جستجوی مقالات مرتبط با کلیدواژه "marx" در نشریات گروه "علوم انسانی"

This article has attempted descriptively to analyze, explain, and criticize the Marxist’s point of view about the priority of professions over thoughts, which results from the priority of the institution and the material and economic interests of the society over other social institutions. The major question is whether, as so-called scientific Marxism claims, the social class in general and the economy and living conditions, in particular, are the only or at least the most fundamental factors in individual and social changes. Or, as Max Weber sets forth, thought and faith are fundamental, and ideal and spiritual thoughts give meaning to real and practical interests and justify them. However, the victory of thoughts is possible if they have a relationship with real and practical interests. Interests and professions have a reciprocal relationship with thoughts, and none of them can survive without the other. Professor Motahari also proposes the integrated theory of Islam, according to which Karl Marx's opinion is naive and immature, but Max Weber's opinion is rational and mature.

Television is a subject that has been repeatedly studied and investigated by scientists and has been researched from different angles such as sociology and psychology. One of the approaches to studying this important issue is the philosophical approach. In this article, from a philosophical point of view, television as a technology, based on the viewpoint of four thinkers: Marx, Heidegger, Burgman and Feinberg, has been examined. Of course, these philosophers of technology have not commented on television as a technology; Rather, it is based on the foundations of each of their views about television. Based on the principles of Marx, the role of television in value addition is the focus of analysis. From Heidegger's point of view, television can be studied as a type of development and awareness. According to Borgman, the necessity of searching about the relationship between information and reality, as well as the relationship between subject and object, as well as the topic of focal objects can be inferred about television. And from Feinberg's point of view, the role of capitalist values and democratic values in television production is important. After examining these four points of view, conclusions are made regarding the value or neutrality of television based on the explanations made.

According to Marx's interpretation, in the Democritean system, atoms move in a vacuum according to a blind necessity. Applying the word "accidental" to the Democritus system does not imply the unpredictable or causeless movement of atoms; rather, it indicates the absence of a prior plan or specific end in the creation of the worlds. It's as if the atoms are moving in one direction, the end of which is the creation of worlds. Epicurus, unlike Democritus, does not believe in the existence of an inviolable necessity in the movements of atoms and includes the declination of the atom from the straight line as a sign of accidental movement in his atomistic system. It is with declination as an accidental movement that basically the creation of worlds begins. So the basis of the creation of worlds is chance. Epicurus believes in the accidental movement of atoms, and in the process of creating the worlds, he does not assume any prior plan. Epicurean chance indicates both the negation of the end and the accidental movements of atoms in declination from a straight line.

In a sociological approach, social classes are known as one of the effective political factors, the extent of which depends on the power of the government and the nature of the classes. Social classes change according to the variable of time and place and factors such as industrial development, modernization, level of education, international interactions, etc., and of course, it is possible that the ruling power may change according to the political attitude and in order to create social support for itself. , to revolutionize social blocking. As Pahlavi II tried to change the social class block in Iran from traditional to modern in order to patronize education.Although he did not succeed in this. The purpose of this research is to investigate the interaction between politics and social classes in the Pahlavi period. In this article, by using Marx's theory, we have addressed the issue of what were the goals of the Second Pahlavi in creating the transformation of social classes? In line with the proposed question, this hypothesis was evaluated that (it seems that the goals of the Second Pahlavi in the direction of change Blocking of social classes from traditional to modern is in the direction of patronage, which has not been successful in this matter)). The mentioned hypothesis was investigated using reliable and written sources and the findings of the article indicate that the created classes did not support the strategies of the second Pahlavi and gradually became against the Pahlavi system and joined the opposition in the political transformation.

This chapter, Marxist literary theory, is composed of four major parts. The first section is a survey on Karl Marx’s ideas. After analyzing Marx’s ideas in great details, he pays attention to Frankfort school. Frankfurt School which was founded in 1923, was organized formally as the Institute for Social Research at the University of Frankfurt. This school was essentially a Marxist think-tank that comprised some of the most influential thinkers of the time. Later, the author goes to post-Marxism, discourse theory, and the thought of the Italian Marxist Antonio Gramsci. Gramsci’s ideas mark a crucial break with the former. For Gramsci modern society is not a closed totality organized around a fixed center of capitalist rationality. At the end of the chapter, he presents the influential Slovenian philosopher, Slavoj Zizek’s thoughts. Zizek has developed a compelling perspective that, in a certain sense, represents a return to Marx.

