man

Since the second half of the 20th century, women have become one of the most controversial topics in political philosophy. Some thinkers of women's studies, such as Susan Muller Okin and Carol Pattman, showed in their research that political philosophy was originally male, and therefore, as soon as it is placed against women as equals, it collapses so much that there is nothing to use. It does not remain. Therefore, two fundamental questions are raised at the same time: First, what should women's studies do to raise its philosophical issues? And second, what to do with the great tradition of political philosophy? So far, three answers have been given to these two questions: escaping from philosophy, establishing feminist political philosophy, and de-gendering political philosophy. But as we will show, these answers are ultimately not convincing. On the other hand, in this article, we have put forward the idea of neutral political philosophy, which tries to find a way to preserve the great tradition of political philosophy with the inferential analytical method that governs philosophical debates, and that the discussion of women in terms of existence Cognitive find the possibility of being present and recognized.

Seeking happiness, fortune, and perfectionism are in the essence of human existence, and without a doubt, all humans are in search of success, salvation, and happiness throughout their lives. Therefore, the issue of happiness and good fortune has always been the concern of thinkers and sages throughout the history in the field of psychology and anthropology. Al-Farabi, the second teacher, defined the happiness of man as "the good that requires pleasure, which is beyond him and the last thing that can be done by human beings" and Ibn Sina used "the best thing a living person has ever sought to achieve" and other similar expressions. Of course, other thinkers have also identified the happiness and good fortune of the human being, from a selected point of view. In this article, we first explain and analyze the views and rational and narrative approaches, then analyze Farabi's opinion on the issue of happiness and his inclination to other opinions, and finally we focus on the best speech in explaining human success and happiness.

One of the ways to discover and understand the dominant discourses of society, historical period or a specific group is to examine and analyze gender stereotypes. Gender stereotypes are uniform images and stereotypes about the specific behaviors of women and men that are presented and accepted without examination and testing. In this regard, Maciones (2001) and Taylor (2003) have presented a model that includes seven main and fundamental items about gender stereotypes. Since Sa’adi is one of the writers and thinkers in the cultural and social fields of the 7th century, it is important to examine his works from the perspective of representing gender stereotypes in the literary, historical and social context. For this purpose, in this research, two important works of Sa’adi, Golestan and Bustan, are examined and analyzed according to the mentioned model. The findings of the research show that six out of the seven items of this model are represented in Golestan and Bustan in the form of different expressions and stories, and Saadi and his community have a positive attitude towards these items. From this point of view, women are timid, weak, passive, cooperative, submissive, dependent, emotional, beautiful, delicate, less intelligent and less talented.

The book “Man and Mowlānā”, one of the prominent works of William Chittick, contains a narrative about the life of Shams Tabrizi. By selecting pieces of Shams's articles and rearranging them, Chittik tried to prepare an autobiography for this hidden character. This book was translated into Farsi some years ago by Shahābuddīn Abbāsīi and published by Murvarid press with some additions. The several reprinting of this book indicates the Iranians' interest in the book. In this article, after a brief report of the content, the translation of the book has been examined and some errors in the Persian text have been pointed out. Some of these errors are due to improper omissions and others are caused by the translator's mistakes. Some other mistakes are due to the errors in the English text, or the editing that the translator relied on.

Man is the basis of humanities and social science theories. As such, attention to man and his nature can be taken as underlying foundation of theories on foreign policy and international relations. Despite ignoring man and his role in a key part of the age of dominance of theories of structuralism, the revival of foreign policy analysis, as a field of study, has once again brought man into the focus of attention in theories on foreign policy and international relations so that important works on these fields highlight paying attention to various aspects of human beings. In view of Imam Khomeini, man’s role is pivotal. Apparently, man and his nature constitute the underlying foundation of the majority of his thoughts, particularly, in the fields of foreign policy and international relations. Given the above, this research paper intends to review foreign policy in view of Imam Khomeini. Unlike theories on foreign policy and international relations that analyze Imam Khomeini’s views on foreign policy through theoretical frameworks, we intend to review his thoughts through answering the principal question of this study: Based on what anthropological concepts can we understand Imam Khomeini’s opinion on foreign policy? Apparently, in Imam Khomeini’s philosophy, human disposition (Fitrat) and concealment of disposition (Ihtijab Fitrat) are two fundamental elements in his understanding of man and the nature of international system and communities. From this point of view, as a follower of Mulla Sadra’s philosophy, Imam Khomeini adopts a micro and anthropological level of analysis and continues with generalization of the idea to a sociological level to argue different types of communities, nature of communities and the order governing the international system.

