جستجوی مقالات مرتبط با کلیدواژه « Breaking » در نشریات گروه « علوم انسانی »

A myth has always changed since it was created. This change is repeated in different nations, specially in Iran & India. Using a descriptive-comparative method based on structural analysis. This study aims to show that in spite of similarities between myths in Iran & India there are different distinguishing aspects too. The changes can have different types such as breaking into water, fire, a terminator & a hero. Some myths have divine positions but they break too. This breaking can also be seen in myth with are not myth-god. In fact breaking in Iranian myths is the repeat of breaking Indian myths; but it causes Iranian & Indian myths getting for away. When Indian myths break, they don't stop. This non-stationary can be seen in Iranian myths too. Breaking in Indian myths has caused some of them play an opposite role & this is not be seen in Iranian myths.

The present study aimed to determine the difference between the users of motorcycle law enforcement and the users of motorcycle law in terms of the norm of social conflict and its components, namely negative social opposition, belief in social conflict and positive social opposition.

This study was conducted in the form of a case-control and cross-sectional study. 192 motorcycle users who were identified by law enforcement experts (case group) and 192 motorcycle users who were identified by law enforcement experts (control group) using the method Multi-stage cluster sampling was selected. The two groups were then compared with each other in terms of the social component of social conflict.

Three hundred and eighty-four motorcycle users in two groups of law-abiding users (192) and law-breaking users (192) were investigated. Concerning the percentage of users who had primary education, it was higher among low-breaker users (41.8%) than the other group (32.9%). The groups were relatively similar regarding income, residency, marital status, and purposes of using motorcycles without any significant differences. Concerning the frequency of having experiences of breaking rules, they were different. That is the frequency of violating traffic rules was significantly higher in law-breakersâ group (23.9% compared to 13%). Comparing these groups, level of reciprocity was not similar. Results revealed that there is a significant difference comparing their total social support )P

Organizational ethics of today's world of the West, by creating harmony and consistency, developing codes of conduct, both organizational and legal, help western organizations to perform tasks with maximum efficiency and effectiveness and expedite the achievement of the goals and missions. Although the Islamic ethics and especially moral conduct of Imam Ali (A.S.) and His style in governance has necessary integrity in management of the government, society and individuals, but still it is seen that organizations do not achieve acceptable results. It seems that the thought and culture of management has not reached to a level of Islamic belief to know adherence to moral principles the best practices and strategies to achieve maximum efficiency and effectiveness yet, though achieving the virtues of morality has been recognized as the objective of the divine messengers and subsequently the formation of the government based on religious rules. Among these, the role of management and decision making ways of managers in appearing moral behaviors has been emphasized. Thus, the present study tries to enumerate norm-breakings which may occur in the management of organization considering Islamic teachings of management and especially Imam Ali (A.S.) commands and sermons. And avoiding these kinds of norm-breakings makes Iranian organizations closer to Islamic organizations.

