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Previous researches about the relationship between religious belief and morality have reached conflicting findings and this shows that the effect of religious belief on morality cannot be direct. Therefore, for the pathology of religious belief, it is necessary to see which characteristics of religious belief can contribute to which forms of immorality under which conditions. The present study hypothesized that attribution to God makes it easier to justify passive immorality (omission of actions) and makes passive immorality seem more acceptable. With the purpose of testing this hypothesis and in a correlational design, 499 participants (230 men) with an average age of 37 years were selected among 30,000 subscribers of Hamrahe Avval and Irancell living in Tehran and Karaj and were randomly assigned into two groups of passive immorality (who read six stories about passive immorality) and active immorality (who read six stories about active immorality). Religious belief was measured with the Supernatural Beliefs Scale (Jong, Bluemke, & Halberstadt, 2013), and attribution to God and acceptance of immorality were measured with a researcher-made questionnaire. Regression analyses showed that the subjects who had more religious belief attributed passive immorality to God more than the subjects who had less religious belief, attribution to God predicted the acceptance of immorality, and religious belief had a negative relationship with the acceptance of immorality after excluding the variance of attribution to God. Also, the Moderated Mediation Model showed that attribution to God can explain why religious believers accept passive immorality more easily. These findings show tha

Defending the truth of some contradictions in the actual world by means of Graham Priest’s views, “To Welcome Contradiction” written by Rahman Sharifzadeh is rarely problematic in the appearance - i.e in the edition. In addition to some suggestions, we have evaluated the content of the book and criticized the views of the author and/or the dialetheists in some cases. We have shown, for example, that the preface paradox and some borderline cases cannot be regarded as true contradictions. Again, there is no need to accept such counterintuitive affairs as negative facts to believe dialetheism. In evaluating the logic of paradox, we have corrected the truth table for the logical negation and implication: instead of saying t = f, p = p and f = t, we must say: t = f ˅ p, p = t ˅ f and f = t ˅ p; and instead of the truth value of p for t→p, p→p and p→f, we must say: t ˅ f. On the basis of such corrections, the objection to the validity of modus ponens rule in the logic of paradox is answered. All in all, the book is a necessary one in Persian.

This Research aims to investigate the women entrepreneurs’ successful economic behaviors of Yazd city. The present study is qualitative and the Research community is women entrepreneurs. By using the purposeful and theoretical sampling method the number of 13 woman who were different in some variables like age, education type of profession and marital status, were selected. The research data were collected by using, Strauss and Corbin's underlying theory method including open, axial and selective coding. The core of research is the constructive interaction with limitations. The underlying category that provides the formation of constructive interaction with limitations is the context that provides the formation of constructive interaction with limitations, imposed structures, subjective barriers and Supportive Capital. The causal factor of the working authority is the position creator. Women’s response and management were categorized as favorable community oriented, self-promotion, feminine understanding of entrepreneurship, commercial rationality and role harmony. And finally, the consequence of constructive interaction with the limitations were identified as self-empowerment, civic competence, and grunting.

New findings of philosophy of science question and challenge positive concepts regarding the inclusion of conditions of knowledge, neutrality of observation and data’s independence from theoretical interpretations as well as the distinction between natural and social sciences in a serious manner. In contrast to positive approach, data, theories, and different disciplines, like ethics have expanded as a part of social and historical contexts. This outstanding effect has developed with the help of different approaches, including contributive postmodernist and neo-pragmatic approaches. The mentioned developments in the field of thought, directed social sciences and planning towards post-positivist situation and highlighted the ethical contexts of planning; this effect is traceable in the application context of planning. The purpose of this paper is to express the features of planning theory within the framework of post-positivism, and, also to explain the contexts of involvement of ethics in the field of planning, in its broad sense, as well as the way it affects the planning process. The result of this paper is presentation of the process of new work in the planning process based on attention to new ethical contexts that distinguishes this process from the previous ones, which were regarded as value-free. Also, for practical evaluation of this paper’s hypothesis, the dominant approach of the Five-Year Development Plans of the country has been carefully studied as one of the mid-term planning documents. The findings of the research indicate that value-freeness of these plans is traceable and it sheds light on the necessity of revision of these plans from this perspective.

