Research Article / Original Article
Hossein Kachooyan; Abdolhossein Kalantari
Abstract
The "rule-governed" or "law-governed" nature of the social sphere is a fundamental issue in sociology that has occupied the attention of many classical thinkers, including Weber, Durkheim, and Marx, as well as contemporary theorists such as Habermas, Giddens, and Bhaskar. The positions taken on this ...
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The "rule-governed" or "law-governed" nature of the social sphere is a fundamental issue in sociology that has occupied the attention of many classical thinkers, including Weber, Durkheim, and Marx, as well as contemporary theorists such as Habermas, Giddens, and Bhaskar. The positions taken on this dual subject have significant implications for social thought formulation and, consequently, social change. Accepting either of these options portrays the "what" (ontology) of social phenomena in a particular way. Furthermore, it influences sociological epistemology and methodology, as well as topics such as the degree of human agency and the possibilities for social change. Although this discussion has expanded in the existing social science literature through the reflections of German hermeneuticists and historicists, and more recently through the ideas of the later Wittgenstein, particularly Peter Winch's theories, it can also be traced in Iran through the philosophical reflections of Allameh Mohammad Hossein Tabatabai and compared with the existing literature in this field. This article examines some of Allameh Tabatabai's works on the nature of social phenomena. It also identifies Tabatabai's perspective and reasoning system regarding rule-governance and law-governance in the social sphere within the horizon of new sociological debates. The research method used is library study and intra-textual analysis. Tabatabai considers "social matters" as part of "conventionals" and, on this basis, views the social sphere as rule-governed, directing social sciences towards "reason-seeking." However, he does not reduce all subjects and issues of social sciences and sociology to "rule-seeking." He believes that conventionals are rooted in "realities" on one hand, and thus social sciences can examine the real foundations in the formation of social conventionals through a "causal-seeking" method. On the other hand, these conventionals have real effects through a causal mechanism, which can again be causally examined with the help of social sciences. Based on this, Tabatabai presents a simultaneously rule-governed and law-governed image of social sciences, which has also been formulated in the views of some contemporary thinkers.
Research Article / Original Article
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.
Research Article / Original Article
Hamid Parsania; Mohammadreza Ghaeminik
Abstract
Ibn Khaldun's ideas in his book "Muqaddimah," particularly in explaining the science of 'umran (civilization), are interconnected with disciplines such as philosophy, theology, jurisprudence, history, and related fields. This interconnection has led to multiple interpretations of his work. This article ...
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Ibn Khaldun's ideas in his book "Muqaddimah," particularly in explaining the science of 'umran (civilization), are interconnected with disciplines such as philosophy, theology, jurisprudence, history, and related fields. This interconnection has led to multiple interpretations of his work. This article aims to critique some of the assumptions and foundations presented by Muhsin Mahdi in his book "Ibn Khaldun's Philosophy of History." The article critically examines six key positions from Mahdi's perspective: The theory of prophethood The nature of Islamic society The origin of social sciences Theological theory The distinction between the logic of the city and civilization Civilization and state Mahdi, influenced by the prevailing rationality in Islamic philosophy, particularly the philosophical foundations of Ibn Rushd and Aristotle, analyzes the Muqaddimah. Therefore, critiquing Mahdi's positions is, in a way, a critique of the assumption that this type of rationality dominates the interpretation of Ibn Khaldun's ideas. The final conclusion suggests that the science of 'umran and the rationality governing Ibn Khaldun's ideas are closer to a type of rationality prevalent in Islamic religious sciences rather than the aforementioned philosophical rationality
Research Article / Original Article
Mohsen Saboorian
Abstract
There is a good exemplar of ‘Islamic science’ in the first centuries of the Islamic civilization. This science had at least two different features. First, it had a logical framework to testify that it is Islamic. Second, its being Islamic was, to some extent, spontaneous. Thinkers of Islamic ...
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There is a good exemplar of ‘Islamic science’ in the first centuries of the Islamic civilization. This science had at least two different features. First, it had a logical framework to testify that it is Islamic. Second, its being Islamic was, to some extent, spontaneous. Thinkers of Islamic golden ages, between 3rd to 8th centuries, were not fully aware of other civilizational forms, so, their own sciences were essentially Islamic. Farabi, among philosophers (al-Falasifa), and Ibn Khaldun, among al-‘Asha’ira, both engendered sciences which were religious in all aspects of anthropology, ontology, and epistemology. In this article, we focused on an important point in the thought of Farabi and Ibn Khaldun. That is, what is the difference between Farabi’s and Ibn Khaldun’s philosophical anthropology? And whether it is possible to have a synthetic Islamic science based on the anthropology of the two thinkers? To answer this question, we chose historical-comparative approach, to find the differences between the two approaches to a so-called Islamic science.
Research Article / Original Article
Mustafa Zali
Abstract
During the Golden Age of Islamic civilization, a form of Islamic knowledge emerged as Muslims encountered Greek sciences. One of the crucial topics in the context of Western humanities and the Islamization of science today is revisiting this experience and understanding how Islamic knowledge came into ...
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During the Golden Age of Islamic civilization, a form of Islamic knowledge emerged as Muslims encountered Greek sciences. One of the crucial topics in the context of Western humanities and the Islamization of science today is revisiting this experience and understanding how Islamic knowledge came into being. In addressing the question "How is Islamic science possible?", referring to this historical background leads to a new approach. Islamic philosophy stands as one of the enduring and successful experiences of Muslims, continuing as a long-standing tradition to this day. Ibn Sina (Avicenna) can be considered a prominent philosophical figure of Islamic civilization during its golden centuries. Reviewing his philosophical system can demonstrate the evolution of Muslim understanding of Greek philosophy and their innovations within it. In Ibn Sina's philosophical system, we encounter new concepts and changes in the meaning of traditional concepts, indicating the emergence of a new paradigm. Key concepts in his wisdom system include: The efficient cause as the creative cause Essential contingency as the criterion for needing a cause The distinction between existence and essence in contingent beings These concepts are considered novel compared to Aristotelian philosophy. This article reviews some new concepts in the Avicennian wisdom system and demonstrates how Ibn Sina, with his understanding of Greek philosophy, attempted to establish a new philosophical system. This new system is rooted in religious beliefs, and the creation and modification of concepts would not have been possible without a religious perspective. In essence, Ibn Sina draws the subject matter of his philosophy from the Greek world. However, with his unique genius, he reinterprets Greek philosophy within the framework of religious teachings, giving it a religious form referred to as Islamic philosophy.
Research Article / Original Article
Ahdiyeh Asadpoor
Abstract
This study examines Ibn Khaldun's demographic ideas. In his book Muqaddimah, Ibn Khaldun addresses various population-related topics including population growth, migration, urbanization, and the impact of geographical and climatic factors on population. Key points of the abstract include: Ibn Khaldun ...
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This study examines Ibn Khaldun's demographic ideas. In his book Muqaddimah, Ibn Khaldun addresses various population-related topics including population growth, migration, urbanization, and the impact of geographical and climatic factors on population. Key points of the abstract include: Ibn Khaldun considers the interrelationship between population and socio-economic development. He explores the role of geographical and environmental factors in shaping societies and civilizations. Concepts such as asabiyyah (group feeling) and nomadism are important in Ibn Khaldun's demographic theories. Ibn Khaldun's views on urbanization and its effect on population are examined. His theories about migration and its impact on the demographic structure of societies are analyzed. This article demonstrates that Ibn Khaldun was a pioneer in demographic studies, and many of his theories are still applicable in contemporary demography.
