جستجوی مقالات مرتبط با کلیدواژه « مرد » در نشریات گروه « علوم اجتماعی »

Since the second half of the 20th century, women have become one of the most controversial topics in political philosophy. Some thinkers of women's studies, such as Susan Muller Okin and Carol Pattman, showed in their research that political philosophy was originally male, and therefore, as soon as it is placed against women as equals, it collapses so much that there is nothing to use. It does not remain. Therefore, two fundamental questions are raised at the same time: First, what should women's studies do to raise its philosophical issues? And second, what to do with the great tradition of political philosophy? So far, three answers have been given to these two questions: escaping from philosophy, establishing feminist political philosophy, and de-gendering political philosophy. But as we will show, these answers are ultimately not convincing. On the other hand, in this article, we have put forward the idea of neutral political philosophy, which tries to find a way to preserve the great tradition of political philosophy with the inferential analytical method that governs philosophical debates, and that the discussion of women in terms of existence Cognitive find the possibility of being present and recognized.

One of the ways to discover and understand the dominant discourses of society, historical period or a specific group is to examine and analyze gender stereotypes. Gender stereotypes are uniform images and stereotypes about the specific behaviors of women and men that are presented and accepted without examination and testing. In this regard, Maciones (2001) and Taylor (2003) have presented a model that includes seven main and fundamental items about gender stereotypes. Since Sa’adi is one of the writers and thinkers in the cultural and social fields of the 7th century, it is important to examine his works from the perspective of representing gender stereotypes in the literary, historical and social context. For this purpose, in this research, two important works of Sa’adi, Golestan and Bustan, are examined and analyzed according to the mentioned model. The findings of the research show that six out of the seven items of this model are represented in Golestan and Bustan in the form of different expressions and stories, and Saadi and his community have a positive attitude towards these items. From this point of view, women are timid, weak, passive, cooperative, submissive, dependent, emotional, beautiful, delicate, less intelligent and less talented.

One of the consequences of the social changes of the last century is the attention to women's rights and their individual and social status, especially in spiritual schools. Among Islamic thinkers, Ibn Arabi has described the position of women from a mystical-taste perspective and expressed their similarities and differences with men. The main question of the present article is what are the similarities and differences between women and men in Ibn Arabi's mystical ontology and what are the criticisms of these aspects? In a critical analytical approach to Ibn Arabi's views, the author has organized his view into two parts: similarities and differences. The result of this research is the sharing of men and women in the essence of humanity; in perfection and also in achieving the position of polarity. What is the difference between them in aspects such as: the subordination of women to men in the process of creation; The superiority of men over women intellectually and religiously; The active identity of the man along with the passive identity of the woman; The more complete intuition of God in woman; And the superiority of men over women. Almost all the differential aspects claimed by Ibn Arabi regarding men and women have been disputed and challenged .

Family in Iran has taken a different path from governmental documents and going on through the same path as modern families has gone in dissolution and instability. This paper due to this purpose has studied forty grand documents including seventeen from the supreme leader of Islamic Republic of Iran, six rules of economic, social and cultural development program and sixteen documents of Supreme Council of the Cultural Revolution that shows the semantic stability of family. Semantic stability of family is based on paragon and unidentified family which figured out of hidden Idea and also unrecognized transformation of the agencies during these four decades. This leads Iranian policy makers to have a subjective image of family that has the least connection to the objective family in lived experience of social actors. That made these tow have conflict of interests and also lots of problems for family and its members.

one of the challenges that sharia is facing is the claim that Islam has a biased view towards men's rights. and there is gender discrimination against women in Islamic law. The claimants have tried to justify their theory by presenting examples of jurisprudential rulings that at first seem to be discriminatory. In order to respond to this challenge in the field of criminal law, the Islamic legal system in the field of legislation to punish guilty women has been explained. This study has been conducted using a descriptive-analytical method and after explaining the moral principles of legislation to punish guilty women in Islamic jurisprudence, women's specific criminal sentences in the field of public disclosure, expulsion, homosexuality, apostasy, the quality of the Hadd, the place of detention and delay in punishment in special circumstances have been stated. It,s found that the legislation of punishment for women in Islam is based on the two principles: a dignified view of women and the observance of justice. it is found that Islamic Criminal law not only does not have a biased view of men but it can be seen from some of the rulings that this law seeks to facilitate and mitigate punishment for women. The purpose of the study is to show that differences and distinctions in the rulings don't indicate that the rulings of the Shari'a are discriminatory; rather, what can be acknowledged is that some Shari'a rulings are different between men and women because they differ in biological and psychological characteristics.

