جستجوی مقالات مرتبط با کلیدواژه "روش شناسی" در نشریات گروه "علوم انسانی"

To establish the authority of the Quran as a comprehensive and infallible source in the humanities, interdisciplinary studies between the Quran and the humanities can lay the initial groundwork. Given the differences in research methodology between the humanities and the Quran, it is necessary to develop a methodology for interdisciplinary studies that facilitates epistemic connections between the two fields. To achieve this goal, considering the differences between existing humanities methodologies and Quranic studies, it is necessary to examine the methods through which an epistemic connection can be established between the data of the humanities and Quranic knowledge, and ultimately, an appropriate methodology should be presented. Methods such as discovery and inference, confirmation and completion, evaluation and refinement, reliance on Quranic presuppositions for the establishment of Islamic humanities, hypothesis formation based on Quranic teachings, indirect influence and non-intervention, and the production of humanities knowledge with Quranic fundamental teachings as theoretical premises are among the proposed approaches. However, none of these methods are complete or possess the necessary validity. Accordingly, this article, using a descriptive-analytical method, seeks to answer the question: Through what methodology can the scientific authority of the Quran be established in interdisciplinary studies of the Quran and the humanities? The findings of this research present a well-reasoned and acceptable methodology for interdisciplinary studies of the Quran and the humanities.

Among all theories, wisdom Sadraei's theory has a special place. The wide range of components and the multitude of concepts in it have made this theory powerful and versatile. The purpose of this article is to present a new methodology based on wisdom Sadraei. Since each theory identifies or recommends a specific method based on its epistemological and epistemological foundations, the present research tries to understand and how to apply this theory by highlighting the main concepts of Sadra's philosophy and placing other concepts and components under them. To present various philosophical, social, legal and political issues in the framework of a new methodology. Although the choice of one method among other methods is selective and optional, but the choice of each method is not correct for any subject and cannot be without reason and basis, therefore Sadra'i theory in most cases does not seek to reject other theories but seeks to modify them. In this article, a qualitative research method was used, and the method of data collection is a survey and the method of data analysis is descriptive and analytical. What differentiates this article is the use of the latest ideas of Mutalaeh professors and commentators of the Sadrai school in this field.

This study aims to develop scenario planning as a method for policy laboratories. The institutional structure of science and technology policy in Iran was selected as the case study, with in-depth, semi-structured interviews conducted with 20 experts and informants in Iranian science and technology policy. Schwartz’s eight-step scenario planning method was applied. Based on this, two key uncertainties—1) Structure (open/closed) and 2) Rules of Conduct (collaborative participation vs. contentious dispute)—were identified, leading to four scenarios: 1) Collaborative Policy Network, 2) Government System, 3) Obligation-Relief Approach, and 4) Island Structure. The outcomes of each scenario were evaluated, and the most desirable scenario, the Collaborative Policy Network, was selected. This study demonstrates that scenario planning, a widely used method in foresight studies, can also function as a policy laboratory by assessing the potential consequences of a policy. It is recommended that science and technology policymakers evaluate policy outcomes in a policy laboratory through methods like scenario planning before implementing them broadly and subjecting them to public trial and error.

After researchers are informed about the epistemological sources of the subject they are studying, they require an appropriate methodology to organize their intellectual structure or to engage with opposing viewpoints. The science of methodology can provide clarity on the criteria and standards of any field for its audience. To choose the correct and effective method, it is necessary to first examine various methodologies to gain a comprehensive understanding of them. This paper, using an analytical-theoretical approach, examines the methodology employed by Imami scholars in validating narrations and the critical analysis of the occasion of revelation (Shan-e-Nuzul) of the Verse of Wilayah. In this process, Imami scholars, in addition to proving the authenticity of the narrations, have utilized dialectical methods, such as making the narrations “mutawatir” (widely transmitted) based on the views of some prominent Sunni scholars, to refute opponents. The results of this analysis show that Imami scholars have extensively used both textual and scholarly tools to prove the authenticity of the narrations and critique opposing narrations.

