عطاء الله رفیعی آتانی The Interdisciplinary Quarterly of Fundamental Researches on Humanities 2476-745x 11 3 2025 12 1 The relationship between metaphysical assumptions and scientific theories in the theory formation stage 11 45 FA Amir hajizadeh The relationship between physics and metaphysics, or more generally between scientific theories and philosophical assumptions, is a longstanding problem in the philosophy of science. The central issue concerns the role philosophical assumptions play in the formation of scientific theories and whether a distinctive scientific theory can be derived from specific metaphysical and philosophical foundations. Taking this problem as its point of departure, this article examines Abdolhossein Khosrowpanah’s Hakimi–Ijtihadi Model of Islamic Humanities as a contemporary Iranian example of an attempt to explain the relationship between philosophical foundations and scientific theory. An examination of different formulations of the model, from its initial formulation to later discussions of Window Realism and Network Realism, shows that although the role of non-empirical foundations in science and the possibility of epistemic plurality are emphasized, the precise mechanism through which these foundations influence the formation of scientific theories remains in need of clarification. In response, the article proposes a distinction between two types of philosophical assumptions: first, constitutive assumptions, which are conditions for the formation of scientific theories and are intertwined with their conceptual frameworks; and second, meta-theoretical assumptions, which provide a horizon for understanding, interpreting, criticizing, and evaluating scientific theories. The article's central thesis is that the dual role of philosophy in science can be properly explained only by distinguishing between “the constitution of theory” and “meta-theoretical guidance.” This distinction preserves the foundational role of philosophy in science, prevents the conflation of different levels at which philosophical assumptions influence scientific theories, and shows that philosophical plurality need not result in a plurality of scientific theories but may instead generate a plurality of meta-theoretical horizons for understanding and evaluating them.  

عطاء الله رفیعی آتانی The Interdisciplinary Quarterly of Fundamental Researches on Humanities 2476-745x 11 3 2025 12 1 The Normative Model of Legitimate Field Interference in the Alawi Governance System: Principles, Components, and Functions (With an Emphasis on Pierre Bourdieu's Field Theory) 47 79 FA Mohammad Hossein Nejadi Hojjat Lotfi Qaramalki Pierre Bourdieu's field theory, despite its extensive analytical capacities, lacks a normative framework for distinguishing "legitimate" from "illegitimate" field interference. However, the present study does not aim to fill this theoretical gap; rather, by employing the sensitizing concepts of Bourdieu's field theory, it describes and extracts a "normative model of legitimate field interference" from Nahj al-Balagha. This model can provide a normative framework for analyzing field interferences from the perspective of Nahj al-Balagha in dialogue with Bourdieu's theory. The research adopts a directed qualitative content analysis approach, using the sensitizing concepts of Bourdieu's field theory to reinterpret Nahj al-Balagha. The findings led to the identification of five main fields: the political field of power with the logic of Wilayah (as a legitimizing and regulating field), and four functional fields: judiciary, bureaucracy, military, and economy. Thematic coding of the normative propositions in Nahj al-Balagha resulted in the extraction of four fundamental principles for determining the legitimacy of field interference: institutional interdependence (legitimacy of interference at the level of establishment and resource provision), procedural independence (illegitimacy of interference in the internal processes of fields), negation of domination (prohibition of structural domination of one field over another), and accountability (the requirement for all fields to be subject to oversight). These principles were formulated in a two-level model, in which the political field of power (with the logic of Wilayah) occupies the first level as the source of legitimacy and regulator, while the functional fields are placed at the second level. The final model demonstrates that in Alawi governance thought, the legitimacy of field interference is contingent upon three conditions: the source of interference (legitimate Wilayah), the level of interference (institutional legitimate, procedural illegitimate), and the direction of interference (mutual, non-dominative, and accountable). This model does not seek to fill the normative gap in Bourdieu's theory; rather, by introducing the conceptual distinction of "institutional interdependence/procedural independence," it offers a theoretical addition to Bourdieu's framework.  

عطاء الله رفیعی آتانی The Interdisciplinary Quarterly of Fundamental Researches on Humanities 2476-745x 11 3 2025 12 1 Capacities and Limitations of the Conventional Homo Economicus Model and Prospects for Its Reconstruction within a Metatheoretical Framework 81 117 FA Ataollah Rafieiatani The model of Homo Economicus has constituted a central subject of mainstream economics for more than two centuries. By emphasizing individualism, instrumental rationality, and self-interest, it has provided a coherent foundation for formalization, mathematical modeling, and the prediction of economic behavior. Nevertheless, reducing the human being to a self-reliant, calculating, and self-interested agent has excluded important dimensions of actual human behavior, as well as the individual’s relations with society, nature, and values, from the scope of economic analysis. Accordingly, heterodox approaches—including behavioral economics, institutional economics, ecological economics, and humanistic economics—have each sought to address particular shortcomings of the conventional model. Yet these approaches have generally offered partial revisions focused on specific dimensions of economic behavior and have paid less attention to an integrated reconstruction of the anthropological foundations of economics.Using a metatheoretical approach and a critical-comparative method, this article examines both the capacities and limitations of the conventional model of economic man, together with the major revisions proposed by competing theories. The purpose of this approach is not to reject the existing theoretical tradition altogether, but rather to identify the domain of validity of each theory and to reposition it within a broader framework encompassing ontological, epistemological, and methodological foundations. The main finding of the study is that existing theories each capture particular aspects of the multidimensional reality of the human being; however, the development of a more comprehensive model requires a metatheory capable of integrating individuality, rationality, interests, social relations, the natural environment, and the normative and teleological dimensions of human action within a coherent framework. On this basis, drawing on Islamic sources of knowledge may provide the conceptual capacity required for such a reconstruction—one in which the economic agent is understood as a responsible actor in relation to the self, society, nature, and God, and as possessing a more realistic understanding of both the self and the world that shapes economic action. Such a reconstruction may provide the theoretical basis for the development of a more realistic, ethical, and comprehensive economics.  