Tolerance is one of the prominent human qualities that God considered in the Qur'an as a divine blessing and mercy. Tolerance, as a high moral virtue, has a significant effect on personal and social ethics and is one of the principles that has had a tremendous impact on the improvement and growth of human relations with others. So, its observance is necessary for the general peace of society. In this regard, this article investigated the relations between men, women, and children from a descriptive and analytical perspective focusing on the internal and external effects of tolerance with a religious teaching approach. Tolerance has internal and external results, and tolerance, as a moral virtue, is one of the qualities that bring people high and honorable positions in this world and the hereafter. Also, it plays a very constructive role in the person's family and social life. Life is full of misfortunes that a person might deal with; if one does not build tolerance and behaves harshly and violently with others in times of difficulty and roughness, it will damage both person's social credit and his/ her religious-moral health.

Imam Musa Sadr is one of the most influential Muslim theorists and practitioners in the modern era. Therefore, it is essential to investigate his social ideas and their ontological foundations. In this paper, we studied the ontological foundations of Imam Musa Sadr’s social thought in his collection of speeches and writings using the document analysis method. Sadr considers humanity to have four aspects: an individual aspect that governs his freedom, a social aspect in relation to other humans, a community aspect as a part of the universe, and a divine aspect that governs the role of the divine caliphate of humanity in organizing the other aspects. From Sadr’s perspective, humanity is the only transformative force in existence and history, occupying the caliphate of God. According to him, the system of existence is created and the manifestation of God’s good attributes, living and sentient. As God's creation, the universe represents his attributes and is moving toward Him. Each component of the universe has a distinct function and direction. In addition, a stable system and the law of causality exist among them.Without God, there is no longer any time for the universe to exist. In addition, it is governed by lawfulness and intent. Sadr views love as the basis of existence, the family as the cell and substance of society, and social relations between families as its form. He views the formation of society as the result of material and spiritual interaction and exchange among individuals. Ummah is not a static entity, but the result of people’s unity in thought and mission, which leads to their unity and cohesion. Moreover, due to God’s unity, all creatures are equal in terms of existence. In addition to being relative, evil is the cause of human development and discretion. Sadr believes that the existence of the afterlife is essential for the establishment of justice. Also contemplates birth and death based on rules that, if broken, result in death.

The main issue of this article is exploring the nature of imperialism as a fundamental phenomenon in new age which is connected to some subjects such as development, nation-state, bureaucracy, and citizenship. The importance and complexity of this issue led Arendt to analyze and critique its multiple aspects. The purpose of this research is the description, analysis and critique of some basic theoretical and historical dimensions of Arendt’s Imperialism and explanation of some aspects of her innovations and shortcomings. The methodology of Thomas A. Spragens on political theorists is used in this research. The outcome of our quest on Arendt’s treatise is that her central problem as a philosopher has been human beings and the ecology of mankind. She has helped for promotion and accuracy of political literature by finding the distinction between definitions of some concepts. In this way, she has clarified the complexities of her treatise. Although she has criticized the humanitarian aid of developed countries to less-developed states and sees it as imperialist, she has not offered a way out of this complex dilemma. To find the cause and analyses of phenomena of the modern age, such as the anti-Semitism and statelessness that Arendt found in racism, are examples of her innovations as a political theorist.

One of the consequences of the social changes of the last century is the attention to women's rights and their individual and social status, especially in spiritual schools. Among Islamic thinkers, Ibn Arabi has described the position of women from a mystical-taste perspective and expressed their similarities and differences with men. The main question of the present article is what are the similarities and differences between women and men in Ibn Arabi's mystical ontology and what are the criticisms of these aspects? In a critical analytical approach to Ibn Arabi's views, the author has organized his view into two parts: similarities and differences. The result of this research is the sharing of men and women in the essence of humanity; in perfection and also in achieving the position of polarity. What is the difference between them in aspects such as: the subordination of women to men in the process of creation; The superiority of men over women intellectually and religiously; The active identity of the man along with the passive identity of the woman; The more complete intuition of God in woman; And the superiority of men over women. Almost all the differential aspects claimed by Ibn Arabi regarding men and women have been disputed and challenged .