The growing interest in governance in society requires understanding and improving the methods of acquiring knowledge in the governance discipline. This research was organized to examine the methodology of Ph.D. dissertations on the subject of governance. In terms of purpose, this research is applied, and in terms of the nature of data and method of analysis, it is among qualitative research. In this research, research data has been collected and analyzed using meta-synthesis (Sandolski and Barroso's seven-step method). In this research, the registration unit is dissertations  and the unit of analysis is the clause. 425 dissertations  were selected as the statistical population from valid databases and were selected by targeted sampling method, screening and 40 documents (as research samples) for analysis. MAXQDA 2020 software was used to analyze the content of the documents. Based on the results, the methodology used in many research is the qualitative method. Most of these researches have been applied, they have used the library method and interviews to collect data and to select the statistical population, experts have been used, and they have used a targeted non-random method to select the statistical sample. The examined treatises mainly used the thematic analysis method as a research strategy and re-interview method for validation. According to this research, it is recommended to conduct research in non-economic areas focused on the real issues of governance in the country, to pay attention to the country's native context in governance studies and methodology, and to include governance research in research budgets.

One of the challenges encountered by researchers in comparative law studies is the lack of consensus regarding the selection of a specific methodology for conducting these studies. On one hand, “comparative law” and especially “its methodology” is a relatively young and evolving field that has faced numerous criticisms and evolutions in recent decades. On the other hand, it is essential to separate a comparative study from the historical, social, and cultural context of the countries under study, as these factors cannot be separated from a comparative analysis. This complexity has made it difficult to identify an appropriate method for conducting comparative studies due to their multifaceted nature. In this study, we first explain the fundamental concepts related to the methodology of comparative law, the historical context and the development of Iranian civil procedure. Given the nascent nature of the subject of “comparative law methodology” in particular and the recent emergence of “comparative law” as an independent field of legal studies more broadly, the Iranian civil procedure system, despite the commendable efforts of scholars, has not sufficiently from comparative law studies, particularly in the area of the legislative framework of civil procedure law.

Metaphysics has a long-standing history in philosophy. Although it does not date back as far as philosophy itself, it has always been a fundamental part of philosophical systems and is regarded as "first philosophy", the highest domain of rational knowledge. At times, metaphysics has been considered synonymous with philosophy, addressing fundamental questions about the essence and reality of things, or pure being. However, as intellectual developments have progressed, metaphysics has faced serious criticism and even outright rejection. Immanuel Kant and Rudolf Carnap, two prominent philosophers from distinct philosophical traditions, adopted critical stances toward metaphysics, resulting in profound transformations within this field. Kant, through his Copernican Revolution and his distinction between analytic/synthetic propositions and a priori/a posteriori concepts, examined the conditions under which metaphysics could be considered possible. In contrast, Carnap, a leading figure of the Vienna Circle, developed theories on analytic/synthetic judgments and their relationship to experience, establishing an epistemological framework that dismissed metaphysical propositions as meaningless. This article seeks to address the following questions: Which aspects of Kant’s philosophy revitalized philosophical thought and influenced Carnap and the logical positivism of the Vienna Circle? How did Kant critique and redefine metaphysics? How did Kant’s rationalist philosophy shape the empiricism of the logical positivists? A comparison of these two philosophers’ perspectives reveals that Carnap drew significant inspiration from Kant’s philosophy. Nevertheless, a fundamental difference exists between them: Kant sought to liberate metaphysics from its traditional framework and redefine it in a scientific and rigorous manner. In contrast, Carnap, emphasizing empiricism and dismissing metaphysics as futile, aimed to abolish it entirely and pave the way for the scientific advancement of human knowledge.