عطاء الله رفیعی آتانی The Interdisciplinary Quarterly of Fundamental Researches on Humanities 2476-745x 11 3 2025 12 1 The Discourse of Humanities and the Restructuring of the Modern Family 119 150 FA Maryam Momeni Saeed Zahed Zahedani The present study aims to analyze the mechanisms through which modern humanities discourse influences the restructuring of the family institution in contemporary Iran. The central research question is how the humanities, as a specialized culture, have transformed the familial lifeworld. The research methodology is qualitative, based on a critical analysis of theoretical documents, utilizing the conceptual framework of the three-dimensional theory of culture to examine the relationship between foundational culture, specialized culture, and public culture. The findings indicate that modern humanities are not merely descriptive tools but constructive agents that, through nine key mechanisms—including idealization, modeling, conceptualization, meaning-making, valorization, identity formation, structuration, consciousness-raising, and the redefinition of the system of needs—have redefined the family from an institution based on sacred covenant and moral obligations to a contractual, individualistic, and functional entity. The results suggest that the Iranian family finds itself in a liminal state, experiencing novel hybrid forms of familial life under the influence of the interplay between modernist discourse and cultural resistances. Ultimately, the study emphasizes the necessity of producing an indigenous humanities capable of recognizing the family within the horizon of human excellence.  

عطاء الله رفیعی آتانی The Interdisciplinary Quarterly of Fundamental Researches on Humanities 2476-745x 11 3 2025 12 1 A Process Model of Cognition Regulation Based on Islamic Sources 153 189 FA Mohsen Akbari Rahim Narooei Nosrati Today, the role of Cognition regulation across various domains of psychological science, including the treatment of most psychological disorders, is widely recognized. The process of Cognition regulation has also received considerable attention both in psychology and in Islamic sources. Accordingly, the present study aimed to develop a process model of Cognition regulation based on Islamic sources and to examine its validity. Given the purpose of the study, Hsieh and Shannon’s qualitative content analysis method, using an inductive qualitative content analysis approach, was employed. Initially, using 28 relevant terms, 273 religious statements were collected through purposive sampling. The data were then analyzed through three stages of open, axial, and selective coding. Subsequently, the validity of the findings was assessed through expert judgment. Eight specialists evaluated the extracted components and categories, and the Content Validity Index (CVI) was calculated. With the exception of one component, all other components and categories were confirmed. The findings indicated that the process of Cognition regulation, as derived from Islamic sources, can be conceptualized as a model comprising three major categories: general underlying factors, including metacognition, fundamental beliefs, emotion regulation, efficiency of cognitive organization, and physical health; pre-regulation processes, including Cognition monitoring and control, motivational regulation, and behavioral regulation; and post-regulation processes, including evaluation, selection, and consolidation or attenuation. The findings of this study provide an appropriate theoretical foundation for the development of a Cognition regulation training package based on Islamic teachings.  

عطاء الله رفیعی آتانی The Interdisciplinary Quarterly of Fundamental Researches on Humanities 2476-745x 11 3 2025 12 1 Rereading the Concept of Islamic Education in the Light of the Process and Product Distinction: A Critique of Common Definitions in Iranian Educational Discourse 191 217 FA Ali ghasemi Hidar hemati This research aims to logically analyze the concept of “Islamic Education” and criticize its common definitions in contemporary Iranian educational discourse, emphasizing two important sources – Khosrow Bagheri’s perspective and the document of fundamental transformation of education – and is based on Wolfgang Berzinka’s “process/product” analytical framework. The research method is conceptual analysis and internal critique. The findings show that Bagheri’s definition (“cognition, choice, and action”), by focusing on describing the “educated person” (product), ignores the nature of education as “social action of the educator” (process) and makes the mistake of confusing process with product. Although the Fundamental Transformation Document emphasizes the process nature of education, by integrating value constraints and criteria into the definition structure, it has transformed it from a scientific descriptive proposition into a normative and prescriptive program and has fallen into the trap of confusing description with prescription. To address these shortcomings, the “structure-content separation” model has been proposed, in which the “formal structure of education” (the purposeful action of the educator) is separated from its “value content” (valid competencies from the perspective of Islam). This research, by utilizing Berzinka’s metatheoretical analytical method, as a logical and formal tool rather than a normative basis, has provided an efficient opportunity for logical refinement and strengthening of the discourse of Islamic education against methodological criticisms in the modern intellectual space. Accordingly, the proposed revised definition is that Islamic education is “a set of purposeful social actions of educators with the intention of assisting in the acquisition, modification, or enhancement of specific cognitive, emotional, and behavioral competencies that the Islamic value system considers valid.”.