فصلنامه فرهنگ مشاوره و روان درمانی
پیاپی 13 (بهار 1392)

A glance at the history of social thought suggests that there are three main patterns of lifestyle. First, monasticism according to which the world is a place where human identity and personality are destroyed and he is impeded from achieving growth, prosperity and sublimity. Therefore, human being should avoid any kind of social commitment and responsibility, such as marriage, in this material life, and try to achieve spiritual sublimity in isolation. Second, the philosophical lifestyle of pleasure that has no belief in the hereafter and seeks mere pleasure in the material world. According to this belief, human life is limited to worldly pleasure and human soul vanishes after death. Third, the Islamic lifestyle that emphasizes equally on two dimensions of the world and hereafter. According to this view, worldly needs of human are as important as his afterlife. Human responsibility has four dimensions: God, slelf, people and the nature. The present paper is an attempt to study the rights and duties of human based on Islamic teaching, criticizing the two above-mentioned lifestyles, and emphasizing the value of Islamic lifestyle.

Family is one of the main pillars of society. Achieving a healthy society apparently relies on family health, which itself depends on the mental health of family members and favorable relationships between them. Therefore, bringing health to family members and their relationships will certainly have positive effects on the society. The present paper is an attempt to introduce a model for couple’s conflict resolution based on family self-healing factors and principles of Islamic anthropology. The population of the study included all couples with 10 years of healthy marriage. The sample population consisted of 30 couples (30 men and 30 women) who were selected using purposeful sampling during the summer of 2012. Instruments used in this qualitative research were “Marriage Performance Evaluation” questionnaire and interview with couples. The result indicated that the education model consisted of three primary components, namely belief, ethics (intrapersonal), and actions, themselves consisting of subcomponents and interrelationships.

Islamic lifestyle, due to its Islamic essence, covers all aspects of human life, especially interaction of people with political systems, and in case of the Islamic Republic, religious democracy. Regarding the normative characteristics of Islamic lifestyle, a fundamental discussion of the necessity of Islamic systematization based on justice, responsibility, and frugality was presented first. To realize Islamic lifestyle in the framework of Islamic democracy, it is necessary to give reality to the duties of political officials and governors towards people, including toleration, honesty, giving hope, intimacy, and meritocracy. On the other side, the duties of people towards the Islamic democratic system are loyalty to the Islamic system, political participation, enjoining what is good and forbidding what is evil, and intelligence cooperation. The present paper analyzes the Islamic prescriptions and orders extracted from conduct of infallibles, as well as the Constitution and religious democracy in Iran, in the framework of classic Islamic lifestyle.

Lifestyle is the artistic creation of specific ways considering one’s resources, socioeconomic status, and social and individual constraints. In other words, lifestyle is the art of choosing the best and the most reasonable way of achieving one’s goals. Thus depending on one’s roles in the network of social relationships, one may face opportunities. Indeed, one may benefit from opportunities, such as social wealth and individual capabilities, based on one’s role in social production, including income, experiences, skills, information and knowledge.Based on any definition, there are many different factors in the development and evolution of lifestyle. The present paper aims to analyze the role of political system and government in different lifestyles. The most important factor is government or political system. Lifestyle is composed of several main components that can be created, supported, and promoted by the government. The first component involves insight and intuition that can be manifest in beliefs and perceptions. Tendency is the second component. Three indexes of this component are values, discourses and preferences. The third component is behavior, two indexes of which are conscious and unconscious actions. The forth component is situation. Political and social situations are the most important indicators of this component.Any political system has four functions, including achieving goals, maintaining solidarity, compliance, and conflict resolution. Governments can actualize or promote any of the mentioned lifestyles in the field of any of these functions. The present paper is an attempt to describe the components of lifestyle and functions of political systems, as well as to examine the role of the functions in the establishment and promotion of these components.

Globalization of capitalism has led to the development, institutionalization and reproduction of its socio-cultural values in the world. One of its consequences is the spread and normalization of the concepts of ‘everyday life’ and ‘life style’ based on the principles and favorable society of capitalism. In other words, capitalism not only concerns modes of production and management of social economy, but also – as a comprehensive system – involves ontology, epistemology, anthropology, economics, politics, security as well as its unique and favorable culture. The rule of this system, naturally and essentially, implies the recommendation, promotion, institutionalization, and reproduction of a specific lifestyle. In other words, capitalism aims at a certain type of human and society although, as stated by Spivak, it tries to deny and hide its products and socio-cultural dimensions. The current concern of the country regarding the design and development of local and Islamic lifestyle shows how essential it is to identify the components of hegemonic capitalist lifestyle. Therefore, the present paper attempts to understand and dissect these components by asking the questions “What are the components of a capitalist lifestyle?” and “What is the articulation and relationship between these components?” The main hypothesis of the research is that the authenticity of profit and welfare, and capital accumulation in this system has led to the production and reproduction of certain components in the fields of popular culture, society-building, urbanization, architecture, and lifestyle. These components are quickness, consumerism, commodification, aesthetic matrix of capitalism, signification system of capitalism, technologic arrangement, utilitarianism, etc. To understand and assess these components, the authors made use of an eclectic theoretical framework, combining Frankfurt School, Gramscian School, and theories of Cultural Studies