Being legal is one of human social life traits. Using rules and law systems, human beings live together, without any interruption in social system formation by individual law- breaking tendencies. As laws are originated from general will, and recognized as social convention in a territory, are sanctioned by all citizens. Meanwhile, all people do not coordinate with formal laws, equally and some of them attempt to deviate from law-regularities, directly and indirectly, latently and obviously. Thus, a repertoire of behaviors including legal and illegal behaviors are being done in society. Legalism in each society caused to consistency in social relations and establishment of security feeling. Law-breaking as order-escaping which caused to dissatisfaction to self right, offending toward others right, ignoring duties, escaping from responsibilities, which in turn, could threaten social and psychological health. Urbanization increase, caused to various social deviances. Ignoring citizenship rights, caused to social disorder and anarchy. During recent years, an increasing trend of some crimes such as robbing, traffic deviances, mass conflict and changes in statistics of all crimes are indicate the growth of law-breaking in Yasouj. Reviewing the trends of crimes show their increase level and high rate of law-breaking during the last years. However, this paper aimed to study the relationship between variables such as social control and social participation, from one side, and the tendency to law-breaking, from another side, in Yasouj city.
Material & using survey method, Statistics society had been 18-45 years old persons in Yasouj city; that were determined 381 persons via Lin table (1976) as a sample and they be selected with use of classical-multi stage random sampling method. The collection instrument was researcher -made questionnaire. Face validity and factor analysis were used for validity evaluation and Cronbach's alpha was used for evaluation of reliability. During face validity, questionnaire was reviewed and evaluated by some expert researchers and sociologists. Factor analysis coefficients were acceptable. The Cronbach's alpha for law-breaking variable was 0.86 and for social participation variable was 0.73 and for social control variable was 0.75.
Discussion of Results & The findings showed that there is significant indirect relationship between social participation and tendency towards law-breaking. There is significant relationship between the use of the mass media and the tendency to law- breaking. Men and singles have more tendencies to law - breaking than women and married. Independent variables, can explained 23.4 percents of dependent variable’s variance. Results showed that more social participation; lead to less law-breaking and vice versa. This finding is compatible with results of theoretical framework which being used in this study. There was no significant relationship between the degree of social control and tendency towards law-breaking, while their weak relationship was indirect. This finding was not compatible with Hirsch’s theory. This finding is not implying that social control, as one of social supervision’ means has not enough efficiency for decreasing criminal and law-breaking behaviors. Evaluating the relationship between use of mass media such as TV and satellite and tendency to law-breaking showed that there was significant relationship between the degree of mass media use and tendency to law-breaking. In terms of relationship of research results with Yasouj’s social conditions, can be argued that this city is one of less developed regions of Iran, which according its new urban ecology, have considerable traits of traditional structures. This structure is ongoing to passing duration from traditional to modern condition, via extension of urbanization and migration of nomadic and rural people to urban areas. Yasouj, as the center of Kohgilouyeh & BoyerAhmad province, in the process of becoming province and change in human ecology of its region, have been the magnet for migrants from its different regions. These migrations, from one side, had not lead to decrease in traditional bonding and governing the nomadic and tribal culture has been lead to behave based on their tribal and nomadic traditions and customs, in spite of legal commitment, and in other side, fast growth of population which, mainly, originated from migrations have less attentions to social regularities and systems and lead to law-breaking.

The political Islamic discourse considers Islamic teachings as enlightening in all aspects of human life; therefore, it tries to stabilize to meanings and signifiers on the basis of its semantic system and monotheistic thought. In this article, after explanation of human rights in terms of the Constitution, it will be shown that, in the discourse of political Islam, human rights shapes around the central sighnifier of “human dignity”, while other signs and signifiers (e.g. political, social–economic, cultural and civil rights) are perceived according to that. In other words, although the concept of human rights is a modern one and has entered Islamic literature just as other modern concepts have, the issues raised in relation to that have formed a specific conceptual discourse, which can be named Islamic Human Rights Discourse. In the islamic discourse, human dignity is the central, transcendent signifier or central sighnifier, while all other human rights and privileges — which are floating signifiers — are perceived based on this sighnifier.

This article studies Prophet Muhammad’s sermons on Fridays, and the Two Feasts: Day of Sacrifice and Day of Fast-breaking. In a general point of view by collecting all sermons of the Prophet (Allah’s blessing be upon him and his Household) on Fridays, and the Two Feasts: Day of Sacrifice and Day of Fast-breaking registered in the Shī‘ī and Sunni hadith collections, such cases as: a brief account of the sermons, the full list of indexes of the sermons without deleting the reiterated items, as well as the full list of sermon indexes after deletion of the reiterated ones have been referred to.Then under the title of “analyzing the topics of the sermons” such issues as determining the important components of the sermons, frequency rate of important components, sorting out the priorities of religious values, characteristics of a religious community from Prophet Muhammad’s point of view, volume and duration of the sermons and the analysis of their occasions have been examined.Since the most frequent components in these sermons are ethical, it has been understood that the most outstanding characteristic of religious community in the eyes of Prophet Muhammad (Allah’s blessings be upon him and his Household) is that it pivots on ethics.

