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

In recent years, the concept of time and space in human interaction has been disappearing, leading to an increase in the application of quantum theory in the analysis of political, social, and economic phenomena. However, the use of quantum theory in social sciences has been primarily instrumentalist in nature. For a quantum theory to be truly useful in social sciences, it must cover the theoretical gaps within the field. The application of quantum theory in social sciences will be useful when it can cover the theoretical gaps in it. One of the most significant theoretical gaps of social sciences over the last century has been the lack of consensus on the method of studying social phenomena; resulting in the formation of different of various paradigms and methods to study it. This article argues that the root cause of this lack of agreement lies in the concept of social reality; as it is not independent of the intentional actions of individuals. This raises the question of why social sciences, unlike classical natural sciences, are dependent on the intentional actions of individuals. To answer this question, the article introduces an analytical framework called the “quantum phenomenological approach,” which is based on idealist interpretations of quantum theory. This approach allows for the inclusion of an individual's intentional actions in their decision-making process, resulting in a reconstruction of social reality in such a way that its relation is determined with the intentional actions from a first-person perspective. This approach assumes a primitive self-awareness for the quantum particle, where reality is considered as a combination of the wave function and its collapse; in a way that the cognition of the quantum particle, its intentionality, and its experience are considered as the wave function, the cause of the collapse and the process of wave function collapse, respectively. Similarly, a quantum model of an individual's decision-making process can be presented, incorporating his intentional actions (the cause of the collapse of the decision wave function) and the experimental background (the cause of the decision wave function). The most significant implication of this quantum model is that an individual's intentional behavior is certain from the first-person perspective and his decisions are optimal from his point of view at that moment, but inherently uncertain and unpredictable for an observer in the third person.Redefining the concept of social reality using the “quantum phenomenological approach” offers several advantages, including recognizing the individual's agency and intentionality in their decision-making system, acknowledging the ontological difference between cause and reason, and the possibility of integrating holistic and individualistic approaches in a different and novel way from the common approaches formed after the 1970s in social sciences. While the whole (wave function) has causal power in the “quantum phenomenological approach,” it only includes potential states and the real state emerges when the individual applies his (her) agency and the wave function collapses. Therefore it can be shown that the reality in social sciences, unlike the classical empirical and natural sciences, is dependent on the intentional actions of the individual. In the classical empirical sciences, the researcher studies an inanimate substance without agency and intentional action; therefore, from the first-person perspective, the quantum reality is the same as the classical reality. What remains is the cognition of a person as a third-person observer of that classical reality. If the classical reality experienced by the observer is considered a quantum entity, then the researcher's perception will be dependent on the empirical context. However, the researcher’s perception can be classified into two categories consistent and inconsistent experience according to Heisenberg's uncertainty principle. In classical empirical sciences, by controlling and repeating physical and environmental conditions of the experiment, one can overcome the problem of dependence on the empirical context. Because the uncertainty in this science only originates from the observation of the researcher (quantum person), making the experience consistent could solve the problem, attribute stable quantitative and qualitative features to the observations.In contrast, in social sciences, the situation is much more complicated. In these sciences, the origin of uncertainty is not only due to the intentional actions of the observers and their perception’s dependence on the empirical context, but also the agency and intentionality of the participating individuals participating in the social phenomenon as reality. Therefore, in such a world, it will not be possible to define and recognize social concepts as a common reality due to the inherent uncertainty of an individual’s decisions for an observer in the third person. This means that the definition and recognition of social realities requires a prerequisite called the institution. In fact, in a quantum model, institutions are the wave functions of shared mental states between individuals to predict their behavior for others. While the process of observing in social sciences can also be divided into consistent and inconsistent experiences, it is not possible to control human environments similar to laboratory conditions to overcome the consequences of decision-making’s dependence on empirical context. As a result, the inconsistent experiences that occur in human environments can act as the primary destabilizer of previous institutions. In such a world, the indicators and concepts attributed to social realities, which have an institutional nature, will also be affected by the consequences of the primary destabilizer, creating the transition duration in institutional changes. Therefore, social realities do not have an objective nature as realists consider. Although the mind plays a fundamental role in the formation of reality, as the interpretivists see, reality is not completely mental in nature.In contrast to classical physics, which does not account for self-awareness as a natural, biological, and physical entity different from matter, quantum theory introduces concepts such as entanglement and non-locality. The concepts have been experimentally confirmed through Bell's Delayed-Choice experiments, providing the possibility of considering subatomic particles as possessing a primitive form of mentality and self-awareness.This shift toward physicalizing consciousness without it being considered as a byproduct of classical matter has significant implications for the social sciences, potentially allowing for a return to the philosophy of consciousness rather than the philosophy of language. From the analytical framework of this research, language can also be seen as a potential whole (wave function) that is actualized through individual agency by speech. Additionally, the “quantum phenomenological approach” does not allow for the existence of abstract and transcendental rationality, as rationality is only meaningful within the context of experience. This also means rejecting the claims of critical realists such as Bhaskar and Popper, who argue that mankind's understanding of reality is based on systematic error. Similarly, Habermas perspective is also rejected due to his insistence on general and universal criteria for understanding reality. While human beings do not make a systematic error in recognizing reality, his (her) perception of reality is still relative and dependent on time and place.

