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

This research was conducted with the aim of sociological study of the factors affecting social participation in the cities of Javanroud and Ravansar. In this research, we want to know the level of social participation of the citizens of Javanroud and Ravansar cities and examine and test the factors affecting social participation to determine what factors have influenced the reduction of social participation? The theoretical framework of this research is taken from the opinions of experts of the old school of modernization, such as Lerner and Rogers, etc. The research method was a survey and the research tool was a questionnaire. The statistical population of the research was all citizens over 18 years old living in the counties of Javanroud and Ravansar. The sample size was 384 people who were selected by multi-stage cluster sampling method. The findings of the research indicate the average level of social participation in the counties of Javanroud and Ravansar, and there is a significant relationship between the independent variables (fatalism, education, age and gender) and the dependent variable (social participation). There is no significant relationship between social class variable and social participation. The results of the regression analysis showed that the value of the multiple correlation coefficient is 0.393 and the independent variables explain 14.6% of the changes in the dependent variable, And among the factors affecting social participation, only the variables of age and fatalism have been effective respectively. The results showed that fatalism is the driver of social participation.

The main purpose of the research is to study the effective factors of tendency to superstition among citizens. The research method is quantitative meta-analysis, the statistical population of which is 23 documents, of which 18 studies were selected due to the survey and being related to the research problem, compliance with quality and validity, non-probability sampling method from the scientific database of Nurmagz, Jihad Dhanshi, Mag-Iran and Iran has been docked. The results show that there is a relationship between social (0.135), cultural (0.204), psychological (0.365) and economic (0.478) factors with superstition tendency and their total effect was equal to 19. Also, Q test and funnel plot confirmed the existence of heterogeneity (variance) between studies. To check it, contextual variables were considered as moderator variables. The results of the moderator study show that ethnic identity has an effect on superstition tendency and its overall effect is equal to 0.13%. This rate has been higher among Ler and Turks than other ethnic groups. In terms of gender, women are more prone to superstition than men, and the reason for this is the psychological, physical and social difference between men and women in society. Also, football players are less inclined to superstitions and general citizens are more prone to superstitions. From the point of view of the place of life (biospatial-geographic), the residents of the village environment are more interested and willing to explain things with superstitions. The reason for this is geographical isolation, low cultural capital, localism, and people’s compatibility with their traditional and historical norms regarding social affairs.

Fatalism is believing in the impact of superhuman power or external forces like chance/luck in life. This research was conducted for a comparative study of fatalism among disabled and non-disabled people. In this research, a survey method was used. 200 people with physical disabilities, cerebral palsy (CP) and blindness and 200 non-disabled people from Yazd in 2018 were selected. Available quote sampling method was used to select disabled people and systematic cluster sampling was used to select non-disabled people. Data collection tools include the responsibility scale of Ahmadi Akhorme et.al (1392), the ability of Peterson and Seligman (2004), Weissman & Beck`s (1978) dysfunctional attitudes and researcher questioner made by fatalism. Data were analyzed in two independent groups by statistical mean difference, T-test, Pearson correlation, ANOVA and multivariate regression test. The average fatalism is 48.3 in disabled people and 45 in non-disabled people. The result of hypothesis showed that the measure of fatalism is higher in disabled people. In disabled people, there was a significant/meaningful relationship between fatalism and the studied variables such as education (with meaningful level, age, severity of disability, inefficient attitudes, empowerment and responsibility. In non-disabled people, there was a meaningful relationship between fatalism and inefficient attitude variables and empowerment, but there wasn’t any significant relationship between fatalism and other studied variables. The result of regression analysis showed that inefficient attitude variables and ability had the greatest effect on fatalism in disabled and non-disabled people and only people and only 16 percent of Variance explains fatalism.

This study aimed to investigate fatalism and social factors affecting on it among Kerman's citizens. 385 men and women 18-65 were selected using multistage cluster sampling method. The data were gathered using questionnaire and data analysis was carried out using T-test, ANOVA, Pearson correlation coefficient, Regression correlation coefficient and Path Analysis Tests. The results showed a positive correlation between independent variables (rate of religiosity, feeling of powerlessness, feeling of social alienation, feeling of social inequality and power structure) and fatalism. A negative correlation between the need for success and fatalism was documented. Regression analysis showed that the variables of feeling of powerlessness, religiosity, need for success and feeling of social alienation were effective in explaining the dependent variable and were able to predict 22 percent of the variance of the variable of fatalism. The study concludes that providing equal opportunities for all citizens to participate in society could reduce feelings of alienation, powerlessness, and social inequality that lead to decrease the level of fatalism.

