society

Following successive revolutions in the 19th century that were concurrent with economic and political welfare of the Bourgeoisie Class at the time, France was undergoing many social transformations. Despite the prevailing apparent calm in the country after the 1848 revolution, there were some social conflicts; and Maupassant as a prominent figure among the writers of the second half of the 19th century – as it also goes for today - was trying to depict an approximately realistic image of the society of his time. Undoubtedly, from a structural perspective, this is the concern to be close to reality that gives polyphonic quality to the works of Maupassant, which sometimes makes them very impressive. Some critics claim that Maupassant’s prose does not exceed the writing rules in such a way that this "realistic" article, in principal, is only a part of a subjective and one-sided aspect of history. In this regard, the present study is an attempt to investigate the conditions and relationships between Maupassant's characters in the story.

Since their appearance, cartoons and their creators took interest in social and political facts and figures. Often a more direct witness than a text, cartoons were quickly transformed from their initial entertaining role, to a tool to attack oppressors and reveal social injustices. To easily communicate with their public, they had to share the same codes and experiences that lived their audience in the society. Various social factors were sometimes unconsciously transmitted in the drawing through the psyche of the cartoon’s creator, which was formed during his life, and sometimes consciously applied in the cartoon’s decoration, appearance or the movement of the characters in order to further elucidate the message. Therefore, cartoon analysis must take account of all social elements at the time of cartoons’ production and reception. In this area, French specialists, especially Roland Barthes are among the leading figures who have worked on the role of socials factors in image analysis. In this article, their opinions are applied to cartoon analysis in order to better understand the way a cartoon is intended to send a message to its public.

In recent years, the line of research on the socio-pragmatic aspects of language and language use has been increasing very rigorously. In this regard, taboos as well as euphemisms, due to their significant role in impacting on the interactions among interlocutors, have been the subject of research in various societies and cultures from a vast variety of aspects. That being so, the present study was an attempt to explore the perceptions of Iranian adult speakers of linguistic taboos and euphemisms in Iranian society. To achieve this aim, a convenient sample of 48 Iranian adult speakers, 24 males and 24 females, from Shiraz, Iran was recruited to participate in the study. The researcher interviewed them one by one and audio recorded their answers for further analysis and to determine their perceptions of linguistic taboos and euphemisms in Iranian society. The findings indicated that: a. Most of the participants believed that sex is the most offensive topic in Iranian society; b. All of the participants believed that people should use euphemisms in their speech and should take after of their speech especially in formal situations; c. Most of the Iranian adult speakers believed that the most important factor which leads to the use of taboo words is anger; and d. Most of the participants, both male and female, said they do not discuss taboo topics in mixed-sex groups.

Traditional celebrations and recreational activities are considered part of the Iranian historical identity. Ancient and medieval Persian sources have documented various types of these celebrations, suggesting the social commitment to such rituals. Apart from social identity, these tendencies could also bring dynamism and refreshment into the society. With the passage of time, despite many adversities imposed on social foundations, some of these ceremonies were redefined and retrieved as the national heritage. Of course, other forms of joyful ceremonies that were matched with new religious thought were added to the national heritage, as well. On the other hand, Iranian governments and rulers of the time also supported and promoted some of these rituals in accordance with their personal morale as well as political and religious attitudes, thereby contributing to their survival and continuity. In the Safavid era, the Iranian society was not different as a relative political stability and security allowed the continuity of these traditions. The present study intends to introduce the patterns and types of these celebrations. Thus, the main question of this research is: what were the forms of joyful ceremonies during the Safavid? Research data show that despite the fact that the Safavid period, at one time and other, was engaged in some civil or external wars, the social texture had a deep link with promising and recreational approaches and hence; there were various types of celebrations and ceremonies based on social traditions.

Background: Eco-theism is a science that studies the relationship between natural phenomena and problems of religious knowledge, e.g. “infidelity and belief”. The current study has been conducted in order to assay the relationship between the religious problems like “belief and infidelity” and nature and is a subcategory of environmental ethics. We intend to answer the question that whether there is a negative or positive relationship between belief and nature or not? According to Islam, some of natural and material events or in other words, natural actions and reactions are the result of individual vision and action. While materialistic perspective opposes this view and interprets this type of action and reactions in materialistic terms. Studying Quranic verses and prophetic traditions one reaches the conclusion that there is a relationship between people’s vision and degree of belief, on the one hand, natural problems, on the other hand. Conclusion: The present study is composed of two parts: first, we provide an explanation of the concepts of infidelity and faith and then in the second part we proceed to explain and analyze the relationship between the type of action of people and nature as well as the impact of the type of people’s belief. The method is descriptive-analytic. Thus, first religious texts will be discussed and next we will analyze its relationship with natural phenomena. The results suggest that although natural developments take place through their natural course, these natural developments do not have merely material color rather natural events evolve within a metaphysical context.