The social problem is one of the most important concepts in the field of sociological studies that lacks common semantic coordinates. In each of the modern and postmodern approaches, this concept has a different definition and the choice of each of these approaches leads to determining different paths in the face of the concept of social problem. This has led to ambiguities in social policy-making and has hampered the path of social decision-making. Because every decision requires research foundations that, if based on it, can make the right decisions. Accordingly, this article attempts to answer the nature and definition of the social problem and the indicators of recognizing a phenomenon as a social problem by relying on the ontological positions of the most prominent thinkers of the modern and postmodern approach, Emile Durkheim and Jean Baudrillard.

The research method is comparative study. In this method, first the selected books are studied in depth, then based on the main concepts of the research, they are purposefully summarized. Then, based on the initial summaries, overt and covert themes were extracted and finally, in the form of comparative comparison, they were rewritten and formulated in a structured way.  

As a result of answering these questions, it became clear that Durkheim believes that social realities are objective phenomena that are not dependent on human life and are independent of human will. Accordingly, the social issue, like other social realities, is an objective and independent matter whose change does not depend on human free will. In his view, the social problem has a characteristic: lack of generality, lack of function and going beyond the natural limits. According to these characteristics, which are identified according to the type and period of evolution of society, social issues are identified. In contrast, Baudrillard believes that the social world and social issues are mental constructs that have nothing to do with reality, because they do not believe in social reality and deny the existence of independent social phenomena. In his view, social issues are defined based on the language system of each social group and according to gender, religious, national, racial, class differences. In the meantime, the media creates hyper-real through the decoupage industry and mass production of global information. A world that refers to signs that are not real through simulation. The interests of the centers of power are important links in the interests of which the media creates the social world and introduces its disturbing phenomena as a social problem. In this situation, social issues are created without relying on reality in the interests of the centers of power and through the media.

The reason for the difference between the two views is the wide-ranging changes at the global level. After the occurrence of various political, religious, scientific and industrial revolutions, modern society experienced social turmoil and the restoration of collective order was a desirable goal for all thinkers of that era. Accordingly, modern thinkers such as Durkheim sought to restore social order by believing in the capabilities of science. Whereas in the postmodern era, with the outbreak of world and regional wars, political expansionism and inhumane economic violence, and the conquest of the media by the centers of power, the ideals of the modern world and the ability of science to shape human order were seriously questioned.  Thus Baudrillard sought a theoretical explanation of how the social world was constructed and created.

The aim of this paper is to explain the main criticisms of the main propositions in the book “The Rules of the Methodology of Sociology” by Emile Durkheim. The content of this famous book, one of the basic books in sociology, suggests that Durkheim has attempted to introduce sociology as a science with a subject and method independent of other sciences, and to show that this Science is an experimental science. He described his views on this topic in six chapters in this book. Some of the contents of this book are in different chapters, although it is for the purpose of proving what was said, it also contains the material that can be considered as a confession of Durkheim’s confession against his perception that is referred to in this article. And, in some cases Durkheim has used words which could disclose others' perceptions of his point of view. In some cases, Durkheim has fallen victim to misleading concepts that do not criticize his ideas, and in some cases the concepts and meanings are not clear.

The objective of this study is to introduce the social ontological and epistemological principles of the school of critical realism and to explain the approach of this school in relation to social world and its event to show how by utilizing the principles of this school one can attain a better explanation of social realities. Although this school is realist from ontological perspective and is interpretative-hermeneutic from epistemological perspective, it has serious criticisms on these two schools and accuse both of them of epistemic fallacy. In viewpoint of critical realists, the nature of social reality has three layers, i.e. real, actual, and empirical. The real layer is the very fundamental mechanism of creation and development of social realities that should be emphasized and studied by social sciences researchers. However, most of social researches are limited to the discovery of actual layer of social reality. Bhaskar, by offering RRREIC schema (resolution, redescribing, retroduction, eliminating, identifying, and correcting), tries to understand the more fundamental layers of social reality and also believes that continued criticism of human findings and experiences of human society leads to acquisition of reliable knowledge and prepares the grounds for possibility of redemption. Attempt has been made in this article through development of this method and its employment for explanation of one example of social realities to provide answer to the claim that critical realism has remained at the level of a philosophical school and has not been able to provide an applied methodology for analysis of social events.

Using Karl Popper's critique of positivism and inductivism, we attempted to criticize the main bases of grounded theory. According to grounded theory, social reality can be understood by emptying our mind from any prejudgements and ethical valuation in the research process, but emphasizing on observation, paying attention to the differences and similarities of data, and dedcting abstract concepts. We argue that, in practice, this claim is not true and it leads to a distorted social reality. Following these principles makes social researchers become an information worker and not a critic of social reality. Therefore, not only the science of sociology loses its critical aspect but also justifies the status quo.