The current research aims to investigate the "methodology of architectural planning in Iranian Islamic culture". Because in a sense, architecture can be considered as "wisdom"; Because it is realized both in the context of "knowledge" and it requires "planning"; Architecture is the emergence of a worldview that is considered a product of the culture of human societies and at the same time it is also a "transmitter of culture". The main question of the current research is that, in what way has Islamic school of thought, worldview and value system devised the matter of architecture in Iranian culture in two fields of opinion and practice? In response, Islamic culture has determined criteria for the wisdom of matters related to human life, which, as a rule, architecture cannot be independent of those criteria; On the one hand, the transcendence of wisdom is considered to be its connection to the world of affairs and the receipt of God's grace and mercy, and on the other hand, they are involved with their rival currents and propose a special planning system. The compatibility of reason and revelation is one of the characteristics of Islamic practical wisdom in planning. It is considered an architectural matter. A strategic system that does not conflict with human rational achievements due to its connection to the epistemic system of revelation. In particular, in Iran, due to its Shiite background and the field of interaction between narration, reason and intuition, which Muslim sages have constantly theorized and extended wisdom in different dimensions of human life and lived with it, it has a significant capacity to find measures. Wisely, human life has placed before the governance system of Islamic society. In this research, we will discuss the practical wisdom of architectural planning in Iranian Islamic culture

Studying the lifeworld of victims and followers of deviant movements and sects requires a structured methodology and principles to assist therapists in the pre-treatment phase. The "lifeworld" refers to the mental frameworks and awareness formed in response to events and temporal circumstances, which create the contexts and foundations that govern an individual's subsequent behaviors. To gain sufficient insight into the causes and contexts of ideological deviation or illness, the therapist must first study the patient's lifeworld, akin to conducting tests or imaging in medical sciences. In this process, various dimensions of the lifeworld are examined in detail: the world of therapy, the world of the patient, the world of conflicts, the world of commonalities, and "the other world" as the sectarian lifeworld. The "other world," considered the fifth world, focuses on analyzing the type of illness after understanding its causes and context. These steps provide the foundation and framework necessary for the therapist to initiate the treatment process. Acknowledging the importance of studying the lifeworld of sectarian victims as a prerequisite for effective therapeutic intervention, this article addresses the central question of how such a study should be conducted. Employing an applied-developmental research approach, it seeks to provide answers to this critical inquiry.

Cultural history is one of the types and branches of historical knowledge that was gradually formed and expanded during the 20th century. Cultural history specifically refers to becoming “culture” a subject in history or having a culturalist approach to history. The emergence and evolution of cultural history took place during different stages. Today, the dominant form of this type of historical knowledge is “New Cultural History” (NCH), which emerged during the 1980s and soon became one of the most prosperous research fields in history, but despite having the attribute “new”, this kind of knowledge of history was based on classical contexts and foundations, without being aware of which, knowledge of new cultural history will not be possible; With this description, in this article, without entering into the controversies related to the description and explanation of the concept of new cultural history, we are looking for an answer to the main question, which are the most important fields and classical foundations of new cultural history? Based on the findings of the research, the classical foundations of modern cultural history can be identified both from the epistemological and methodological aspects; from the aspect of epistemology, the new cultural history is based on the basic distinction that was established in the 19th century between natural sciences and the spiritual / cultural sciences. From the methodological point of view, the new cultural history is based on interpretative-hermeneutic methods that were theorized by cultural science theoreticians from the end of the 18th century and throughout 19th century. Also, great cultural historians in the nineteenth century and the beginning of the twentieth century, such as Burckhardt, Huizinga, Weber and others, wrote classic works in cultural history, which all provided a historical background for the emergence of new cultural history.

Iraj Afshar is mostly known as an Iranologist, Manuscript expert and bibliographer; However, a large part of his Iranological and manuscript studies activities is also included under historiographical activity. Like every capable, serious and active history researcher and historian, he used his preferred methods in historical research, and along with his other legacy, he influenced many colleagues of the same generation and subsequent generations in terms of methodology. They learned a lot from him; including how to research human history to achieve a better understanding of the past. For this reason, it is very important to know his methods and tendencies in historiography and historical research. In this article, has been tried to achieve a better understanding of these methods and to give an answer to the question of how Iraj Afshar tried to better understand the reality of Iran's past.