survey the hypothesis of female slavery in Sassanid eraKarim Golshani RadAbstract Has conducted the oldest research on the status of women in the Sassanid era, Christian Bartholome in the Woman's Book on Sasanian Law. He believes that in the Sassanian Empire, according to the customary rules, the old woman had no legal personality. That is, the woman was not supposed to be, but was considered an object. Other writers and scholars who post Bartholomee on the state of women in the Sassanid period, such as Arthur Kristen Sen and Touraj Marian, repeat his remarks. It seems that what so far The "state of women in the Sassanid era" by most researchers is due to their misinterpretation of resources.Because of the three rules or issues related to women in the Sassanid period, these scholars have suggested that these three principles are as follows: 1. Not marrying or marrying a borrowed one. 2. The issue of dashtan or women's menstruation. 3. Women obedience and obedience to Your husband It is shown in this paper that the marriage of a borrower is the fatwa of some salarians of the Sassanid era, not the general law. In the case of the restrictions on Dashtan, it should also be stated that the Sassanid priests of religious ordinances have imposed many restrictions and stiffences not only on women but also on men In a lot of today's countries, women are obliged to abusive their husbands and this does not mean woman's slavery.

The Prisoners(Men or Womens) capability for rehabilitation is a Major hypothesis of Correctional criminology, and the Necessity of Creating a methodical program for prisoner re-entry to the Society is a main purpose of it. The purpose of this article is to Criminological and Sociological examine the Treatment policy and its Methods. This research has a descriptive and analytical methods, and Referring with a new Criminological approaches in regard Correctional Criminology. The findings of this study showed that the prison treatment program is inherently rooted in societies facts and expectations, and this program is tailored to the individual and social differences between men and women, in addition to joint plans, it also has independent measures. The results of this study showed that Implementation of a specific and restrictive approach, as well as the implementation of traditional methods, cannot change the behavior of prisoners. Therefore, the rules and regulations governing the idea of reforming prisoners in prison should be adapted to the conditions and characteristics of different categories of male and female prisoners. While using common and reforming ideas, specific models should also be taken into account for women and men in prison, to add to the prisons remedial capability and prison system and the possibility of a successful and normative return of convicts to the society.

gender narrative analysis of divorce is due to investigate this issue from a triple points including narration of individuals who wants to get married, structure of gender and the institution of family. The consequent of this triple points show the place and the influence of the structure of gender in prescribed identity of individual under its influence. To reach this result this paper apply narrative analysis approach with 30 men and women participant who have at least one experience of marriage and divorce. The result indicates that gender and its late transition in social actor's mentality and its counteract with the institution of family has great influence on the dissolution of family. Social actors, especially women, in their new interpretation of the meaning of gender have found it in contrast with family that made them decide to stay or leave. So the encounter of the evolved gender and the somehow fixed family form is the cause of divorce in middle range level and needs more and deeper investigation.

The purpose of this study was to investigate the differences between men and women physiologically and cognitively in a descriptive-analytical way through a review and library method. The results of this study indicate that the criterion of dignity and dignity of individuals is humanity, not gender, but one can not deny the natural differences between men and women and deny the differences in their instincts and tendencies and talents, and this difference needs to be made. Pay attention. Also, the average size of some blood and hormonal characteristics is different in men and women, so that observation of what is in the natural man's body is a warning in the blood or urine of the woman, for example, and may be a sign of a disorder or illness. Also, the overall intelligence of women and men is largely identical

The present study was conducted to explain women's and men's natural position with the help of content and conceptual analysis; thus, it reviewed research books and papers which had examined the creation of women and men in the Holy Quran, the Torah and the Bible and had published especially during the years after the Islamic revolution. After reviewing them, it was determined that there was no research that had examined the subject of this study. The findings of the present study show that women and men share the same components as the material of creation, the purpose of creation, the stages of creation, best creation, and so on. Nevertheless, in those verses, there are some notes that express the special trait of women and men and confirm their originality and essential independence. In addition, reviewing the creation of human in the Holy Quran (and Testaments) confirms women's and men's originality and essential independence despite their sharing in the principle of creation.

