جستجوی مقالات مرتبط با کلیدواژه « علوم انسانی » در نشریات گروه « فلسفه و کلام »

The meaningful relationship between life and human sciences and its impact on the direction of humanities are one of the fundamental issues that has been less considered by thinkers, despite their immense importance. Of course, the debate about the meaning, absurdity of life and the nature of meaning of life are one of the topics that has always been the subject of discussion and its explanation is still the concern of philosophers and thinkers; each of them has tried to find a way to make life meaningful as per their own particular foundations, thus to supposedly illustrate an irreversible future for mankind. On the other hand, scholars in the humanities believe that they have employed their scientific efforts to pursue a better life for humanity. However, very few of them have directed their scientific endeavors towards a proper orientation of the sciences. Among the few insightful philosophers whose scientific efforts can be interpreted in the direction of elucidating the meanings of life, the late Allameh Misbah Yazdi stands out. Having clarified "the meaning of life" in his view, this paper aims to explain its impact on the necessary orientation of the humanities towards realizing the human meaning of life according to the monotheistic insight.

The subject of humanities in a general meaning is human, society and its individual and social behavior, and in a specific meaning in the intellectual system of Islam and with the Quranic approach, it is: "actions" and "reactions" of human; Whether external and internal actions; worldly and hereafter, external and internal; Individual and social and the like. According to this meaning, the network of human relations and actions can be drawn in at least four categories: the relationship with himself, God, other humans (and society) and with the world (nature and life). This approach to the subject of Islamic humanities and its scope has many results in the development and production of these sciences. this article tries to show the results of the mentioned basis in the nature and coordinates of Islamic humanities with a rational and descriptive method and based on the network of the mentioned relationships. Some of the findings of the current research are: monotheism in the network of human actions and relationships; The diversity of Islamic humanities concepts and issues, the diversity of Islamic humanities fields, the development of Islamic humanities fields, the diversity and abundance of epistemic resources, and the functional diversity of Islamic humanities.

Philosophy is the basic theory of human and social sciences, and transcendental wisdom, as a philosophical system, has the capacity to realize this basic structure. Humanities are responsible for explaining human voluntary actions, and from Allameh Tabatabai's point of view, human voluntary actions are a function of his credit system, therefore paying attention to credit theory has a decisive contribution in the study of human sciences, and considering that the systematic design of credit theory by him in Transcendental wisdom has taken place, the issue of this article is how transcendental wisdom is related to human sciences through the theory of validity. This article tries to show that the said theory is a link between transcendental wisdom and human sciences, according to the epistemological and anthropological foundations of Sadra'i philosophy.

Man’s volitional action is a critical subject in humanities. Realizing the process and structure of this action and understanding its relation with humanities result in a precise knowledge in the humanities itself. The current study has been an endeavor to explain the relationship between the constituents of Man’s volitional action and humanities by delving into the structure of Man’s volitional action and its associated theories. The findings of this study that utilized a descriptive-analytical method reveals that Man compiles the results of his volitional actions in forms of some experiences. Accumulation of these sciences and experiences, then, reveals the necessity of their division, classification, and categorization. The content of humanities entails a continuum of different sciences and experiences resulted from Man’s volitional actions that are categorized in form of scientific divisions and disciplines. Thus, explaining the structure and constituents of human volitional actions results in an accurate understanding of humanities, the relation of disciplines in humanities and the way they are allied with human needs. This, not only facilitates scientific endeavors in the field but also expands the domain of humanities.

Benefiting from religious texts, as epistemic sources, for deriving theories of human sciences, has a methodical process. This methodology, although it follows the specific characteristics of the study in these sources, but on a macro level, it is in line with the general flow of theorizing in the humanities. In this article, it is pointed out that with a meta-analytic view, researches in the field of humanities, both in absolute humanities and in religious humanities, have territories. The characteristics of these four realms provide researchers with criteria for religious theorizing in the humanities, the knowledge of which is necessary to enter this field of religious studies, not paying attention to them is one of the harms of scientific and methodological philosophy in this field. . The results of these criteria are categorized into two parts: specific criteria for each research domain, and common criteria among all domains. The research method in this research is comparative analysis in the field of religious studies, ijtihad and in the field of humanities.