One of the important ways to understand the meaning of a literary work is to understand its social, political and historical attitudes. Accordingly, the recognition of the theories of other fields of human sciences is important. The oriental tyrant theory of Wittfogel's and Marx's views on the concept of class in society are among the approaches that help us understand how social classes are formed. The oriental tyrant theory shows how tyrant governing the oriental, hydraulic empire-based societies, causes the formation of the classes of society. In Marxism, Marxian class theory explains the impact of private ownership and ultimately capitalism on the formation of classes in society. In this way, it is possible to study communities in literary works. Bahram Beyzai is an Iranian playwright that social classes and conflicts are well represented in his works; accordingly, in order to understand his works, the class attitudes in his works must be known. In this study, based on the Wittfogel's and Marx's class views, his plays, including Arash, Azhdahak, Karname-ye Bandar Bidakhsh, Soltan-Mar [The King Snake], Chahar sandoogh [four boxes] and Dar Hozour-e Bad [in the presence of wind], are classically examined. To this end, while using the qualitative analysis method, we will examine his works by relying on library and documentary-based studies and using the classical theories of Wittfogel and Marx. The results show that plays Arash, Azhdahak and Karname-ye Bandar Bidakhsh are associated with Whittfogel's class attitudes; while plays Chahar sandoogh [four boxes] and Dar Hozour-e Bad [in the presence of wind] are related to Marx's class approach. The play of Soltan-Mar [The King Snake] follow an intermediate class approach, which can be read by both Marx's and Wittfogel's approach.

Validity of Knowledge is the most important issue of science studies in philosophy and sociology. Exploring knowledge and questioning its validity introduced science as a social phenomenon and introduced sociology into the debate. These developments have revolved around the concept of praxis as the foundation of society and social phenomena. Clearly, Marx and Wittgenstein introduced praxis and consciousness – and therefore science - in conjunction. This article argues that from the perspective of praxis, science is bound by the requirements of the collective action of the actors and the question of the validity of the findings is left to the analysis of social relations that surrounding science.Applying this position to sociology, which is the science of praxis itself, complicates the situation; The criterion for the validity of sociological findings is adherence to the praxis of social agents in the form of class. This position prevents sociologists from imposing the praxis on the subject of studying and distorting social facts and prevents the objectification of the studied groups. This position also dissolves the exhausting dualities of subject/ object and micro/ macro, while leading to the Fertility of sociology in the face of the concrete situation of Iranian society.

Experimental and avant-garde art did a lot of service to the Russian Revolution, and the artists of that time were mostly considered revolutionaries, but after the revolution, strange things happened and many artists were considered traitors.As we all know, Marx's intellectual foundations were influenced by Hegel's philosophy, and for this reason he sided with Hegel's committed art in the face of the famous dichotomy of independent art and committed art (Kant-Hegel). Theoretically, this bias means rejecting the autonomy and independence of the artist and rejecting the individual subject's individuality in the field of creating the work, but in practice we will see that due to the humanistic nature of communist utopian claims (such as equality - classless society) Inevitably, humanist aspects are also found in Marx's earlier views. This article seeks to trace the roots of the success and growth of avant-garde art in Marx's earlier views and to show as much as possible how the decline of these teachings and the rigidity of the ideological system caused the decline of modernist art in the post-Marx period to the height of Stalinist ideology. They provided the sphere of leftist thought.

The current research is in search of understanding the concept of revolution by emphasizing the ideas of Iranian Marxists in the 40s and 50s and the emergence of the Islamic Revolution. The aim of the research is to investigate the concept of revolution in the thought of Iranian Marxists. research question; Based on which theoretical foundations did Iranian Marxists try to understand the concept of revolution? The hypothesis of the current research is that the Iranian Marxist forces have struggled to understand the concept of revolution based on the knowledge system derived from Marxist ideas. The results of the current research, which was carried out with a descriptive-analytical approach and by reading first-hand sources, come to the conclusion that from the perspective of the flow of Iranian Marxists who borrowed their ideas from other Western thinkers, the concept of revolution means transforming the political order and establishing the order. New is understood. They thought exactly in the theoretical framework and thought system of Marxist thinkers and sought to implement the same point of view for change and developments in Iran. From the point of view of Iranian Marxists, the concept of revolution depends on the ideas of Heraclitus, Marx and Lenin, the understanding that is summarized in the macro-narrative of matter and all that transformative force that causes the ruling order to undergo fundamental changes in the system of knowledge of Iranian Marxists, to matter ends