Family in Iran has taken a different path from governmental documents and going on through the same path as modern families has gone in dissolution and instability. This paper due to this purpose has studied forty grand documents including seventeen from the supreme leader of Islamic Republic of Iran, six rules of economic, social and cultural development program and sixteen documents of Supreme Council of the Cultural Revolution that shows the semantic stability of family. Semantic stability of family is based on paragon and unidentified family which figured out of hidden Idea and also unrecognized transformation of the agencies during these four decades. This leads Iranian policy makers to have a subjective image of family that has the least connection to the objective family in lived experience of social actors. That made these tow have conflict of interests and also lots of problems for family and its members.

one of the challenges that sharia is facing is the claim that Islam has a biased view towards men's rights. and there is gender discrimination against women in Islamic law. The claimants have tried to justify their theory by presenting examples of jurisprudential rulings that at first seem to be discriminatory. In order to respond to this challenge in the field of criminal law, the Islamic legal system in the field of legislation to punish guilty women has been explained. This study has been conducted using a descriptive-analytical method and after explaining the moral principles of legislation to punish guilty women in Islamic jurisprudence, women's specific criminal sentences in the field of public disclosure, expulsion, homosexuality, apostasy, the quality of the Hadd, the place of detention and delay in punishment in special circumstances have been stated. It,s found that the legislation of punishment for women in Islam is based on the two principles: a dignified view of women and the observance of justice. it is found that Islamic Criminal law not only does not have a biased view of men but it can be seen from some of the rulings that this law seeks to facilitate and mitigate punishment for women. The purpose of the study is to show that differences and distinctions in the rulings don't indicate that the rulings of the Shari'a are discriminatory; rather, what can be acknowledged is that some Shari'a rulings are different between men and women because they differ in biological and psychological characteristics.

gender narrative analysis of divorce is due to investigate this issue from a triple points including narration of individuals who wants to get married, structure of gender and the institution of family. The consequent of this triple points show the place and the influence of the structure of gender in prescribed identity of individual under its influence. To reach this result this paper apply narrative analysis approach with 30 men and women participant who have at least one experience of marriage and divorce. The result indicates that gender and its late transition in social actor's mentality and its counteract with the institution of family has great influence on the dissolution of family. Social actors, especially women, in their new interpretation of the meaning of gender have found it in contrast with family that made them decide to stay or leave. So the encounter of the evolved gender and the somehow fixed family form is the cause of divorce in middle range level and needs more and deeper investigation.

The purpose of this study was to investigate the differences between men and women physiologically and cognitively in a descriptive-analytical way through a review and library method. The results of this study indicate that the criterion of dignity and dignity of individuals is humanity, not gender, but one can not deny the natural differences between men and women and deny the differences in their instincts and tendencies and talents, and this difference needs to be made. Pay attention. Also, the average size of some blood and hormonal characteristics is different in men and women, so that observation of what is in the natural man's body is a warning in the blood or urine of the woman, for example, and may be a sign of a disorder or illness. Also, the overall intelligence of women and men is largely identical

The present study has been conducted with the aim of offering a sociological examination and explanation of the discourse of political identity in Iran after the revolution. Therefore, the concept of political identity has been the focus of the investigation, and its semantic transformations has first been studied in the macro semantic spectrum of the Islamic Revolution, and then in the two discourses of reformist and conservative parties in the framework of intra and inter-textual analysis according to discourse theory and using critical discourse analysis in six historically important and influential junctures during these years. Subsequently, as a way of extra-textual analysis, the historical, economic, political and cultural context of each period has been examined. Finally, this analysis and explanation have depicted a series of final typologies regarding the topic, mainly being: The desired political identity of the legal positivist liberal subject, the democratic anti-tyranny subject, the religious justice-seeking subject, the revolutionary obligation-centered subject, the populist anti-abuse subject, the moderate, justice-oriented critic subject

In view of Imam Khomeini, the right of freedom for women is based on rational, traditional and intuitional foundations. The voluntary act, that has been stressed in religious teachings and is of scholastic origin, is the pivotal element of the right of freedom according to Imam Khomeini. The rational element of man’s freedom, that bestows freedom upon man and woman, is the “principle of monotheism and monopoly of the obedience to God.” The common sense makes man obedient before God and in this sense, freedom of opinion, freedom of life, and other types of freedom are clarified as far as they are not against the Divine law. In theosophical intuitions, the right of freedom is accidental that returns to its origin, i.e. The Ultimate Right (God).
In view of Imam Khomeini, the right of freedom for women is very extensive in such a way that women can freely – like men - participate in all social, cultural, and political activities (except the capacity of the Guardianship of the Islamic Jurist). Imam Khomeini believes that a prosperous society depends upon the performance of the righteous mothers who rear righteous children, introduce righteous models to the society, and give the society righteous people. The issue of human reverence, where he attaches equal significance to men and women, distinguishes Imam Khomeini’s attitude toward freedom from that of the Western approach to freedom. It is collectable with some restrictions in Sharia law.