Scientometrics has played an important role in assessing and evaluating research performance in recent years. This science analyzes the growth and evolution of research over time by referring to standardized data of university research, especially bibliographic information. In fact, scientometrics, or the science of measuring science helps promote researchers, universities, and research centers through principled evaluation and ranking and leads to a better understanding of their strengths and weaknesses, playing an important role in public policymaking and scientific governance. Apart from the debate over the validity of scientometrics and the possibility of indigenous scientometrics, which is itself controversial in the academic community, whether scientometrics follows the same principles and logic in all sciences or needs a different logic for humanities scientometrics is one of the concerns of humanities scholars. This article, considering a general concept of philosophy and foundations of sciences and inspired by Lakatos and Mouffe's theory, uses descriptive and analytical methods to justify, on the one hand, the relative independence of humanities scientometrics from absolute scientometrics, and on the other hand, the possibility of forming a school of humanities scientometrics. Since the formation of the school of humanities scientometrics requires a practical depiction of it, six practical questions have been raised in this article based on qualitative research methods and initial answers have been provided to these questions.

Research ethics provide guidelines for the responsible conduct of research. In humanities research, ethics is one of the central issues and is defined as the ethics of planning, conducting and reporting research, which guides us on how to conduct and publish scientific research. The purpose of this research is to present the ethical principles of organizing and conducting research, as well as describing the characteristics of people with professional ethics. The purpose of this research is to present the ethical principles of organizing and conducting research, as well as describing the characteristics of people with professional ethics. The research method of this research is documentary-analytical. By analyzing the findings, 25 ethical principles of knowledge have been presented And is divided based on the characteristics of people with professional ethics. Adhering to ethical responsibilities at the level of researchers requires the ethical principles of research. therefore These principles provide ethical guidance for researchers and the institutions in which they work. Ethics is of particular importance in humanities research and is considered as a key component. Promoting research goals, promoting cooperation and coordination between different people in research, making researchers accountable to the public, helping to create public support for research and strengthening social responsibility are among the reasons why it is important to observe ethical principles in humanities research.

The following treats humanism and its problematical relation to humanity, religiosity and its ideological meanings, against this ideological illusion that humanism is the replacement of God by human being, that which is considered as the anthropocentrical foundation of humanities. It specifies humanism firstly as the historical phenomena in Italian at the beginning of modern time. Secondly, its literary signification as "human" and "humanity", will be debated, that which is used in countless usages. It includes the third ideological meaning as in Enlightenment, that centralizes the mankind place in the world in opposite to God.Humanities, nevertheless, emerge from Humanism as historical phenomena, i.e. from studia humanitatis and its different synonyms as unofficial pedagogic program that was widespread in Europe. It would be factually forgotten with making the termini "Humanism" and "Renaissance" in 19th century, in so-called "the age of Ideology". Thus, it would be opened up with countless ideological meanings of humanism in future, including its secular or religious meaning.Heidegger's Letter on Humanism as a Reference Text will be first discussed as certification for European common historical understanding of Humanism until middle of 20th century, thereupon as the philosophically most important critique on humanism.Also, humanism is in no way the anthropocentrical foundation of humanities, but they are only historically intertwined. Moreover, Humanities hasn't developed in contrary to natural sciences since the middle of 19th century unlike to common belief.

In all periods of history, human has been trying to "understand". In order to understanding the natural world, scientists first observe samples and then classify them based on similarity. To figure out the actions of people, the matter seems different. To achieve this, we need to understand the intentions of people. Because intention has psychological nature, there is always a concern from empiricists that it may not be perceptible by third-person people. To some extent, many human actions are perceptible from a third-person point of view, and this causes them to be the subject of scientific investigations (with common scientific methods). However, there are cases that show the understanding of human activities from the third person of view has limitations.Stephen Grimm introduces a type of understanding and believes that by realising the specific goals of the person being understood as a desired action, we will achieve a deeper understanding. In this article, an attempt has been made to clarify the discussed issue first by proposing and interpreting Stephen Grimm's point of view, and then by proposing the problems and explaining the ambiguities of Grimm's idea, as an alternative formulation, we will show that the agent's decision for understanding or not understanding the actions of others, plays an important role. Empathy is known as a psychological capacity that can be understood in a different way by simulating the structure.Investigating and looking deeper into this issue will help us to judge it better as a method or an idea in social and human sciences.