In the era of globalization, the development of modern institutions has created fears and hopes for social actors on a global scale and regional. Because, according to the views of scholars such as Giddens, psychological sense of meaninglessness, anxiety, depression, stress, choices, ontological insecurity, etc. are unintended consequences of modernity. In the situation of postmodernism, some of the social actors to exit the challenges of late modernity and overcome the pressure and feeling of meaninglessness rather than follow over the religious values and maximum capacity of meaning-making religion in all fields, the they is sometimes superstitious scientism (the action is inherently illogical and inconsistent with religious teachings). Academic Human as well as other social actors are not excluded from it. Thus, present study aims to understanding the lived experience of superstitions among M.A. female students of Tabriz University through establishing qualitative methodology and phenomenological approach. Statistical society of present study is M.A. female students of Tabriz University who referred to soothsayer at least two times from 2015 to 2016. Interviews conducted via In-depth and semi-structured approach. Interviews has continued till reaching theoretical saturation from researcher’s perspective. Research validity measured by author regarding to time and location of study and with minimum value interface. After collecting the data, interviews’ transcripts have been studied. And after repeated reviews data was encoded and categorized. The results of present study suggested that the phenomenon of superstition leads to negative mental consequences such as Fatalism, intellectual dependence and negative impact on the minds of respondents. Also, in this study, among the affecting variables on superstitions disability in solving problem, family background (learned experience), prevailing patriarchal system in the society and Anomie could be mentioned. And at the end of study resultant of effective variables obtained for tendency to superstitions of conditional matrix of mental stupefaction. .

Egocentricity is known as a historical feature in Iranian's collective psychology, but according to the theorist of this theory, such a feature exists in Iranian's community, even nowadays and its negative consequences are still unavoidable. Therefore, it makes sense to search for current scientific methods in order to find effective factors in creating and existence of such a phenomenon as well as theorizing and evaluating its historical effects; because most of the contemporary historic failures in Iran can be related to this issue. Hence the main question of this research would be: What are effective factors in Iranians' Egocentricity? In order to answer this question, we have tried to get to a valid evaluation through the secondary analysis of data gathered in Tehran, and design and test a rhetoric model based on applied indexes in mentioned evaluation. The study population in this research has been1256 people who were chosen systematically.
Results show that the Egocentricity in more than 15% of the interviewees has been too little or a little; more than 44% in average; and more than 40% too much or more. Also, the multiple correlation rates equaled 0.446, T square as 0.119, and justified rate as 0.196. It shows that about 20% of the Egocentricity variance is determined by current variables. The fatalism variable shows the highest effective rate as 0.276 and social alienating and powerlessness follow that respectively. All three mentioned variables (independent) have a positive significance in Egocentricity (dependent). It means that increasing each of the mentioned three variables will increase the level of Egocentricity in people.

This study emphasizes the concept of class, capital and cultural reproduction, the relationship between fatalism and social category (334 out of the heads of households in Isfahan) using surveys and multistage cluster sampling was conducted. The results show that there is an inverse relationship between social class and fatalism. In other words, the lower classes are more fatalist. Regression analysis also showed that the components of cultural capital (as the most important indicator of social class) and after the economic capital, have been able to explain most of the variance related to changes in the concept of fatalism. In addition to the unequal distribution of cultural capital and between social classes (high average in the upper classes) and the big difference between fatalism (high average among the lower classes), Both concept, shows that, cultural mobility relatively existed for middle class and between social classes,there is more cultural reproduction.

Culturology of language along with a historical analysis of it can lead to a better understanding of a culture, and may provide the opportunity to change or cultivate the wrong beliefs systems of a society. In fact, any culture can be cultivated by a deep understanding of its contexts, speech events, and social conventions. The reason for this is that language and culture cannot be entirely separated and they are interwoven. One of the commonly used concepts in Iranian culture is “qesmat” and its related collocations which needs detailed investigation of its roots and origin as well as its utilization. The article thus aimed at having a linguistic-historic look toward fatalism and analyzes it based on aspect hypothesis. In doing so, a total of 280 contexts were recorded in natural situations, transcribed, and later analyzed. The data reflected the attitude of people in different age groups, levels of education, and occupations toward fatalism. Hymes’ model of SPEAKING was then applied to scrutinize the aforementioned attitude. Moreover, the concept of "qesmat" and its related collocations were discussed. Through culturology of “qesmat”, a new notion under the title of "fatalism cultuling" was introduced, and “qesmat” was found to be a common feature of both "fatalism cultuling" and "indirectness cultuling". The results also reported the fact that there was a positive relationship between age and fatalism; however, this relationship became negative when it came to level of education.

