فصلنامه مطالعات و تحقیقات اجتماعی در ایران
سال دوازدهم شماره 3 (پاییز 1402)

This article tries to critique the ontological perspective of Margaret Archer and Andrew Sayer’s epistemology on social reality. To explain the social world dynamism, Archer introduces morphogenetic social theory. Accordingly, she explain the social world by interaction between culture, agency and structure. Also, Andrew Sayer besides paying attention to the existing complexities in the nature of social reality, struggles to introduce a specific model upon which one can come up with a new formulation of the process of social knowledge. His model is based on the dialectical relation between the researcher (subject), research topic (object) and other subjects who work in a common linguistic community. The article criticizes both approaches because they do not pay attention to the self-generation of social reality. Self-generation is refer to the role of social reality (object) in changing and reproduction of itself. Bothe Archer’s morphogenesis and Sayer’s epistemology neglect the effective role of social reality in self-reproduction.This article tries to critique the ontological perspective of Margaret Archer and Andrew Sayer’s epistemology on social reality. To explain the social world dynamism, Archer introduces morphogenetic social theory. Accordingly, she explain the social world by interaction between culture, agency and structure. Also, Andrew Sayer besides paying attention to the existing complexities in the nature of social reality, struggles to introduce a specific model upon which one can come up with a new formulation of the process of social knowledge. His model is based on the dialectical relation between the researcher (subject), research topic (object) and other subjects who work in a common linguistic community. The article criticizes both approaches because they do not pay attention to the self-generation of social reality. Self-generation is refer to the role of social reality (object) in changing and reproduction of itself. Bothe Archer’s morphogenesis and Sayer’s epistemology neglect the effective role of social reality in self-reproduction.This article tries to critique the ontological perspective of Margaret Archer and Andrew Sayer’s epistemology on social reality. To explain the social world dynamism, Archer introduces morphogenetic social theory. Accordingly, she explain the social world by interaction between culture, agency and structure. Also, Andrew Sayer besides paying attention to the existing complexities in the nature of social reality, struggles to introduce a specific model upon which one can come up with a new formulation of the process of social knowledge. His model is based on the dialectical relation between the researcher (subject), research topic (object) and other subjects who work in a common linguistic community. The article criticizes both approaches because they do not pay attention to the self-generation of social reality. Self-generation is refer to the role of social reality (object) in changing and reproduction of itself. Bothe Archer’s morphogenesis and Sayer’s epistemology neglect the effective role of social reality in self-reproduction.

Policymakers and social scientists are primarily concerned with examining and tracking the social condition of the community. A considerable number of organizations publish social reports, the majority of which are presented in a fragmented, sectional, and non-exhaustive fashion. Constructing and implementing a “social indicators system” is the most efficacious resolution to this dilemma. The term “social indicators system” refers to a collection of indicators that have been deliberately and methodically chosen, precisely defined, and organized in accordance with a theoretical framework. Recognizing the significance of the topic, the purpose of this article is to construct and consolidate a conceptual framework for assessing the social condition, with a particular focus on Iranian society.The present study employed a mixed methodological design, incorporating in-depth interviews with specialists and elites as well as documentary methods. The methodology employed in the development of the social indicators system is one that is centered on concepts.To assess the social standing of Iranian society, three distinct and autonomous conceptual frameworks have been formulated and constructed. 1) According to the “development level measurement” framework, the social situation is comprised of three primary elements: the “interaction system,” the “livelihood system” and the “distribution system.” These components correspond to “social capital,” “quality of life” and “human development,” respectively. 2) The “monitoring of social changes” model examines the condition of the value system structure at the micro level and the process of structural changes in the domains of demographics, stratification, and technology at the macro level. 3) “The pathological model views the social situation as an examination of the state of social problems.”The social problem is defined as an unfavorable circumstance resulting from a disruption in the dimensions of development or the rapid occurrence of changes in social structures, according to this model.

