Individualism

Compared to traditional media, an important characteristic of modern media is that it taps on electric and electronic means and it has extensive coverage. The most important characteristic of traditional media is that it creates a face-to-face communication between addresser and addressees. Modern media has its roots in modernism and is a direct consequence of modern societies. Modern media especially visual media represent the dominant values in the society and has altered the function of family toward more individualism, and individual behavioral patterns. Under the influence of modern media, families are losing their traditional function and are experiencing new functions. A function geared toward more individualism and catering for the individual needs of family members, a function that challenged the traditional dominant values of the family. Among all the contributing factors, modern media in their various forms and comprehensive advertisements, have played a pivotal role in internalizing characteristics of modern world and specially individualism among family members. The current study aims to investigate the new functions of family in accordance with the role played by visual media in the modern society.

Presently, half of world population lives in cities and in many countries such as Iran, most of people live in cities and metropolitans. The city evolution and new conditions in metropolitans are considered uncontrollable and it is believed that the future base of mankind forms in cities as Park points the city as the natural habitat of human in modern age. The urban population deals with various and somehow annoying problems as it can be said that most of social damages are appeared in cities. The urban management faces with difficult responsibility of controlling these damages. This paper attempts to study the citizen's social vulnerability in Tehran according to urban social space approach. Here, different views such as Chicago school, Dickens theory, Castells theory and social approaches such as Chicago school and social disorganization theory are applied. The paper is a survey and questionnaire is the tools of data collecting. The results showed the high rate of citizen vulnerability in relation with research variables such as self-alienation, rationalism, less emotional relationships, less social integration and more individualism.

Grounded on Hofstede's (1986) dichotomous model of collectivism/individualism, this study explored Iranian English as a foreign language (EFL) teachers' cultural identity. A sequential mixed methods procedure was adopted to examine their cultural orientation and the impact of length of experience on their degree of propensity to absorb the target language culture. A total of 120 female and male teachers of private English institutes with varying years of teaching record contributed to this research. Hofstede's Cultural Dimensions model was developed into a Likert-scale questionnaire, along with a number of complementary demographic questions. To gain a deeper understanding of the teachers' standpoints, six of the teachers were randomly selected to participate, and elaborate on their responses, in a semi-structured interview. The analysis of the findings revealed that Iranian EFL teachers were primarily identified as being individualist, irrespective of the span of their professional experience. The finding tends to contradict Hofstede's survey where Iranians had been identified as collectivists as a whole. Even though career length did not statistically disclose their degree of cultural affiliation, teachers' responses at the interview revealed some underlying trends accounting for their identity shifts. It seems to be the case that exposure to and contact with the English language covertly transformed non-native teachers' cultural identity over time. By extension, it may well be that foreign language teachers apart from their indigenous cultural persuasions, seem to grow into the target culture they are exposed to, without even being physically present in the target community environment.

Humanism in modern western civilization is a fundamental idea. Underlying root, perhaps, in contradiction of the contemporary West with the Iran Islamic Revolution hidden in the humanistic nature of modernity, since the modern west pivotal view in all dimensions of life is humanistic, and human-like rather than God-oriented one. To this aim, a critical method used. Humanism has two meanings: first, the humans’ rights, kept and their dignity and then, attach prime importance to humans on all grounds. Based on the first, it reduces the possibility of humanism criticism and will display only as an indisputable fact in the past and the present. Humanism term employment of the outside its life domain, along with appendixes such as Islamic, etc. is unnecessary and even forged and incorrect. Concerning the second interpretation, humanism can cultivate from two aspects. First, from the viewpoint of intra thought school and then, from the perspective of inter thought school. Fundamental self-contradiction (either in theory dimension or in practice dimension), is the most basic fault that has made the human-oriented thought school facing crises. The unjust extension of humanism to the outside of its life forms the most basic inter critique of thought school.  

The notion of "H11ma11 Rights" encompass the two notions of "man" and "right" and the relationship between them. This relationship, boiueoer; pertains to much of theoretical as well as philosophical elaboration. Looking critical!J al the prevailing conception of this relationship, name!J that ofpossessive individualism, this paper points to a different conception for such relationsbip. Using the two metaphors of "Red Reason" and "Green Rights", a theo!y qf "human rights" is elaborated according to an i!lmninationist (Eshraghi) conception of "man" and an emancipatory conception qf 111ight".

In this modern and civilized contemporary era, there are various spiritualist movements and schools claim to satisfy the transcendent nature of man. They are often in opposition to the divine religions and seek to marginalize them. These movements have been emerged and developed in an all-humanist context, and they have a number of epistemological, anthropological, and ontological foundations. In order to prove their ineffectiveness in responding to the thirst of the spiritually thirsty human being, it must be first examined and meticulously criticized their foundations. One of the most important anthropological foundations of secular spirituality is individualism, which, by focusing on the desires and inclinations of the individual, seeks him within the search for the entire truth, and reject other external authority such as divine revelation and prophets. The basis saying that the spiritual behavior of modern human being is only on the needs and desires of the “inside” of man, denies the authority and validity of any external authority and it causes separation of human existence from heavenly religions. In contrast, the anthropological foundations of genuine and Islamic spirituality, rely on the existence of divine and common human nature between individuals. Thus, these Islamic foundations provide the possibility of general advice on spiritual journey. In addition, they consider guidance through revelation and true religion as the only reliable reference to respond to the nature and the transcendent spirit of man.  

Through an epistemological lens, this article asserts that the dawn of the internet of data (IoD) era marks a profound shift in our understanding of human existence, one that challenges the notion of modern man as a singular and distinct entity. Delving deeper, the analysis presents an ontological exploration of the transition from a human-centric approach of the 19th and 20th centuries to the added-value man of the 21st century, examining the ideological underpinnings of concepts such as the Information Society and Society 5.0 respectively as representatives of the above two insights. In particular, the article meticulously dissects the stance of each approach towards humanity, highlighting the paradigm shift in our perception of the human experience. This piece offers an insightful commentary on the evolution of our understanding of human nature, encouraging us to rethink our place in the rapidly changing digital landscape.