World literature is replete with many texts that depict the imperialists using hypocritical language as an oppressive device for intimidating their subjects. The oppressors pretended to be the civilizers by inculcating the idea of “Benevolent Colonization” into the minds of the oppressed. In this paper, the researchers investigate how situational and linguistic contexts affect the meanings of utterances in George Orwell’s selected novels. It is aimed to remove the gaps in the multicultural world by scrutinizing the power of language pragmatically. The methodology is qualitative based on Grice’s theory of implicature. The novels under investigation both violate and adhere to the four maxims of Grice’s theory of Conversational Implicature. The findings of the paper indicate that language can be used as a suppressive weapon for supporting imperialist objectives or hamper satisfactory human relations, and that positive gifts of imperialism come with the caveat that they are being achieved at the cost of exploiting the oppressed.

Of building cultural centers in all communities and with any kind of attitude has always been one of the designers’ issues. When we use the term in ordinary daily conversation, we often think of culture as an equivalent to the “higher things of the mind”- art, literature, music and painting. According to sociologists, the concept of culture includes such activities, but also far more. Culture can be conceptually distinguished from Society, but there are very close connections between these notions. Culture concerns to the “life Style” of the members of a given Society- their habits and customs, together with the stuffs they produce. Society refers to the system of interrelationship which connects the individuals who share a common culture. No culture could exist without a society and no society could exist without culture, as well. Nature, as a sort of context for society has always been the catalyst for cultural issues. Architecture is considered as a link between man and environment around, which is a step forward to close up the society, culture and nature. By considering human attitudes to nature and the principles of sustainability, Green Architecture, helps to expand the favorite Cultural themes for designers in such cultural centers. This paper aims to assess and analyze the connection between society, culture and nature. Also, investigating this form of addressed sustainable cultural centers regarding the improvement of society in the case study of Cultural Center and Garden of Niavaran. It is prepared on the basis of library-based phase of the research, case study method and observation for its field study phase. At the end, to sum up, the findings of this study comprise the distinguishing characteristics, strengths and weaknesses of our case study and some efficient proposals have been used to achieve sustainable development.

The purpose of this study is to exامینe the effects of place identity on the sustainable development of urban spaces. Thus, the components of place identity, emotional attachment, place attachment and social bonding have been measured in three dimensions of (cognitive) the place identity, (affective) emotional attachment and (behavioral) place attachment and social bond. To measure sustainable development, three components of sustainable development, including society, economy, and environment has been considered. The current survey is a descriptive survey. The assessment instrument was the standard questionnaire of Safarnia which has been used to measure the variable of place identity and to measure the variable of sustainable development, a questionnaire has been made by the researcher and has been based on the combined theoretical framework. The statistical population of this research has been the inhabitants of Shiraz city and Hafeziyeh aera. SPSS22 software has been used to analyze the data and exامینed the results of both descriptive and inferential statistics. In inferential statistics, Pearson correlation coefficient has been used to exامینe the hypotheses. In this study, the variable of place identity is high and sustainable development is also in a high level. These results suggest the positive effects of place identity on the sustainable development.

One of the most complex issues in understanding the evolution of human society is religion. However, religion in this sense is not the spiritual dimension of confessional or rhetorical form; rather it is a social phenomenon that has long been considered as one of the fundamental components of human society. Archaeological excavations often lead to the unearthing of movable and immovable objects that bear an obvious symbolic insignia; this is suggestive of the roles of beliefs and convictions in the formation of these objects. For instance, during the Neolithic period in some archeological sites such as Catalhoyuk in Anatolia, Sheikhiabad in Kermanshah and a number of other sites in the Near East, some objects were found that can be considered as symbolic made for specific purposes according to humans’ rituals and beliefs. In the present article, we study the views and theories of anthropologists and sociologists about religions, and the views of archaeologists about symbolism and religion in the contemporary world and in the beginning of the Neolithic period. Employing an interpretive approach, we examine and analyze possible intentions behind construction and functions of these symbolic objects.

Al-Farabi has discussed language in his philosophical discussions, albeit here and there. His discussions are especially about syntax and logic. Most existing studies have dealt only with the connection between this syntax and logic, and with the conventionality or naturalness of language in al-Farabi’s thought. The question of this article is what are the political implications of al-Farabi's discussions on language? The results of the study, based on the method of content analysis of al-Farabi’s works, indicate that Farabi specifically related the logic and logical crafts to his political thought; In such a way he expects the realization of the virtuous city on the basis of demonstration (Alborhan); And explains the existence of non-virtuous cities with crafts such as rhetoric, dialectic, poetry and sophistry. In other words, it is the expression which forms the city. These findings help us to analyze al-Farabi's thought in our own time and ask ourselves what does al-Farabi's thought has for us? By trying to come closer to the answer of this question I conclude the article with this claim that al-Farabi's idea of non-virtuous cities is relevant to us today. What remains is our retainment.

