نشریه مطالعات فرهنگی اجتماعی حوزه
سال هفتم شماره 1 (پیاپی 13، بهار و تابستان 1402)

Social inequality is one of the universal social phenomena that is easy yet difficult to recognize. Various sociological theoretical reflections in this regard prove the truth of this claim; the critical theories consider its foundation oppressive; While the consensus theories analyze its basis on the axis of natural processes. The origin of part of this issue can be found in not providing a clear formulation of its formation processes, which forms the main issue of this article. Along with the individual and psychological factors that are effective in the formation of inequality and social stratification, some structural factors also play a prominent role in this process, and the lack of theoretical explanations in this regard is documented to this issue. This research, which is organized by the method of logical analysis and the use of fundamental methodology, aims to specifically examine the social process affecting inequality and answer the question of what are the structural factors in the development of social inequality? The findings of this research in a macro formulation can be identified in two macro structural factors of the development of social stratification. These two factors are; Social positions and the level of social mobility and the role of culture in this process, which will be examined in this article.

In the statements of Ayatollah Khamenei, the culture of sacrifice and martyrdom has been introduced as one of the most basic requirements for the formation of a new Islamic civilization. The importance of examining this issue will be doubled when, based on His Majesty's orders, the role of the social and political strategies of the school of sacrifice and martyrdom in the stability and development of the modern Islamic civilization has been emphasized as a definite and definite matter. The explanation of his lofty thoughts is considered one of the solid foundations and fundamental studies in social and political strategies.Therefore, this descriptive-analytical research seeks to answer this main question, which of the social and political strategies of the culture of sacrifice and martyrdom play the maximum role in the development of modern Islamic civilization from the perspective of the Supreme Leader? By referring to library resources and describing and analyzing the data and citing the orders of the Supreme Leader, it shows the results; The guarantee of innate values ​​in the center of monotheism combined with the deepening of the spirit of forgiveness, attention to seeking justice and also respect for the freedom of the Islamic Ummah is one of the most important social strategies in order to achieve the development of modern Islamic civilization. And the development and neutralization of seditions through enmity, one of the most obvious strategies of the school of sacrifice and martyrdom, have realized the prosperity of the modern Islamic civilization.

Strong Program Theory, a theory in the field of the sociology of knowledge, by the English sociologist David Bloor, one of the leading leaders of the Edinburgh School, in collaboration with the sociologist of science Barry Barnes and the science historian Steven Shipin in the 1970s, based on four The principle of causality, The principle of impartiality, The principle of symmetry and The principle of reflexivity was established. Merton, by not accepting society as a causal factor in the construction of scientific knowledge and having a functionalist view, came up with the idea that no hypothesis in physics could be tested in isolation. Wittgenstein rejected the theory of private languages, and Bartlett, with his two laws of complexity and conventionalization, was one of the theoretical foundations of a Strong Program theory. David Bloor' Strong Program theory with a naturalistic approach, Marxist tendencies, anti-theological and anti-self-centered and anti-empiricist position in knowledge, has determined its epistemological dimensions. The current research is among the basic theoretical researches. The current research is among the basic theoretical researches. The main questions are that the theory of the Strong Program is influenced by what theories or in response to the opinions of which thinkers it was formed, and also what are the dimensions or epistemic indicators of this theory that express the intellectual backgrounds and Bloor’s theoretical approaches.

One of the main concerns of religious societies, especially the Islamic society of Iran, is the appropriate hijab for girls in public places and gatherings. Girls' lack of positive attitude towards hijab according to religious standards is one of the problems of today's Islamic societies. Expressing positive and negative interest of girls to the phenomenon of hijab is the result of joint actions of family, local communities and media. Usually, in the changes of attitude towards hijab, the audience's tendencies are changed and transformed first. For this purpose, in this article, the amount of tendencies of high school and undergraduate girls has been investigated using a survey method as the aim of this article. The national sample of this article and research was selected by using the Cochran method and the stratified sampling method and by observing other sampling frameworks of 1200 people in the whole country according to the population of each province. 27% of undergraduate girls and 36.4% of high school girls in the whole country consider it necessary to use the Islamic hijab in public. About 9% of high school girls believe in hijab in public places more than undergraduate girls. This amount is worrying in the Islamic country of Iran. In total, more than two-thirds of girls do not believe in wearing hijab in public places.

The comprehension approach not only emphasizes on observing public hijab and effaf in the society, but, considering world’s transitions regarding women’s issue, it also maintains hijab from the targeting policies regarding the challenges from the rival perspectives and insists on religious reasoning about hijab in public. In addition, to obtain the perception and experience of young women about hijab and modesty, the present study applied a quality phenomenology and conducted semi-structures interviews with 13 young women form Isfahan University of Medical Science. The semi-structures interviews described how young women percept and experience hijab and how they realize it in the symbolic mutual action framework. Colaizzi method was applied and 600 descriptive codes were obtained. All of the obtained codes were in the frame of a detailed description of hijab and they were under 35 interpretative codes. After the integration, 12 interpretative codes were obtained and finally 5 descriptive codes as understanding and experiencing normal political-religious life, deconstructionism, consistent, neoliberalism, and commodified identity-oriented were obtained regarding hijab and modesty.

Humans today suffer from many psychological problems such as stress, anxiety, obsession, depression, etc., the origin of many of which, especially obsession, lack of adequate knowledge or wrong perception of the person. One of the ways to treat such problems is to make changes in the patient's attitude and vision, in other words, "cognitive correction" or cognitive therapy. In this regard, the therapist's knowledge is trying to identify the person's thoughts and opinions and correct them. The present research tries to provide solutions to enter this field by reflecting on religious teachings, especially the principles of jurisprudence, which, using a descriptive-analytical method with a principled and jurisprudential approach, introduces and examines the principles that know They are effective in treating obsessions.Research findings show that the principle of innocence, the principle of companionship, the principle of resolution, the principle of purity, etc. can help in the treatment of obsessions cognitively. The result is that: a person suffering from obsessive compulsive disorder, especially in religious matters, as well as the knowledge of the therapist with knowledge and awareness of the above cases, can play an effective role in reducing the effects of obsession or even treating it.

Many western communicators believe that intrapersonal communication is the basis of all types of human communication in society and the foundation of communication science, and its other branches, i.e. interpersonal, group, and collective communication, are affected by it. Despite this fundamental importance, unfortunately, not much attention has been paid to this category in the scientific climate of the West, and in our country, despite the abundance of data in Islamic sources that have a wide capacity to explain this fundamental field, not much work has been done in this field. Shabestri, the mystic of the 8th century in the Gulshan Raz system, has elaborated his ideas in the field of intra-personal communication as well as its social effects, and Ferraro's research has explained his communication theory in this field with the analytical-documentary method and explored its effects in social communication. The achievements of this research are: explanation of "self" and its types, the centrality of intrapersonal communication (communication with self) for all types of social communication, understanding of human social communication based on the human relationship with the soul or theology, expressing the effects of each of these two types of communication in social communication, and deriving a model of intrapersonal communication from a Shabestrian perspective.