جستجوی مقالات مرتبط با کلیدواژه "تجدد" در نشریات گروه "علوم اجتماعی"

Discussing the national identity of Iranians, drawing its image, and criticizing its foundations have been among the controversial academic topics in recent decades. This controversial dialogue, especially in the shadow of the emergence of the theories called postmodernism, has opened new points of view in historiography and has prompted some people to critically look at the conventional narratives of Iranian history through the lens of these new perspectives and reveal their weaknesses. In this article, we have chosen one of the most referenced works of this kind of research; That is, “Vernacular Modernity and the Rethinking of History” written by Mohammad Tavakoli Targhi. We have shown that this compilation, despite relying on first-hand sources and their innovative reading, has theoretical and methodological flaws. To describe the shortcomings in independent chapters, we have criticized the form, theoretical foundations, and methodology of the work and tried to show to what extent these weaknesses affect the acceptance of the research results. Based on this study, it seems that the main shortcoming in the theoretical plan of the book is that it has not given a clear definition of tradition. Such ambiguity in the definition of tradition has influenced various aspects and has made it difficult to accept its arguments.

In the contemporary world, women have been considered in a variety of ways, including as asubject for the propagation of modernism, religious traditionalism, and as a criterion for thedevelopment of citizenship rights. In the doctrine of the National Socialist Party of Germany,women were regarded as a means to augment the country’s political-military influence andincrease its population. Simultaneously, certain journals, including “Nameh Iran Bastan,”observed the treatment of women as a means of modernity and a factor in the expansion ofthe population and the establishment of a robust central government in Iran. This researchseeks to determine the position of women in this journal and the extent to which the viewsand policies of Nazi Germany were reflected in it. This research was carried out in adescriptive-analytical manner and based on the content analysis of the pro German weeklyperiodical “Nameh Iran Bastan” over the course of four years. The results of research showsthat according to the defence of this weekly newspaper to fascism and a modernunderstanding of women in society, they are referred to as an effective tool for childbearing,thereby enhancing the military power of the country. Contrary to the conventionalperspective, which prohibits women from participating in sports and political-socialactivities, this contemporary perspective posits that women are semi-divine beings who areresponsible for the formation of the nation. They are expected to fulfil their most significantresponsibilities, which include childbearing and raising children, when they engage in socialactivities.

