فصلنامه علوم اجتماعی
سال بیست و چهارم شماره 4 (پیاپی 79، زمستان 1396)

People’s orientation towards meeting their own needs and achieving their personal and private goals, without considering other people, is called egocentrism and individualism. Selfish individualism is a type of individualism in which the person’s personal gain is put as the top priority, and individuals are only seeking to reach their own goals. The purpose of this study is to examine the level of selfish individualism among different social classes and its related factors. For this purpose, the students of Shiraz University were chosen as the statistical population. The study was conducted through stratified sampling, and through a survey using a questionnaire, the study was conducted with a sample comprised of 387 people. The independent variables of the research were derived from Durkheim, Putnam, and Bourdieu’s theories and also from a combination of Habermas, Weber, and Weblen’s theories. Durkheim’s Religiosity, Putnam’s Social Capital, Bourdieu’s Institutionalized Cultural Capital of the family, and a combined theory of Class from Habermas, Weber and Weblen were used. There was a negative and significant relationship between religiosity and selfish individualism, and the hypothesis was confirmed. However, there was not a significant relationship between selfish individualism and the three variables of social capital, institutionalized cultural capital of the family and class, and the three remaining hypotheses were dismissed. Findings regarding background variables showed that there was not a significant relationship between gender and selfish individualism, however, there was a significant and positive relationship between age and selfish individualism.

The current study aims to recognize the cognitive processes of ex-addicts and their families with the method of grounded theory. The participants were chosen based on a purposeful sampling method, and sampling continued until the saturation point of data was reached. Hence, 18 ex-addicts and 20 family members took part in this research. Data were collected through observation, semi-structured interviews and reviewing documents, and the Corbin and Strauss coding system was used to analyze the data. The participants believed that addiction is treatable, that each person is responsible for their own behavior, and that they cannot change other people. They also believed the substance user to be responsible for his or her own addiction and treatment, they were focused on the present, and they believed the negative behaviors and previous relapses of the ex-addict to be rooted in his or her dependence to substances. Moreover, this group thought that if a substance user is treated with the Congress 60 method, an 11-month period of medication treatment, he or she will not be tempted to use again. They also claimed that after the treatment period, interacting with friends who are using substances would not pose problems.

The field of social security in this study is a sphere for interaction between different organizations, among which the Social Security Organization (SSO) is one of the most important. The position of this organization in the structure of social policymaking in Iran, along with its pervasiveness and financial resources which is a result of delay between the payment of the copayment of the insured and delivering the organization’s responsibilities in return, have given it a special position which attracts powerful actors to the field of social security, with the hopes that they can lead these resources, assets or policies towards their own benefit or decision-making. In such a situation, implementing social policies, reaching social goals, or attempting to avoid risks regarding the resources of the organization, all depend on the understanding of the main actors and their means for enforcing power. Therefore, the aim of the current study is to find the identity of the key actors in this field and their dynamics and means towards the SSO. The study was a qualitative research done through a documentary as well as a field method. Qualitative content analysis and interviews were used to collect and compare data, and critical examination in data analysis and also the technique of unipolar field analysis were used for both parts. Findings showed that the most important actors in the field are the institutions of parliament, state, employees, employers and the SSO, and each of them have their own different and specific means for interaction in the field which is explained in detail in the article. The field of social security in Iran does not follow the tripartitist approach in practice, and this issue, more than anything, is a result of the decline of the employee and employer institutes. The implication of this issue is the reinforcement of the parliament as a mediator, causing the advanced tripartite discussion to go in further decline.
The problem is to know who the main actors are and how they act. The method is qualitative. There are some technics in this research such as qualitative content analysis and conversation for gathering data and critical study and one-pillar field analysis for analysis of data.
The results show Parliament, state, labors and employers institutes and SSO are important players in the field. Their mechanism are noted in the article.

