جستجوی مقالات مرتبط با کلیدواژه "واقعیت اجتماعی" در نشریات گروه "علوم انسانی"

Reality is what we experience in our daily life, which can include personal or social issues. Social realism in ancient works can affect us in today"s life by the rituals and customs of the past. Therefore, in this research, by examining the social realism that has been carried out in the stories of the Shahnameh, we will achieve this important goal, which links the author of the Shahnameh, Ferdowsi, established between myths and reality, because on the surface, the cause of the events and actions is supernatural and unreal. It is said that while most of the narratives of the Shahnameh are based on the facts of life, the author in this research also examined the social events from the perspective of social, religious, political and cultural life in the Shahnameh.

The present research is a theoretical study that was conducted as a library research. The main scope and society of the study was Ferdowsi"s Shahnameh, works and websites related to the research contents, after studying these works, the analysis and comments of the authors were included.

In this research, we find that the foundation of most literary works is based on the reality of life, and the connection and similarity of the real manifestations contained in the Shahnameh corresponds to the social reality of our lives. Although the most artistic part of the Shahnameh is the mention of superhuman adventures, and apparently, at first glance, it does not fit with the reality and logic of our human life.

It is hard to believe the acceptance of many stories of the Shahnameh in concrete human life. Although Ferdowsi"s Shahnameh has a mythical and unreal appearance; But in its heart it has preserved the roots of reality. It can be said that the Shahnameh is based on the facts of life, and not only the facts of the life of the Iranian community, but the facts of human life.

Since the constitutional era, authors of realist novels have attempted to weave social realities into the structure of their novels. In this article, we examine the narratives of four realist authors to focus on the social realities of the 1370s and 1380s, two of the most important political periods in Iran. As such, we examine social realities and factors affecting the formation of the narratives in these decades. To this purpose, we have used the theoretical foundations of two fields of thought: first, the epistemological approach to social reality in the constructivist school, and second, the sociological approach to reality and its division into objective and mental realities. Findings suggest that social realities in the social field have attracted the attention of the authors more than other fields. In the second place is the economic sphere, which is dealt with a little more than cultural realities in terms of the frequency of constructed realities. In none of the examined works is there a narrative of the political sphere, except for the novel "ویران می آیی" by Sanapur. On the other hand, most of the authors have focused on the creation of objective phenomena, which is why only 40 out of 395 constructed social facts are subjective.

The law is the reason and guide for human behavior; therefore, it is a normative social practice. But what conditions should a norm have to be called a law and what is its relationship with morality? Is the criterion of being a law, its origin or its content? In response, the school of natural law and legal positivism are two long-standing competing theories. The school of natural law, which is a recommendatory and prescriptive, emphasizes the content, but the positivism, which is descriptive and explanatory, emphasizes the source of the law. Of course, at first, the school of natural law looked for content in religion, but today, individual human rights as the subject and social contract as the process has noticed. The conceptual space of legal positivism is formed by the combination of two theses of social reality and separability, and the separation theory denies any conceptual and content relationship between law and morality. but, Dworkin, by criticizing the separation theory, divided positivism into two opposing camps, soft and hard, and the soft positivism abandoned the separation theory to some extent. But is soft legal positivism compatible with the claim of the authority of the law and its guiding function? Is discovered or invented morality an essential and existential part of the law or is it a criterion for its evaluation? In this article, the mentioned questions are analyzed in order to discover the position of hard and soft legal positivism.

Realism refers to the specific literary current of the nineteenth century which is also used as a style of storytelling. Realism reflects life, as much as possible, in the world of fiction. Instead of dramatizing or making the story more romantic, literary realism tries to tell it as realistically as possible. Many features of the school of realism are also evident in the works of the first generation of Iranian novelists, including Simin Daneshvar. As the first Iranian female novelist, Daneshvar has written three novels called "Savushun", "Island of Wandering" [Jazire-ye Sargardāni] and "Wandering Cameleer [Sāreban-e Sargardān]. The aim of this research is to examine the details and elements in the novel and to deduce its exact aspects to discover their realistic components and how they are adapted according to the social reality. In the present article, an attempt has been made to reflect on the components of realism in the fictional works of Daneshvar, in the two sections of sociopolitical, economic and cultural issues of Iran and the personal life of the author. In these stories, features such as the use of slang (appropriate for social class), accurate staging and realistic characterizations are examined. Attention to the abovementioned points has led Daneshvar to be known as a realist writer; an author who in her works has depicted the individual and social life of Iranians in decades of Iranian history.

