MARIFAT I FARHANGI AND EJTEMAII
Year:2013 | Volume:4 | Issue:2 (14)|Papers Count:7

One of the primary principles of cultural policy of Islamic Republic of Iran is the propagation of religious elements. Governments as the main players in the implementation of policy-making try to put macro-cultural policies into action and implement them by formulating strategic policies. Therefore, the output of this process is an appropriate parameter to demonstrate governments' attitude in the field of culture. The main question is: regarding this attitude, how are religious elements represented? Taking into consideration the model of balanced evaluation of policies, we can use a scientific method to find the answer. The method used in this paper is based on Michel Foucault's constructivist approach and Michael Halliday's functionalist approach. The researcher claims that intellectual principles of constructivism of discourses can be demonstrated by linguistic mechanisms. Finally, this paper analyzes the element of speech in the movie "Ekhrajiha 2" by using this method which is called "the method of power analysis".

Cinema is to provide an appropriate model for man and woman's personality by using an epistemological view, based on the origin and principles taken from Islamic culture. Reviewing existing views about the relationships between men and women, the theory of men's authority, the theory of equality between men and women, and the theory of "difference between them", the present paper proposes the theory of "Complementarity" and sheds light on the relationship between these theories and cinema. Then it reviews the view of Islam about man's personality and extracts men's ideal characters from traditions and Quranic verses. It further reviews man's personality presented in the movie “Tasviyeh Hesab" (Pay Back) by using John Fiske's methods of "analysis of narration" and "analysis of semiotics". The aim is to review man's personality characters from the view of Islam and their conformity with aforementioned movie. The findings indicate that man's personality characters which are presented in this movie are not only incompatible with Islamic culture but also contradict with it and the movie presents outsider models.

This research was conducted with the aim of developing a framework of criteria to analyze and evaluate clergymen's religious weblogs. In recent years, clergymen have been provided with opportunity to have an active presence in cyberspace and propagate religion in it. However, quantitative increase in clergymen's weblogs does not necessarily mean that the intended aims and effective propagation of religion are achieved.The researcher adopted twenty general criteria to establish the criteria of evaluation, which are classified into four groups: the criteria of "interaction", "distinctiveness", "representativeness" and "availability of possibility to evaluate weblogs". Four criteria of "updated religious calendar", "authority", "applicability", and "special issues" were defined to conduct a professional evaluation of these weblogs. These eight innovated criteria are presented as a three-level pyramid whose pedestal consists of general criteria and its middle level and top consists of professional criteria. The more we move toward the top, the criteria become more professional.

"Fundamental methodology" and "applied methodology" are two different but interrelated methodologies. The present paper sheds light on the limits of these two methodologies, and reviews an instance of their interrelation in the field of nominalism. It examines the effect of nominalism on fundamental methodology and shows its effects on the methods of induction, hypothesis-conclusion and interview which are applied methods. The common feature of these methods is that they reject general as they try to achieve science, but the mechanism of rejection is different in each method. The criterion of verifiability and posteriority of science in induction, rejecting the condition of necessity in the hypothetical premise of the method of hypothesis-conclusion and finally resorting to theory testing in Popper's method and general constructivism in the process of specific kind of interview have taken nominalism to the field of applied method.

Elaborating on Max Weber's views and methodology, the present research which uses a "documentary" method seeks to critically evaluate ontological, anthropological and epistemological principles of his thought and those who influenced its formation, through extracting its personal and social grounds, in the form of a fundamental methodology.According to his method, a historical and social behavior must be felt from inside, an ideal mental-conceptual construct must be used to make visible important and meaningful categories, and the behavior must be tested by empirical tools. Weber accelerated the formation of a historical look at knowledge in the thought of thinkers after him (from Winch to Heidegger) by regarding knowledge as something historical.Although Weber's view is relative and skeptic, the idea that we must take into consideration the meanings of social phenomena and behaviors can be used along with revelation, intellect, inspired transmission and recognition of metaphysical foundations to provide a correct and realistic explanation for social behaviors and phenomena.

One of the functions of religion in social arena is transmitting religious sciences to human societies. Some religions fulfill this function inadequately but others, such as Islam, are more successful in this regard. In Islam, there are several understandings of religious sciences (such as Sunni and Shi'a understandings) which are offered to human societies on the basis of their ability and capability. Using a transmitted-analytical method, the present paper examines how Shi'a sciences were and are transmitted to non-Muslim societies in order to assess how they are influenced and find the damages and obstacles of their transmission. The innovation of this paper in terms of an approach to the issue is that it takes into consideration the cultural-social conditions of different Islamic periods. It can be understood from the paper to what extent Shi'a thought has been able to find a social basis for itself in non-Muslim societies.

There is a relationship between demographic stability or changes and planning for economic, social and cultural development, because it is mainly impossible to plan development without complete demographic information. In every society, population passes the stages of demographic stability, stagnancy, development and expansion, re-stagnancy and decline in terms of population growth or no-growth. There are several views about demographic changes: theories of demographic growth, decline, stability and proportionality. Acceptance of each theory requires an appropriate demographic policy. After the victory of Islamic Revolution, the dominant discourse, approach and demographic policy in Iran were based on population decrease. Today, however, this country adopts the policy of population growth.Having reanalyzed and criticized demographic theories and policies, the present paper proposes the theory of "proportionality of population" appropriate to territorial conditions. Furthermore, the strategic policy of Islam about population is qualitative and quantitative population growth with regard to territorial conditions and existing facilities, with the aim of empowering Islamic society and fulfilling the aim of creation.