In recent decades universities are pushed to provide services to commercial or governmental stakeholders rather than the civil society. In Iran, even, the commercial services have not developed satisfactorily. In this situation a strategy for promoting the position of universities is to provide voluntary social services within the educational and research activities. This article is part of an attempt to introduce such services to the urban planning postgraduate programs of two schools in Tehran. Although, this attempt was successful in some aspects, it could not satisfy the participating professors. To find the reasons, the pragmatic foundation of academic services has been reviewed and the review showed that provision of civil services necessitates holistic cultural communication with people. An interdisciplinary workshop was held for examining the quality of the cultural communication of the faculty; and some interviews were conducted with some of the attended lecturers and professors. A narrative analysis of speeches, interviews and communications was then conducted by using a framework devised for the assessment of universities’ public communication on the basis of Habermas’ theory of communicative rationality. It identified that the organizational culture of the faculty has paid little attention to the aesthetic aspects of communication; also while the school has critical attitudes, theoretically, it is practically confined to formal structures and has little competence in critical action. The article suggests a framework for a substitute organizational narrative that may promote the aesthetic interaction, and suggests that other disciplines evaluate their social relations aesthetically, too.

Discovering the ideological gaps, moral, emotional and spiritual by parents and upbringing practitioners can make a favorable context for shaping, forming identity religious in adolescents and reduce the increasing damages in this sphere and strengthen the religion belief in future. The aim of present study is deep explore in meaning and the concept of religious belief in eighth grade students has been done. Representation and understanding this people’s lived experience and affecting factors in forming and offering the guideline strategies for reducing the present damages is considered. For this purpose and according to the fanciful capacity of qualitative approaches especially phenomenology of semi-structured interviews with students at the sixteenth interview with eighth grade students was used. The method was purposeful sampling and saturation is appeared and data results were analyzed with the seven stage Collizzi. The findings show that these students have got sensational view to religious belief and they couldn’t understand the religious priority. results also indicate that their religious belief are appeared in four groups , including “ belief” , “ religious feelings”, “ religious activities” , “ thinking and religious knowledge “.what was extracted from interviews indicated that students described three main issues including “ learning environment and teachers” ,” the role of families and parents” , “ media and advertising methods in society” and they believed that these three main issues are the factors of debilitation or amplification of religious belief in their opinion.

The logical positivism was the name of radical empiricism that formed in Viena by inspiration of persons like Hume,Russell , Witgenstein and others in 1920 and then entered into England by Ayer via his The language,True and Logic.The main claim of this philosophical movement is to exclude metaphysics as a kind of knowledge.Spokesmans and agents of this way of thinking by accepting Hume’s division of propositions into Analytic and synthetical,are believed that not only metaphysics but theology and morals can not be counted as scientific mental actions. The writer of logical positivism tried by means of translation of some articles represents and critics its main doctrins like verifiability.

Christopher Shields’ Aristotle in Routledge Philosopher series is one of the most recent introductions to Aristotle’s philosophy in general. Shields’ intention in this book is not to be comprehensive in dealing with Aristotle’s views in every field. Rather, he believes that Aristotle is a highly systematic philosopher with an explanatory framework to employ in different fields of theoretical, practical and productive sciences. Hence, Shield’s main concern is first to explicate this explanatory framework and then to show how Aristotle uses it in the above mentioned sciences. Also, in each chapter Shields tries to clearly reveal how Aristotle’s metaphysics is based on his views in physics, and his views in psychology on those in physics and metaphysics, his views in ethics and politics on those in his main theoretical sciences, and finally his views in rhetoric and arts on those on both theoretical and practical science, thereby showing his system of thought. Furthermore, instead of locating Aristotle in his historical and philosophical background, Shields tries to present him from a modern perspective, justifying why Aristotle thought the way he thought about change, matter and form, substance, existence.

When we discuss about differences between modernism and postmodernism, we believe the differences between science and non-science too. On one side we can talk about Karl Popper who believe in science and the other side consist of people such as and Feyerabend and Kuhn who not believe to the science. In this paper an attempt has been done according to different aspect of discussion.

This article explores the ontological nuances of space in Simmel`s sociology. We have demonstrated how two different conceptions of space coexist in Simmel’s social thought. By reviewing his “sociology of space”, we have traced a Newton-Kantian absolute space in Simmel’s thought; while through investigating his social ontology, exemplified in concepts of sociation, social interaction, significance of number for social life, we have demonstrated how this ontology presumes a relational space. Excavating these two seemingly paradoxical notions of space, we have tried to find a resolution to this ambivalence. We have come to the conclusion that this ambivalence is generated by two different explanatory devices that Simmel uses to illustrate social life.

The study of religiosity is a sociological field in need of special attention. The determining role of religion in private and public aspects of the lives of the Iranians throughout the history in general, and the establishment of an Islamic State in 1979, in particular, point to the importance of the topic of transformations in the religious domain. This article, through the analysis of some religious representations, rituals and a few behaviors, which are supposed to be regulated essentially by religious values and norms, propose to study the religious attitude of young people in Shiraz. This research is conducted via open interview among the youth, aged 18 to 32, in different localities. A field observation of two ceremonies, in which the young take part actively, completes the study. The results show that the increasing phenomenon of individualization at three levels is engaged: belief, ritual and daily behaviors. Since the individuals live in a plural world, conveying its values, the religious subjectivity takes on an increasing fluidity and, as the process of individualization carried out in the context of social life, the individual tendencies become more apparent.