The present research evaluates the claim of "experientiality of revelation" by Mr. Soroush in the book " Basti Tajribiyi Nabavi" from a methodological point of view, using a descriptive, critical and analytical method and based on library findings. Among the axes of criticism and review of a theory is the discovery of the method of design and proof of the theory and its comparison with the scientific method appropriate to the origin of the research problem. Investigations show that Soroush did not use the appropriate scientific method to prove the "experimentality of revelation". Argument in this regard should be a rational finding or a narrative statement and it should be derived from the source of internal or external evidence, but he, by using pubilikly accepted or quasi-accepted, used polemic and address method with the aim of persuading the audience and in this direction, has used fallacies such as "false interpretation", "exaggeration", "blocking the path of reasoning", "irrelevant reason".

Given the pivotal significance of Imam Khomeini’s thoughts in the development of post-Revolution political order and his multifaceted scientific personality, in this research study we intend to review his mystical, ethical and philosophical works to find an appropriate answer to the following main question: What are the mystical, ethical and philosophical fundamentals in Imam Khomeini’s intellectual system? The findings of this paper obtained through Skinner's Methodology of Intentional Hermeneutics indicate that in his analysis of epistemology, Imam Khomeini considers it as a graded phenomenon. Since mankind’s scope of epistemology is restricted to natural science, he believes in the necessity of religion and the need for sending messengers. As a result of this attitude, he believes in a wide spectrum of sources for cognition such as rational sources, sacred text and intuitional sources. In terms of ontology, Imam Khomeini follows Mulla Sadra’s transcendental philosophy and a graded order in the universe. He considers all creatures as manifestations of God created in His name and based on Divine fitra (nature). As in terms of anthropology, Imam Khomeini addresses human being in his highest ever stage, i.e. most perfect creature, vicegerent of God on earth, and manifestation of a perfect human. Introducing a double-fitra theory in man’s self, i.e. spiritual fitra veiled in nature and unveiled spiritual fitra, he argues that the first is one of the armies of ignorance and the source of wickedness and the latter is an army of reason and a factor for human salvation. In methodology, too, Imam Khomeini believes in multiple methods and using each method of epistemology within its scope of applicability.

Books are a medium to pursue knowledge and truth and occupy a significant intellectual space in the humanistic and natural sciences as well as other fields. Every year numerous books are being published in Iran and throughout the globe. While nobody could possibly access and read all of these books, a scientific genre called “book review” exists that not only provides appropriate information on scientific and non-scientific books but also has been called that principal engine of change in the history of human thought. Using narrative review method, this paper looks into the methodology of writing scientific book reviews. In doing so, history, usage, types, methods, frequency of being read, recommended guidelines, and steps in writing “book reviews” have been investigated and discussed. This paper illustrates a relatively complete picture of how to write the scientific genre of “book review” and call upon paying attention to such papers in promoting knowledge

Research on human bahavoir and attitudes has always been the subject of debate throughout history. The social sciences undertake the study of the ever-changing nature of human behaviors and actions. Due to the human's creative agency alongside their rationality, attaining a comprehensive understanding in this domain is often met with skepticism. Moreover, the social sciences have inherent limitations and uncertainties, particularly concerning the researcher's role within the rsearch process. Consequently, many scholars have criticized prevailing methodologies, prompting the development of diverse research techniques within the social sciences. Among these, critical ethnography emerges as a particularly potent and innovative method. This article attempts to examine the ontological, epistemological, and methodological foundations of critical ethnography.

Methods and Data: 

 This study employs a documentary research methodology.

Critical ethnography, with its distinctive technique of participant observation, opens avenues for a broad spectrum of data collection methods, ranging from photography and mixed media to discourse analysis. This flexibility allows researchers to select methods that align with their preferences and project needs, fostering the potential for new and intresting insights.

The application of critical ethnography enables researchers in the social sciences to maneuver among dominant paradigms and leverage their capabilities through pragmatist insights, utilizing ethical emic approaches, thereby enhancing sociological understanding and insight, which, of course, is entirely critical in nature.

