جستجوی مقالات مرتبط با کلیدواژه « paradigm » در نشریات گروه « میان رشته ای »

In recent years, terms such as "ijtihad paradigm of religious science" or "Islamic paradigm of humanities" have been widely used. This shows that some proponents of the idea of Islamic humanities are trying to realize the idea of Islamic humanities with a paradigmatic approach to science (presented by Thomas Samuel Kuhn) or newer versions. In this article, after referring to the history of using the term paradigm, the meaning of paradigm in the views of Kuhn and the thinkers after him, the use of this term in Islamic humanities is evaluated and the following questions are answered: What changes were made in the meaning of Kuhn’s paradigm by who used this term in humanities? And what are the criticisms to the use of the term paradigm in the humanities? What is the understanding of the paradigm for those who use this term in the Islamic humanities? And what are the criticisms to the employment of this term in the Islamic humanities? What are the implications of using the term paradigm in Islamic humanities? And do researchers in the Islamic humanities pay attention to these requirements?

In the Western tradition, positive, interpretive, and critical paradigms are generally referred to as having serious theoretical and practical differences and contradictions. The paradigm - which consists of ontological, epistemological and methodological foundations - like the glasses of a researcher, defines the basis of a special methodology in the production of science; because intellectual frameworks affect the construction, process and direction of research. Thus, each of the three paradigms common in the Western tradition results in human and natural science commensurate with themselves. The goal of the "Islamic Revolution" is the implementation of religion in all areas of human life. To achieve this goal and achieve the model of Islamic progress and the establishment of a new Islamic civilization, it needs to reproduce, refine and discover science; a science that is based on its theoretical framework (paradigm). Therefore, the discovery and redesign of the "Islamic paradigm of science" is necessary and inevitable to achieve the goals of the Islamic Revolution. Islamic philosophy has taken a direct path, contrary to the ups and downs of the Western tradition. Although different periods and schools have emerged in it, But day by day, the power of its essence has increased. The core of the unit of Islamic wisdom, as a paradigm, is stretched across the range of knowledge in the Islamic tradition. This paradigm - like other paradigms - is composed of ontological, epistemological and methodological principles. And as a methodological recommendation, it also introduces a specific process. This article believes that the essence of Islamic wisdom has the capacity to be redesigned based on the main components of the frameworks of famous Western paradigms. This article is written with a descriptive-analytical approach and library method. This article is written with a descriptive-analytical approach and library method And introduces the epistemological foundations of the "Islamic paradigm of science" by extracting from the essence of the system of Islamic wisdom with emphasis on the foundations of Master Motahhari, and It designs it in the form of a "Five-layer Pyramid".

Paradigm guides the science production process based on philosophical and doctrinal views with logical and rational condition which intellectuals believe in as enacted principles. Current paradigms in humanities are: Positivist, interpretive (understanding), critical (structural). Since western civilization has been pioneer in science production in recent centuries, existing science in universities, especially in humanities are products of translating western civilization and thinking based on it. The paradigmatic principals of western science are versus the Islamic principles. Considering that city affects the spiritual, psychological, mental and physical status of citizens and the body and atmosphere of the city reflects the culture, values and beliefs of the society, current paradigms in humanities canchr('39')t be used to achieve Islamic city because of their fundamental differences with Islamic view. Therefore, an intellectual framework should be produced in accordance with religious view to achieve Islamic city. In addition to prove their citation to Islamic references and teachings because of relation to Islamic science, Islamic theories should have the efficiency and power to compete with and defeat current ones. This paper is a fundamental research and data are collected through documents and records.

Paradigm implies the models and examples that govern the minds and languages of scholars in different eras.With a little leniency, the dominant systems of thought or paradigms are identifiable in the humanities and arts. Many artists see themselves as the followers of these dominant examples and find a deep connection with the dominant ideas of their time. During the 1940s, most artists and writers in Iran had devoted themselves to promoting the ruling paradigm, namely Marxism.In the 1960s, it was Kant’s modern self-referential art which attracted many artists and writers. A decade later, Islamic nativist ideas, which had emerged in the wake of various conflicts with tradition, paved the way for the development of ‘sacred’ aesthetics. In other words, intellectuals and religious thinkers developed a new kind of philosophy of art and literature in Iran by using the ideas of Western philosophers and religious traditions. Though they have had and still have different opinions in many cases,these intellectuals including Ali Shariati, MortezaMotahhari, Abdul Karim Soroush, DavariArdakani, and others have an identical belief in aesthetics: the presence of a ‘sacred thing’ in Islamic art. Therefore, the belief in a sacred thing along with the social and political conditions (especially after the Islamic Revolution) has paved the way for the growth of the Islamic-revolutionary art.