Cultural diversity is an indispensible trend in today's world and has gained considerable momentum as a result of globalization and ubiquity of communication media. In this essay I attempt to provide a plausible answer to the following question: "given the fact that in the world today no society can truly achieve a monolithic culture, how would it be possible to draw up a cultural policy that would respect cultural diversity and yet fulfill the goal of national unity?" Criticizing various monistic discourses that insist on creation of a monolithic society and culture, a number of arguments are advanced in defense of cultural diversity and multiple identities. Relying on these arguments and in light of Iran's particular historical and cultural conditions, adoption of a cultural policy that is inclusive of various segments of Iran's society is proposed.

In this paper the sociological approach of Janet Wolff and John Thompson is used to identify and interpret the relationship between the evolution of Persian carpet and its social context. The social context includes socio-economic, ideologican and political conditions surronding this evolution. To study Persian carpet from the Pazric rug from its initiation to the present time, based on numorous historical and specialised data, we have to focus on a certain period of Iranian history which led to the transformation of Iranian carpet in terms of all its characteristics including production method, production quantity, designs and plan. If we look at Iranian carpet as a cultural sign, an important question comes to our mind is that “if this artistic sign, that is Persian carpet, has been changed during Safavid era, under what conditions and in what social, ideological and economical fields, this change has happened? In contrast to some aesthetical and traditional findings, using a sociological approach and based on an analysis of social and ideological orders, we suggest that Iranian carpet is a complicated mixture of historical, societal and ideological factors. Our findings show that while before the period under investigation, carpet has been considered only as a means of living. During the Safavid Dynasty, it gained a distinguished artistic status and was considered as a national skill and therefore a national pride. This change in status occurred under spesific social conditions which the authors of the present article have attempted to explain.In this paper the sociological approach of Janet Wolff and John Thompson is used to identify and interpret the relationship between the evolution of Persian carpet and its social context. The social context includes socio-economic, ideologican and political conditions surronding this evolution. To study Persian carpet from the Pazric rug from its initiation to the present time, based on numorous historical and specialised data, we have to focus on a certain period of Iranian history which led to the transformation of Iranian carpet in terms of all its characteristics including production method, production quantity, designs and plan. If we look at Iranian carpet as a cultural sign, an important question comes to our mind is that “if this artistic sign, that is Persian carpet, has been changed during Safavid era, under what conditions and in what social, ideological and economical fields, this change has happened? In contrast to some aesthetical and traditional findings, using a sociological approach and based on an analysis of social and ideological orders, we suggest that Iranian carpet is a complicated mixture of historical, societal and ideological factors. Our findings show that while before the period under investigation, carpet has been considered only as a means of living. During the Safavid Dynasty, it gained a distinguished artistic status and was considered as a national skill and therefore a national pride. This change in status occurred under spesific social conditions which the authors of the present article have attempted to explain.

What kind of relationship is there between sociology and cultural studies? Are these two confronting to each other or there is a kind of interdependency and completing relation between them? These are under discussion questions in this article. For dealing with these questions, essentialism and genealogical perspective review and, on the basis of genealogical perspective, the relationship between these two areas explore in the social context of Britain and America. In this exploration, the main paradigmatic ruptures expound in the British tradition of cultural studies and measure the relation between these ruptures and social condition in Britain. On this basis, instead of exploring about relationship between "sociology" and "cultural studies", relationship between “sociologies” and “varied cultural studies” come into view. Exploring in the relationship between these two discursive formations, especially in Britain, could help to explore this relationship in Iran and compare it with Britain. It could be helpful for maximizing the accomplishment of these areas.

Hume's study in the realm of philosophy of religion was motivated after he had carefully verified the truth of the religious beliefs and examined the causes of such a phenomenon as religion in history and various societes. In his studies of religion, Hume often applied the same method which was termed ``experimental reasoning'' or ``causal inference'' by him. His application of this method was due to the fact that he was an empiricist, holding that our judgments on all things around, including what constitutes religion like belief in the existence of God or the occurrence of miracles, are acceptable on the condition that they are proved by casual inference. The issues examined by Hume in philosophy of religion were influenced by this methodological approach on the one hand, and were slected under certain historical condition of his time on the other. For, in his time, scholars and men of science were mainly interested in ``the argument from miracles'' and so on. Accordingly, these issues were given priority in the realm of his studies in philosophy of religion.