In a time when Mohammad Mosaddegh and Hossein Fatemi were involved with the movement of nationalizing the oil industry, during the years 1949-1950, in the Lur-dominated region of southwestern Iran, from Kohgiluyeh and Boyer-Ahmad to Chaharmahal and Bakhtiyari and also the eastern area of Khuzestan province including Dehdez, Malmir (Izeh) and Masjed Soleyman, an event took place which is known as the Toloui Year by locals. The matter which is a group called Toloui or Soroushi, resembles a sect or semi-sect which has its own rituals regarding lifestyle, such as a special way of eating and performing their own special ceremony which is accompanied by certain spells. The rituals and way of living of this movement was in a way that encouraged individuals to abandon and disregard the world. The research was conducted through a qualitative and a grounded theory strategy, which the main research question was turned into a paradigm model using the grounded theory, and some of the supporting questions were posed through documentary and library research. Using the snowball sampling technique, 23 people participated in a semi-structured interview, and the interviews were coded in the way of the concepts and categories which the participants themselves expressed. Findings show that this sect was contrived and did not last very long. Furthermore, lack of knowledge, illiteracy and absence of clergies can be named as contextual factors, and fear, pre-eminence, conformity, attractiveness and mystery can be named as motivations for joining the sect. Moreover, the consequences of the movement can be said to be Dunyaphobia, traditionalistic piety, poverty, defamation, division and conflict among tribes, creating deception and superstitions, decrease in social crimes, and committing acts against the religious law.

The structure of education in the Qajar dynasty was derived from tradition and was as a kind of reading of religious principles. Three basic components in this period created the process of change in the structure of education in the field of the feminine gender: a) the attention given by European graduates and the intellectuals of the last two decades of the reign of Naser al- adin Shah to the matter of “educating” the women, b) the establishment of schools for girls by American, English and French missionaries in Iran, and c) the introduction of the concept of equality in the constitutional revolution of Iran. The reality is that women's empowerment was one of the main concerns and acts of the constitutionalist intellectuals. As the social relations in the Qajar period did not allow for a solution for the equality issue of women to be introduced, thinking about and using the religious and social concepts in the areas of education and health could bring about the initial changes regarding the female gender was perceived. Therefore, showing attention to the improvement of the social status of Iranian women and the public benefit derived from it thereof, became the main concern of the constitutionalists in the field of women. However, the shift in social traditions caused an extreme reaction from the supporters of the discourse of tradition in regards to the matter of women’s education and the establishment of schools for girls. Hence, many conflicts arose which took place in different contexts such as the parliament, the state, city councils, newspapers, etc. In fact, the introduction of main concepts of constitutionalism such as freedom, law and equality which somewhat were connected to the matter of women, became the main focus point for the conflicts between the discourses of tradition and modernity.

The growth of spiritual groups in society can be an indicator of a new direction in the transformation of the general culture; therefore, the scientific and objective study of these groups would have an important role in recognizing the needs of the modern individual and his or her expectations from religion, and in general, recognizing the contemporary culture. One of these groups that more or less continues to grow despite legal prohibitions is the Erfan-e Halghe group. The special conditions present in the individual and his or her surroundings provide ample ground for their joining the Erfan-e Halghe classes and keeping on attending them with the motivation of reaching a state of calm. Such conditions include the individual’s unpleasant chronic state of mind, lack of efficiency of conventional religiosity, repulsiveness of traditional ceremonies, having a personality of reliance on feelings and emotions rather than on intellect, confidence in friends, and attraction of new classes. The person in the group experiences a process of moving from an unpleasant state of mind to a pleasant one through some tricks and attractive teachings. This self-conscious process does not happen for all members, and when it does happen, the relocation process is relative and certainly only survives so long as the person does not put aside his or her intimate relationship with his/her co-members in the group. In Erfan-e Halghe with the consequences which are self-consciously considered to be positive, there are some unconscious consequences regarded in the cultures of human societies as the person having been the victim of deception.

Poems are the hard cliffs situated at the very heart of a stone mountain; they are not only reflective of shouts, but also the reflector of the whispers and occasionally the silences which are filled with shouting. Along with a soft face, poems possess a face of explosion; they are a form of media as sharp as thunderbolts. The purpose of the present study is to show this sharpness in the dialectic face of Ahmad Shamlo’s poems. A face as wide as society’s soul and whatever that it contains. The theoretical principles of the study are based on the main concepts presented by Jurgen Habermas, the main representative of Frankfort school of critical thought. The data of the study were collected through a documentary and library method and with a data categorization through the objective-subjective model. Data analysis was done based on a comparative method. The findings indicate that Shamloo’s concepts in the framework of Habermas’s concepts can be reflective of a part of social realities including social conflict, and the results of the research depict a harmony between “poems” and “theories” in explaining and clarifying social issues. Similar to how a poem as a social phenomenon can be studied through different sociological approaches such as the structural and conflict approaches, it can also contain different theoretical approaches, and a poem is nothing but these approaches. Similar to social theorists, great poets are not only reflective of social issues, but are also striving to explain, clarify and solve said issues.