The present paper aims to study the characteristics and requirements of teaching multicultural life skills as well as the relationship between this approach and lifestyle improvement, especially in Iran’s multicultural setting. People living in a multicultural society should have a clear, real and unbiased knowledge of different cultures and ethnicities. Improvement of multicultural approach sets the ground to realize this goal. As long as multicultural values are neglected in a multicultural society, multicultural goals cannot be realized. A multicultural approach provides a framework in which, experiences, heritages and languages of different groups as well as their cultural and social backgrounds are valued in a way that they can peacefully live beside each other. In fact, the main goal of a multicultural approach is improving the lifestyle and making it possible for different groups and ethnicities to live peacefully beside each other. The present paper explains the goals of multicultural approach and present different ways of improving the Iranian lifestyle through official and nonofficial education. More importantly, it intends to examine the capacity of nonofficial education to be practiced parallel with official education in Iran’s contemporary society.

The word ‘lifestyle’ has several definitions. As defined by the World Health Organization, ‘lifestyle’ refers to a way of life or style of living that is based on the patterns of behavior choices made from alternatives that are available to people according to their socio-economic circumstances and to the ease with which they are able to choose certain ones over others (WHO, 1998). A lifestyle can be whether healthy or unhealthy, regarding the indices such as dietary choices, body exercise level, and personal behaviors (Longman, 2008). In 1900, the concept of ‘lifestyle’ was introduced by Alfred Adler. According to him, the way people deal with three important domains of life, namely work, social affairs, and close relationships, reflects their lifestyle. In other words, lifestyle is reflected in people’s career choice, relationship with others and love

Aristocracy refers to a style of life in which people try to live like aristocrats and to establish their social relations based on aristocracy. The present paper, using a content analysis method, aims to explain the aristocratic lifestyle with an emphasis on the Supreme Leader’s (Imam Khamenei) sayings. The terminology and typology of Aristocracy was studied and its consequences were described. Although it may be regarded as a requirement of gaining power in other countries, it is not the case in the Islamic system. Here, an aristocratic lifestyle is considered as a weak point of the country’s authorities. This study showed that aristocracy is a kind of disease. A society infected with such disease will definitely fall.

One of the important issues related to globalization is the impact it has on the local culture. There is a fear that the spread of globalization may lead to obliteration of local cultures and homogenization of societies across the world. Actually, this is the only point on which most countries, except United State, agree. The present paper aims to investigate the impacts of cultural globalization on urban lifestyles in the city of Isfahan. The main orientation of the paper was a comparison of lifestyles of different urban groups which are exposed differently to technology and other trends of globalization. Pierre Bourdieu’s views were used in explain lifestyle indices. The theoretical framework of the paper was based on cultural differences, cultural convergence and cultural hybridization theories. The author specified which one fits to the region of study. The present paper was a qualitative study, and the data collection tool was questionnaire. The results showed that the differences in lifestyles were visible mostly in media, and different social groups acted similarly in other indices such as food, clothing, religion and leisure.

With the advent of the means of communication and the spread of human communications, the importance of communication is increasingly felt in everyday human life. This study aims at pathology of lifestyle in television programs and strategies to improve it in contemporary Iran. The types of research are qualitative and content analysis. The sample population consisted of 40 experts from communication science and sociology selected using purposeful sampling and categorized by age, duration of watching television, expertise and gender. Data was collected using in-depth and unstructured interviews. The method of data analysis was inductive content analysis. Credibility and objectivity of data was guaranteed by integrated data collection, diversity of participants, frequent review of the data, and frequent review of research participants and colleagues. In this study, principles and concepts of Islamic-Iranian lifestyle its close relationship with the themes of television programs are described. Then undesirable effects of television programs on Iranian lifestyle are identified with an emphasis on the views of experts and television viewers. Finally, different strategies for the improvement of Iranian lifestyle through National Media and the promotion of Islamic lifestyle are introduced.

Islam religion is the religion of moderation without going to extremes and attempts to keep its followers in moderation by various programs and disagrees with extremes in every deed and considers it disadvantageous for worldly, heavenly, personal and social life of muslims. In addition to extravagance, consumption pattern also struggles against luxury as an economic disease. Holy quran debates with extravangnce in different verses and studies various aspects of this indecent deed. Some verses as " God doesn’t like extravagant", reveals this fact that extravagant can not reach get near to god. Reach Divine nearness in spite of bechavicne even they the hest works and even they have the best. As holy Quran rejects extravagance, it considers to picka in paying life expenses under poetext an indecent deed and does not allow parsimony under the pretext of avoiding extravagance. In fact, holy Quran offers the best consumption pattern for a lucky life by annonming extravagance, its disadvantages, and inviting people to moderation in all of affairs of the life