New ideas for the reconstruction of social sciences based on the sources of Islamic thought
Seyed Hadi Sajedi
Abstract
The expression of various pleasant and unpleasant emotions is common among humans. In the Holy Quran, Allah expresses different feelings, such as pleasure, anger, and love, towards specific individuals or human actions. Unlike human emotional expressions that result from internal passivity, divine expressions ...
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The expression of various pleasant and unpleasant emotions is common among humans. In the Holy Quran, Allah expresses different feelings, such as pleasure, anger, and love, towards specific individuals or human actions. Unlike human emotional expressions that result from internal passivity, divine expressions in the Quran are not derived from any passivity, but aim to guide humans and provide a social action model for believers. Using intellectual analysis, this study seeks to extract a system of divine emotional expressions to serve as a model for believers' social actions. It introduces a comprehensive classification of emotions expressed in the Holy Quran as pleasant or unpleasant. Using Max Weber's fourfold model, the article argues that none of the traditional, affectual, value- rational, or means-end rational actions represent the social action of a believer. It concludes that the social action of a believer should be considered as "wert rational action based on transcendent rationality" with its unique characteristics.
Rereading and interpreting the ideas of leading Muslim thinkers
mohammad soltanieh
Abstract
Max Weber's approach as a sociologist is classified in the category of sociological micro-approaches, and his explanation of various phenomena is an objective co-explanation. Paying attention to the individual and explaining based on considering the position of the individual in the society has shown ...
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Max Weber's approach as a sociologist is classified in the category of sociological micro-approaches, and his explanation of various phenomena is an objective co-explanation. Paying attention to the individual and explaining based on considering the position of the individual in the society has shown itself even in his opinion about the development of religion in the society. This article is written with the aim of understanding the criticisms obtained from the point of view of Morteza Motahari about Max Weber's views on the issue of the development of religion. It is written in an exploratory, descriptive and critical method, has reached this finding that religion is not a phenomenon with the origin in atheism, humanism or society, so that due to the changes and transformations of conditions and time, it needs to evolve and conform to the conditions. Comprehensiveness and compatibility of religion with reality are two basic elements for religion that prove it doesn't confront substantive changes. Also, the nature of religion has not changed in the course of history so that religion needs to be completed. The elements of all divine religions are the same, and no change has been made in these elements, so as to create the suspicion of change, transformation and evolution in religion. The Qur'an's point of view regarding the development of religion is an integrated point of view. That is, from the beginning of the creation of the first man to the last creature, this religion has been accompanied by Allah almighty with the aim of ensuring the happiness of the this world and the afterlife world with man and human society, and since the goal is the same, religion has also been comprehensive of this goal from the beginning until now.
Maryam Ghazi esfahani; Majid Kafi
Abstract
The religion of Islam is the last and most complete divine religion and has different approaches to secular approaches in dealing with issues. For example, Islam's approach to the issue of evil differs from its secular confrontation, although there are similarities in some respects. The author seeks ...
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The religion of Islam is the last and most complete divine religion and has different approaches to secular approaches in dealing with issues. For example, Islam's approach to the issue of evil differs from its secular confrontation, although there are similarities in some respects. The author seeks to find the answer to the question: what is the difference and similarity between Shahid Motahari's reading (as an Islamic approach) of the Corona issue as evil, and Max Weber's reading (as a secular view)? . In this research, the required data have been obtained through a library survey and the data have been analyzed by comparative method to achieve the similarities and differences between the approach of Shahid Motahhari and Max Weber from evil with emphasis on Corona. The results of the present study are as follows: Martyr Motahhari believes that evil does not have an actor, but in Max Weber's view, evil has an actor like good, and by proposing his theory of rationality, seeks to give meaning to life and justify suffering through religion. From the point of view of Martyr Motahhari, the wicked are part of the integrated system of the universe, while from the point of view of Max Weber, suffering disturbs meaning. According to the available evidence in the context of the prevalence of coronation in the world and also according to the available sources, the theory of Martyr Motahhari is more successful in justifying evil.
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
nayereh ghavi
Abstract
Since the inception of the Iranian Islamic revolution in 1978, many theories have been used to explain this occurrence. In this regard, some have used the theory of "Charismatic Authority" advocated by Max Weber. Also, seemingly, some of the Weberian analyses of the Islamic revolution show that ...
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Since the inception of the Iranian Islamic revolution in 1978, many theories have been used to explain this occurrence. In this regard, some have used the theory of "Charismatic Authority" advocated by Max Weber. Also, seemingly, some of the Weberian analyses of the Islamic revolution show that Weber's theory of charismatic power is capable of analyzing the revolution, and its components, including the circumstances of the movement, the obedience of the people and the charismatic leadership, have become relevant. The present paper is an attempt to identify some of the damaging consequences that these analyses will bring about. The meaning of the damage in this paper is an influential factor that slows down the achievement of revolutionary goals or stops many of the revolutionary aspirations and distorts the revolution from the Islamic nature and its main path. The criteria to recognize the types of theoretical and social damages in the present research include Imam Khomeini's viewpoints, the Constitution and Islamic values, and the capacities of Shi'i jurisprudence. The findings of the research consist of many theoretical and social damages that indicate a lack of consistency between Weber's foundations and direction in the charismatic movement with the Islamic revolution. Consequently, if Weber’s theory of Charismatic Authority is the basis of the analysis, then a variety of damages will affect the revolution; the more important ones are discussed in the paper.