One of the most fundamental basis in the production of human sciences is its methodology. Most methodological issues are directly rooted in knowledge such as epistemology; Therefore, the methodology of humanities feeds mostly on epistemology. The center of gravity of the epistemology of the humanities is: the nature of propositions of the humanities, the source studies of the humanities and the issue of its validation. The answer to these problems is different, depending on the type of intellectual paradigm, and each of them has specific methodological results. Common humanities methodology is rooted in rational approaches and trends, especially epistemology in the West; These issues can be shown in modern epistemology based on dominant paradigms such as "positivist", "hermeneutic" and "critical" as theoretical frameworks in the field of common humanities. Of course, different paradigms, especially in Western civilization, have common epistemological principles in this sense; For example, the approach of "nominalism", subjectivism (originality of the knowing agent), rationalism, "empiricism", "pragmatism" and the like are common epistemological principles in most western schools, and in addition to these principles, every Which of the existing paradigms also have a specific epistemological approach. But based on the intellectual system of Islam, other methodological results will be obtained.

 Method of Study:

This article tries to use the method of rationalphilosophical analysis to briefly point out the methodological results of common humanities based on epistemology in dominant paradigms and then to explain the methodological findings of Islamic humanities based on Islamic epistemology in the intellectual system of Allameh Misbah Yazdi.

Modern epistemology - based on dominant paradigms such as positivist, hermeneutic and critical - some epistemological issues of Islamic humanities and its methodological results were discussed, especially in the opinions and works of Allameh Misbah. The epistemological issues raised in this article are: the nature of propositions of humanities and the source studies of humanities and its validation issue. It was said that the answer to these problems depends on the type of intellectual paradigm, and each of them has specific methodological results. In this article, an attempt has been made to present the mentioned issues based on the Islamic intellectual system, especially in the opinions of Allameh Misbah Yazdi, to point out the methodological findings of each one, and the mechanism of the influence of epistemological issues in methodology was also briefly shown.

Based on ontological and epistemological realism, a bridge was built to methodological realism, and based on that, in the problem of source studies of human sciences, diversity and plurality of sources and epistemological tools were investigated. Based on the diversity of epistemological sources, another finding was obtained under the title of methodological pluralism and the pattern of combining methods. In the end, based on fundamentalism, the methodology and the process of reasoning in the justification and validation of human sciences were stated.

The epistemological problem of Kant and Dilthey is the objectivity and validity of knowledge in the natural sciences and the human sciences respectively. In this context, they undertake a critique of reason and determine the scope of the theoretical reason’s ability and the concepts applied in acquiring knowledge. However, the two philosophers disagree in different respects: Kant deals with the critique of theoretical reason and delineation of the faculty of judgment, whereas Dilthey introduces the idea of the critique of historical reason characteristic of human sciences and seeks to establish the criterion by which human sciences could be distinguished from natural sciences. To this end, both introduce the concepts and categories involved in acquiring knowledge and justify their application. In this paper, after comparing the views of the two philosophers, we have concluded that given the comprehensive nature of categories of life compared to categories of understanding, and the hermeneutical relationship between them, neither Kant's categories of understanding are equivalent, counterparts to Dilthey's categories of life, nor natural and human sciences are at one level. Rather, the relation between them is derivational one, that is, one is grounded in the other; and Dilthey attempts to discover and provide a foundation of categories of understanding and natural sciences, which are, respectively, the categories of life and human sciences.

There are two grand discourses about human sciences: first, universal discourse of human sciences, which is rooted in discussion related to humanities and natural sciences and prescribes a single copy of formula for science including human sciences; second, discourse of native or Islamic humanities that find the opportunity to express after the independence of third world countries, including Muslim communities. The discursive debate in Iran, particularly after the Islamic Revolution, was a clear manifestation that is continues. In this article by focusing on the nature of humanities and various readings of scholars about the issue, posed the question that the nature of human and social sciences has greater affinity to which of two indigenous or universal discourse. The answer to this question and result of survey of hypothesis, by reliance on the method library-based research and analytical analysis was that with regard to the substantive aspects of human sciences, the dual nature of assumed-real statements, none of two discourses alone can guard and guide the system of humanity knowledge in different countries. As a result, engagement of global and local discourse of human sciences is necessary for nutrition of the general-fixed and variable-specific aspects of system of human and social sciences. Quality of interactive combination of global and local discourse of human sciences in the light of the realities and requirements is the index of a country's scientific progress or regress