This paper aimed to evaluate relationship between socialization factors (family and mass media) and tendency toward law- breaking by using survey method. Statistics society had been 18-45 years old persons in Yasouj city. Researcher-made questionnaire was used as research tool for data collection, which factor validity and Cronbach's alpha were used for its validity and reliability, respectively. The findings showed that there is significant indirect relationship between family socialization and tendency towards law-breaking. There is significant relationship between the use of the mass media, totally and the tendency to law- breaking; so as there is significant indirect relationship between the use of television, newspapers and magazines, from one side, and the tendency to law-breaking, in other side. There is significant direct relationship between the satellite and the Internet use, from one side, and the tendency to law-breaking, in other side. There is not significant relationship between the radio and book use, from one side, and the tendency to law-breaking, in other side. Men and singles have more tendencies to law - breaking than women and married.

Crime, irregularity and fear of insecurity, are the most important determinants of a community's failure to achieve collective goals in the path to individual and social well-being. Hence, to ensure security and prevent anti-social behavior, human societies created a set of rules and norms for monitoring and controlling anti-social behavior. But in all societies, especially developing ones, there are people who ignore these rules. Inattention to these rules can lead to road accidents, high mortality, physical damage, disruption of family after accident, and costly financial damage. According to estimates, in 2020, road traffic accidents will become the third leading cause of death worldwide. In Iran, traffic accidents, has been on an increasing path to the extent that its growth is 10% and the rate of deaths from traffic accidents, is 15 times higher than that of the developed countries. Previous research on the etiology of law breaking among motorcycle users often focused on physical and psychological risk factors. This study aims at explaining the relationship between the norm of reciprocity (as a component of social capital) and violation of traffic rules by motorcycle users based on social capital theory. This study was conducted with descriptive and case-control design. Two groups of motorcycle users (192 law-breakers and 192 law-abiding users) were classified and compared according to driving indices of the police. Law-abiding users were distinguished from law-breakers considering how they obey riding rules such as wearing crash helmet, stopping before the red traffic light, having motorcycle riding license, having necessary policy, and moving in correct line designed for motorcycle users. Low-breakers were those who did not observe the above behaviors, and instead showed behaviors such as careening among cars, riding in sidewalks, and bothering pedestrians. Three traffic experts of the police identified law-abiding and law-breaker users. The subjects were selected using multi-phase cluster random sampling method. The instrument of data collection is a standardized scale called Norm of Reciprocity (NRS). The data was analyzed using independent-samples T-test method. Discussion of Results and Three hundred and eighty-four motorcycle users in two groups of law-abiding users (192) and law-breaking users (192) were investigated. The mean age of law-abiding users was 26.07 and the standard deviation was 8.61, the mean age of law-breaking users was 24.60 and its standard deviation was 7.74. Most of the samples were in the age group of 15-30 year-old. Concerning the percentage of users who had primary education, it was higher among low-breaker users (41.8%) than the other group (32.9%). The groups were relatively similar regarding income, residency, marital status, and purposes of using motorcycles without any significant differences. Concerning the frequency of having experiences of breaking rules, they were different. That is the frequency of violating traffic rules was significantly higher in law-breakers’ group (23.9% compared to 13%). Comparing these groups, level of reciprocity was not similar. Results revealed that there is a significant difference comparing their total social support (01/0 < p).

When studying mystical texts, the reader finds out that along with mystic's loving relationship with God, which is characterized by resort, absorption, submission and, finally, destruction, there is another relationship, which appears to be irrespective of the holy and unholy sanctum. Coexistence of these two opposites confuses readers of mystical texts. Investigating the quotes and actions of ten famous Islamic mystics – from Rābe‘eh to Rumi –, the present study examines the types, manifestations and reasons of taboo-breaking in mystical texts. In mystical texts, taboo breaking exists in two forms: "denial of distance" and "fighting the medium" in respect to the holy and unholy. It includes various topics such as sense of union with God, expressing equality with God, fasting and praying, Satan, etc. A deeper search for causes of taboo-breaking indicates that although some instances taboo-breaking or mystic’s impudence seem to be a protest against the distortion of values, in most cases it is the result of the mystic's intimacy with God. Therefore, it is not in contradiction with his submission to Him.