جستجوی مقالات مرتبط با کلیدواژه "social reality" در نشریات گروه "فلسفه و کلام"

The law is the reason and guide for human behavior; therefore, it is a normative social practice. But what conditions should a norm have to be called a law and what is its relationship with morality? Is the criterion of being a law, its origin or its content? In response, the school of natural law and legal positivism are two long-standing competing theories. The school of natural law, which is a recommendatory and prescriptive, emphasizes the content, but the positivism, which is descriptive and explanatory, emphasizes the source of the law. Of course, at first, the school of natural law looked for content in religion, but today, individual human rights as the subject and social contract as the process has noticed. The conceptual space of legal positivism is formed by the combination of two theses of social reality and separability, and the separation theory denies any conceptual and content relationship between law and morality. but, Dworkin, by criticizing the separation theory, divided positivism into two opposing camps, soft and hard, and the soft positivism abandoned the separation theory to some extent. But is soft legal positivism compatible with the claim of the authority of the law and its guiding function? Is discovered or invented morality an essential and existential part of the law or is it a criterion for its evaluation? In this article, the mentioned questions are analyzed in order to discover the position of hard and soft legal positivism.

The concept of reality is one of the challenges we are concerned about nowadays in the philosophy of physics. In fact, this challenge has risen with the advent of quantum mechanics, a challenge that frustrated Einstein with quantum mechanics, of which he was a co-founder, and led him to consider it incomplete (EPR, 1935). According to Einstein, due to this "incompleteness", quantum mechanics -in addition to the standard variables- needs complementary variables that are hidden. These kinds of hidden variables theories are not discussed here. The purpose of this paper is to study the concept of reality in standard quantum mechanics that considers its dominant interpretation, i.e. the Copenhagen interpretation with the principal contribution of Bohr and Heisenberg. This interpretation is very close to logical positivism and the Vienna circle; but it is not. Therefore, in this article, we will examine the views of Bohr and Heisenberg and scientific positivism and their interpretation of "reality." There are elements of reality that are not affected by our knowledge, they have been criticized by empiricist and positivist philosophers, who believe that in any case "physical reality" cannot be more than what we know about it and we are talking about it. This interpretation of "reality" which is based on intersubjectivity, in the second half of the twentieth century, has been influential in other sciences from chemistry to literature and has become a paradigm, also it has affected the human mind. In modern social science "construction of social reality" can be made by something that everyone knows or a "collective intentionality". In reality, this criterion leads humans to the creation of "hyperreality" -a valid forgery or a copy without origin- instead of "reality". "hyperreality" is defined as the conscious inability to distinguish between "simulation" and "reality", especially in advanced postmodern industrial societies, where reality and imagination are entangled and indistinguishable (Baofu, 2009).

Method of Study: 

A comparative method has been used between physics and social science to show how the concepts and paradigms in physics could affect the human mind.

As a result of this research, base of some misconceptions in the modern era have been extracted and also shown their effects, for example, bliss is misunderstood, and a high rate of suicide in modern countries is a consequence of it.

Although quantum mechanics has had experimental successes, its interpretations have fundamental and unanswered problems, and these two (experimental successes of quantum mechanics and interpretations) are two completely independent and separate things that it is wrong to equate them. This mistake has led to the authenticity of anti-realist philosophies. Thus, "weak objectivity" has become the criterion of all reality. The requirement of weak objectivity is communicable", that is, the reality is intersubjective. Hence, in science, "communicability" is the measure of existing scientific reality. Regarding this definition of scientific reality, for example, the media can construct a "social reality" in what is made as "collective intentionality" which is not real, it is a "hyperreality".

The institution as a social reality and the source of coherence in common actions between members of society, in addition to being the subject of sociological and economic studies, has also been the subject of ontological analysis by some contemporary philosophers. Farabi, as a thinker who cares about society in his philosophical analyzes, is a philosopher who, by presenting his own theory in field of "public images" has been able to re-read the foundations and grounds for discussing ontological analysis of institution and answering the question of why the actions of people in the society are shared. This study seeks to explain the relationship between Farabi's theory of "public image" and its accessories, as well as examining the concept of "institution" as a social reality. According to Farabi's view institutions are the same public images that imitate the natural needs or sacred intellects in tangible forms, using them as a prelude to behavior and consequently creating new credential.

Whether there is “social reality” for Sadra's transcendental civil theosophy rests on the possibility of founding human science in conformity with the Islamic philosophy. In fact, to ask whether it is possible to found the above human science challenges the capacity of transcendental theosophy as a prefect system of philosophy. Were the answer negative, it would be construed as some deficiency in the Islamic system of Philosophy. In his article, the author aims to explain the concept and weight of “realism” for the whole transcendental theosophy. The author claims that “realism” has a main significance in ontology, epistemology, and the system of values in the transcendental civil theosophy. Thus, the realistic explanation of social affairs is developed into a main issue in civil philosophy.     The method of the research is to make reference to library and to quote from the masters of this theosophy as the document for what is claimed. The findings might be used for matters such as proposing realistic view on the products of consideration or the capacity of transcendental theosophy for founding of humanities

After reviewing the Islamic paradigm with regard to the nature of man, the nature of knowledge and relevent issues, and social reality and referring to the Quran, the narrations of the Prophet and the Infalliables and the views of Muslim thinkers, the author compares the Islamic paradigm with the posivistic, hermeneutic and critical paradigms. The Islamic paradigm has some areas, and the orientation and harmony of these areas are governed by religion. Senses, intellect and intuition are the tools of acquiring knowledge, and the knowledge gained through human senses help in the achievement of analyticalknowledge. Man has inner potential and actual capacities and his own environment provides him with various environmental, cultural and social wealth and these factors contribute to defining the identity of a person.Our view regarding social reality in religious paradigm should observe the vital factors and social structures, the atmosphere they creat and their effect on the individual.