Reza Davari Ardakani (1933-) during more than five decades of active presence in contemporary philosophy and humanities of Iran, has tried to understand, analyze and pathologize the experience of contemporary Iran in the face of modernity and philosophy and humanities related to it. to pay Dr. Davari's reading of the relationship between modernity, philosophy and humanities has a lot of convergence with continental and post-positivist philosophy in the philosophy of humanities. This article aims to take a hermeneutic approach (with an emphasis on Diltay's hermeneutics) and by analyzing the texts published by Dr. Davari to discuss the relationship between philosophy and modernity and humanities in his opinion. In his various works, Davari considers "modernity" to be the complete expansion of Western history. Western history is the history of metaphysics that has dominated Western thought for two thousand five hundred years since the time of Plato. The seedlings of modernity grew in this land in the 15th and 16th centuries, and philosophy from the time of Francis Bacon to the contemporary period has been the expression of "hermeneutics of modernity". This article, relying on the hermeneutic tradition in continental philosophy of humanities (with emphasis on Deltay), aims to show that there is a close historical-conceptual relationship between Dr. Davari's understanding of modernity and the foundation of humanities. Modernity is the "lived experience" of the social-historical world of modern European man, which has found its conceptual formulation in philosophy and modern humanities since the Renaissance. Expressing the components of Dr. Davari's philosophical cognitive science in accordance with the lived experience of contemporary Iran, which has become the "state of modernity" is another step of this article. The modern state of modernity, which formulates the humanities according to itself, has its roots in the lived experience of the modernization of contemporary Iran (and in the interpretation of the judgment, inverted modernity). Rereading the experience of modernity and the science related to it in contemporary Iran, emphasizing the concept of the wisdom of development in the context of post-revolutionary Iranian experience and the relationship between religion and human sciences at epistemological, institutional and discursive levels in the intellectual experience of late judgment shows that the philosophical encounter with science What difficulties does a human being face in contemporary Iran? Contrary to the view of the positivist and analytical philosophy of the defender of science in the West, the "post-positivist" philosophy of humanities and social sciences pioneered by Deltay's hermeneutics and more seriously in the second half of the 20th century and beyond A different texture and context has been formed. Here, there is no news of the absolute authority of the new experimental science, and the post-positivist developments in philosophy and human sciences - mainly in the studies of science, from falsificationism to sociological, historical, cultural and feminist approaches to science - are the previous authority of the discourse. has challenged positivism in science. Here we are faced with a range of approaches; From critical realism to Cohen's paradigm theory and Feyerabend's epistemic anarchism on the one hand and sociological studies of science in the Edinburgh school, and poststructuralism, postmodernism and hermeneutic arguments, with all the diversity that can be found in it.From the time of writing the book The Current State of Thought in Iran (1979) to the publication of the book The Course of Modernity and New Science in Iran (2021), Dr. Davari has always thought about the philosophical foundations of science, although since the mid-seventies and with the publication of the book About Science and its Acceptance In the position of the head of the Academy of Sciences, most of the deliberations of the jury are focused on science and humanities and development. In his philosophical scientology, while criticizing the views of positivist and neo-positivist philosophers such as Popper, he sympathizes with the continental philosophers of science such as hermeneutics and phenomenologists (Dilthey, Weber, Husserl, Heidegger and Gadamer) and in some positions agrees with the views of Thomas Cohen in history. Science has also referred.In analyzing the relationship between modernity and humanities, Dr. Davari is inclined to a certain point of view: that humanities and social sciences emerged with modernity and in the history of modernity and have defended, supported and protected modernity. Even Marxist sociology - and not the politics of Marxists - has done nothing but protect modernity and cure its crises. Now that laxity has entered the pillars of modernity and modernity has entered an uncertain and futureless period, one can question the dignity and status of humanities.Arbiter's confrontation with the discussion of religion and humanities and humanities-Islamic sciences has become more critical in the nineties, but in a way, in his earlier works in the late fifties and early sixties, this kind of critical confrontation is also present, albeit briefly and implicitly. had. We don't intend to go into this discussion in detail here, but it should be pointed out that judging modernity and its relations with human sciences, the possibility of designing human sciences based on non-humanist foundations (humanism according to the narrative of new philosophy after the Renaissance) considers it difficult, if not forbiddenThe tradition of hermeneutics, according to Diltay, provides the possibility of formulating alternative humanities in relation to the European-oriented humanities by emphasizing the central role of historical/cultural lived experiences. Humanities for the West and the modern world is like theology for the Middle Ages and the Islamic world, and if it is to be - and this is if it is tied to historical lived experiences and not ideological and political decisions - a world order other than the Western order is established. There is no need for existing humanities. This is the position of the arbitration unit from the 1950s to the end of the 1990s. He does not consider the new philosophy as the cause and founder of modernity and human sciences, and modernity (-modernity-the West) in Dr. Davari's view is the history of the accumulated lived experience that took place in Europe after the Renaissance and from the 18th century and with a credit of five hundred or two It has been realized fifteen hundred years ago. The key point in the hermeneutic understanding of judging modernity is that the modern living world is built with people who have the wisdom and understanding of Bacon, Descartes and Kant, not that they all have read the philosophical books of this philosopher, but they have the understanding that Descartes and Kant "found", "described" and showed it.Humanities have systematized modernity. If there is disunity and disorganization in the West and in the developed world, these should not be compared with the distress of the underdeveloped world. The distress of the non-modern world is the distress before the order of modernity, and the disorganization of the developed world is the disorganization after the modern order and the effects of the end of modernity, and the ratio of these two is not the same as human sciences.