The current relevance of Islam as a vital resource for identity development and global civilization is highlighted by the interplay of religious and Quranic knowledge on one side, and the reproduction of texts with secular perspectives—often conflicting with religious and monotheistic principles—in the humanities within Islamic nations on the other. This dynamic has elevated the importance of "method and methodology," particularly in the context of producing knowledge in the humanities. Despite significant efforts in the methodological aspects of psychological research, challenges remain. This study employs an interdisciplinary approach grounded in the Quran, aiming to innovate through a meta-synthesis method while critically assessing existing methodologies. The research utilizes meta-synthesis (systematic qualitative review) to evaluate the outcomes and insights of prior studies. Initially, it presents methodological insights derived from Quran-based psychological research within a framework that delineates both similarities and differences. Existing literature in this area is revisited, leading to the proposal of an improved method that leverages the strengths and addresses the weaknesses of current practices. The findings reveal a foundational methodology for analyzing psychological verses, which, through deep contemplation and meaning exploration, can enhance psychological knowledge. Ultimately, a holistic view of revealed texts—employing a timeless, universal, and inclusive approach—can extract psychological insights from the Quran while methodologically integrating Quranic wisdom with psychological sciences, focusing on applied skills to foster knowledge and understanding through an interdisciplinary lens.

From the Naserite era until now, the body has always been the issue of disputes, conflicts and competition between social groups, political parties and different discourses in Iran. Despite this, studies of the body, in general, the relationship between the political system and the body in Iran, in particular, is a new domain that has not received serious attention from academic circles in the country. The present article is a systematic review of the researches accomplished in this field over the last two decades. Such a study, in addition to providing an analysis of approaches, methods, issues, and findings of these studies, and reviewing the weaknesses and strengths of the existing research, can identify the neglected fields in this domain and lead to a deeper understanding of the issue of the body as a social and political construct in the contemporary Iranian society. As such, relying on the analysis of the content and themes of the available sources, we are looking for a systematic analysis of the problematic, study tradition and methodology of these studies. The findings show that the most basic problem of these researchers is to study the role and place of the body in the process of nation building and modernity in Iran, or the body as a factor of conflict between power (political sovereignty) and Iranian social groups and activists. Also, the tradition of sociology with two theoretical approaches, post-structuralist and structuralist, can be considered as the dominant approach in the studies of politics and the body in Iranian social sciences during the last two decades..

The Lebanon, due to being the habitat of followers of various religions, is considered a plural society in the Middle East; and this is a proper opportunity for mutual familiarity of the citizens and followers of various religions, denominations and ethnic groups. On the other hand, these societies are prone to religious, denominational, and ethnic tensions and conflicts. The dense social schisms are among other features of these communities. The role of the intellectual and religious elites in creating interaction as well as the synergism and peaceful coexistence or, vice-verse, creating conflicts and struggles for eroding the actual and potential resources of the society is much important and fundamental. Imam Musa Sadr was one of the most prominent Shiite leaders in the contemporary history, who relied upon the mechanism of dynamic legal reasoning and adopting the new method in interpreting the Quran to grant identity to the Shi’as of the Lebanon in the national, regional and international levels, and to create interaction, synergism and dialogue among religions, denominations and ethnic groups to present a successful model and experience in the Islamic world to be extended to the whole world. He made his interactive strategic model based on the rational interpretation of the Quran and the needs, issues and problems in the Islamic world and the Lebanese society. With such an approach, the main question is posed as follows: “What is Imam Musa Sadr’s method of studying the Quran and the Quranic strategy for development of the Lebanese society, the Shiite society and the Islamic world?” This article claims that his most important Quranic strategy is perpetual dialogue in the public sphere and making use of the lived experienced of humanity in the sphere of the human’s social history for turning the Quran’s social messages into strategic institutions in the society, among which are the followings: social benevolence, legitimate defense, equal role of all ethnic groups and religions in administration of the society and, in other words, governance based on collective reason and participation as well as the way of activating economic, social, and political capacities of the society for improving and promoting the level of people’s life and abilities.