  Objective : Social networks have become widely popular among young people in recent years. This research was conducted with the aim of analyzing the content of young people's attitude towards the positive and negative effects of Instagram. Methods : The approach of the current research is qualitative and its method is qualitative content analysis. Among the students of Islamic Azad University of Shiraz, 13 students were selected in a purposeful way until the theoretical saturation of the data and were subjected to a semi-structured interview. Coding of the interviews was done in three steps and manually. Finding : The coding of the interviews shows 5 components of increasing awareness (with the subcomponents of enhancing awareness in various fields, learning techniques and skills, increasing media literacy), strengthening relationships (with the subcomponents of awareness of the conditions of friends and relatives, holding celebrations and occasions and strengthening group connection), addiction to Instagram (with the subcomponents of excessive use of Instagram, failure to handle other tasks and unpleasant mental states when not using Instagram), physical and psychological problems (with the subcomponents of negative effects on sleep, negative effects on attention and concentration, experiencing negative and unpleasant emotions and physical pains) and disruption in social ties (with the subcomponents of increased social comparisons, inequality and injustice, mistrust of others and social scandal). Conclusion : According to these findings, it can be concluded that the expansion of social networks, especially Instagram, in recent years has been associated with positive and negative individual and social consequences, which are necessary and vital to pay attention to by the relevant institutions.

The relation between religion and politics is a question of extended background having received a variety of responses. The issue of the epistemological foundations of the issue and the logical possibility of the formation of Islamic politics is, however, a quite recent topic which has drawn the attention of a lot of contemporary analysts. Two main approaches can be distinguished in the field of the Islamic political discourse which believes in the integration of religion and politics. One is the rejection of secular arguments altogether towards deducing the possibility of "Islamic Politics". The other goes beyond the criticism of secularism and talks of the necessity of establishing "Islamic politics". This article deals with the second approach explaining the epistemological foundations of the Islamic politics and introducing the idea of how to make politics accord with religious law. Thus, understanding and practice of politics in a religious society is essentially impossible without reference to its initial foundations. 

This paper intends to define and delimit the freedom of thinking and freedom of idea in Islam, emphasizing on Allameh Tabatabaee’s viewpoint and employing the technique of text-based, methodical interpretation data analysis through library referral to his works and pointing to freedom, its types and limits in Islam, its legitimacy and illegitimacy, and also the requirements of thinking freedom. To do so, after enumerating anthropological and ontological bases and defining the limits of freedom, the central topic of the paper, “the freedom of thinking” and “freedom of idea”, and their relationships and differences will be discussed, and finally this conclusion will be obtained that according to Allameh Tabatabaee, in Islam, the freedom of idea without pondering, is forbidden because it is opposed to freedom of thinking and is the origin of blind and causeless dogmatism, in spite of some recommendations represented in favor of it.

Introduction: One of the important topics in the field of information technology is hacking the information systems of societies, that is, finding the security weaknesses of a system to penetrate and access its information. which can be done with various motivations, such as measuring penetration, finding system flaws, curiosity, causing disturbance, breaking the security of systems and harming them, personal gain, and so on. Hacking information systems will have favorable or unfavorable consequences for communities and citizens. Therefore, the purpose of this research is to explain the validity or moral impropriety of this act based on three important moral theories of consequentialism, deontologism, and virtuism. Material and Methods: This research was carried out using a descriptive analytical method based on library sources. Conclusion: Based on the results of the present study, it can be said: from the point of view of utilitarianism, the greater the amount of social benefit from the action of the influencers, the more ethical their action is, and the more harmful it is to the society, the more unethical their action is. Ethical values ​​such as trustworthiness, not prying into the privacy of others, not harming people, maintaining human dignity, protecting public interests, are among the ethical rules governing the act of hacking. And the benevolent motives of hackers only when they are compatible with these moral rules, is the moral justification of their action from the perspective of rule-oriented duty-bearers. The specific personal, social, cultural and economic conditions of the hacker are effective in the moral judgment of his actions from the perspective of practical duty-oriented people. In the end, it should be said: Knowing the ethical behavior of hackers and its effect on their actions is the main condition for the ethical evaluation of information systems hacking, although it will be very difficult to achieve such knowledge.