The definition of humanities and the specific theoretical and epistemic principles on which these sciences are based, are among the most important topics for the researchers. The issue of the present study is that if the humanities are to be produced by an Islamic approach, on what epistemological principles are they based, what are the characteristics of these principles, and how do they affect the production process of these sciences. The achievements of the present study are: 1. the most important epistemological principles of humanities in the Islamic approach are: "realism", "theory of correspondence", "foundationalism", "certainness" and "rationalism"; 2. these five principles have a network characteristic, meaning that these principles derive from each other and affect each other, or in other words, they have a logical and interactive relationship; 3. as a result of generalizing these principles in the humanities, also with regard to "instruments and levels of knowledge", especially reason and rational perception, as well as intuitive perception and esoteric findings, as well as "sources of knowledge" especially religious texts, and "encounter of Islamic thought with epistemological pluralism and relativism", different views will be formed in the humanities compared to Western views, and based on this, we can speak in different layers of the production of humanities in Islamic approach. The present study seeks to provide a new definition of the humanities and explain the epistemological principles and characteristics of these sciences using a rational-philosophical method.

One of the important issues in the field of scientology is the value of sciences, especially humanities. By accepting this principle, the value realism in the humanities is raised. In this regard, there are different approaches in the West and the Islamic world. Some philosophical schools, such as positivists, based on the principle of meaninglessness of values and the neutrality of science, deny the having value of science and consider it as violating the objectivity and discovery of science. The interpretive and critical paradigms, on the other hand, find it impossible to limit values in science and believe that science is full of different values. Because they could not defend epistemological and axiological realism; Faced with epistemological relativism. But according to Islamic thought, while accepting the principle of the having value of science and explaining it, one can defend realism and objectivity, especially value realism in the humanities.

This article tries to deal with axiological realism in Islamic humanities through the method of rational analysis, based on the Islamic intellectual system. The focus of this article is on value realism. First, the meaning of value of science is explained, and then, while pointing to axiology in the three dominant paradigms, axiological realism in the humanities will be explained based on the intellectual framework of Islam, especially Transcendent Philosophy.

1- According to the Islamic intellectual system, science is valuable and valuable by observing the principles and foundations of epistemology and value, not only does not harm the objectivity of science; But in line with epistemological values, they also have an identifying and guiding role; 2- In addition to value, the humanities have descriptive and value propositions, and the realism of descriptive propositions means that they can be adapted to reality and the matter ne can bridge (the relationship between "is" and "musts"); Therefore, the realism of value propositions depends on the realism of descriptive theorems; 4- What is meant by fact in non-descriptive cases is valuenormative fact. Value realism in the humanities; That is, value concepts and theorems, although we do not have external elements; But they do not lack the essence and reality, and with double mental activity, it is possible to judge the connection of these concepts with their own proportional reality. The reality and the essence of the matter are value propositions, interests and interests; 5. Value realism is based on ontological and epistemological realism; 6- The results of value realism in Islam are: stability and immortality of basic values in the humanities, providing a criterion of desirable values for a positive effect and facilitation in the process of science and determining the sources of knowledge in the humanities, especially in the field of values.

the axiological realism of the humanities and, consequently, some epistemological and methodological results such as the stability and Immortality of basic values, the facilitating role of values in the process of science and the determination of epistemological sources.

One of the most important matters in the philosophy of kalam (Islamic theology) – which is a second-degree knowledge of the science of kalam – is to study “the relation and effects of Islamic kalam on other sciences and scientific fields especially humanities and vice versa”. This article tries to provide two kinds of knowledge for the researchers [in his regard]. On the one hand, it explains the different kinds of relations between the two, and on the other hand, it studies this cognitive field, considering a more recent perspective. For the first part, it explains the two kinds of contradictive and cooperative roles, and introduces three kinds of mass cooperative relations (methodological, predicative and related to origin) based on the parameters and elements of science. They include different kinds of relations including: a) producing and consuming relation; b) dialogue relation; c) cohesive, corrective, and deepening relations in predicative correlation. For the second part, considering this field of knowledge, this article presents the importance and necessity of research, major and minor questions, the domain, background and position of the research and finally the logical structure for the performance of research proposals. It also suggest the foundation of a new field of study titled “the philosophy of the science of kalam”.