In contemporary times, reading a conversation is one of the approaches to studying in a drawing. The center of attention is all the affairs of human life, and it is one of the topics that have been critically studied and critiqued. The presence of human beings in artistic works has been an artistic subject in all periods. The study of man and the role of man in opposition to the aesthetic discourse at the turn of the twentieth century is based on the views of Mikhail Bakhtin. He has put his study method on the basis of man, himself and the other and our dialogue between them. The purpose of this study was to study the dialogue and study the intellectual context of dialogue in Bakhtin's votes as a theoretical and theoretical framework in conjunction with Fathali Shah Qajar paintings. The present research hypothesizes the development of meanings and the place of dialogue in relation to the art of Qajar painting. In the search for this issue, firstly, in the theoretical field with the votes of Bakhtin, the study of dialogue and the position of monologue and multi-voiced, has been examined. Based on this, its position in Qajar painting is analyzed with a case study of a painting by Fath Ali Shah Qajar. The content of this research is qualitative and based on descriptive-analytic methodology and the method of collecting library information. The results of the findings indicate that dialogism exists in the art of Qajar painting and is actively and dynamically active in interaction with the audience in a monochrome and multi-voice manner.

Introduction and Problem Statement: This paper attempts to provide an understanding of the role-identity conflict among children who watch Spider-Man superhero cartoon.  The paper will also provide an analysis of some sample children’s media literacy skills and how they apply it to overcome such conflict. Since children use their media experiences in their everyday lives, it seems that Superhero cartoons play an important role in shaping children’s identities and thoughts.
Conceptual Framework: to deal with the problematic of the research the paper looks at the process of media framing which involves “salience” and “selection” in two stages of production and consumption.  It seems that the frameworks of media products play a role in constructing the personality/identity traits of the individual children.  When an individual/child highlights and selects some particular media products, he/she indicates that the individual tends to experience such products.  According to Goffman (1963), the identity that individuals define themselves with are “virtual social identity”. The personality type that manifests itself in everyday interactions and practices of the individual is in fact his/her “actual social identity.” These two personalities/identities are not always the same.
Not only does a child's attempt to imitate superheroes reveal how they frame the story but also they show their virtual social identity; i.e. what a child would like to see in cartoon characters and how he/she would want to be like them.  In other words, the actual social identity is the attributes that can be proven in reality.  The inconsistency between these two identities in children can cause a role-identity conflict.
It seems watching superhero cartoons intensifies such conflict.  Children’s skill in understanding the media framework is critical in overcoming this conflict.  Faith Rogo’s media literacy model is useful in studying and analyzing how children are exposed to manipulation of the media and their realities and conflict management.
Faith Rogo suggests three areas from which to start educating children in media literacy: a) understanding stories; b) identifying storytellers; and c) learning the language.
Methodologically, this research is carried out with a qualitative approach, using phenomenological methodology and conducting in-depth interview technique to collect data.  Interview questions based on the trio model of Faith Rogo that includes understanding stories, identifying storytellers, and learning the language was designed after watching ten episodes of “Final Spider-Man” cartoon series and the first Spider-Man movie.  To ensure the correctness of interview questions, they were approved by Rogo.  By analyzing children’s responses, we expect identify the existence or lack of children’s media literacy skills based on Rogo’s model dimensions.  In addition, children’s interpretative frameworks are identified using Entman’s method.
The selection of sample interviewees is based on three criteria:A) ages 4 to 7 years,
B) watching Spider-Man Cartoon,
C) participating in art, creativity and storytelling classes.
Some of the findings of data analysis indicate that children have a relatively good performance at the first level of media literacy, i.e., understanding stories.  The results also show that children have a good understanding of the plot of the story.  They follow three stages of the plot including exposition, climax and denouement in their retelling the story of Spider-Man.  Another aspect is that most children perceive the unreality of Spider-Man and do not consider his actions and behaviors as real ones.
However, the results of the interview with the children show that none of the children performed any necessary skills at the level of identifying narrators, and this can be considered to be set in children's media literacy training programs.
Three children had inquiry regarding the meaning of the scene in response to the question “What is your favorite scene?” But seven others talked about their favorite scenes well and even represented them with their facial expressions and body language.  In the case of the genre, all of them used the words “bump” and "horror" something that shows the meaning of the genre at their perceptual level.
This study shows that children have a little skill in detecting visual effects of films and cartoons.  This issue can be considered to be added in teaching media literacy to this age group.
Regarding children’s interpretations of Spider-Man cartoons, it's important to understand how Spider-Man affect children’s perception of themselves.  It seems even though the children know Spider-Man is not real, they reconstruct an ideal and virtual identity similar to Spider-Man through watching the superhero and interpreting his reality or unreality.
This situation can lead to a conflict between the children’s actual identity and their virtual identity which is unreal but as lovely as Spider-Man.  In order to achieve a balance in such a situation, the children present alternatives which transform superhuman behaviors into human behaviors.  The children's responses to the questions based on their media literacy show four “logical alternatives”: (a) doing exciting movements in a smaller and more secure scale such as climbing furniture at home instead of climbing high buildings, b) simulating war and fighting with their peers instead of fighting enemies who have super-powers; c) using the Spider-Man-costumes such as mask, clothes and rope to look like him; and finally d) presenting a new narrative in which children play the heroine and they regulate various aspects of Spider-Man role in terms of their actual abilities.

