چکیده:
One of the main challenges of social sciences, including sociology in Iran after the revolution, is the perception of social sciences as bodies of knowledge carrying secular and Western ideological assumptions and values. Some seek to produce knowledge called "Islamic Sociology," and scattered efforts have been made in this regard, although they have not yet led to a noteworthy product. In response to this challenge, another reaction of sociologists has been the negation and denial of this claim and the expectation of an alternative sociology being provided by the claimants. This article proposes a solution to overcome this challenge by distinguishing between social theory and sociological theory, which can at least lead to greater empathy between these two existing currents in sociology. The basis of this distinction is the separation of normative or prescriptive theories from non-normative or descriptive theories. To establish this distinction, first, the attitude toward society (sociologism or social vision) is distinguished from sociology, and the confusion of the two is criticized. In the next step, the distinction between social theory and sociological theory is presented based on several characteristics: being normative or non-normative, possessing or not possessing scientific propositions, designing an ideal society or not designing it, purely describing and explaining society, speaking ambiguously and generally, or speaking precisely and specifically. Based on this distinction, two types of activity and epistemic production—namely sociology and social theory—as well as two types of epistemic faces, are separated from each other.
خلاصه ماشینی:
The dilemma of Islamization, social theory, cognitive society theory, society design, "Islamic sociology", "critical sociology", religious social theory Problem Statement At least since the closure of universities and the Cultural Revolution program until now, the idea has been proposed that sociology and other human sciences disciplines are imported knowledges that have come from the West and are permeated with and based on the values of the people of Western societies; and for us Muslims, who have a different culture and value foundations, they are not only not usable, but are also harmful and damaging, distancing us from our Islamic identity and value system.
This claim has always been proposed by some Iranian and non-Iranian Muslim experts that Islam, as a specific religion, offers special insights and perceptions regarding the world, man, and society; therefore, it is possible to provide a body of human knowledge based on Islamic principles and foundations that, both in roots and fruits, is inconsistent with the human sciences derived from the West and nurtured in the modern era.
In other words, there is currently an obvious type of schism between sociologists, social science scholars, graduates, and students of this field: a minority that still speaks of the possibility of offering "Islamic human sciences" and including "Islamic sociology," and even considers it to be in the process of birth (Zahedani, 1389: 143), or questions the foundations of existing human sciences with the accusation of being Western and secular (Parsania, 1389: 143), and a majority that considers the plan for the Islamization of human sciences, including sociology, to be an ideological project pursued by the government, its dependent elites, political activists, and some intellectuals (Abdollahi, 1389; Fazeli, 1389: 356; Zaker-Salehi, 1389: 269 and 285).
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