بهزاد کریمی

In recent years, with the increasing proliferation of telegrams and its exposure in the center of our lives, the issue of the various effects of its use for the young generation has been the subject of many researches. Most of these researches have been done with a quantitative approach and the study population was often the young. The approach of present research is qualitative and has been done based on the descriptive phenomenology of Colaizzi and Moustakas practices. This research has been considered the key assumptions and concepts of Husserl’s descriptive phenomenology and Schutz’s social phenomenology in all stages of research, though it lacks a theoretical framework in the context of some of the phenomenological research. The study population was ten of the young adults (ages 19 to 29) in Tehran, with whom we interviewed a semi-structured profound interview. The findings indicated that the participants experienced the telegram as a collective stream that everyone is present, according to the need and expectations. And not to be included in it, meaning to loose connections and everyday interactions. Thus, different feelings have been formed about this phenomenon, which ranges from contentment to dissatisfaction. The lived experience caused the users to narrate the effects and consequences of using the telegram as pleasant and unpleasant sensations.

The purpose of this phenomenological research was to study the lived experiences of 10 young adults in Tehran using Instagram. In this research, the contexts and conditions affecting the lived experiences of these users, such as the general characteristics of adult youth and the technological characteristics of Instagram, are emphasized. In addition, the issue of evaluating the consequences of using Instagram by these users has been of special interest. According to the research done on Instagram, it can be said that the second and third issues, namely the effective conditions and also the evaluation of users, have been less considered in research and it seems that these issues were raised for the first time in this research. Are. The results of this exploratory study showed that for our participants, Instagram has provided a new way of seeing and being seen. In their experience, Instagram means making people's video accessible and intensifying communication; which seems to make the Instagram experience something different from the experience of other social networks. Their assessment of the effects and consequences of using this social network was full of dual emotions, experiences mixed with positive and negative emotions about the effects of using Instagram, emotions that ranged from pleasure to dissatisfaction

The subject of this article is the evaluation and critique of “The Oxford Handbook of Iranian History” edited by Touraj Daryaee. The critic believes that this work, despite having valuable information, has formal and content problems, including the references and bibliography of the articles which are not uniform, the articles are not balanced, the content of the articles does not follow a single pattern, it has not dealt with some important historical periods, some articles are non-historical and very specialized, the idea of Iran as a central idea has been neglected and finally, the book needs to be reviewed in terms of the translation. The type of collection of articles with a common theme has a single agenda in terms of form and content, but this collection lacks such a feature in various ways. The book is also caught in the crossroads of academic writing and attracting non-specialist audiences. The greatest drawbacks of this work as mentioned above can be considered the negligence of the study of some expected and important historical periods, which has undeniably damaged the credibility of the book.

Iranian historiography after Islam indicates the attribution of some metahuman characteristics to kings. This attribution could be studied concerning the culture of the target society in addition to historiographical eloquence. Meanwhile, the two factors of repetition and the existence of similar features in Iran’s ancient cosmology indicate a kind of intellectual coherence. The main issue of this article is that is there any relationship between kings’ representation in Iranian mythological contents and Safavid historiography contents? To answer this issue first, an explanation of the Iranian cosmology and king’s position in it was presented then, Safavid historiographies were considered to reveal the mythological foundations of Iranian historiographical discourse. Finding of this research indicates that the acceptable and ideal characteristics of kings in mythological cosmology determined in several specific themes such as victory in battle, dream, occult inspiration, occult relief, and order of nature is disappeared from the king’s essence, by the dissolution of elements of the ancient cosmology related to the king in Islamic cosmology has been reflected in various ways in Safavid society and historiography as the beginning of the new history of Iran.

The purpose of this research is to expound a book on occult sciences from the Safavid period. In my opinion, this text, which, in the present article, is referred to as “The Limiyā-ye Safavi”, is one of the newly found books authored by Mulla Jalal Monajjem of Yazd, a historiographer and astrologer from the time of Safavid Shah Abbas I, having been confused, in many MSS, with the Asrar-e Qāsemi, the renowned book by Mulla Huseyn Vā’ez-e Kāshefi, a late Timuri scholar.While introducing this book and trying to prove my assertions, I will first present a brief account of scientific and codicological studies of “The Limiyā-ye Safavi”, and then in the main and final part of the article, I will deal with the historical and codicological grounds for ascribing the book to the Safavid era and to Mulla Jalal Monajjem of Yazd.