The main purpose of this research is to analyze and classify educational institutions of Iranian classical music in the last one hundred and fifty years, to explain the quality of education and educational institutions. With this goal in mind, the basic question of this research is to explore the causes of the qualitative stagnation of Iranian classical music in the last few decades, through the study, investigation and analysis of education and educational institutions. In this regard, based on lived experience and citing library data, the authors with using the inductive method in data analysis and the qualitative research method specifically of the historical-analytical type, and by adopting a sociological framework and benefiting from some opinions of sociology of art, after presenting a sociological classification of music education institutions in Iran, and their confrontation with traditional methods and western methods, they have tried to consider the nature of Iranian classical music, to examine and analyze the social phenomena affecting education and how educational coordinates reflect upon the life of Iranian classical music. The findings obtained in this article indicate that the shortcomings related to education and educational institutions, such as ignoring the epistemology of education, uninformed efforts to implement western models, excessive increase of educational centres, management weaknesses and confusion of cultural structure, have a destructive effect on the perceptual-cognitive level of the department. It has a significant number of art and music students, resulting in the qualitative stagnation of Iranian classical music in the last few decades.

The transition from tradition to modernity has been an important issue for many social thinkers since the rise of modernity in the West, and sociologists have proposed duals such as "Gemeinschaft and Gesellschaft", "Feudal and capitalist society", "mechanical solidarity versus organic solidarity" and "traditional society versus modern society" to explain it. This issue was fundamentally pursued in the twentieth century, especially by some Western thinkers, to the point where a theoretical conflict emerged between the proponents of the "continuity between tradition and modernity" and the proponents of the "discontinuity between tradition and modernity". With the arrival and spread of modernity in Iran, the scope of this conflict has been extended among scholars. 

Methods and Data:

 Using documentary methods and analytical approach, the article highlights three theoretical positions based on the "discontinuity while continuity" model in the conflict between tradition and modernity. 

Three theoretical positions in the debate between tradition and modernity in Iran are separated by analytical method. 1) The group that propose the dissolution of the issue of tradition and modernity and talk about the necessity of setting aside the discourse of tradition and modernity, especially in social sciences in our country. 2) The group that talk about the crisis of modernity in Iran and emphasize the necessity of forming "Occidentalism" to create an independent tradition of social thought. 3) and the third group that assess the crisis in "tradition" in Iran and point out the necessity of rejecting "sociological ideologies" in Iran. 

In this article, the views of three of Iran's late social theorists are introduced and analyzed, and an attempt is made to find a solution to the conflict between tradition and modernity in Iran based on the model of "discontinuity while continuity". 

Key Message: 

Thinkers of each society should, while rethinking the tradition of their society and critique its epistemological logic, turn modernity into the epistemic and cultural elements of their society and into an endogenous phenomenon.

The world life of Bukharn people in the 19th and 20th centuries is based on cultural and historical contexts that have been found their final structure over the centuries and based on its life challenges. What attracts the researcher more attention in this life than in other Middle Eastern societies of his time is the absolute absence of women, which is highlighted in the representation of historical texts. Of course, the masculinity of history in the Iranian world is not new, but when this ratio becomes so prominent in a region that it continues even during the global entry of modernity, it Creates more ambiguity; In search of the causes of the continuation of men's history we need to explore the norms and habits of this life (as illustrated in the Encyclopedia of Yadashtaha) and explore the context of action of modern-day intellectuals. According to the adopted axis, the main question of the present subject is designed in two parts: "What are the characteristics of the life of Bukhara women at this time and why is there no movement on their part in the developments of the modernist years?" Our claim is that "Bukhara women at the focal point of the traditional life system (family), along with their covering, educational and class coordinates, have had minimal challenges to society, and during the growth of modernist currents due to the different context of their society "They do not experience."