The relationship between justice (= lack of inequality) and development has always posed a challenge. While some economists believe that growing inequality is an inevitable result of certain types of development, others believe that nearly all of the reproductive factors of underdevelopment stem from ignoring the issue of social justice and unjustified inequality. In this regard, the purpose of the present study is to investigate the relationship between two crucial categories of socio-economic development and social inequality in post-revolutionary Iranian society.The article’s central issue concerns the relationship between these two categories at the national level between 1989 and 2019. To answer the research question, Kuznets (parametric relationship), Chalabi (negative linear relationship), and Rafipour (positive linear correlation) were used from three theoretical perspectives: Kuznets (parametric relationship), Chalabi (negative linear relationship), and Rafipour (positive linear correlation). The hypotheses derived from the above theoretical perspectives were tested using the quantitative comparative method and a single-country longitudinal research design.Between the two categories of economic-social development and inequality, there is a significant negative linear relationship with a relatively strong intensity (beta: -0.719 / sig: 0.000) and a proportional relationship in the shape of an inverted U; but according to the coefficients, the inverted U-shaped relationship is preferred.The research’s theoretical achievements demonstrate a degree of congruence with Kuznets’s point of view. This indicates that although Iran’s development was initially accompanied by a high level of inequality, the opposite has occurred over time, and the level of inequality has decreased. Therefore, it can be stated that Iran’s high development has led to a reduction in social inequality over time.

The advent of social media has significantly transformed the way in which individuals consume media. Prior to the advent of the internet, audiences of mass media, particularly those who watched television, were regarded as extremely passive. However, with the proliferation of social media, audiences have transformed into active participants who generate content and messages for fellow users, in addition to consuming media materials. By utilizing the functionalities offered by web.2, individuals from various social strata and positions entered the realm of media production.The correlation between religious institutions and social media platforms is a critical link in the realm of religious communication. Religious communications in Iran, similar to other forms of communication, have evolved over the past decade due to the proliferation of mobile phones, the Internet, and social media. The expansion of Internet users’ access to social media has facilitated the access of Shiite clergymen to these platforms, leading to an increased utilization of social media. Alongside generating religious content, these clergymen have also utilized their social media accounts to attract audiences or followers by addressing nonreligious matters. Such is the case with regard to the number of Shiite clergymen who utilize Instagram. 2. What are the primary subjects addressed in their Instagram posts? 3. What is the correlation between the sample under investigation and the unique attributes associated with Instagram usage? 4. On Instagram, how do the vile clergymen represent themselves? The concepts of “attention economy” and “online celebrity” are the primary ones examined in order to characterize the representation of clergymen on Instagram. Certain scholars regard attention as a contemporary form of capital.The methodology employed in this study is quantitative in nature. By means of quantitative content analysis, the methods by which 112 clergymen have generated and displayed digital content on Instagram have been defined. The content analysis of the clergy’s Instagram pages was conducted at two distinct intervals: occasional and regular.The research findings indicate that Shiite clergymen have generated a greater volume of materials and content on Instagram during sporadic periods compared to the regular period. 69 clergies posted the content on regular days, while 82 clergymen posted the content on irregular days. Religious matters dominated the content of the articles published by clergymen on both routine and sporadic days.The results of this research indicate that clergymen who were the subject of the study made efforts to address both religious and nonreligious matters, or a blend of religious and political, cultural, social, etc. The majority of studied clergymen have attempted to represent themselves in accordance with the opinions of other Instagram users. The findings indicate that clergymen have embraced the performative framework of Instagram in order to rehabilitate their image and activities. Thus, while attempting to construct an individualistic identity, the studied clergymen are diverted from the Iranian Shiite institutions that have weakened their structural behaviors

