نشریه تحقیقات بنیادین علوم انسانی
سال هفتم شماره 1 (پیاپی 22، بهار 1400)

In this study, the researchers have made an effort to explore, and understand the three human psychological domains i.e. the cognitive, motivational, derivative and behavioral. They have also tried to take an initial part in the line of developing a model of Islamic psychology. In their third step they have targeted to know the human soul within the boundaries of a Misbahi theoretical model. In his theoretical model of the human pyramidal soul, Allamah Misbah Yazdi observes that human soul has been assimilated to a three dimensional pyramid. The pinnacle of this pyramid displays the unity and closeness of views, tendencies, incentives, reactions and properties of the psyche. According to this model developer, different status, tendencies, abilities and inner and outer actions will appear displaying the variety and diversities of the human soul applications which are then reflected in the three stages and parts of the human pyramidal psyche.Allamah Misbah Yazdi perceives that in the human pyramidal soul, knowledge, power ad love is displayed in a vertical order. The first level encompasses the formation and display of the applications of the psyche- knowledge and perception- and in the second level, it has the display of the second aspect meaning power and abilities and finally, the third level which walk alongside the third dimension which is love and self-love which is the basis and foundation of the faculties and tendencies in human soul. Leading and managing of actins based on the indicators of the system and the functions of the leading and subordinate needs of human beings are in fact the great achievement of this psychological model. The researchers have made an effort to explain, analyze and redefine Allamah Misbah Yazdi’s human pyramidal soul based on his existing oral and written works. This had led to the analysis and interpretation of his findings in this theoretical model in some instances. Our research methodology has been descriptive and analytical which is recognized as a part of qualitative method.

Talking of the governance structure of the public sector in the political economy of Islam, we mean the way we organize public choices. The governance structure of the public sector in conventional political economy has been based on democracy. In a democratic governance structure, the public choice problem occurs mainly out of cognitive and motivational problems. The cognitive problem happens due to insufficient knowledge of voters of candidates and low level of professionality in candidates. The motivational problem is rooted in the conflict of private and regional interests with public interests. In Islamic governance structure of the public sector in Islam, we could reduce the problem of public choice by relying on a system of Velaie governance.  In a Velaie governance structure, reliance on the Taqva (purity) of public governors and the management of a just pure Faqih and a professional legal system reduces the cognitive and motivational problems. The important thing is how to design institutions in a Velaie governance structure so that we could reduce public choice problems. In this vein, we could construct the pubic governance structure in Iran by applying advices such as the construction a professional parliament and setting some rules and structures for insuring stability in public choices.

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".

Aiming to establish justice and balance the economy, governments in every country try to facilitate maximum utilization of all people from goods and possibilities. Economic governance is an emerging academic branch involving explanation of government duties. In this research, economic governance is examined from an Islamic perspective. Given that one of the most important tasks of government in economics is to establish justice, the main question of the research is what are the components of establishing (distributive) justice in economic governance. The findings show that in economic governance based on the rule of justice, it is necessary to distribute opportunities, education, incomes, facilities and public gifts as well as information fairly in society. So that while all people enjoying the minimums, there is a ground for more utilization of these opportunities and properties for all people equally.

The target of this essay indicate the aspects of the presence of the social thought in Islamic shariat, with emphasis on the industry of the moslem jurisconsults in this background. With using some research methods, like qualitative research, we show, first, that social thought rise from Qoran and sonat. we indicate, second, that this idea transmissions to other sections. The moslem jurisconsults and lawyers adoption this opinion from Qoran and sonat, using it in the deferent chapters of islamic feghh science. These occasions are among those ideas: Reception of wisdom in religious limits(rationalization of religion). Attention to the universality of the religion( social and individual laws). Attention to signatory and rational laws. Attention to feghhy dominant principles. Prefer social preference to the rest. Attention to social reasons of lows. Derivation and use the critical capacity of feghh. And finally, attention to and use the state lows and jurisprudences.

The views that have analyzed the revolutions in general and the Islamic Revolution in particular have often developed in a humanistic framework or, if they have chosen an indigenous and religious perspective, have not paid attention to all its dimensions. The view of Imam Khamenei is both based on Islamic principles and covers all possible aspects of the phenomenon of revolution. This study aims to formulate such a view in a scientific and coherent framework that can be offered in scientific fields. To achieve this goal, some key questions have been posed: what (nature or definition)?, why?, how?, the results and effects, and damages. To answer these questions, the content analysis method, which is a method of discourse analysis, has been used. The findings show that, according to Imam Khamenei’s view, in the formation of the Islamic Revolution, there have been effective factors: subjective and objective factors; micro and macro factors; historical grounds; economic, social, political and cultural contexts. While all of these factors are the product of human’s will and are influenced by the environmental conditions, they have occurred within the framework of Divine traditions, and are based on the definite laws governing the universe; Therefore, the invisible factors such as material factors and superior  that, have been effective in shaping the Islamic Revolution.