The term "social construction" is used in a wide range of fields, from the humanities and social sciences to the natural sciences. There is talk today of the social construction of many entities and representations. Items like emotions, gender, race, sexual orientation, mental illness, a variety of technologies, subatomic particles, physical facts, truth, scientific theories, and more are just some of the candidates whose social construction has been discussed. It is difficult, if not impossible, to find common ground between the various uses of the term "social construction" and, consequently, to provide a comprehensive definition of it. Social constructionism is a theory according to which many aspects of reality and our knowledge about it are constructed through interpersonal and social interactions. Although in recent years all kinds of identities and representations have been considered constructed by society, relatively little research has been done on its metaphysical nature and its relevance on other metaphysical relations. The first purpose of this paper is to clarify the concept and to review four different accounts of the metaphysics of this relation. Each of these reports is evaluated in terms of metaphysical adequacy to determine whether it is consistent with what users have in mind with the concept of social construction. In the final part of the article, after giving a definition of philosophical naturalism, it is examined whether a naturalized report of social construction can be given or not. It has been argued that if we consider representations as the subject of social construction, it will not conflict with naturalism. But if we consider the world as its subject, only one formulation of ontological constructivism is incompatible with metaphysical naturalism. But with regard to other formulations, we have to wait whether concepts like emergence and causal closure will be accepted in the empirical sciences. There is currently no a priori / philosophical evidence for a conflict between these versions of ontological constructivism and philosophical naturalism.

Metamorphosis, the most prominent work of Kafka (1833 – 1924), is one of the most controversial contemporary stories in 20th century Europe. After its publication in 1915, the story was the subject of debate for critics, and it was discussed from many perspectives. It narrates an imaginary event occurring in social realities of the time, and it shows an industrial society as a result of political and social changes in Europe. An industrial society, besides its advantages, willy-nilly brought with it unpleasant consequences. The study, explores the social and economic condition of Europe in the early 20th century and explains Gunter Andres theory, attempts to show that huge insect in the story is a metaphor that on the one hand appeared in the story in its common sense and has all the characteristics of an insect. On the other hand, based on the textual evidence, it represents one of the issues of modern and recently industrialized society. It compares the metamorphosis of a human to an insect to the human condition in bourgeoisie society.

The social problem is one of the most important concepts in the field of sociological studies that lacks common semantic coordinates. In each of the modern and postmodern approaches, this concept has a different definition and the choice of each of these approaches leads to determining different paths in the face of the concept of social problem. This has led to ambiguities in social policy-making and has hampered the path of social decision-making. Because every decision requires research foundations that, if based on it, can make the right decisions. Accordingly, this article attempts to answer the nature and definition of the social problem and the indicators of recognizing a phenomenon as a social problem by relying on the ontological positions of the most prominent thinkers of the modern and postmodern approach, Emile Durkheim and Jean Baudrillard.

The research method is comparative study. In this method, first the selected books are studied in depth, then based on the main concepts of the research, they are purposefully summarized. Then, based on the initial summaries, overt and covert themes were extracted and finally, in the form of comparative comparison, they were rewritten and formulated in a structured way.  

As a result of answering these questions, it became clear that Durkheim believes that social realities are objective phenomena that are not dependent on human life and are independent of human will. Accordingly, the social issue, like other social realities, is an objective and independent matter whose change does not depend on human free will. In his view, the social problem has a characteristic: lack of generality, lack of function and going beyond the natural limits. According to these characteristics, which are identified according to the type and period of evolution of society, social issues are identified. In contrast, Baudrillard believes that the social world and social issues are mental constructs that have nothing to do with reality, because they do not believe in social reality and deny the existence of independent social phenomena. In his view, social issues are defined based on the language system of each social group and according to gender, religious, national, racial, class differences. In the meantime, the media creates hyper-real through the decoupage industry and mass production of global information. A world that refers to signs that are not real through simulation. The interests of the centers of power are important links in the interests of which the media creates the social world and introduces its disturbing phenomena as a social problem. In this situation, social issues are created without relying on reality in the interests of the centers of power and through the media.