Today, the social media have dramatically changed the way people communicate with each other. Study of various aspects of this change and its effects, has been the subject of numerous studies both in Iran and the world. Instagram is one of the most popular photo and video sharing platforms around the world including Iran, about which a lot of research has kas carried out in Iran. Most of these studies have focused on the impact of Instagram on different users and the role it plays in changing the attitudes and behavior of Iranian users, rather than on the lived experiences and the meaning, that these users have of their activities in Instagram environment and which they attribute them to this social media. This research, with its exploratory nature, seeks to examine the lived experience and the meanings derived from the mental world of a small number of users who are referred in this research work as young adults. The research work is based ob descriptive phenomenology, because this method was consistent with the objectives and questions brought up in this research and its position on new technologies and provides a suitable basis for analytical descriptions of the themes of the statements made by the participants. In the present study, unlike previous studies that have ignored the contexts and conditions affecting the lived experiences of Instagram users, as well as the "essence" of their experience of this phenomenon, special attention has been paid to these two issues. The results of the research showed that the Instagram experience is, above all, a new way of seeing and being seen; A personal medium that gives everyone the opportunity to be seen as they please. The related conditions that allow this "being seen" to appear in an intensified manner. Large number of people are being seen on Instagram, where everyone is somehow floating. Their overall assessment of the consequences of using Instagram showed feelings that fluctuated between contentment and dissatisfaction. This finding suggests that their feelings about Instagram are neither entirely negative nor entirely positive, but fluctuate between positive and negative, and this may stem from the paradoxical nature of the technology itself, which is both attractive and repulsive.

The prevailing image of women in the Qajar period, especially in the pre-constitutional period, which has been shown in studies, confirms a passive and completely marginal image. However, critical review of informal and family archival documents, especially documents provided and collected by the online archive of "Women's World in the Qajar Era", that approves social relations in less studied areas, show Women in various roles such as wife, mother and economic activist in the religious and traditional frameworks, had acceptable rights and, accordingly, social activism. On this basis, the authors have tried to obtain a comprehensive picture of the activities and occupations of women belonging to different social strata of the Qajar era by using the method of historical analysis based on archival documents and studies.

Madness is one of the less discussed issues in the social and medical history of Muslim societies in the Islamic Middle Ages. Madness until two or three decades ago, it was mostly considered as a mental illness by medical history researchers. But with the introduction of new social approaches to medical phenomena, we are gradually seeing a stream of research that examines medical issues beyond the known boundaries of medical knowledge and in an interdisciplinary space that has produced some works. One of the few works that within this framework has extensively analyzed the history of madness in Islamic  societies is Majnun: The Madman in Medieval Islamic Society by Michael W. Dols. In this book, he has extensively explored the subject of insanity in three different medical, social-historical, and legal / religious perspectives, relying on a variety of sources. However, this work has some defects for a variety of reasons, including the author's partialist approach, overwhelming data on madness and being caught in the trap of a European-oriented Orientalist approach that in some cases has produced inappropriate generalizations.

With increasing use of social media, including WhatsApp in various aspects of our life and the youth in particular in recent years, the impacts of such media on their users is the subject of the present study. The main focus of this research work is the impact of WhatsApp on young generation, however, the lived experience of the young adults and the meaning of using this social media for them as well as evaluation of the consequences of its use, have been so far left unnoticed. Such ignorance has taken place at the time that large group of users of WhatsApp and other social media in Iran are young adults. This research work is conducted based on a descriptive phenomenology method and has investigated the lived experience of young adults in using WhatsApp. The statistical population of the study consists of 10 Tehrani young adults.  The lived experience of those taken part in this study shows that WhatsApp for them, more than anything else, is making use of a new type of relation and that using this social media is not an option but a social need and necessity. Consequences of using WhatsApp in their understanding of this media, has been expressed in a dual emotion: An emotion that its scope, fluctuates from satisfaction to disatisfaction.

The main purpose of this article is to analyze and critique the ideological ideas of the historiography of Shah Isma'il I Safavid in the book of Iran in the Safavid Era by Ali Akbar Velayati. This book is organized in 656 pages, in one introduction and five chapters, with the aim of examining Iranian history during the Safavid Era. Before attempting to enter the main part of the article, the author has tried to draw up a record of the use of ideological approaches in the history of the Safavid Era. In this way, there are two general and ideological critical and formal approaches that can be explicitly taken from political or religious ideas behind both. From the author's point of view, the history of Iran in the Safavid Era is based on works that can be considered as ideological official works. Given the importance of the Safavid history in two types of critical and official ideological historiography, the author has tried to identify and extract the official ideological agenda in the book, focusing on the period of Shah Isma'il I. In this way, the author, while criticizing the sources of study data, has tried to classify events that have undergone ideological readings based on first-hand resources and then analyze according to the identified agenda.