The analysis of "symbolic interactionism" based on Blumer's methodology arises from human consciousness of oneself in the experimental world of society. The construction of the 'self' is constructed based on the controversial relationship between (I) and (Me) in a social process. Therefore, in a dynamic and unpredictable way, it explores the characters and shows their individual and collective action. How does 'self' find itself in the novel world? What is the mode of action of the novel is 'self' in the face of social and political construction? His novel depicts a picture of Pahlavi history in which the "collective self" is a mixture of the traditionalist and the modern. The novel "Cheshmhayash" depicts a picture of Pahlavi history in which the "collective self" is a mixture of traditionalist and modernist self. Collective interests are more than individual interests are. Activists are struggling against the authoritarian political system for freedom of thought and freedom of thought. The intellectual is a modern and demanding individual. "Del-e-koor" novel narrates the first and second Pahlavi periods. The self in this novel is the passive, conservative and violent self. In the novel world, individual interests are preferred over collective interests, and in the structure of society, the intellectual acts because of kindness, friendship, and peacemaking.

Objectivity is one of the main and most important concepts in Nima Yooshij poetic theory. Some critics have found his poems completely objective, meanwhile they consider some of his poems subjective, thus it seems that his theory and poetry are contradicted. Some other critics have given a different definition to this concept by incorrectly attributing it to other components of his theory and poetry. By taking Nima's views in to consideration and also paying attention to the historical course of these concepts in his poetry, it is clear that the basis of Nima's thinking and approach is dialectical and according to the views of philosophers such as Hegel and Marx, he has identified subject and object. And finally, without distorting the principle of objectivism he has overcome the contradiction between the two in favor of objectivity; thus he himself becomes a part of that objectivity. In other words, what has misled critics in facing these concepts is the fact that they did not understand this dialectical opposition. Paying attention to Nima's dialectical structure is very useful in understanding and analyzing his poems. In this article, in addition to outlining his approach in this area, some of the mistakes and problems of the critics in dealing with his poetry have been solved by criticizing four poems of him.

Marx, the founder of the theory of Marxism, by emphasizing the internal contradiction of the class system, calls economic conditions the foundation of social consciousness. Marx and Engels envisaged a world in which globalized market forces reigned supreme, careless of the human damage they inflicted, and in wich the gap between rich and poor had widened intolerably. The Marxist critical heritage is a superlatively rich, fertile one and like any other critical metod, it has to be assessed by how much it illuminates work of arts, not just by whether its political hopes have been realized in practice. Whereas intersubjective conflicts in the novel of “The Pipe-Smoking Bear” is the product of economic conditions and their plot is based on the formation of bourgeois society, and class antagonisms in the transition from tradition to modernity; So this approach has been adopted, for that novel.

Given that semiotics is a method of reading the text, which examines the relationships of signs and how the mechanism of meaning production; The present article, by descriptive analytical method, seeks to re-read the text by analyzing the signs that confirm the dependence of social relations on material conditions. Questions: The question of research is how to semiotically read the text, relying on Marx's approach to sociological theories. In this regard, the present study is seeking answers for the fundamental question: which are the signs based on Marx's Theory of Classes that gives rise to different readings of the text? And how do re-reading the present text make sense within the framework of Marx's sociological theory?

The present article show that: The novel is a critical novel that reveals the effects of the discourse change resulting from the presence of modernity. In this novel, "the transformation of man into an income-generating animal" is a metaphor or symbol that signifies the alienation of subjects and their disconnection from their lost human-centered nostalgic world. This alienation leads to the dissolution of the family and then to the collapse of the human relations of the whole society. Significance: The collapse of the Soviet Union, as the leader of the Marxist system, does not mean the complete inefficiency of this system. Reveals the need for research, the lack of sufficient attention to the committed paradigms of this system  and the lack of interdisciplinary research in this field. Novelity: This research uses for the first time in Iran Marx's Theory, for reading literary texts and uses the Marxist approach for reading literary texts of children

On all occasions, ideology has an undeniable role due to the inevitable integration of people ideas in the process of decision-making and public life. Literary works authors are also influenced by their ideologies, and sometimes they promote ideologies of dominant educational system of society. This article has reviewed Mohammad reza Yoosefi's Babayar in terms of covert and overt ideologies using descriptive analytical method. The reviews based on Marx, Althusser, Gramsci bpt, found that most discussed values in the works include honesty, dedication, homeland defense and others that have been emerged in the novels as an overt ideologies. This issue is thanks to authors’ concern and educational structure dominating the society. However, the covert ideologies discussed in these books include effort of dominant or superior forces to maintain their rule over the impoverished community through educational and coercive structures.however these ideas lead the readers to itnrepret the writter's thought easily and have a challenge with the text.