Current study by focusing on the impact of life style on fatalistic attitudes, attempt to follow these goals: an assessment of the rate of fatalistic attitudes among university of Guilan’s students; an explanation (analysis) of fatalistic attitudes by respondents’ socio-economic status, Gender, educational field, body management and cultural capital. Survey method and in-depth interview have been used for data collection. Relevant statistical tests, such as analysis of variance and Chi-Square have been used for data analysis. The results of study among 400 respondents in Guilan University indicate that, there is significant relationship between cultural capital, body management, educational field and the level of fatalism, and there are no significant relationship between socio-economic status (SES), Gender and the level of fatalism.

The main goal of this study is to determine the relationship between fatalism and the use of communicational media among Uremia citizens. In this researchfatalismis dependent variable based on Parsons Theory and communicational media is independent variable based on Reliance, Use and Satisfaction theory respectively. The sample of the research is 384 Uremia citizens which are determined by stratified sampling. In order to gather the required dataa self-designed questionnaire was used and to obtain the reliability of the research alpha Cronbach was used. The results show that, there is a significant relationship between fatalism and participants’ use of TV, magazines, radio and Internet. On the other hand,there is not a significant relationship between fatalism and participants’ use of TV, book and newspaper. Also, the analysis of the results of One-Way An ova has shown that, there is a significant relationship between participants’ gender and their level of literacy and fatalism. In the same veinparticipants’ type of job has no significant relationship with their fatalism. Moreover,communicational media can predict 8.7 percent of participants’ fatalism.

This article is seeking to criticize fatalism in the film The Sound of Rain. After reviewing the literature, semiotics method for analyzing critical data is selected. The semiotics method of this article has three descriptive level (social code), representation (technical codes) and ideological (and ideological codes) is. Return process and the interaction between the three levels resulted in following results. Although the film has tried to use the Melodrama Narration is trying to say that social crime will be solved in near future inevitably and proportionality of crime and their punishments in this world will comply, but the dialogue with adopt an ideology of fatalism would marginalize Modern Discourses of Police and law enforcement to combat crime and social damages.This ideologycannotrepresent appropriately the role of modern institutions to deal with crime and negative Implication to the institutions with which could greatly undermine the role of this institution. In fact, in this film seems to some quasi-religious is an alternative of the spirit of modernity that it was suppose to figure out the fate of mankind with their hands.

AsadAbadi and Motahari contened that Believing in Ghada and Ghadar affects destiny of societies. The problem in this article is inspired by thoughts of Jamal-Aldin Asad Abadi and Morteza Motahari. Social theories of both thinkers about Ghada and Ghadar are studied by comparative method. Asad Abadi’s theory about Ghada and Ghadar is more historical-experimental, during the history of before and after Islam and its spatial domain is world history. On the other hand, social theory of Morteza Motahari is more historical- philosophical, about after the appearance of Islam and its domain is Islamic history and Islamic nations. Both thinkers believe that understanding of Orientals about Ghada and Ghadar is false. This false understanding is intentional and biased according to Asad Abadi’s view but unintentional and unconscious as a result of less information and excessive focus on Quran and less focus on thoughts of the prophet and Imams in Motahari’s viewpoint. Both thinkers believe in the positive role of unbiased Ghada and Ghadar understanding on development of Islamic nations. Nowadays biased understanding about Ghada and Ghadar in Islamic nations is a barrier to development and results in sloth and indolence.

Today, fatalism isconsidered by social sciences experts as both a type of cultural belief and a socio-cultural barrier. Investigating this concept as viewed by women is of great significance, given the fact that they form half of the body of the society. Accordingly, the present paper aims to investigate the rate of fatalism in women and factors affecting that among the participants of this study. The study is a social survey and the data was collected through conducting questionnaires. The Cranach alpha value confirmed the reliability of the research scales. The research population consisted of women over the age of fifteen in Kashan and Aran&Bidgol in the year 2011. Through Cochran measuring formula, four hundred women were selected as the sample size and were studied by employing Quota method. The values of Pearson correlation coefficient indicate significant relationships between the variables of conventionalism (r=.574), gender-based generalizability (r=.409), lax disciplinary treatment (r=.155), authoritative disciplinary treatment (r=.256), and totalitarian disciplinary treatment (r=.367), and the rate of fatalism among the respondents. The results of regression analyses reveal that the most effective factor in fatalism relates to the variable of conventionalism, rating B=. 48. The second most effective factor is gander-based generalizability, and the third stance belongs to authoritative disciplinary treatment, rating B=.084.