Ways of displaying women in the works of a new generation of Iranian directors and the representation way of showing male and female characters in his films is the subject of the research.
3 Films which have been criticized in this regard were “Dance in the Dust”-one of the firsts films directed by Farhadi-,“about ELI”-one of the most praised films directed by him especially by international critics and awarded in Berlinale Film festival- and “the Past” –which was produced abroad and with some non-Iranian actors and actresses.
The scientific way of doing research is semiotic analysis and targeted sampling was used to get samples.
The main question is that “can we find sensible changes in old ways of representing women compare with men?”
The primary hypothesis was that probably there aren’t old stereotypes about men and women roles in Farhadi’s works as a modern director which won big awards and praised by international critics, but the results didn’t confirm that.
The results show that outdated beliefs about natural Sex’s Specifications still is existed and emphasized Despite the presence of significant changes in old social roles about women and men and Escrowing key roles to the actress in the reviewed Farhadi’s Films.

Despite the emphasis of Islamic religion on the equality of the rights of individuals, the Islamic punishment law contains various provisions on men and women, some of which are supportive of women, and some others, such as the age of criminal responsibility, martyrdom, Qisas (retaliation in kind) and diya (blood money/ransom), are apparently discriminatory. According to Article 550 of this law, the women’s Diya is half the man’s Diya, and this is usually justified by juridical reasons and the difference in the social and economic status of women and women.
In addition to the silence of the Holy Quran regarding the Diya of women and man, considering the jurisprudential principles related to this issue, as well as the doubt in the authenticity of some evidences, their contradiction with the content of the decrees contained in the Holy Quran, and the appropriation of some related narrations to particular cases, and thus the impossibility of their generalization into similar cases, one can challenge the necessity of the inequality. The lack of consensus in this area, as well as the change in the rational aspects of the difference between women’s and men’s diya, is a sign of the possibility to terminate the inequalities

The relaonship between Gender and value is one of the fundamental issues in research on ethics. Thisrelaonship can be invesgated at three levels of “intrinsic, subjecve and ulmate” value. Posteriorityin creaon of Eve and commitment of the first sin by her areamong evidence in the Bible that refer to the effect of gender on intrinsic value. Tradional thinkers of the West emphasize both overtly and covertlyon the effect of gender on the creaon of superior and inferior classes. In contrast to this approach, feminists insist on rethinking the tradional ethics of the West, and try to present a new formulaonof the moral system and relaonsappropriatefor the concept of gender.Zoroastrianism also has several components that represent the value of woman.However, in providing a comprehensive and documented analysis, one cannot overlook some of itsteachings and customs that indicate the lower value of woman. In contrast to all these theories, there are numerous verses and Hadiths in Muslims’ religious sources that, regardless of gender, explain the intrinsic value ofall human beings. Using a descripve-analycal approach, this study aims at explaining the anthropological foundaons of Islam with regard to the subject of intrinsic value.To this end, and in order to offer a more comprehensive introducon of Islamic thought, thinkers’ opinions and sacred texts have been analyzed through a comparave approach.

God, on the basis of His high wisdom, created man and woman from the same essence, and put differences in natural and innate directs between them. These differences brought about inequality of the rights and duties of men and women in various cases.Woman in Islamic jurisprudence in addition to common orders has her especial and exclusive orders. The difference between man and woman orders in some cases made some questions emerged in the realm of justice about legislation of the orders, that it is the duty of the grand jurists to adequately response these questions.In this essay, in addition to explaining the juristic orders specific of men or women, the ways to response the questions pertaining to these orders are suggested.