Nowadays, more than before, the scientists have focused on the family. The aim of this study is to design a pattern of family therapy interventions with a systemic approach that is more consistent with indigenous and Islamic system; thus, a number of religious resources, Islamic softwares, and scientific psychological texts in the fields of family, woman, and man were reviewed. After some diagnostic interviews, the tests of marital satisfaction and the scale of general family function (using Family Assessment Device (FAD)) were conducted among 40 families and on average, 10 sessions (one and a half hours) of systemic spiritual family therapy were held with a focus on the activation of sexual need based role (men’s love and women’s empower). The findings showed that the mean of marital satisfaction meaningfully increased in comparison to the beginning of therapy as well as the pattern of roles, both in the structure and functioning of change and family. The data collected from clinical observations and family member’s self-monitoring also showed that the functioning of positive interactions among family members increased due to the determination of roles. Regarding the determination of woman’s and man’s roles based on Islamic and spiritual frameworks, a pattern of systemic spiritual family therapy was designed. According to theories and experimental findings in the field of family, this pattern is certifiable and using it in consultation with the families referred to counseling centers leads to increasing marital satisfaction and problem-solving of family function meaningfully. Therefore, the pattern of systemic spiritual family therapy can be used in preventing and solving the family problems.

The relaonship between Gender and value is one of the fundamental issues in research on ethics. Thisrelaonship can be invesgated at three levels of “intrinsic, subjecve and ulmate” value. Posteriorityin creaon of Eve and commitment of the first sin by her areamong evidence in the Bible that refer to the effect of gender on intrinsic value. Tradional thinkers of the West emphasize both overtly and covertlyon the effect of gender on the creaon of superior and inferior classes. In contrast to this approach, feminists insist on rethinking the tradional ethics of the West, and try to present a new formulaonof the moral system and relaonsappropriatefor the concept of gender.Zoroastrianism also has several components that represent the value of woman.However, in providing a comprehensive and documented analysis, one cannot overlook some of itsteachings and customs that indicate the lower value of woman. In contrast to all these theories, there are numerous verses and Hadiths in Muslims’ religious sources that, regardless of gender, explain the intrinsic value ofall human beings. Using a descripve-analycal approach, this study aims at explaining the anthropological foundaons of Islam with regard to the subject of intrinsic value.To this end, and in order to offer a more comprehensive introducon of Islamic thought, thinkers’ opinions and sacred texts have been analyzed through a comparave approach.

The Mesopotamian mythology represents a variation of monsters and hybrids. Among them، the fantastic creatures in the composition of the animal and the man are very important; it is about the «man-animal». What attracts our interest; it is the composite creature، the «man-bull»، because of its diverse aspect، as well as its symbolic characteristic. On the other hand، we notice one of the very practical figures and very renowned، «Master of animals»، it is appreciated as much as all the Mesopotamian regions represented it in their arts. Problematic: what types of the «man-bull» had most importance in Mesopotamia? Which is the relationship enters the «man-bull» and «Master of animals»? What physical evolution arose during the transformation of the «man-bull» to «Master of animals»? Hypothesis: there is doubtless a narrow relation enters the «man-bull» and «Master of animals»، as regards the symbolizing character to be able to it and their appearances in vertical position. Mesopotamia represents a particular character of the real or fantastic animals، which spread towards the other parts of the country; it is about the representation of animals in vertical shape.