iman erfanmanesh
Abstract
In Max Weber’s tradition and legacy of interpretative sociology, the tremendous epistemological and methodological issues from the mutuality of mind and empirical reality have been considered. Through revising Weber’s ideas, the principle is revealed witch one can generate that as the principle ...
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In Max Weber’s tradition and legacy of interpretative sociology, the tremendous epistemological and methodological issues from the mutuality of mind and empirical reality have been considered. Through revising Weber’s ideas, the principle is revealed witch one can generate that as the principle of the Methodological Ethnocentrism. This principle is of the significant capacities for both emergence and evolution of social (cultural) sciences. Applying the documentary research method and Denys Cuche’s theoretical approach, this article seeks to elicit and analyze the elements of the forenamed principle in five axes; as follow: “the different revising of the value relevance and cultural interest”, “cultural sciences as empirical and real sciences”, “departure from the cultural value to cultural values”, “social sciences as non-universal sciences”, and “the hetero-rationalizing in the context of cultures”. Furthermore, three axes of results are “the cosmological assumption”, “the epistemological peril”, and “the scientific dominance from the methodological mistake”. 1 1
iman erfanmanesh; hosein bostan
Abstract
Taking into account the standpoints of the modern worldview, most of sociologists have tried to formulize their own understanding of social world and human action. Pierre Bourdieu, as one of the most influential cultural sociologists, claims that, using a specific analytic model and formula, it is possible ...
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Taking into account the standpoints of the modern worldview, most of sociologists have tried to formulize their own understanding of social world and human action. Pierre Bourdieu, as one of the most influential cultural sociologists, claims that, using a specific analytic model and formula, it is possible to reveal the complexity of the objective and subjective logic contained in the social actors’ life style. Using the theory of Fetrat developed by martyr Motahhari and applying documentary research method, this article tries to explore the most important challenges of the Bourdieu’s claim versus Fetrat and faithful life. Due to adherence to perspectivism, Bourdieu’s model results in relativism with regard to some elements including culture, ethic, and many social factors such as gender. Moreover, the society and social class have been supposed to take precedence over human Fetrat and genuine identity. In addition, owing to adoption of the profit logic, one cannot find such concepts as simple living, contentment, self-respect, the real self, the border between truth and falsehood, and the freedom along with responsibility.
Rereading and interpreting the ideas of leading Muslim thinkers
Iman Erfanmanesh; Gholamreza Jamshidiha
Abstract
This article tries to investigate the range and some features of scientific realism from the perspectives advocated by Sayyid Jamāl ad-Din Asad Ābādi. It applies grounded theory, documentary research method, and some interpretative and exploratory views. Sayyid Jamāl has tried to reveal the capacity ...
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This article tries to investigate the range and some features of scientific realism from the perspectives advocated by Sayyid Jamāl ad-Din Asad Ābādi. It applies grounded theory, documentary research method, and some interpretative and exploratory views. Sayyid Jamāl has tried to reveal the capacity of religious knowledge including modern world, using hermeneutics insight and Qurān’s concepts reason, knowledge, and Jihād in the Companionship of knowledge and religion is one of his epistemological principles. To Sayyid Jamāl, the necessity of practical utility of Islamic knowledge and Muslims’ attention to the other scientific approaches, as positivistic methods, can play a remarkable role for reinforcing the scientific dimension of Islamic countries, as well as reviving Islamic civilization. In the light of Sayyid Jamāl’s methodological and epistemological logic, it seems that a recommendation to adopt paradigmatic axioms of the scientific realism can be a useful way to apply religious knowledge and/or Quranic knowledge , in addition of some modern scientific and empirical methods. Furthermore, the pragmatic manner and praxis (a combination of belief and Jihād) is among the practical features of Sayyid Jamāl’s social Knowledge
Abstract
Fundamental methodology is a way in which the theory is generated. Given this, Sayyid Qutb’s social knowledge is inspired by Externalism and Ash'ari theology. Furthermore, the necessity of reference to the first generation of Muslims’ Ideas, in a Jihad frame, links his thought ...
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Fundamental methodology is a way in which the theory is generated. Given this, Sayyid Qutb’s social knowledge is inspired by Externalism and Ash'ari theology. Furthermore, the necessity of reference to the first generation of Muslims’ Ideas, in a Jihad frame, links his thought to Salafi stream. This paper, employing a documentary research method and following critical approach in description and interpretation levels, retrieves the fundamental methodology of social knowledge adopted by Sayyid Qutb in four realms: 1)the realm of “Idea”('Aghide) in which there is a kind of epistemological mutuality between social structure and people’s Ideas('Aghayed); 2)the realm of “Jihad” in which the theory of social change is pointed out; 3)the realm of “Islamic civilization” in which “the typology of society” is articulated; and 4)the realm of science and culture which from Sayyid Qutb’s opinion, this are has an inherent plurality. In addition, the fundamental methodology used by Sayyid Qutb encompasses a sort of critical approach toward social condition and intellectual schools so that one could be able to articulate this approach with four parameters: “Islamic values and Islamic society”, “elites and social change”, “value and action”(praxis), and “realism”. The prevalence of various social schools, especially the issue of West colonialism as one of the most important non-epistemic grounds based on Sayyid Qutb’s social knowledge, has raised the concern of revival of Islamic civilization for him. The influence of social thought of Sayyid Qutb in the current era has been affecting some Jihad-oriented deeds (Salafi) in the Middle East and, some social events in countries such as Egypt and Syria. The above mentioned observations make a critical review of Sayyid Qutb’s social theory a necessity.
