جستجوی مقالات مرتبط با کلیدواژه « the social system » در نشریات گروه « علوم انسانی »

Modern (Western) science and technology has consolidated the form and content of Western civilization to the extent that it is presented as a distinctive feature with other civilizations and the only way to achieve the development and industrialization of others. New knowledge and technology have social "essence", "face" and "effects" which, in addition to globalization, have created insoluble problems at the micro and macro level of human society. Not only the critics of modern technology, but also its supporters in countries and schools of thought, have wanted to review, criticize and modify it. Ayatollah Seyyed Mohammad Baqir Sadr is one of the few Muslim intellectual geniuses in the 20th century who identified and scientifically criticized the intellectual foundations of Western civilization at the height of the authority of materialism schools. According to Martin Heidegger's definition of Western modern technology, which he considers its nature to be different from its examples, and the social-philosophical definition of technology, with an approach to the two philosophies of engineering and humanities and the method of comparative analysis, this essay seeks to answer the question that opinions How can Sadr be explained in the face of modern technology? What is the difference between him and other thinkers? The works done by other critics of modern technology are cumulative, cross-sectional and detailed, which is necessary, but not sufficient. But Sadr's view is defensive, continuous and global. The main issue is not permissibility or nonpermissibility, but the worldviews that direct and enslave technology, and that is the social system. Sadr sees the ideal social system as a religion, which he sees in the religious social system and the level of jurisprudence in accordance with the requirements of the time. First, they think about their possessions, not the possessions of others.

The Muslim social system and community are crucial from the perspective of Islam. Many Islamic teachings can only be realized once an Islamic community is established in a stable and strong way. On the other hand, Hajj, as one of the commands of Islam, occupies a significant position in the Qur’an and Ahl al-Bayt’s traditions. Numerous studies on Hajj look beyond its purely devotional significance. Hajj, with its unique characteristics, can, among other things, have a significant impact on upholding and bolstering the Muslim community system. This research followed a descriptive-analytical approach to discuss how Hajj affected the elements that uphold and support the Muslim social system. The research concluded that Hajj influences the development of religious teachings at the societal level, promotes moral principles in the Muslim society, raises Muslims’ awareness, particularly of their status, supports the cultural development of the Muslim world, expands social relations among Muslims, strengthens Muslim social solidarity, improves the social dynamics of the Muslim community, has a positive impact on the representation and stabilization of the Muslim collective identity, boosts Muslims’ self-esteem and confidence, stops unfair social stratification in the Muslim community, and gives impetus for its economic development. It is noteworthy that the impact of Hajj in these cases and its intensity and weakness are questionable. If the Muslim community and the officials of the Islamic states cooperate to take advantage of Hajj, the function of Hajj in upholding and strengthening the Muslim social system will increase.

“Jurisprudence of the system” is taken to mean the discovery of main doctrines of Islam concerning various social subjects, though there have been controversies over its possibility or rejection. These controversies have their roots in two approaches to Islamic jurisprudence and Law, ShariÝah. Drawing upon the revisional-analytical method, this article seeks to show not only the strong theoretical foundation of Islamic jurisprudence but also the classification of the objections levelled at this sort of jurisprudence trying to meet the objections against the Jurisprudence of the system and to dispel the misconceptions in this connection. The major objections against the jurisprudence of the system arise from the fact that the existence of such a jurisprudence is difficult to find and that the possibility to arrive at this sort of jurisprudence is in doubt. This article, while exploring the arguments raised for and against this from of jurisprudence, tries to find answers to the objections and to recognize the possibility of the existence of jurisprudence of the system. The results of the studies show that differences of opinions and views in giving a definition for this new realm of jurisprudence result from varying mentalities which have found their ways into discussions on this subject. However, the above mentioned problem seems to be plausible in terms of the correlations and coherence as seen in rulings and the legal validity which is given by the Law-giver to the major religious doctrines.

The aim of this study is to investigate and identify the rule of “maintenance of the system “and its relation with the protection of "political system” in juridical thought of Imam Khomeini .The method of this research is descriptive - analytic and in order to study the sovereignty and generality of maintenance the social system , the reason of the necessity and sovereignty of the system , maintenance the system in Islamic jurisprudence , the association of the maintenance of the general system and the special system , the maintenance of the political system and the maintenance of the regime of Islam were studied . The results showed that imam Khomeini’s order to maintain the existing political system with the maintenance of the social system, and preserve the status and face and face of Islam, consider maintaining the Islamic republic system the most important task or the most important religious duty. The origin of this task should be analyzed in direct connection maintenance of the system with performance of the system, and it should be understood by people’s fealty to protect the system against enemies.

