نشریه معرفت فرهنگی اجتماعی
سال نهم شماره 3 (پیاپی 35، تابستان 1397)

The analysis of the determinants of social action is one of the major issues in social sciences that has been discussed in sociology literature and created different constructivist, interactionist, and eclectic theories. The purpose of this study is to investigate the extent and mechanism of the effect of structure and agency in the social action process. According to the results of the research, these two factors interact with each other in determining the social action. Using an analytical method, this research studies this issue by analyzing and identifying the components of man’s voluntary action as the core of social action from the perspective of Sadra's philosophy. The interference of agency or structure in the process of social action happens through the components of voluntary action. Structural factors a priori shape many of the epistemic, motivational, and behavioral dimensions of the actor and in various ways affect the cognition, desires and volition of the actor, but the binding nature of society is manifested in the formatted presentation of the mentally-posited issues needed for action. Ultimately, society plays a role in the formation of the secondary identity of the actor. Despite these widespread influences, actor as the subject cause of social action can resist many of these effects. With the innate power of reasoning and rethinking, actor is able to achieve independent awareness and achieve truth, and social action is always performed through his free will. According to Sadri's philosophy, in addition to many options and opportunities, actor has the capacity to be iconoclastic, and change mentally-posited issues and social cognitions.

The impact of environment on man, or the human ecology theory, has been an important issue in the realm of thought that has been considered by both past and contemporary thinkers. Ecology focuses on the influence and role of environmental factors on human thoughts and behavior. Trends such as materialism, the various types of environmental factors and minor trends derived from them have been the result of the Shiite contemporary scholars' responses to this issue. This interaction, in many cases, depends on their epistemological position; that is, the denial or acceptance of the role of each of these factors by these scholars has altered the ecological theory of these scholars. Therefore, the study of the ecological views of contemporary Shiite scholars is of particular importance. Using a descriptive-analytical method, this research initially has a quick review of the perspectives of the contemporary philosophers and thinkers in this regard, and then explores in particular the views of Allameh Tabatabai and Allameh Jafari. The result of this study is a method that clearly proves the ecological theory of contemporary Shiite scholars. Allameh Tabatabai and Allameh Jafari have acknowledged the effectiveness of environmental factors as an external factor in shaping human thoughts and behavior.

Bruno Lutour, the French philosopher, anthropologist and sociologist, is a postmodernist theorist who, with the rejection of the universal validity of "social constructivism," believes in the need to focus on the social realm, along with the field of technology and nature. He has put forward the theory of "actor- network" in the field of sociology of science and technology. This theory has strong roots in structuralism and post-structuralism, and as a social theory assumes the participation of individuals, objects, and spaces within a network of social relationships. The actor- network theory argues that in addition to the human actor, non-human elements also play a role as “agents”. While presenting a brief overview of the content of the actor-network theory, this paper uses the perspective of fundamental methodology to extract and criticize its philosophical foundations. According to the research findings, this theory ignores the distinction between agency and structure, and binds the two agents of actors and networks. Ontological reductionism, anthropological and epistemological anti-nominalism, and believing in the relative existence of objects are among the main fundamental criticisms leveled at this theory.

Peter Berger is a prominent sociologist with a coherent intellectual system. Using a phenomenological approach, he defines culture as the knowledge of everyday life. This paper seeks to study the epistemic and non-epistemic foundations of Berger's cultural theory based on fundamental methodology. The results of this study show that, in addition to individual characteristics and personal motives, the theory of burger on non-epistemic foundations has been influenced by the secular political and ideological atmosphere prevailing the United States. With regard to the non-epistemic foundations of his theory: 1. In externalization, in terms of the meaningfulness of the world, the role of religion in social order, and the commonsensicality of religion in modern times, it is influenced by the ideas of Max Weber and Schleiermacher. In terms of emphasis on the reality of everyday life, the intentionality of consciousness, the multidimensional nature of reality, and subjectivity of knowledge, it is influenced by the ideas of Alfred Schötes. 2. In objectification, in "emphasis on social reality and social objectivity", it is influenced by Durkheim. 3. In internalization, by using psychological presumptions, it has been influenced by Herbert Meid thoughts. These influences have led Burger to have a secular viewpoint in ontology and epistemology of his cultural theory. This has made his cultural theory to be a theory which is away from supernatural, developed by mankind and unable to explain the meaning and order in nature and human society.

The civilizational model of Turkey, a country that has been specially considered by liberal Islamist trends in recent years, is particularly worthy of notice. Using an analytical- critical method, the present paper seeks to investigate the contemporary Turkish Islamist trends and the two prevailing civilizational models in this country and descriptively study the doctrines and social effects of each of these two models. Although Turkey has experienced two models of political Islam and social Islam, the social model has dominated turkey’s social and political atmosphere and has become a remarkable example supported by the Turkish military and the political system. However, there are challenges to this model, which hinder its achievement of Islamic civilization. Using a documentary and critical method, this paper examines the capacities of the above model and examines its shortcomings, including extreme nationalism, self-sufficiency and passivity in front of the civilization of the West for the achievement of Islamic civilization.

The development of the process of modernization and the integration of the capitalist system into Islamic countries has led to challenges for the Islamic lifestyle. In recent decades, this challenge has emerged in the area of the consumerist culture of the capitalist system. Turkey, as an Islamic country neighboring Europe, has faced the effects and consequences of the capitalist system and its consumerist culture. Meanwhile, the discussion of the influence of consumerist culture on the Islamic lifestyle and the transformation of Islamists and religious people in the last two decades has attracted the attention of many scholars and sociologists. Using the conceptual framework of consumerist society and a descriptive-analytical method, this paper aims to study the impact of consumerist culture on the Islamic culture and lifestyle in Turkey. Regarding the impact of consumerist culture, findings point to the commodification of religious symbols, the escalation of worldliness, and the spread of luxury and secularism among Islamist and religious classes in Turkey.