@article { author = {., .}, title = {Cross-Cultural Understanding.}, journal = {Methodology of Social Sciences and Humanities}, volume = {1}, number = {1}, pages = {2-12}, year = {1995}, publisher = {Research Institute of Hawzah and University; (Hawzah wa Dāneshgāh Research Institute)}, issn = {1608-7070}, eissn = {2588-5774}, doi = {}, abstract = {. Cross-Cultural understanding dates back to the discovery of the Third world, its peoples, and its religions. Along this, the place of studying other peoples came in view. Demography and Orientalism were two disciplines which first aimed at studying other peoples regardless of their beliefs. After some thirty years, emphasis was laid on their beliefs, too. Today after disproof of the anticipations of sociolgy founding fathers claiming the disappearance of religious, national, and ethnic predilections in the twentieth century, there has raised the issue of infeasibility of cross-cultural understanding. Morever, many people in the postmodernism school claimed that cultures were languages untranslatable to each other. Cross-cultural understanding is indispensible as well as practical for the human community due mainly to getting closer of the global village. In this, prophets, revolutionary leaders, social reformers, supporters of thought traditions, the practitioners of traditions, discoverers, and inventors are all forerunners of this trend.                }, keywords = {}, title_fa = {تفاهم میان فرهنگى و حاملان آن}, abstract_fa = {تهاجم فرهنگ هاى سلطه جو بر دیگر فرهنگ ها واقعیتى انکارناپذیر در تاریخ حیات اجتماعى انسان است. در مقابلِ تهاجم، دفاع و بلکه حمله متقابل حکم قطعى عقل سالم است. امّا از دیگر سو، فرهنگها نیازمند داد و ستد و شناخت یکدیگرند، تا از این طریق به وسعت افق اندیشه و عمل و غناى هرچه بیشتر دست یابند. برخورد فرهنگ ها، منازعه اى همه جانبه و در عین حال همراه با تعاطى است. نزاعى فکرى در عین تمایل به درک بیشتر و فهم درست تر از یکدیگر، و همین تمایل به درک بهتر است که «تفاهم میان فرهنگى» را ضرورى مى سازد. حدیث منازعه فرهنگ ناب اسلامى با فرهنگ معاصر غرب، خود به روایتى مفصل نیازمند است، و کیست که عنصر سلطه جویى و تحقیر دیگران را در جوهره فرهنگ غرب با تمام وجود درک نکند؟ از این زاویه، تحلیل جبهه مدافعین و شیوه هاى دفاع مهمترین سئوالى است که پاسخ شایسته و عمیقى را مى طلبد. به واقع نقش روشنفکران حوزوى و دانشگاهى در این جبهه چیست؟. و اما از زاویه تلاش براى دست یابى به تفاهم نیز، دل مشغولى دیگرى لازم است. و چه بسا که با فراهم آمدن شرایط مساوى در جهت تفاهم میان فرهنگى، بخش اعظم منازعه برخیزد، البته اگر شرایط مساوى پدید آید!! بهر حال اولین سئوال در تبیین مسیر تفاهم مزبور، ارائه فرضیه تفاهم و تعیین حاملان آن است. به راستى چه کسانى مى توانند بار تفاهم میان فرهنگى را بر دوش کشند؟  }, keywords_fa = {}, url = {https://method.rihu.ac.ir/article_770.html}, eprint = {https://method.rihu.ac.ir/article_770_5c88b6c6f52d6685c284700282dde2e6.pdf} } @article { author = {., .}, title = {Democracy and Islamic Rule.}, journal = {Methodology of Social Sciences and Humanities}, volume = {1}, number = {1}, pages = {13-23}, year = {1995}, publisher = {Research Institute of Hawzah and University; (Hawzah wa Dāneshgāh Research Institute)}, issn = {1608-7070}, eissn = {2588-5774}, doi = {}, abstract = {rule. The results of their efforts are putting value on "the vote of the majority" under the Islamic rule; they view that it would support and guarantee the basis of Western democracy has sofar had various forms throughout its evolution, and mow has its last form, viz. liberal democracy. Foucault and David Held regard, this last station (i.e.form) as the culmination of democracy as well as the end of human political history. Western democracy has so for chosen three principles ad its foundations which have still effects on the present - day over whelming liberal democracy. The principles are: isolation of religion from sacial behaviour, underlining the philosophy of pragmatism, and individualism. A group of Muslim scholars attempted to seek a compromise between western democracy and the Islamic democracy in the Islamic rule. ..