 The importance of schooling in shaping the future of the society requires continuous evaluation/surveys and identification of shortcomings, especially in the newly invented smart schools. To engage in such a pathology the Techno-Social Model, wherein not only the structures are considered, but socio-cultural dimensions are also reviewed, was deemed appropriate. From among 210 teachers working in smart elementary schools for girls in Qom, a categorical sample of 132 teachers was selected from all districts. A questionnaire of acceptable validity with the internal consistency of 0.98 was constructed and used to collect data. Data analyses revealed that in the respondents’ opinion, the techno-structural aspects of smart schools in Qom score below average, while the cultural-administrative dimensions score at the average level showing defect in all five constituents. According to the participating teachers, there is a significant gap between the current state and the desired one, in regard to this type of school. Increasing and updating instructional tools, as well as the awareness of both teachers and parents in this regard are recommended.

There is an undeniable relationship between local identity and history of mankind. During historical periods, the effect of climate on human society, centers of civilization and way of living and thinking was so intense that caused a lot of studies done in this area. Thus, it can be stated that climate change and its occurrence during the Quaternary are considered as important environmental factors in the formation of settlement associations of Iran. The results show that the distribution of these centers follow a special arrangement. The establishment of settlement nuclei confirms the fact that the early settlement of the civil association and settlement nuclei have been formed on the margins of lakes. Among the most important civic associations on the terrace of the Hamon alluvial lake in the past and present, two cities of Soukhteh and Zabul can be pointed out to. Soukhteh city, as the oldest settlement in Hamon, is considered on the highest terrace of the lake. Also, Zabul city, as one of the biggest city in the eastern of Iran, is situated on the second terrace of the lake.

Preserving the social and political system of society is a matter that has long been the subject of attention among thinkers in various fields of the social sciences. Regardless of the attitude toward this issue, trying to maintain a social and even political system is a worthwhile practice, and disturbing public order and security and the society's livelihood is considered a disgrace. In Shia jurisprudence, this issue has been raised by Imamia jurisprudents under the guise of the "maintaining the system" and "prohibition of creating disorder ", and has been the base of issuing sentences and its implementation in various cases. Imam Khomeini is one of the most prominent contemporary jurisprudents who has paid great attention to the position of this Shiite jurisprudential principle, and has benefited greatly from the issuance of jurisprudential rulings and their implementation. This research seeks to answer the question of how the principle of preserving the system has had an effect on the issue of political jurisprudence in Imam Khomeini's mind. It is concluded that the principle of preserving the system in the thought of Imam Khomeini is based on the four axes of "preserving the very existence of Islam," "preserving the social system", "preserving the livelihood system" and "preserving the political system"; and the most important of his inventions as compared to his predecessors, is the conceptual extension of the principle of the necessity of maintaining the system and adding the pivotal dimension of preserving the political system to the scope of this principle.

The countries that import technology, in the first step, try to select the required technology concomitant with their needs and, in the second step, they try to make the imported technology compatible with their domestic conditions. Since, the issue of transfer of technology has been discussed in Iran either in the field of development or engineering sciences, question about the foundations of technology before the complete development of technology has been considered one of the main obstacles in the way of transfer of technology. The hypothesis of this paper is that philosophical question about foundations of technology not only is not an obstacle in the way of transfer of technology, but also is one of the main pillars for moving towards compatible and indigenized technology. After critically studying transfer of technology from the perspective of philosophy of technology, by focusing on three issues, i.e. value-orientedness of technical product, fundamental difference between technological knowledge and scientific knowledge and the significance of the social technical system, attempts have been made in this article to demonstrate that the prevailing approach to the transfer of technology is superficial. On the basis of this approach two solutions have been suggested for the transfer of technology.

Caste, is a kind of social system in which there are graded ethnic groups with no connection among them and each group can be specified by its filiation. It seems that this social system became popular by the migration of Aryan races to Iran and India in the first and second millennium B.C. and has been survived so far. The old Indian and Iranian texts have attested this phenomenon. On the other hand, investigations in societies of south-east of Iran determines proofs and signs of a kind of semi-caste system and the continuity of a part of signs, traditions, patterns and ancient, cultural behavior of people in the present society of Baluchestan, specially in Dalgan district. Hence, it may come to mind that what kind of relationship is there between the culture and social classes of people in Dalgan and the beliefs and Caste system in India. In this study it has been attempted to answer this question by searching the written sources and through scientific analysis of them and find the reason of this Indian social system’s survival in Dalgan. The research method in this study was comparative, fieldwork and using library resources.

Occupy Wall Street was a flag which went to the hands of the American protestors. This flag reflected the simulation of Occupy Wall Street to the occupation of Palestine and the main reference of the protest was aimed at Zionism. The deep roots of this occupation dates back to the occupation of the American Natives’ territories and in fact the same American monopoly in the path of American history in various fields including the US economic and financial system has been reflected. The main question of this paper is why Occupy Wall Street movement emerged as a serious social movement in America. In response to this question, it is discussed that the one percent American society that is a symbol of the minority exclusivism over the majority, is caught in exceptionism in three levels of epistemic, program and institutional. American people’s protest was not merely against the economic situation but against the “exceptionist social system”. This American exceptionism has created a crisis for the ruling majority. This means the realization of minority instead of democracy and in a more accurate interpretation “democracy crisis”. In this paper, various aspects of epistemic, program and institutional exceptionism joined by the Occupy Wall Street movement will be explained.