Main question: What is meant by “degree” in the above verse? This article aims to explain the meaning of the word “degree” (darajah) in the Quranic verse in which God, the Exalted, says, “and the men are a degree above them”. The explanations are given with a view towards the sayings of the exegetes and commentators of the Quran and the literal meaning of the word. The article finds a correlation between this verse of Chapter al-Baqarah and another verse from Chapter al-Nisa in which God, the Exalted, says, “men are the protectors and maintainers of women” because many commentators are of the view that these verses are interpreting each other. It has been clarified in this article that the verse is not meant to assume a higher position for men as being closer and dearer to God. Rather it points out that there are differences between men and women considering their roles and duties towards each other. It emphasizes on the fact that the criterion for proximity to God is piety and good deeds. This is something which is coherent and compliant with divine justice and the true nature of Islam.

Feminism is one of the movements that are opposed to the culture of Islamic countries. It is a movement which has overtime and after going through some stages proved to be in clear and direct contrast with Islam and religious doctrines. The history of feminism can be divided into three waves. The first wave extends from the beginning of the nineteenth century till a few years after the end of World War 1. The second wave of feminism is characterized by two major feministic theories: radical feminism and liberal feminism. The third wave refers to postmodern feminism. Postmodernism, which gave rise to basic questions about the concept of women's identity, caused confusion about feminism. Feminism movement arrived in Iran concurrently with modernism and intellectualism. Westernism began from the era of King Fathali Khan of Qajar dynasty with military advisers invited from the West, and it continued as Iranian students were sent to the West. Feminism spread in Iran in the sense of women's freedom and emancipation from motherhood and its functions. Mother is the pillar of the family system which, if removed, causes the whole system to collapse. When a discussion arises concerning the natural differences between men and woman, some consider these differences to be the cause of woman's deficiency and man's perfection saying that they are a source of man's superiority over women whereas there is no such thing as deficiency and perfection. This article defines feminism and explains its chronology and the advent of this movement in Iran. It also elaborates on the nature of woman and her existential difference with man, the how-about of her creational features and mutual responsibility of a man and a woman.

Basically, gender does not result in differences of punishment, but in Islamic legal system, and as a result in the current regulations in the Islamic republic of Iran, one can see such differences. Such differences are of three types: differences in the type and degree of punishment, differences in exemption from punishment, and differences in the execution of punishment. Are these differences at odd with individual's equality before law and, as a result, unjust? The paper tries to answer the question on the basis of rational arguments and familiar principles and concepts in penal law. The research shows there are differences between men and women in cases of adultery, homosexuality, pimping, and apostasy. In addition, there are allowances for women in executing punishments. The paper, finally, elaborates on legal vacuums existing in such cases.

The present article, using a qualitative-comparative depth analysis, attempts to examine the existentialist roots in some feminist writings of the 20th century. It tries to show the convergence of values and methods manifested in the feminist-existentialist thinkers. The theoretical basis of the present research is that feminism, instead of being an interpretive school, can be conceived of as a more changing way of thought which is following different ideologies. That is to say, ideologies are followed by feminism that has an agenda for change. In accordance with this reading and critique, the different narratives of feminism, cannot reach a reasonable depth without finding and weighing the ideological schools on which these narratives depend. The research’s hypothesis is that one of most important of these ideologies is existentialism, and that existentialist feminism, as a forerunner of radical feminism, rose to prominence due to the attractive elements inherent in existentialism, and come to its demise due to weaknesses and shortcomings inherent in such school of philosophical.

Feminism is not a single stream, but it divides, in accordance to different philosophical sources, to different branches. The post-modernist feminists, on the basis of their special philosophical approach to the identity of man and woman, consider for these two sexes different mind, knowledge, world and ideology. On this basis, they believe that segregating manly and womanly environments brings about the development of women, but the moral theory of Islam has different principles and sources about not mixing manly and womanly environments. According to Islamic religious principles, security, modesty and sharing men and women, along with observing precincts of environments, have special philosophical foundations. The present writing challenges this theory in a comparison the principles of Islam and post-modernist (new) feminism.