Intellectual, historical and civilizational traditions of Muslim social thought
Abdolhossein Kalantari; seyed hamidreza bathaei
Abstract
Civilization is the super-system of social occasion and the most complex macro-social unit among human beings according to divine or human laws. In civilization, human society pursues a great goal. The goals of human beings in civilization are intertwined and related to each other and have great economic, ...
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Civilization is the super-system of social occasion and the most complex macro-social unit among human beings according to divine or human laws. In civilization, human society pursues a great goal. The goals of human beings in civilization are intertwined and related to each other and have great economic, political, cultural, scientific and moral functions. Attention to civilization and civilization in Iran after the revolution has always been the focus of civilization scholars to the extent that the Supreme Leader of the Revolution called the second step of the Islamic Revolution the step of civilization. It should be noted that civilizations have propulsion and a point of gravity without which civilization can not be formed. Addressing this issue is important because the acceptance of any category as such, will lead to the differentiation of civilizations and their own consequences in the process of formation and construction of civilizations. This study seeks to understand and discover the main component of the new Islamic civilization from the perspective of the seminary and academic elites of the civilization to give a clear picture of this civilization and its consequences, compared to other civilizations to pave the uneven path of modern Islamic civilization. It should be noted that the driving force or logic of the dynamics of modern Islamic civilization based on the thought of the elite community is widely diverse. Therefore, to find the answer to the research concern, the interview-based thematic analysis method has been used.The categories obtained by the research are: 1. Acceptance of values, the core of civilization 2. Obtaining the basis, the dough of civilization 3. Social needs, infrastructure of civilization 4. The system of thought, the heart of civilization. 5. The system of fundamental tendencies and values. Human will is the pillar of civilization 7. Recognition of diversity and social pluralism, the starting point of civilization dynamics 8. Understanding the spirit of the time Understanding the logic of the dynamics of civilization
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
Kazembeyki Mohammad Ali; saeed salari
Abstract
Contemporary Algerian thinker Malik bin Nabi is regarded as one of the most prominent civilizational thinkers and analysts in historical-social terms. In this research we seek to examine the position and factors affecting the social relations network in the formation of societies and civilizations from ...
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Contemporary Algerian thinker Malik bin Nabi is regarded as one of the most prominent civilizational thinkers and analysts in historical-social terms. In this research we seek to examine the position and factors affecting the social relations network in the formation of societies and civilizations from his perspective. The three main questions that will be addressed in this study are: the importance of social relations network, understanding the status of social relations network, and the factors affecting social relations network. To understand these three, the works of Bin Nabi were read during a systematic study and the relevant data were extracted and analyzed. The findings of this study showed that Bin Nabi considered this network as the most important driving factor for the movement of societies in the context of civilization. From his point of view, the amount of power and dynamics of society reflects the health of the network and a number of phenomena within and outside the community are able to influence the network.
Gholamreza Jamshidiha; Hamzeh Nozari
Abstract
In the Western model of progress, knowledge that is associated with increased power and wealth, acquired through mastery over nature, holds significant importance. Such knowledge is believed to bring about human and societal happiness, creating the best form of welfare. Based on this perspective, indigenous ...
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In the Western model of progress, knowledge that is associated with increased power and wealth, acquired through mastery over nature, holds significant importance. Such knowledge is believed to bring about human and societal happiness, creating the best form of welfare. Based on this perspective, indigenous models of progress are not considered, and the cultural world of countries and nations is given little significance. Shariati criticizes the Western model of progress. He strives to establish a new model of progress, taking into account the cognitive and cultural layers of Iranian society, to address its issues and meet its needs. In this context, he does not view the rejection of technology and instrumental reason as the solution to overcome the limitations of the Western progress model. Instead, he proposes developing a new progress model that recognizes not only instrumental reason but also other aspects of intellect affirmed by Islam. This model also emphasizes the importance of considering each society's history and culture. Shariati's Islamic model for progress is called "Ummat," which is entirely tangible and attainable, as well as a salvific solution for humanity. The three symbols of progress in Islam are "Book," "Balance," and "Iron." Furthermore, from his perspective, progress means self-reflection, continuous return to one's religious and national identity, and the utilization of all aspects of rationality.
