The social contract has been about rights and responsibilities in human societies. Facebook and its role in manufacturing and sustaining a global social contract, a new “we” is clearly one of the research areas that needs more attention. A new “we” is coming of age in the new age of connectivity and communication with a new outlook toward responsibility and rights at individual and collective levels. Facebook purports to build a new world based on connection and communication which is based on progress and prosperity. However, a fundamental factor and feature of Facebook that needs attention and more research is that people and users are becoming increasingly lonely, separated and independent from each other in this process while connecting and communicating with one another. This new social contract and “we” thus have the new features of the relationship between the human agency and his/her social structures. Cyberspace is the product of human agency and clearly creates and sustains a specific social structure. This research seeks to study the relationship between human agency, changing technical tools of communication and connection and emerging and evolving social structures and social contracts. Bandura’s “social cognitive theory” (2006) rejects a conflict and dichotomy between agency and social structure. As agency helps to build new social structures after destroying the old ones these new structures create and sustain a new social contract and “we” with a new sense of responsibility, obligations, and rights.
فیلتر های جستجو: فیلتری انتخاب نشده است.
نمایش ۱ تا ۴ مورد از کل ۴ مورد.
منبع: World Sociopolitical Studies, Autumn ۲۰۱۸, Volume ۲, Issue ۴ 633 - 674
It has been argued and stated that the 21st century is America's Pacific Century, the century or millennium of Asia, and century or era of China, the inevitable superpower. This paper explains the essence of the new changes when the Pivot Policy was announced by President Obama in 2011. The main question discussed is therefore the following: ‘Why (and how) did President Obama adopt (and implement) the Pivot to Asia policy in 2011?’ One probable answer to this question is that President Obama intended to prevent China’s hegemony in East Asia through the Pivot Policy; however, China’s hegemony was carried out by economic and military levers. The theory applied is Joseph Nye’s “Liberal Realism,” because the Pivot as a question of foreign policy is considered to be part of Realism and Liberalism simultaneously, and can be used for analysis at both global and domestic levels. The methodology used in this research is a mix methodology of Qualitative Content Analysis and Case study. The “Pivot” or “Rebalance” to Asia is a policy based on significant changes such as the rise of China and the US relative decline, at global and domestic levels, respectively. The Pivot is a regional coherent strategy from the Indian ocean to the Americas, a strategy of cooperation and competition toward China, implemented through smart leadership, rather than hegemony by economic and military tools like modern alliances, partnerships and institutions in order to prevent “China’s hegemony” and lead it to a responsible emerging power when in the half of the millennium, 2050, it reaches its peak of progress. The U.S. tries to maintain its worldwide leadership status up to the 22th century through the implementation of the Pivot Policy in 2011.
نویسنده: حسن حسینی
The relationship between ethnic and faith communities in the United States and domestic forces relating to a converging and diverging social contract on the one hand, and US foreign, security and military policies in national, regional and global contexts on the other hand, constitutes the key focus of this paper and the ongoing research upon which it is based. Theories related to American ethnicity provide the theoretical framework for the discussion. These include Assimilationism, Ethnic Pluralism and Ethnic Conflict Theory. These theories help explain the prevalent narratives and assumptions concerning Muslims in the US. Ethnic and faith communities and groups have at times played significant and important roles in American national security and foreign policy. The power and influence of some ethnic and faith communities living inside the United States in relation to national security and foreign policies is well documented. These groups are overtly and covertly lobbying for national and foreign policy goals, creating a nexus and axis between domestic and foreign and national security policies. In the 21 century and in the post 9-11 world, the US administration’s focus, lobbying and influence in ethnic and faith communities living inside the US in the service of its foreign, military and national security policies has been overlooked. Ethnic and faith communities in this new era and environment are at the center and core of this relationship.
مفهوم «سعادت»، یکى از مفاهیم برجسته اخلاقی در دستگاه فلسفه اخلاق خواجه نصیرالدین طوسی است. او همانند بیشتر فلاسفه و حکمای قدیم، اخلاق کامل را مبتنی بر ره یافتی بیرونی و آفاقی یا همان عقل گرایی و تعقل ورزی می داند. بر این اساس عقل تنها راهنمای سعادت انسان است، پس انسان باید بدون چون وچرا حکم عقل را پیشه خود سازد، به گونه ای که دارنده حکمت عملی باید نسبت به فضایل و رذایل آگاهی داشته باشد وهرچه را که عقل زشت و ناپسند می داند، واگذارد و هرچه را که عقل نیک می یابد، انجام دهد. او سعادت را همچون ارسطو عین کمال می داند اما برای آن دو مرتبه قائل است، نازل ترین آن مربوط به حیات مادى و والا ترین آن عمدتاً مربوط به حیات اخروی است که آن را سعادت تام مى نامد. بدین ترتیب در اندیشه او غالباً در دنیا سعادت تام حاصل نمى شود و برای اثبات این نگرش از مؤلفه های گوناگونی بهره می جوید.