The basis of the theory of secularism is that as modernity progresses (a set of phenomena including science, technology, and rational forms of authority), the influence of religion gradually diminishes, but Charles Taylor argues that the modern world not only hasn’t destroyed religion, but also in many cases, has led to its growth and development. The book "The Secular Age" is a detail of his views on secularism. Taylor talks about situations in the past where belief in God was pervasive, but things developed in such a way that belief in God became an option among other options. He describes the process of spreading secularism in the new West and what has happened to religion. In this process, for the religious, "God" and for the non-religious, "reason" describes perfection. This article, with a brief look at Taylor's work, examines the movement of the West (Western Europe and North America) from religious societies to secular societies, and after analyzing Taylor's theory of secularism, critiques and summarizes his ideas.

Mostashar al-Dawla's treatise "One Word" is one of the most important and original writings of the Qajar period in the field of legalism and on this basis, is the foundation of understanding the idea of legalism in Iran in the Qajar era and also recognizes the lineage of the constitutional movement in Iran. Hamed Ameri has studied this work in his book “Modernity and Legalism” and this article is a critique of his writing about this book. The most important critique of the book, it is descriptive and the author lacks a critical approach to the work, while the treatise "One Word" by Mostashar al-Dawla can be criticized in various ways, which are discussed in this article and the most important critique of the above treatise is that Mostashar al-Dawla’s has become reductionist in understanding the law and its meaning and this has led to her serious misunderstanding of the place and meaning of law in the modern world. This misconception has had a significant effect on the non-realization of legalism in the contemporary history of Iran.

Cultural policy-making is the process of government intervention in the field of culture. The field of culture, after the arrival of modernity in Iran, has become a turbulent arena that has changed the homogeneity of the construction of culture due to the arrival of modern cultural elements. In this situation, the government-cultural policies, in the course of the policy-making process in Iran, namely the Rezakhani government, has gone through two types of policies: the modernist policy pursued in the Pahlavi government and the cultural re-policy of the Islamic Revolution in The post-revolutionary era has been raised. The main question of this research, after pursuing a theoretical and conceptual basis in explaining Iranian modernity and discourses around it, is focused on whether cultural policy in the post-revolutionary years, especially during the tenure of Seyyed Mohammad Khatami at the Ministry of Culture and Guidance, To what extent is it evaluated in line with the cultural goals of the revolution? The present study shows that the cultural turmoil caused by the arrival of modernity in Iran has caused the Islamic Republic to have difficulty in pursuing its cultural goals. He considered the relative incapacity and as a result of the disease to be disorderly and ineffective in the policy-making apparatus of the Ministry of Guidance. In this process, two periods of cultural policy in the Ministry of Guidance, namely the policy of neglect and repression (from 1982 until the death of the Imam)

The Present Study, Using Data Of Family National Survey, Intends To Consider The Factors Related To The Occurrence Of Conflict Between Couples From A Social Perspective And On A Large And National Scale. The Results Show That Increase In Level Of Right-Seeking Behavior, Cultural Capital, Modern Attitude Towards Marriage, Education Of Couples, Modern Gender Attitude, Job Pressure, Attitude Towards Family Trust In Society And The Variable Of Observing Violence Between Parents, Conflict Between Couples Also Increases And Vice Versa. In Addition, Increase In The Variables Of Independent Variables Of Life Satisfaction, Sexual Satisfaction, Number Of Years Of Marriage And Age Of Individuals Reduces Their Conflict With Their Spouse And Vice Versa. Among The Independent Variables Of The Study, Right-Seeking Behavior With Beta (0.202) And Observation Of Violence Between Parents With Beta (0.145), Respectively, Have The Most Direct Effect On Changes In The Variable Of Conflict Between Couples. A Noteworthy Point About The Factors Related To The Occurrence Of Conflict Between Couples That Was Highlighted In This Study Is That Contrary To The Prevailing Perception That Generally Emphasizes Economic Factors In The Occurrence Of Conflict Between Couples, It Is Cultural, Value And Non-Economic Factors That Have A Significant And Greater Impact On Couple Conflict In Today's Society.

