پژوهشگاه حوزه و دانشگاه روش شناسی علوم انسانی 1608-7070 3 13 1998 01 21 The Mind_Body Relation before post_Cartesian philosophy. رابطه نفس و بدن نزد فیلسوفان پس دکارتى 1 14 710 FA رضا اکبری عضو هیأت علمى دانشگاه امام صادق(ع) Journal Article 1997 10 08 . The auther cocerns the explanation of mind_body relation.He divides the theories into two catagories: non_dualistic and dualistic. He then provides a survey of the main points mentioned in post renaissance Europe down to the present, with special regard to post_Cartesian philosophers. Cartesian philosophy escalated the dualistic character of mind and body up to its apex. He was slated by Plato,with its religions aspect strengthened by Christion philosophy. Descartes's theory in the relation of mind to body raised a number of objectsagainst itself, e.g. the refutation of matter_energy rule, and that of originalities of cause and effect. Of the dualistic views, the most noted one is that of Malbranche who holds that mind and body incidents do not have any causal effect on each other; rather, the incidence of any happening or out in any field serves as a cause for God's creatoin of something like that somewhere else. However, the main objction to this theory is of the causal effects of mind and and body on one another despite their differenc. The author then proceeds to mention some other theories, e. g. a priori coordination, minor phenomena, idealism, behaviuorism, referential sameness, pragmatism, eomputer model of mind, and the theory of riddles . https://method.rihu.ac.ir/article_710_8fe06e89bdf38b9d76921b0fdd2814a4.pdf

پژوهشگاه حوزه و دانشگاه روش شناسی علوم انسانی 1608-7070 3 13 1998 01 21 Man's Relation With Himself رابطه انسان و خود 15 21 711 FA محمد مهدى آصفى . Journal Article 1997 10 08 Man has four kinds of relation: 1.With God. 2.With Himself. 3.With other people. 4.With objects. Man's relation with himself comes next with God in importance; being very delicat, this relation is often hidden from man's notice,hence he is unaware of the damages he receives owing to his improper relation with himself.The Quran is the first heavenly book which considers this relation from different perspectives.Its teachings may by summerized as follows. 1.Man is bound to the effects of his acts. 2.The effect of his acts comes back to himself. 3.Sins turn into catastrophes. 4.One's act is recorded. 5.Man's evidence about himself. 6.Man's losses. 7.self-deception. 8.treachery to/ with himself. 9.Self-oblivion. The article attempts to represent the Quranic solution to the followings: 1.Quranic analysis of man's relation with himself. 2.The mode of man's loss. 3.The mode of self-deceit. 4.The meaning, cause, and modes of man's hostility with himself. 5.The meaning and mode of self-oblivion. 6.The losses of self-oblivion. 7.The cause of self-oblivion. 8.The way to regain oneself . https://method.rihu.ac.ir/article_711_9fadb09fdba1ce49a3647cc873cf357d.pdf

پژوهشگاه حوزه و دانشگاه روش شناسی علوم انسانی 1608-7070 3 13 1998 02 09 Man and God of divine religions انسان و خداى ادیان توحیدى 22 24 712 FA احمد نراقی محقق Journal Article 1997 11 07 Monotheistic religions are revelation-centred.In these religions God's experience is transmitted to man through language,and this linguistic experience has two characteristics: First,it is communicated between God and man and is thust holy and serves as a basis for his religions life. Secodlay, the very experience is desired. This experience of communication is by no means restricted revelation.Prayers are so as well. they have linguistic character in common,and the two ends of each are of personal character. The personal being has knowledge and awareness.He is capable of optional acts,of making communication with others,and has such qualties as love,angry,creativity and charity. Hence it follows that establishing and prayer communication is of divine character, and such a conception of God is that of monotheistic religions. The God of philosophers does not have the above qualities.Also the God of pantheistic lacks any personal character,hence without attributes and qualities peculiar to the God of monotheistic religions. The difference in conception of God brings about a difference in the concept of revelation,because the relation of an object to man has an essensial difference in his relation to it. The person has meaningful modes of behaviour,hence to understad him necessitates semantic analysis.In relation with person- here called© I- you relation ¨- I consider© you ¨an end in itself,not to regard©you ¨as a means to make use of.On the other hand,in the relation with the object--called ©I -it relation¨-©it¨ serves as a means to make use of©it¨. The implementation of the ©I-you¨mode of reolation is only peculiar to and practical with monotheistic conception of God;it is established solely by revelation and prayer. To avoid the danger of ©personification ¨of God,He must be understand at a level intermediate between SIMILARITY and. . https://method.rihu.ac.ir/article_712_798c4474cd96679016165023bb454901.pdf

پژوهشگاه حوزه و دانشگاه روش شناسی علوم انسانی 1608-7070 3 13 1998 01 21 THE PHILOSOPHY OF BIOLOGY:A VIEW TO THE HUMAN NATURE نگرشى به «سرشت انسان نیک است یا بد» از منظر فلسفه زیست شناسى 25 28 713 FA حسن میانداری دانشکده فلسفه علم / پژوهشگاه علوم انسانى Journal Article 1997 11 07 The writer renders two views of the human charater from biological perspective. 1.That man is devoid of character. 1.1.The concept of man is discussed under broader notion of ©species¨.Unlike philosophers, biologistes study all living things, they do not restrict themselves to man and the living things genetically related to him .Also,they are concerned with real types. 1.2.Upon the question that whether man is good or bad, it is within the limits of essentialist theory. 1.3. In essentialistic view to ©species ¨, up to the 20th c. animals used to be classified according to species, genus, family, order, class, and phylum.It has been put aside after the death of CHARLES DARVIN. . https://method.rihu.ac.ir/article_713_891142cde9ce3e9d53f8573c477ba15e.pdf