In this research, we present a model of the physician-patient relationship in contemporary Iran by analyzing extant models of the physician-patient relationship.Research data was collected through interviews with physicians, patients, medical students, and healthcare professionals. We also conducted a document analysis of laws, development plans, and legislation of the health sector after the Iranian revolution of 1979. The document analysis allowed us to examine the lawmaking process and its cultivation in modern times. To prevent potential bias, we analyzed the data based on multi-grounded theory. It was validated using the triangulation method.We reviewed the literature on physician-patient relationships in Iran. Emanuel, Emanuel, and Ozar’s theories served as the basic models for theorization. Our findings are categorized as paternalistic and commercial relationships between physicians and patients in Iran. In the context of a paternalistic relationship, we examined how medical students internalize the paternal model within the educational system. Discussed are the conduct of professors, the lack of health ethics instruction, and the academic hierarchy. These are institutionalized as a paternal physician-patient relationship. The paternal model is implemented with patients through the physician habitus, which consists of patients’ ignorance, non-communication, and an obtuse manner of speech. In addition to the paternal culture, economic factors play a significant role in the physician-patient relationship, as demonstrated by the privatization plans and tariffs examined. The nearly 40-year process of privatizing healthcare through legislation and regulation has made medicine a lucrative profession. The surge of inductive demand is a point of intersection between financial profit and moral well-being. In addition, the use of physician disagreements over tariffs as a pretext to increase salaries is another issue that calls medical ethics into question.The combination of these two cultural and economic patterns is producing a new model of the physician-patient relationship in Iran, termed the “invasive medicine model.” In this relationship, the physician assumes the role of a controlling, dominant father over the patient. The patient participates minimally in the medical procedure. Additionally, the physician is a salesperson in a competitive health market to promote health products. Patients are not only excluded from the medical process but also confronted with an intrusive healthcare market. The reason for using the term “invasive,” comparable to invasive medical procedures, is the similarity between invading the patient’s body and mind

The primary focus of this paper is a comparison of the rights of children in two privileged and impoverished regions of Kermanshah in relation to the metropolis. We argue that the enjoyment of the right to the city extends beyond physical infrastructure and spatial boundaries, contingent upon the macroeconomic dynamics of the political economy of the community. The article’s theoretical framework employs an analogy to establish the definition of childhood, which is predicated on these connections and the incorporation of the elements comprising the right to the city of children.This is a critical research method that reveals the concealed implications of data by rereading them through the lens of economic and political relations. Field observation was employed to gather data at the locations of the two regions being compared.The study’s findings reveal a statistically significant distinction between the two districts with regard to the physical and spatial aspects of the children’s civic right. District 1 contains 12 parks catering to children, encompassing a total area of 134,000 square meters and featuring 94 recreational equipments. District 7 comprises a total of six parks, each spanning 56,000 square meters and featuring 31 playground equipments. District 7 contains a single private amusement facility, compared to four in District 1. District 1 contains 91 private institutions, while District 7 contains 17.The research findings indicate that while there are variations in the provision of entertainment, games, education, and food, addressing this inequality goes beyond physical and spatial constraints. Reducing societal inequ

The purpose of this article is to examine the degree of social sentiment in the city of Tehran and to attempt to quantify the variables that are examined in this investigation.This research was conducted utilizing a quantitative approach and a survey. The sample size was ascertained utilizing Cochran’s formula, and 384 adults who were residents of Tehran city and were at least 18 years old were surveyed via questionnaire and multistage cluster probability sampling. The reliability of the research was ascertained via face validity, while its reliability was assessed using Cronbach’s alpha.According to the findings, the mean level of social commitment among the participants is 3.8, socialization is 3.9, religiosity is 3.0, life satisfaction is 2.7, exchange frequency is 3.2, and anomie is 2.1. The correlation coefficients between each of these variables and the dependent variable are as follows: -0.22, 0.65, 0.53, 0.35, and 0.14, respectively. At a level of significance below 5%, every hypothesis was validated.With the exception of the sentiment of anomy, which exhibits an inverse relationship with the dependent variable, the sentiment of social commitment is positively correlated with all other variables. The degree of social commitment exhibited by individuals of varying levels of education varies, with men demonstrating a greater degree of commitment than women. 2R equals 53% as well. The results validate the significant influence of the aforementioned variables on the perception of social commitment, which can assist government officials in formulating policies and conducting planning.