Traditionalism is a current of thought in the critique of modernity, founded by René Guénon, Ananda Coomaraswamy and Frithjof Schuon, and Dr. Seyed Hussner. This article Review and critique the traditionalists' views on "science" in Islamic civilization, emphasizing the work of Dr. Seyyed Hosein Nasr as the most traditionalist thinker in the field. Philosophy and history is science. by showing the close connection that has been extracted between Dr. Nasr's Notion of modernism and His Meta-philosophy and his understanding of the relationship between science and religion in Islamic civilization, to formulate Dr. Nasr's special epistemological Approache, which in this article is referred to as " "religious hermeneutics of nature."In the following, while analyzing the principles and accessories of this position, Nasr's strategy in the field of facing new science is critisize . at the final step of this paper Nasr's views on the relationship between science and religion and modernity and its civilizational implications are criticized.

The book Virtuous Life in the Secular Age is the work of the Iranian thinker Farhang Rajaee and the Canadian philosopher Charles Taylor. This book Written based on a common concern between the two thinkers. This common concern is the relationship between "religion and modernity" and the possibility of a religious life in the modern world. The book is a combination of authorship and translation, and written in the Framework of Thomas Springs. In the present article, while introducing and reviewing the mentioned work, its critique and critical evaluation will be on the author's agenda. Criticism of the work indicates that methodologically the work has not been able to implement the four stages of Springs. Therefore, the most important critique of the present work can be considered a "methodological" critique.

The distinguishing feature of Adonis from his counterparts in the Arab and Iranian worlds is his attention to the various dimensions of the Islamic tradition and the context in which Arabic poetry was formed. He believes that any fundamental critique of the structure of poetry depends on the knowledge of the sources that inspired it. The author has written this article with the aim of making the audience aware of Adonis’s ideas in the field of Islamic culture. In order to achieve this goal, after introducing Adonis, he explains the meaning of “fixed” and “transformed” in his thought. In addition, it presents examples of imitation and innovation in Islamic culture in Adoni’s views in the field of politics, poetry and literature, and so on. Finally, by stating that critiques of Adonis’s views on Islamic tradition and culture have been written, he points to cases that have not been addressed in current critiques.

This article seeks to address the process of formation and hegemony of the  Westoxification discourse in Iran. In identifying the mechanism of conflict and social conflict, Laclau and Mouffe's theory of discourse is one of the most effective methods that has been chosen as the framework and strategy for the forthcoming research. Relying on this theory, we find that the Westoxification discourse, the image of the Westernist discourse of modernism and modernization, is a picture of the increasing divisions and divisions of subjects' identities formed during the domination of the Western industrial industrial paradigm and economic-political dependence. After presenting such an image and using the grounds that it creates in creating instability and restlessness in the discourse of the government, using the sign of "originality and identity", he rejected and marginalized the signs of the Western discourse of the government and by alienating from the West, it provides the necessary conditions for the comprehensive dismantling of its rival discourse and its hegemony.

This study seeks to provide sociological explanations for “novelty” in Iran. The key question is “How the social institutions deal with “novelty”?” In this study a combination of theories of "Iranian novelty”, “indigenous novelty”, “National and alien novelty” presented by scholars such as Taghi Azad Armaki, Dr. Jamshid Behnam and Dr. Moosa Najafi. The sum of these theories is based on two points: First, modernity is different from novelty. Second, any community can experience its own novelty. The research method is documentary and data are collected by library method. The research results indicate that the governments have provided the areas for emergence of novelty in the past two hundred years in Iran. They have often followed all technological and material aspects of novelty. Iranian clergy have played a role in making the ground for novelty under three groups of “proponents”, “opponents” and “critics”. Also, Iranian intellectuals have welcomed novelty in the form of “proof, criticism and rejection”. The purity of knowledge and attachment of the intellectuals to novelty and its principles and achievements have been more than the rulers and clergies.