The present study aimed at examining Iranians’ attitudes towards cooperation and cooperatives. It was a survey research and the sampling method was simple random sampling for the selection of provinces and cities and quota sampling for the selection of respondents based on their job categories. The sample volume size was determined using Cochran 1550 formula. The characteristics of the statistical population were analyzed based on questionnaires of a required validity. The results indicated that generally, the level of knowledge of respondents was lower than average. The majority of respondents had a positive attitude towards cooperation and cooperatives. The mean of respondents’ individualism was less than average; the mean of fatalism was more than average; the mean of foresight was less been less than average; and the mean of novelty was less than average among them. The respondents’ mean score in answering social capital questions was less than average. There is no significant difference between men and women attitudes towards cooperation and cooperatives. The older the respondents were, the more positive their attitudes towards cooperation and cooperatives became. Married people have a more positive attitude towards cooperation and cooperatives. Urban people had a more positive attitude towards cooperation and cooperatives as compared to rural people. The more individualistic people were, the less positive their attitude towards cooperation would be. There is no significant relationship between other personality traits, such as fatalism, foresight and novelty, and their attitude towards cooperation. There is a direct and significant relationship between the level of people’s social capital and their positive attitude towards cooperation. This relationship is more noticeable in social participation as compared to trust. The multivariable regression showed that the two variables of individualism and social capital explained 27% of changes in respondents’ attitudes. The effect of individualism on the attitude towards cooperation was - 25% and that of social capital was 15%. Therefore, according to the regression model, the degree of individualism has a negative and indirect effect and the degree of social capital has a direct and significant effect on having positive attitude towards cooperation and cooperatives.

Old age may mean less work and more spare time, but it is also associated with its own problems that should identify and treated by experts and practitioners of elderly affairs. As the number of the elderly population is rapidly increasing, their problems need to be identified using scientific methods. In this study, satisfaction with aging among the elderly living in nursing homes (the Home-Stay) and elderly people living homes were studied. The study used a survey method and the data were collected through a questionnaire. The study population consists of the elderly people of Golabchi Nursing Home and elderly people at home in Kashan in 1388-89. In this study, to determine the sample, simple random sampling is used. Based on Cochran’s formula, 110 of the former and 190 of the latter group were chosen as the sample and also SPSS statistical software has been used for data analysis.The results of data analysis indicate that there was no significant relationship between sexuality, marital status and satisfactionofresidency innursing home in terms of satisfaction with aging. On the other hand, the results showed that life style, life satisfaction, kinship ties, friendship and fatalism were positively related to satisfaction with aging. It means that along with the rise of those variables, the satisfaction rate of aging also increases. Multivariate analyses showed family relationships to account for 52 percent of the variation in satisfaction of aging among elderly. In path analysis it was observed that the most important variables affecting the dependent variable, regarding the importance, are: 1. kinship ties, 2. friendship, 3. satisfaction with life, 4. fatalism.

Social laziness is attributed to the Iranians and it has come to the general attention in recent years. There are some manifestations representing it in the society such as low work ef f iciency, abundance of holidays, overweight and lack of physical movement. Despite the importance of this issue, a direct sociological research has not been conducted on it. This paper attempts to study the number of factors influencing social laziness in the form of a concept in the framework of Rat ional Choice theory. This is a survey-method research conducted on 1256 residents of Tehran. The findings indicate that tendency for lazines s in Tehran is at least %20. The interpretation of this finding expresses that the trend of tendency to laziness is not increasing. The most important factors inf luencing laziness in Multivariable Analysis is fatalism, sense of powerlessness and autonomy. The final finding indicates that low- level tendency toward laziness does not necessarily mean the actual low rate of its occurrence, because social conditions facilitates laziness in society.

The authoritarian is a personality who accepts the power in the powerlessness situation, but when placed in a position of power exercise power on others. The purpose of this study is to evaluate the authoritarianism and affecting factors on it. The method of the study is survey and a questionnaire was used to collect the data. The population of the study was Islamic Azad University (North of Tehran branch) students and the sample size was 401 students who were selected by stratified sampling method.  Based on the results of this research there is a meaningful relationship between following independent variables and authoritarianism:Shortage of happiness in person's life, obedience from gradually intensified orders, individual's occupation reputation, the amount of individual's religious belief, the amount of individual's inferiority feeling due to his social class, the amount of importance of the power of yielder for individual, the amount of meaninglessness of national identity for individual, the amount of inequality in interpersonal communication exchange, the amount of authoritativeness of individual's socialization in family, the amount of  authoritative  internalization of moral values in individual. The difference of authoritarianism among different educational fields (technical and human science) was confirmed. Also, authoritarianism between different genders was not confirmed.