The reason for the difference between the two views is the wide-ranging changes at the global level. After the occurrence of various political, religious, scientific and industrial revolutions, modern society experienced social turmoil and the restoration of collective order was a desirable goal for all thinkers of that era. Accordingly, modern thinkers such as Durkheim sought to restore social order by believing in the capabilities of science. Whereas in the postmodern era, with the outbreak of world and regional wars, political expansionism and inhumane economic violence, and the conquest of the media by the centers of power, the ideals of the modern world and the ability of science to shape human order were seriously questioned.  Thus Baudrillard sought a theoretical explanation of how the social world was constructed and created.

One of the most important issues in social sciences and also in the field of government jurisprudence is the nature of social phenomena or social realities. In this article, Ayatollah Khamenei's view of social reality is studied through his socio-legal theory. His writings and speeches are in a format with the contemporary literature of social sciences and jurisprudence and with markings through parallel concepts, necessities and requirements of social reality, effects of social reality, etc., to some of the influential components in the formation of social reality, characteristics of reality Social and the process of formation of social reality has been achieved. In his view, the social phenomenon is a social action, including real and legal structures and relations that are constantly being updated that people or social actors, relying on insight and innate need and using reason and other cognitive and action capacities, in order to realize the good life and based on the movement within the divine traditions, they create, revive or reform.

Coronavirus, like any other disease, initially manifested itself as a biological phenomenon that threatens peoplechr('39')s health, but even non-communicable diseases act as a "multidimensional social reality."In this article; First, a review of theoretical literature seeks to criticised "radical constructivism" by  a perspective that emphasizes "complex", "stratified " and "social" social reality.Then, these two approaches will be used to study the coronavirus epidemic (as a problem). Corona acts here as a complex reality in biological, human (Agency) and social dimensions. This is a complex and multifaceted reality, each level of reality has unrecognized, and interconnected causal powers. To this end, we encounter a kind of "complexity of causality " in examining the Corona problem.Each level of reality has unrecognized, related, and interdependent causal powers.  Serious shortcomings, in other words, the diminution of social reality to human understanding (epistemological fallacy) will result in nothing but our punishment by reality. The health system has prevailed, and the results have been nothing but "continuous recovery of reality" and the choice of the path of "trial and error" or sometimes confusion in policy-making for society

Whether there is “social reality” for Sadra's transcendental civil theosophy rests on the possibility of founding human science in conformity with the Islamic philosophy. In fact, to ask whether it is possible to found the above human science challenges the capacity of transcendental theosophy as a prefect system of philosophy. Were the answer negative, it would be construed as some deficiency in the Islamic system of Philosophy. In his article, the author aims to explain the concept and weight of “realism” for the whole transcendental theosophy. The author claims that “realism” has a main significance in ontology, epistemology, and the system of values in the transcendental civil theosophy. Thus, the realistic explanation of social affairs is developed into a main issue in civil philosophy.     The method of the research is to make reference to library and to quote from the masters of this theosophy as the document for what is claimed. The findings might be used for matters such as proposing realistic view on the products of consideration or the capacity of transcendental theosophy for founding of humanities

The aim of this paper is to explain the main criticisms of the main propositions in the book “The Rules of the Methodology of Sociology” by Emile Durkheim. The content of this famous book, one of the basic books in sociology, suggests that Durkheim has attempted to introduce sociology as a science with a subject and method independent of other sciences, and to show that this Science is an experimental science. He described his views on this topic in six chapters in this book. Some of the contents of this book are in different chapters, although it is for the purpose of proving what was said, it also contains the material that can be considered as a confession of Durkheim’s confession against his perception that is referred to in this article. And, in some cases Durkheim has used words which could disclose others' perceptions of his point of view. In some cases, Durkheim has fallen victim to misleading concepts that do not criticize his ideas, and in some cases the concepts and meanings are not clear.