Reliability of the cellular manufacturing systems and automated guided vehicles (AGVs) in the production systems has been recently become one of the most challenging issues. This paper focuses on proposing a multi-objective mathematical model in order to optimize three objectives including the minimization of production costs, minimization of the intracellular and intercellular part transportations and finally maximization of the reliability of AGVs. The failure rates of intracellular AGVs at any of the cells follow either an exponential or a Weibull distribution whereas, this rate is considered to be constant for the intercellular AGVs. As reliability calculation in the Weibull case is very hard (if not impossible), a simulation approach is applied to estimate the reliability of system in this case. It is assumed that all the intracellular and intercellular transportations are done through the AGVs. This means that the production system halts when all AGVs are failed. In order to validate the proposed model, some numerical examples are generated and solved by implementation of a non-dominated sorting cuckoo search (NSCS) and a multi-objective invasive weeds optimization (MOIWO) algorithm. Finally, a hybrid analytic hierarchy process and TOPSIS method (AHP-TOPSIS) is utilized to select the better algorithm in terms of some multi-objective metrics, simultaneously.

The year of 1388 was named as the year of consumption model reforms by Iran supreme leader, Ayatollah Seyyed Ali Khameneie. Consumption model reforms is the process of an abiding reform of behavior and the available consumers’ methods in usage of various goods and resources via the promotion of people’s knowledge, insight, and attitude. Therefore, it is the stabilization of correct and abiding consumption model in the form of social and cultural training.The purpose of this study is the investigation of the effective psychological, social and economical factors upon the consumption reforms of the BA students of the Islamic Azad University of Ghaemshahr in the educational year of 1389-1390.The present study is a descriptive-metrical study. The statistical universe of this study includes 7524 (seven thousands and five hundreds twenty five) male and female students of Islamic Azad University of Ghaemshahr. The sample of this study includes200 female and 144 male students that the number of sample was estimated by Cerjce and Morgan table model. The random – classified sampling plan was used in the selection of this sample studying. The needed data for the measurement of variables has been taken out ofa researcher made questioner. The researcher has used 17 questions for the measurement of effective psychological factors upon the consumption model, 9 questions for the measurement of effective social factors and 4 questions for the measurement of effective economical factors in the range of one to five (1-5) at the scale of Likert which its reliability has been equal to 81%.The Statistical analysis was done by SPSS Software and at the inferential level T was used to evaluate the degree of acceptability of each variable. For grading each variable the Frouyd – test was used. The Komologrov –Esmirnof (K-S) test was also used to determine the degree of normality of the data.The obtained results from the statistical tests shows that at the level of 5% error, the psychological, social and economical factors were influential in students’ consumption model. It also indicates that according to grading, there is a difference among the components of the psychological, social and economical factors. In other words, the psychological factors has the most effects, while the social and economical factors would stand in the next ranks in order.

The historiography can be understood by studying the contextual, social and political science. On this basis, the relationship between cosmology and historiography during Safavid Era will be studied in this paper. In the early part, the “Qiran” (conjunction) as an essential principle related to the core of this essay is reviewed. Then, the connection between astrology and historiography and their influences based on the historiographical and astrological works have been considered. Finally, Safavid historiographical rhetoric has been studied through a formalistic approach.

History of Muslim's medicine has been investigated from different point of views. A glimpse on the related works shows that the researcher's approaches to medicine are influenced by a very limited and traditional definition of medicine that considered medicine only as a science. New approaches have been appeared in the field of medical history as a general sense in recent years. These new views are trying to show further dimensions of medicine as social aspects. However, these efforts depend on a critical bibliography shaped by new ideas simultaneously. In this article, the author has tried to submit such a bibliography by emphasizing the gender approaches.

Muslims believed in a different medicine system based on Prophet and Imam's narratives during medieval ages. Authors try to clarify aspects of Medieval Iranian religious medicine discourse. Employing an analytic approach base upon first hand resources including manuscripts we have tried to study in question historical data. Surveying of articulation of religious medicine discourse and its relation to scientific medical discourse would be considered as one of the main achievements.