The importance of religion and religiosity for human socity appear the necessity of studying about this phenomenon and it' s changs.Insight condition of modern world and critical thinking growth can lead to chang the religosity.this research that investigate the relationship between student's critical thinking and dimensions of religiosity. This survey study was performed by questionnaire.the number of study Population included the master students in Tehran State University at Alzahra university, Emam SadeGh university and Shahid Beheshti university .kuokran's formula and Probability Proportional to sampling 370 students were selected . The results show There was a positive relationship between critical thinking and religious bilife and ritual and Experience .. Result show that there was a positive relationship between religious dimensions and all subscale other than open-mindness subscales.. other result show that degree of belief and experience dimensions is high and degree of ritual dimension is low.only 20% of student had high level of critical thinking. other result show that degree of belief and experience dimensions is high and degree of ritual dimension is low.only 20% of student had high level of critical thinking.
The investigate relationship between measure critical thinking and dimensions of religiosity in master student in universites of Tehran

Iranian rural sociology literature, shows local social action is mainly based on political economic pillars of the system of power, wealth and means of production. In other words, in this discourse, rural life is clarified in categories of "government", "Earth", "Water" and "forms of exploitation. Although the explanatory value of these categories is in contrast to self-sufficiency sociology assumption, that means, "the analysis of the social with the other social fact", but let's see what the issues related to "the social" and what level of explanation to bear. The purpose of this paper is to show the importance of “public places” in the social reproduction of life in local communities. Article by analyzing the strengths and weaknesses of the sociology of Durkheim and emphasis on post Durkheim sociological literature, introduces a form of sociological analysis called "self-sufficient and indigenous sociology" and escape from Durkheim reductionism. Self-sufficient Sociology, presents the new definition of "the social" and "right field" of sociology, a way to enter the categories of time, space, nature and the economy and juges about relationship between “Locality” and “community”. In this view, the confluence of mindness (beliefs and culture) and morphological structures and rural social location, are considered as foundations of creation and perpetuation of social action. This type of sociology, instead of stopping on the concepts of wealth, power and climate, focuses on the concept of " “public places" as regulative elements of social action . Communities, places of worship, ritual, normative and exchange, are foundations of rural social action.

Presence of Clergymen in religion, social and political life had been legitimized with Islamic theoretical base and historical necessity in Iran’s society. Surveys have shown that clergymen’s prestige has been changed (Particularly among the youth) after the Islamic Revolution. Regarding the extension of critical approach and critical thinking in education system, the purpose of this research is to investigate the relation between student's critical thinking and adherence to clergymen. The statistical population included all MA students of state universities in Tehran. Three hundred seventy (370) students were selected through Kuokran's formula and PPS sampling. The results have shown that there is not a significant relation between critical thinking and adherence to clergymen. But adherence to clergymen is shown to have a negative relation with inquisitiveness and open-mindedness subscales. There is a positive relation between truth-seeking and adherence. Also there is a positive relation between critical thinking and going to non-clergy specialists of religion.

The modern life seems to be simple and familiar as it appears complicated and uncertain because complicated and uncertain because the social actors can observe some of its conceptual aspects in the subjective world. This is while most narratives haven’t’ been expressed in deep psychological layers of the human mind.Some percentages of it have been represented through story, poems, folklore, myth and etc. In the other word, they express the habits and social dispositions. In addition to the cognitive aspect, the emotional momentum includes most of the concepts in the narratives.Among the routine events of the daily lives during all periods of the history, some narratives are told which cover our leisure times mostly. The study of routine life began with people based anthropology. The narratives. Have been Studied in terms of phenomenological views, critical school and postmodernism. Also, the diagrams of the narrative structure including major and minor conflicts have been discussed here.

According to the interpretive theories, social phenomena, including hijab, are made by society members, jointly. In the beginning every person has a distinct perception of a social phenomenon, then different people share their perceptions through social interactions and therefore the similarities and differences of this perceptions and also the misperceptions are modified and a shared social reality which is accepted and obeyed by all society members is shaped, and this society-made social reality canalize and direct their social behaviors. So to modify ifaf & hijab culture in Iran, we should rebuild the correct way of cover and behavior that has been changed and deviated during last years, and redefine a new social reality on the basis of Islamic values and make it objective. In this article, the modification process of ifaf & hijab social reality is presented though 3 stages of externalization, objectivation & internalization. In the first stage of this process, correct and value-based, objective and shared perceptions and interpretations about agreeable type of behavior and wearing (behavior and wearing standards) is shaped. In the second stage a new social reality about the Islamic type of behavior and wearing is created based on Islamic values, and finally in the third stage, underlying values of the new social reality is internalized and stabilized in the society.

This article draws upon a sociological doctrine. The doctrine regards the political level of Iranian mind as an appearance of the social fact. The social fact has several levels, and its essence is hidden. The article challenges the above-mentioned doctrine with a genealogical approach. The first part deals theoretically with the constructed fact on the one hand, the fact being constructed on the other, and the dual face of the social fact with the two corresponding discourses in sociology. The second part explains the objective aspect of Iranian despotism in the light of Marx and Witfogel’s approaches. The next part regards the political mind as a subjective aspect of this fact. The final part formulates a problem: The paradoxical fact of recent political phenomenon. The objective aspect of this fact has prepared conditions for democracy in Iran, while it’s subjective aspect tends towards despotism.