The objective of this study is to introduce the social ontological and epistemological principles of the school of critical realism and to explain the approach of this school in relation to social world and its event to show how by utilizing the principles of this school one can attain a better explanation of social realities. Although this school is realist from ontological perspective and is interpretative-hermeneutic from epistemological perspective, it has serious criticisms on these two schools and accuse both of them of epistemic fallacy. In viewpoint of critical realists, the nature of social reality has three layers, i.e. real, actual, and empirical. The real layer is the very fundamental mechanism of creation and development of social realities that should be emphasized and studied by social sciences researchers. However, most of social researches are limited to the discovery of actual layer of social reality. Bhaskar, by offering RRREIC schema (resolution, redescribing, retroduction, eliminating, identifying, and correcting), tries to understand the more fundamental layers of social reality and also believes that continued criticism of human findings and experiences of human society leads to acquisition of reliable knowledge and prepares the grounds for possibility of redemption. Attempt has been made in this article through development of this method and its employment for explanation of one example of social realities to provide answer to the claim that critical realism has remained at the level of a philosophical school and has not been able to provide an applied methodology for analysis of social events.

Money is one of the powerful institutions that humankind created and developed and nowadays it affects all of aspects of social human life. Money essentially is production of human socialization and we should think of it as a social reality that although has a special and independent role for each individual, but it has overall acceptance in the society. Bitcoin is a decentralized electronic fiat currency implemented using cryptography and peer-to-peer technology. Because of increasing development of bitcoin and also other similar currencies, our monetary policy-makers should take proper position about it. In this study we make an analysis about value of bitcoin in context of Etebariat theory developed by Allameh Tabataba’i and argue that value of bitcoin is consistent with this context. Our study about monetary and banking schools like metalism, chartalism, money in circle and banking shows that because of peer-to-peer system of Bitcoin, although Bitcoin is inconsistent with all of the abovementioned theories, but it is consist with Etebariat theory because of no need to third party. So Bitcoin is a counter-example to classical theory of money and it verify Etebariat theory.

One of the fiqhi and usuli[1] principles in which extraordinarily theological and social approaches are applied is the rule of fixability and variability. A rule that, aside from neglecting its study, a careful and exact look at it can serve as the basis for systematic and advanced legislation in Islamic society. This paper has attempted to explain the systematic approach in this regard by considering social reality as a variable and achievement-oriented ijtihad[2] in the sources as a fixed principle. Within such a framework, social reality will always interact with the sources and principles of fiqh at the time and place as the subject of the commandments and the practices of the practitioners. If this issue is well established, the result of the interaction of this dynamic and efficient fiqh will be in most systems of law for society. The study has struggled to emphasize the innovative or newly-established subjects (wherein fixed and variable fiqhi rule takes place) and the social understanding of the scriptures/sources (as the ijtihadi[3]/argumentative discovery strategy) so that a systematic adaptation to the desired result of the fiqh of legislation which is based on reality is formed. Since designing such patterns are detail-oriented by nature, it is possible that the goals and ends of the sharia is neglected or distorted and thus the present study has designed this system based on paving the way for fitrah as one of the goals of sharia.

Using Karl Popper's critique of positivism and inductivism, we attempted to criticize the main bases of grounded theory. According to grounded theory, social reality can be understood by emptying our mind from any prejudgements and ethical valuation in the research process, but emphasizing on observation, paying attention to the differences and similarities of data, and dedcting abstract concepts. We argue that, in practice, this claim is not true and it leads to a distorted social reality. Following these principles makes social researchers become an information worker and not a critic of social reality. Therefore, not only the science of sociology loses its critical aspect but also justifies the status quo.