The structure of education in the Qajar dynasty was derived from tradition and was as a kind of reading of religious principles. Three basic components in this period created the process of change in the structure of education in the field of the feminine gender: a) the attention given by European graduates and the intellectuals of the last two decades of the reign of Naser al- adin Shah to the matter of “educating” the women, b) the establishment of schools for girls by American, English and French missionaries in Iran, and c) the introduction of the concept of equality in the constitutional revolution of Iran. The reality is that women's empowerment was one of the main concerns and acts of the constitutionalist intellectuals. As the social relations in the Qajar period did not allow for a solution for the equality issue of women to be introduced, thinking about and using the religious and social concepts in the areas of education and health could bring about the initial changes regarding the female gender was perceived. Therefore, showing attention to the improvement of the social status of Iranian women and the public benefit derived from it thereof, became the main concern of the constitutionalists in the field of women. However, the shift in social traditions caused an extreme reaction from the supporters of the discourse of tradition in regards to the matter of women’s education and the establishment of schools for girls. Hence, many conflicts arose which took place in different contexts such as the parliament, the state, city councils, newspapers, etc. In fact, the introduction of main concepts of constitutionalism such as freedom, law and equality which somewhat were connected to the matter of women, became the main focus point for the conflicts between the discourses of tradition and modernity.

This paper is an attempt to suggest an alternative theoretical apparatus for sociological analysis of modernity in Iran. The sociological analysis of modernity in Iran often has based on presuppositions of classical sociology and Modernization theory. The evolutional approach of these theories prevents the achievement of adequate explanations for modernity in Iran. Multiple Modernities approach has presented an analytical framework for crossing the limits of Modernization theory in the analysis of modernity, but also this approach suffers from some ambiguities and shortcomings: scrutiny of S. N. Eisenstadt’s theory of Multiple Modernities shows his ignorance of the impact of imperialism, colonialism and otherness processes in the extension of modernity from European countries to other parts of the world. The role of creative agency in the development of modernity in non-western societies is also underestimated in his work. Another problem in his theory is related to the level and the units of analysis. Regarding above issues, this paper tries to move forward from the theory of Multiple Modernities and suggests a multi-level theoretical apparatus for the analysis of modernity in Iran. This theoretical apparatus analyzes modernity in five levels contains world system, colonial confrontation, societal modernity, modern social movements and modern agency.​

Following the Constitutional revolution of Iran Persian journalism entered a flourishing period. This paper aims to survey a less-studied Persian newspaper, namely Sorûsh, within a historical framework. Sorûsh was published during a critical period of Iran’s history and we might consider it as a useful source for current ideas of this time. This study which is based mainly on the analytical survey of the articles of Sorûsh, shows that its writers enjoy a distinguished position among the contemporary Iranian thinkers. It seems that Sorûsh ushered in a discursive change in the political culture of this period which was appeared more clearly in a later time trough some modernist periodicals such as Kaveh, Ayandeh and Iranshahr.

Adonis, the book (Tradition and Modernity), recognition, explanation and analysis of the dialectic of tradition and modernity Arabic - Islamic and in religious, political, intellectual, and literary (especially poetry) following the advent of Islam to the present. He, therefore, methodical, principles of tradition in Three Realms Caliphate and politics, tradition and jurisprudence and poetry literature, and then the principles of innovation through intellectual and literary the revolutionary movements explain and their representative introduced. In this paper, at the beginning to introduce of the work and the author, to the origin and position its among other works related. Then, in enumerating the major issues, focus, and philosophical foundations and methodology of this book, refer to the achievements of the theory has been proposed. Finally, consideration will be critical to the content and structure of the book.