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

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.

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

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.

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.

For over a century, Muslim scholars have recognized the necessity of reinterpreting Islamic texts and utilizing the achievements of the humanities to understand, interpret, and explain these texts for contemporary humans. However, the use of various hermeneutical approaches has faced opposition among Islamic scholars; on the other hand, these adaptations have often lacked well-founded theoretical bases. Quentin Skinner, a prominent figure of the Cambridge School, has proposed a new method of text interpretation that has garnered significant attention in academic circles. This research introduces Skinner's approach and demonstrates its advantages for application in Islamic studies. The article analytically and comparatively examines Skinner's theories at the levels of epistemology and methodology, showing their suitability for application in the Islamic tradition. Ultimately, it was found that Skinner, by avoiding theorizing in metaphysical and theological debates and due to specific features in the fields of epistemology and methodology, such as intentionalism and avoidance of epistemic relativism, not only does not significantly conflict with our intellectual and cultural Islamic heritage, but his perspective is also suitable for application in Islamic studies. Due to his simultaneous attention to text and context, it can bring many interpretive, argumentative, and epistemological additions. Skinner's method, in addition to being applicable to the works of Muslim thinkers, is specifically applicable to sacred texts such as the Quran and Hadith, as they were also presented in specific conditions and contexts and, like other texts, have engaged in ideological norm-setting.

Limiting the origin of thinking and research to the positions of creating questions and in other words, being problem-oriented in research is not always a solution. This problem is related to research in dealing with religious texts, especially in cases where the reader feels more comfortable understanding the meaning of the text, it can be harmful. Therefore, considering that religious texts are the main origin of religious knowledge and teachings, the relation between these teachings and texts needs more careful analysis. Regardless of the acceptability of a certain knowledge and teaching, documenting it with a specific religious text requires more precision. In the field of interpretation of the text and especially the interpretation of the Holy Qur'an, the self-evident meaning of the text, and in its obvious aspect, the Persianization of the meaning of the text, is a serious harm in this regard. Although many themes are not unacceptable, their attribution and reference to religious texts cannot be defended. In general, not paying attention to the difference in literature between the time of reading the text and the time of issuing the text causes self-evident damage in the translation of the text. Meanwhile, one should avoid extending the current concept of a historical term to the past. Finally, the achievement of this research will be that when facing a religious text, it is necessary to test the text in terms of its influence on the ideas of the reader of the text.

The role of science in building civilization is not hidden from anyone, and in this, humanities are the software for creating civilization; Therefore, on the one hand, the realization of modern Islamic civilization is dependent on Islamic human sciences, and on the other hand, it is rooted in rationality and wisdom; Therefore, the role of civilization of these sciences is subject to and conditioned by its all-round rationality. It means comprehensive rationality of science, authenticity and credibility at the level of propositions, theories and epistemic systems (disciplines) and the criteria of each are different. Validity at the level of propositions is of the epistemological validity, from which it is referred to the epistemology of propositions; But at the level of theory and disciplines, which is part of scientific authority, in addition to epistemological criteria and rules, it also has other criteria and indicators that philosophy of science and sociology of science are responsible for. This article tries to examine the criteria of validity and rationality of these sciences in the mentioned three levels with a rational and narrative method, especially the verses of the Holy Quran. From the findings of the article, we can refer to the types of validity criteria at the mentioned levels and their differences, as well as some methodological results, such as methodological realism, methodological pluralism, the logic of justifying propositions and theories, and the like.

The subject of this research is to examine and critique Ibn Taymiyyah's view on the proof of beliefs based on reason. This has been done by identifying his perspective on rational methods in his written works, and this research, using a descriptive-analytical method, seeks to answer the question of how Ibn Taymiyyah's view on the methods of proving rational beliefs was and what criticisms are made of it.He opposes restricting rational reasoning to analogy, similitude, and induction, and has only briefly defined the inductive method, but has discussed the method of analogy and similitude in detail, and denies the function of logical analogy or universal analogy, as he calls it, and on the contrary, accepts the authority of similitude and analogy of the absent to the witnessed, and attempts to make most experts accept the authority of similitude.In the critique, what he calls the method of rational reasoning other than analogy, similitude, and induction, in fact, goes back to one of these three methods, and the denial of the function of analogy is also not valid. Similitude, although it is one of the methods of rational proof, is not a definite proof.

Uncertain beliefs and thoughts in the atmosphere of Mahdism, which is full of social relations with the category of Mahdism, need to be assessed and can be investigated in two formats: matching with reality and explaining the facts. Uncertain beliefs or concepts in Mahdism have the ability to be studied in three basic axes These are: 1- Conformity of the image with reality and truth 2- Possibility of induction of truth in history 3- Consequence measurement and impressions. The study of these three axes requires a distinctive method to distinguish the conceptuality of the subject from the certainty of the doctrine. This method is carried out in six stages, which include: 1- Ideation 2- Gathering sources 3- Evaluation of sources 4- Evaluation of text 5- Content analysis 6- Consequence measurement and the sum of the six stages is the answer to how to study. The history of images are placed in Mahdavitism. Using the method of studying the history of concepts, all propositions of a concept in Mahdism are studied in order to discover the origin of the concept, its impact from social conditions and forces, and its threatening consequences.

This article addresses the main question that by using the service provider-served model in interdisciplinary studies, how can we talk about common areas and achievements between discourse studies (service provider) and Fiqh (served) knowledge.Based on this, discourse studies can be effective in the methodological development of the principles of jurisprudence, including in understanding the process of creating knowledge in the logic of understanding religion and the semantic development of the subject of denotation. Discourse studies will enable the development of social jurisprudence by focusing on the recognition of social changes, the development of the knowledge of customs and the development of thematics.This article has discussed the most important achievements of discourse studies in governmental jurisprudence by stating discourse creation in the theory of Guardianship of the  Fiqh (Islamic Jurist).

Future studies have attracted the attention of domestic researchers since about a decade ago. This knowledge has not yet been properly institutionalized in the country due to the lack of deepening it in the layers of policy-making, planning, and regulation and the lack of the necessary intellectual and cultural infrastructure, unlike developed countries, its importance and necessity have not been realized. This research aims to review Iranian researchers' studies and identify future studies' indicators. In terms of the type and nature of this research, it is qualitative. It is descriptive and analytical research and has been carried out with a meta-study approach. In this approach, domestic studies and research were first reviewed and 66 final articles were selected. After that, these sources and research were analyzed to select appropriate information. The main information of the texts is extracted in the form of coding and combined with the qualitative findings. Finally, using the extracted codes, the framework of urban future studies is presented. In this framework, four main approaches are identified. A process approach and participatory approach seek to increase the participation and cooperation of stakeholders and advocacies. The holistic and long-term approach seeks to create flexible, resilient, and more practical programs and produce knowledge in the long-term and medium-term programs. A comprehensive and flexible decision-making and planning approach is based on detailed knowledge and analysis of the planning environment. Finally, the approach of preparation for possible futures is based on understanding possible futures and better preparation to face the future.

Based on Tabatabai’s theory and the method of logical analysis, the present research has dealt with the methodology of defining conventional concepts and presented fifteen methodological rules. The method of defining these concepts is the method of conceptual analysis, and some of the presented rules are dedicated to the basics of definition, some to its types, and some to methods for discovering the conceptual components of conventional concepts. According to these methods, it is possible to discover the components of these concepts and use these components in the definition using the method of conceptual analysis. Of course, it should be noted that the most important component of a conventional concept is its purpose, which must be used in any definition. The use of other components in the definition may vary according to each concept.