}, keywords = {}, title_fa = {نظریه و نقد}, abstract_fa = {.}, keywords_fa = {}, url = {https://method.rihu.ac.ir/article_771.html}, eprint = {https://method.rihu.ac.ir/article_771_913eacce42ecc3bdbd9ee3b01c21e563.pdf} } @article { author = {., .}, title = {The Process of Social Cognition.}, journal = {Methodology of Social Sciences and Humanities}, volume = {1}, number = {1}, pages = {24-33}, year = {1995}, publisher = {Research Institute of Hawzah and University; (Hawzah wa Dāneshgāh Research Institute)}, issn = {1608-7070}, eissn = {2588-5774}, doi = {}, abstract = {In recent years social psychologists have concerned themselves with the ways people classify information about others, store them in their memories, and judge others on. Such studies on the process of social cognition have three aspects: Structure, Process, and Causes: i.e. (i) the structure of the social knowledge, (ii) the process of thinking about others, the performance of cognitive categories and the process of information, and (iii) the explanation and/or inference of the causes of the events or people's behaviour. This article deals with the first two of the above. In the structure of social cognition of an example, models of the person and of events are studied. In the process of social cognition, the process goes through the stages of news/information processing, the role of models on cognition, encoding and decoding, and thinking shortcuts (e.g. discovery rules, biases, and fallacies), all of which are studied in detail. .}, keywords = {}, title_fa = {فرایند شناخت اجتماعى}, abstract_fa = {.}, keywords_fa = {}, url = {https://method.rihu.ac.ir/article_772.html}, eprint = {https://method.rihu.ac.ir/article_772_15d6e8bd4dcbdd64b28c719d9547222a.pdf} } @article { author = {., .}, title = {Science and Pseudo-Science.}, journal = {Methodology of Social Sciences and Humanities}, volume = {1}, number = {1}, pages = {34-38}, year = {1995}, publisher = {Research Institute of Hawzah and University; (Hawzah wa Dāneshgāh Research Institute)}, issn = {1608-7070}, eissn = {2588-5774}, doi = {}, abstract = {It is not only a philosophical concern to draw a sheer dividing line between science and pseudo-science, but also a point of political and social significance. The accertance of a theory by the public, support for empirical facts, even the high mathematical proofs which David Hume put forth and the high mathematical probability of a theory were views held up to the twentieth century; they have been disproved, hence left aside, however. The last criterion postulated by karl Popper is refutability. It stubbornly ignores scientific theories, hence deliberately neglecting flexibility and modifiability of theories. In such conditions, scientists formulate a rescue hypothesis. Criticizing a theory is not to diminish it by refutation (as Popper does). Significant criticism is always constructive; there will come no better theory without refutation of the previous one. .}, keywords = {}, title_fa = {علم و علم کاذب}, abstract_fa = {متن حاضر سخنرانى کوتاهى از ایمره لاکاتوش دانشمند برجسته منطق، فلسفه علم و فلسفه ریاضى در رادیو است که ایراد شده است. لاکاتوش در سال 1922 در مجارستان به دنیا آمد، در سال 1994 از دانشگاه بروسن فارغ التحصیل شد. در سال 1945 به ترجمه مهمترین آثار ریاضى پرداخت و ترجمه اثر بزرگ پولیا[1] «چگونه باید حل کرد» را به پایان رساند. در سال 1956 که شورش طرفداران تیتو در مجارستان به وسیله ارتش شوروى سرکوب شد، لاکاتوش ابتدا به وین و سپس به انگلستان رفت و با آثار پوپر آشنا شد و تز  PH. Dخود را در باب دلایل «منطق اکتشاف ریاضى» نوشت. وى مدتى دستیار و همکار پوپر بود و پس از چندى در صف منتقدین وى قرار گرفت، لاکاتوش در سال 1974 درگذشت.  }, keywords_fa = {}, url = {https://method.rihu.ac.ir/article_773.html}, eprint = {https://method.rihu.ac.ir/article_773_14e3ee0e0b2d53bead94c02820f4c537.pdf} }