In this paper, the central issue that is followed is the discussion of freedom and its realization from the perspective of Marx. While the central issue in modernity is the realization of human freedom, this meaning of freedom has changed and changed throughout history. However, one can argue that the central criteria for human freedom in modernity is a kind of self-determination that this criterion has been affected by various changes. The presence of the grand praxis is the ultimate outcome of freedom and history from the perspective of Marx, and history is nothing but the work of man creation, but its rising face is nothing more than society, and in this sense it is possible to emerge as a social reappearance and only a social aspect.

About 10,600,000 results (0.35 seconds) Search ResultsTranslation resultPersianEnglishIn explaining, inequality and social classes there are different perspectives with different approaches. Marx, as a contradictory sociologist, has the greatest contribution to presenting the concept of social class. Given that this phenomenon was spoken in Nahjbalagheh, in this research we sought to answer the question whether the concept of class and class in Nahjolagheh is the same or different from what Marx proposed. In the present study, using content analysis as an inference method, we came to the conclusion that the concept of class and social class in Nahj al-Balagha, unlike Marx's, does not make sense by the measure of the means of production and wealth.About 10,600,000 results (0.35 seconds) Search ResultsTranslation resultPersianEnglishIn explaining, inequality and social classes there are different perspectives with different approaches. Marx, as a contradictory sociologist, has the greatest contribution to presenting the concept of social class. Given that this phenomenon was spoken in Nahjbalagheh, in this research we sought to answer the question whether the concept of class and class in Nahjolagheh is the same or different from what Marx proposed. In the present study, using content analysis as an inference method, we came to the conclusion that the concept of class and social class in Nahj al-Balagha, unlike Marx's, does not make sense by the measure of the means of production and wealth.

The primary purpose of this study is to critique the official approach of educational reform in Iran from the viewpoint of immanent critique, which was first proposed by Hegel and then expanded and defended with some variations by Marx and Frankfurt School. In the first part, the ideas of Hegel, Marx, and Adorno on immanent critique are examined. Second, corresponding to each of these philosophers, three suggestions are made contrary to the current official approach to educational reform. In conclusion, the principles of immanent critique of the education system are stated, and the three criticisms raised by the Overseas Consultants Inc., Mohammad Ali Toosi and Samad Behrangi are evaluated accordingly.

William Marx in an inquiry about the literature, called Farewell to Literature discusses the lack of credibility and death of literary and literary research in contemporary times. To show his correct judgment and passing the era of farewell to literature to the era of literature of farewell, he divided the literature history after eighteen century into three eras. Then he is trying to look for the effect of death of literature and breaking the links between literature, reality and society in literature. He believes that the origin of literature devaluation should be looked in the emergence and discussion about notions such as the sublime, language transitivity and language intransitivity and finally confinement in form. This paper is an effort to identify and analyze the historical study of Marx view to what he calls as “Literature”.

This Survey traces the philosophical foundations of the value problem in the history of economic thought. The historical evolution of economic thought implies that there is no subject/object dichotomy in Aristotelian and scholastic traditions; subjective and objective dimensions of value were inseparable from each other and the natural dimension of value was correlated with the social dimension of value. However, after the renaissance and the formation of subject/object dichotomy in modern philosophy and self-interest-based capitalistic economic system, the objective dimension of value was emphasized in the classic age at first. The labor theory of value emerged in this context among classical economists and Marx. But after the marginalistic revolution, the subjective dimension of value was emphasized. Due to the domination of the mathematical approach and positivistic value-free vision in this period, the value dimension was dissolved and was replaced by the price theory. Finally, the heterodox streams tried to revive the value problem by focusing on the objective/subjective dialectics (in critical realism) and ethical and normative dimensions of economics (in AmartyaSen’s capability approach).