In contemporary life, the need for the appropriateness of the Islamic jurisprudence to the life and realities in social life is considerably felt. Many issues such as the outdated fiqh which is not applicable in the modern industrial and postindustrial societies, the inordinate increase of the content of fiqh over time, the possible secondary obligations and the unaffected ones, the dominance of rationality in reasoning, and so forth are rooted in lack of paying attention to social realities. So, this question may be raised that if the Islamic jurisprudence based on the low stressed, simple, indigenous society can administrate the contemporary populated society which is industrial and postindustrial as well as energetic? The present study aims at overcoming the mentioned issues through proposing the idea of social fiqh. As a matter of fact, this type of fiqh is proposed in order to remove the problems which are on the way of fiqh nowadays.

Institutionalized or social reality is one of the concepts in contemporary philosophy which discusses the different ways of the formation of realities that only exist when a group of people believe in them and pay attention to them. However, such realities are rooted in non-institutionalized realities which are still real in the absenceof any human representation; nevertheless, they are different in that the former is only meaningful within human representational systems. One of the features of institutionalized realities is that they are based on a conceptual triangle the three sides of which are comprised of human, act/event, and the created or matter. Therefore, artifacts play a natural and constructive role in the realization of an institutionalized reality. Such realities are always created in contexts which are not representational themselves. In this paper, the writers demonstrate that cylinder seals, as one of the most important commercial tools of the Bronze Age in West Asia and ancient Iran, were one of the most significant products of institutionalized realities which depended on commerce and could not be realized without the establishment of commercial-economic structures of early urbanism. Rather, after becoming actualized, they turned into a material device used for expanding the regional and trans-regional economic system.
The images on cylinder seals, on the other hand, hold a noteworthy place in creating and delivering certain types of institutionalized or representational realities. They can create, transfer, and reproduce some beliefs among the members of their society which are deemed necessary in the formation of its structure. This paper discusses the images and representations of women’s bodies on cylinder seals and their rolein the creation of the institutionalized realities which pertain to women and womenhood. The main elements in relation to womenhood which have been identified in this study include women’s A forms, crafted forms, collective and dramatic-ritualized forms, and women’s B forms with an emphasis on gendered body. The findings also demonstrate that such images were presented and transformed in conformity with various social contexts and backgroundsin three cultural-social periods or trends in ancient Susiana (3500-1000 BC) in the southwest of Iran.

The importance of religion and religiosity for human socity appear the necessity of studying about this phenomenon and it' s changs.Insight condition of modern world and critical thinking growth can lead to chang the religosity.this research that investigate the relationship between student's critical thinking and dimensions of religiosity. This survey study was performed by questionnaire.the number of study Population included the master students in Tehran State University at Alzahra university, Emam SadeGh university and Shahid Beheshti university .kuokran's formula and Probability Proportional to sampling 370 students were selected . The results show There was a positive relationship between critical thinking and religious bilife and ritual and Experience .. Result show that there was a positive relationship between religious dimensions and all subscale other than open-mindness subscales.. other result show that degree of belief and experience dimensions is high and degree of ritual dimension is low.only 20% of student had high level of critical thinking. other result show that degree of belief and experience dimensions is high and degree of ritual dimension is low.only 20% of student had high level of critical thinking.
The investigate relationship between measure critical thinking and dimensions of religiosity in master student in universites of Tehran

I will deal with the methodological relation between two epistemic models of Islamic theology and modern sociology with respect to conflicts and interactions. The main question is how to distinguish methods deployed by Muslim theologians and sociologists in their classical readings. Results of investigations show that conflicts or interactions between deployed methods in classical readings of both Islamic theology and modern sociology traces back to their respective goals. Although these sociologists, just like theologians, seek to respond to ethical concerns and needs, theologians adopt intellectual and transmitted (based on transmitted traditions) methods to arrive, with certainty, at the possibility of achieving reliable truths regarding the relation with God as the origin of being, but sociologists adopt quantitative and qualitative methods to confidently discover principles governing human social lives in contemporary circumstances. Theological methods are directed at fundamental meaning-giving goals, and sociological methods are concerned with ordinary assurances about everyday life. We should preserve the distinction between these two fields, but when it comes to the external and historical realization of theological goals, there should be interactions between them to clarify historical and objective possibilities of each period in its process of realization.