پژوهشگاه حوزه و دانشگاه روش شناسی علوم انسانی 1608-7070 3 13 1998 01 21 SOCIOPSYCHOLOGICAL EFFECTS OF BELIEF IN GOD آثار روانى ـ اجتماعى خداباورى 29 42 714 FA محمد کاویانی . Journal Article 1997 11 07 The article begins with definition of belief and faith together with their semantic nuances, as well as our conception of God and its sociopsychological effects.The notion of faith in islam is different from that in Christianity.In the latter, faith is a component which man makes use of it so as to counteract against reason, while in lslam faith together with knowledge and intellect virtually changes man's attititude toward individual and/ or social issues and questions. By faith in God, the effects of belief in Him becomes stronger,hence many socially -_and morally_- corrupt normes can be avoided.Granted that there are some research restrictions in this field, the auther givies evidence of some effects of belief in God. . https://method.rihu.ac.ir/article_714_30dcccefdd245f815fc087e89efcc424.pdf

پژوهشگاه حوزه و دانشگاه روش شناسی علوم انسانی 1608-7070 3 13 1998 01 21 THE CONTEMPORARY MAN AND THE PROBLEMS OF MEANING AND IDENTITY انسان معاصر و مسأله معنا و هویت 43 50 715 FA مجید کاجی عضوتحریریه دنیای سخن Journal Article 1997 11 07 The writer first mentions the Kant and Hegel views on the man.According to Kant, the man consists of «intellect« and «human desires«, whilest in Hegel's view, there is a third component at work called «history«. Hegel holds that the cooperation and confilict of the «intellect« and «human desires « should be studied in the course of history. The writer then goes on to divide the history into two periodes in the past,to compare the modern man with the older man.He then discucces seeking meanigfulness, seeking for identity with education on the notions of «meaning «and «identity «, their realm of meaning, relation, and the ancient and modern men's modes of dealing with them. IDENTITY:All human beings have got questions such as: what is the man? What is the world? What are the origins and ends of man and the world? What are the referents of ©good ¨and ©evil¨ ? Upon these questions they have taken sides, hence without any answer to these, the man would lose a definition of his own. MEANING: A set of various human acts,discourse,modes,and desires.Since all of them can not be realized, men can not but give priority to some of them over others. MEANING -IDENTITY RELATION: One who gets identity, he also gets meaning. In the older world, a power and source beyond the human being was to answer his questions about the origin of the world; however, in the modern world man considers thinking and contempelation as the origin of evrything. Identity crisis has provoked different reactions. Modernism, though it has brought about posetive results, it has kept silent to answer for questions of high significance for man.Man's future is highly dependent upon planning a new scheme for the place of identity and thought, hence, the 21th century will be either spritual, or it will not be at all. . https://method.rihu.ac.ir/article_715_e8831e2f6d5e983c6f961c2cb365fc94.pdf

پژوهشگاه حوزه و دانشگاه روش شناسی علوم انسانی 1608-7070 3 13 1998 01 21 A VIEW OF PIAGET'S THEORY OF DEVELOPMENT نگاهى به نظریه تحولى پیاژه ] ساخت، پدید آئى و تحول روانشناختى آدمى 51 57 716 FA پرویز شریفی درامدی عضو هیأت علمى دانشگاه علامه طباطبایى Journal Article 1997 12 07 The auther first defines that a theory is an interrrelated set of definitions and propositions, put forth to anticipate and explain the phenomena by dint of recognizing the relation between factors.The developmental theory, ascientific theory based on genetic methods aims to render a new organizattioin of the data and the relevant knowledge.Upon this, Piaget proviedes a co-variational relation between the subject and thing phenomena. The auther mentions three major tasks for Piaget's theory: 1. the theory should anticipate decreasing and increasing changes of the mind as well as its processes in thinking, perception, and language. 2. The theory should study the relevant changes in time within the boundaries of behaviours and tries to explain psychological acts. 3.The theory should focus on a series of psychological transformations noted above. . https://method.rihu.ac.ir/article_716_d03242604405c8d99e8a17549337557f.pdf

پژوهشگاه حوزه و دانشگاه روش شناسی علوم انسانی 1608-7070 3 13 1998 01 21 . چرا اقتصاددانان توافق ندارند 58 71 717 FA یدالله دادگر . Journal Article 1997 11 07 . . https://method.rihu.ac.ir/article_717_32e6ca6351c034fc2ef749ab3583558b.pdf

پژوهشگاه حوزه و دانشگاه روش شناسی علوم انسانی 1608-7070 3 13 1998 01 21 .. انسان 71 90 718 FA پیتر فارب . موسی اکرمی . Journal Article 1997 12 07 . https://method.rihu.ac.ir/article_718_3e6fc6e05dcf99d323d3e7af24e78879.pdf