نشریه معرفت فرهنگی اجتماعی
سال هشتم شماره 3 (پیاپی 31، تابستان 1396)

The life of an intellectual and artistic trend requires the use of ideological and cultural tools to internalize its core elements among its audience. The position of mainstream and outdated trends also greatly depends on the performance of cultural instruments, and, of course more important, on cultural and social planning. Now that over three decades of ups and downs have elapsed since the outbreak of the Islamic Revolution of Iran, indicating the current cinematic trends and examining their relationship with the ideal artistic trend of the Islamic Revolution can be helpful for understanding the art of the Revolution. Reviewing cinema according to the two Islam and secularism, this study seeks to provide social worlds a theoretical basis for analyzing the cultural cinema trends in Iran. After making a review of the cinema of these two worlds, the details and ups and downs of the cinema in the post revolution period is analyzed. In the end, selecting films which have to do with each trend, this paper analyzes the notable works of each trend in each of the political-cultural periods following the Islamic Revolution. Trend semiotics has been used in analyzing the film.

The political isolation of the Shia in many historical periods has often led Shiite fiqh to adopt an individual approach. However, in some historical periods, governments’ support for the Shia school of thought or the rising of Shiism to power led to development of the discipline of fiqh including the adoption of a social approach under the name of social fiqh “Fiqh al-Ijtima”. Mking a methodological analysis, this paper seeks to examine the epistemic and non-epistemic principles of Shiite social fiqh from the Safavid period to the present time. This review shows that the individual characteristics of such jurists as Mohammad Karki, Mirza Shirazi, late Naini, Shahid Sadr and Imam Khomeini, in the appropriate sociopolitical context, have led fiqh towards attending to specific epistemological foundations, including the role of time and place, expediency, intentions, expert's opinions, history of Islam and the narratives which are not concerned with fiqh in the process of ijtihad which has led to the adoption of a social approach to fiqh, establishment, consolidation of the position of social fiqh and its full development.

Using an analytical library-based approach, the present paper critically examines the Becker's theory of social existence. The answers to the questions of the objective existence of social structures and the nature of the relationship between structure and factor form the heart of the theory of social existence. Roy Becker is an Indian philosopher, who proposed a new theory about social existence based on his own philosophical ideas. Using the theoretical framework of fundamental methodology, this paper seeks to explore the fundamental principles of this theory and criticize Becker’s theory of social existence. An examination of the foundations of Becker’s theory reveals the fundamental flaws in the epistemological, ontological and anthropological foundations of this theory; his perspective of the social identity of science and the criterion of truth is fundamentally flawed. His argument concerning the objective existence of structures and the way of the development of social structures into a connective being is open to question, and the idea that the significant relationships represent the identity of man contradicts his other ideas.

Using an analytical, descriptive and critical approach, this paper seeks to examine the 2030 Education Document of the UNESCO, a global project intended for the unifying educational systems, which, after announcing the Joint Comprehensive Plan of Action for nuclear program (Barjam), is referred to as a practical basis for the cultural infiltration of the West in Iran and as a "cultural Barjam". In 2030, the project was approved by the government the 11th in cooperation with UNESCO, and it was announced in a communiqué issued by the government on May 1395 to carry it out. The Revolution’s Supreme Leader’s criticism leveled at the Supreme Council of the Cultural Revolution, and the quiet approval and the covert attempts to implement it opened up a new dialogue in this field, and explanation was offered about the of challenges of such international documents and their incompatibility with religious teachings and pure doctrines of Ahl al– Bayt. The findings of the research show that accepting this document has many consequences. Accepting it means considering as a major document in the country, accepting the West’s cultural dominance, omitting many religious values from educational texts, giving a formal consent for the West’s dominance over the major institutions of the Islamic system, and inconsistency of the document with the basic principles of Islamic thought, the legal and security challenges it poses, and its disaccord with the philosophy of the formation of Islamic government.

The serial "The Mystery of the Shah" is a realistic narrative on the contemporary Iranian history. Regarding the media structure, the concept of Iran in this series is considered as an independent variable and the actors and the events are regarded as dependent variables. In fact, Iran is considered as the heart of this narrative, and all the happenings are viewed from this angel. The historical heroes are praiseworthy because they seek the greatness of Iran, and those who are not in accord with the pattern of the concept of Iran are despised. In terms of content, in this series, the triple level of consciousness, namely, history, media and ontology are remarkably harmonious, and this homogeneous composition, which adds true meaning to the formulation of the serial, has specific semantic outcomes. The present study seeks to analyze the content of the serial and touches on the general approach on which the structure of the film is based. This general review indicates the realistic approach to the production of the serial about the contemporary history.

Marriage is the basis for family life and one of the factors affecting population growth and age-related changes. Using an analytical research method, this survey seeks to study the determinants of marriage age in Marvast. The findings show that the marriage age of 84% of respondents is under the age of 25. Also, 82% of them are housewives and 62.6% have diploma or lower degrees. According to 93.3% of the respondents, the maximum proper age marriage for is 20 to 29. Women’s marriage age has a significant positive correlation with the education and income of spouses, husband's marriage age, the maximum proper age for the girl's marriage, living a life of luxury and city life. The relationship between women's attitude towards marriage and women's marriage age is significantly opposite. Working women those who have an urban background, those who are married to a non-relative and those who independently decide on their marriage marry at an older age .On the other hand, the women who consider marriage as the most important way of gaining independence, and regard good morals and family of noble desent as the most important criteria for choosing the spouse marry at a younger age. The relationship between the variable of women's attitudes towards gender equality and their marriage age is not significant.