science, i.e. the possibility of cognition and rationality of considering the world as a lawful and orderly entity and that man’s cognitive senses are reliable and he can achieve cognition of the world. Also it will be demonstrated that during the course of development of science, Abrahamic religions have been able to explain these two presuppositions in theory and practice and establish them in the unconsciousness of scientists and scholars. Moreover, it will be demonstrated that metaphysical naturism is unable to give an appropriate explanation of these two presuppositions.

Mehdi Golshani has argued that religious beliefs not only direct scientific researches and the applications of science, but have a key role in justification and assessment of fundamental scientific theories. Mikael Stenmark agrees with Golshani only upon the first claim, but has his counterarguments against his second averment. In this article, attempts have been made to demonstrate that the non-epistemic values, such as religious ones, have an indirect role in assessing scientific theories. To do that, the thesis of transient underdetermination and its use in the case of quantum mechanics with the standard interpretation and Bohmian mechanics will be employed.

Among the requisites of defending the “idea of Islamic social sciences” is introduction of a model for social research. However, it has certain difficulties. On the one hand, given the background of religious science among Muslim and Christian thinkers, some of the solutions and approaches to the idea of Islamic humanities is relativistic and, on the other hand, realistic goal-setting in social research is among the requisites of modeling in Islamic social sciences. The objectives of social research are classified into three categories: 1. Finding the causes and explanation; 2.Finding the meanings and interpretation; and 3. Evaluation and criticism. The present paper is an attempt to find out if a realistic model for social research can be offered for explanation, interpretation and criticism. Are realistic goals not compatible with some of these fields? Providing answers to these questions requires adoption of a strategy and viewpoint about content of “epistemic realism” and its relation with “realistic commitment in science”. Since this paper is limited to frameworks of Islamic philosophy, in studying the possibility of offering a realistic model in social sciences, attempts have been made to study the relationship between scientific realism with realism in the light of Islamic philosophy.

The issue of fine tuning in contemporary cosmology seems to need explanation. The explanation offered by some renowned physicists is the anthropic argument based on multiglobality. In this paper, in the first place, multiglobality and fine tuning and its different kinds as well as the anthropic principle and argument are discussed. In the next step, it is argued that seemingly the explanation of physicists would not help them achieve their goal, which is offering a rational explanation about fine tuning. In fact, their explanation creates the issue of a new fine tuning, which is one stage prior to the current fine tuning. Therefore, this issue itself requires explanation.

The main objective of this paper is to study the roots of secularism in methodology of science and also to discover some obstacles in the way of bringing about change in humanities. The postulates of this research are: 1. Inextricability of science and value; 2. Transfer of logic and values of natural sciences to humanities; 3. Valuational exchange between the society and science; 4. Necessity of following up the valuational developments of the Iranian society in humanities’ projects; and 5. Role of methodology in reproduction of philosophical principles of science. Descriptive-analytical method has been employed in this research. The findings indicate the followings: 1. There are correlations between secularism and reductionism. 2. Secularism perpetuates in science and with the assistance of science. 3. Some methodological principles, through supervision over scientific research intervene in formation of relations between science and religion. 4. Causal explanatory methods and referentiality of the system and concept of mechanism assist perpetuation of secularism in science. The research approaches and methods or techniques employed in humanities are among the factors behind promotion of secularism.

The present article is an attempt to study the relationship between the epistemological principles of the notion of Academy of Islamic Sciences (with emphasis on the viewpoints of Seyed Mohammad Mahdi Mirbaqeri) about religious science with realism. Attempts have been made to demonstrate that voluntarism, as epistemological foundation of the notion of Academy of Islamic Sciences, not only voluntarism leads to negation of realism (unveiling of reality) and consequently to relativism, but also pushes realistic claims of this set in the field of theology and anthropology towards contradiction. By adopting moderate stances in the field of realism (vis-à-vis rudimentary realism), the Academy, while defending the impact of quality of will on the quality of perception, can avoid such undesirable consequences.

The legal system of Islam should be able to interact with other legal systems while preserving its principles. One important issue is the assessment of this interaction so that it would not lead to eclecticity. Some jurists speak of compatibility of other legal systems with the Imamiya jurisprudence and Iranian law as soon as they find a referent in a single legal principle. In fact, for proving the compatibility, besides assessing the unity of criterion of the referents of the principle of good faith in Imamiya jurisprudence, one should also study the issue of relationship between good faith and ill will, find out whether prohibition of something requires commandment of its opposite and study implication of prohibition on corruption. The principle of good faith has a positive impact on contracts and proving the prohibition of ill will by the Lawgiver and obtaining unity of criterion from referents of good faith is just the beginning of argumentation not its end. All these preludes to argumentation require contemplation and have some problems. Attempts have been made in this article to pathologically study the German-Roman principle of good faith and also to study how some rings of the Islamization of legal principles have been neglected and what should have been imagined the beginning of the research has been imagined the end of it and accordingly one legal principle has been wrongly considered compatible with the Imamiya jurisprudence.