family

The family is considered as one of the most important social bases in every society, and the feeling of security in the family is very effective in its stability. In order to create a sense of security, it is necessary for legal laws to provide the necessary support for the moral values of the family. Also, it is necessary to interpret and implement rights in such a way that they do not conflict with moral values. In the current research, researchers have pursued the legal support of moral values that create women's security in the family as a goal.

Laws, which have been formed with the aim of regulating social relations and order in society, need ethics for self-fertilization and the implementation of human principles in social relations. One of the important social institutions in this regard is the family and its security. The security of the family will not be achieved without paying attention to the rights of women and the moral values of the society. The social background shows that women's security is not properly defined in a security system in the society, and in cases where there is a defined legal basis for women's social security, it is not properly implemented. This defect has a general cause, and that is the limitation of the concept of security to the security of the government, not the security of society. In order to maintain the safety of the family and prevent unnecessary excesses and excesses in behavior, the law should have knowledge of women's rights and moral principles and formulate the law by determining the necessary criteria and equip the moral values of the security guarantor with legal support.

The purpose of this research was to represent the representation of moral-spiritual values in the series "Capital" and in selected sequences from this collection. For this purpose, John Fiske's semiotics method was used and based on the unit of analysis, the selected sequences (16 selected sequences) were selected and analyzed purposefully. Lifestyle is the way of life of different classes and social groups of the society, in which the people of the society show their attachment to it by following behavioral patterns, beliefs, norms and social values or by choosing specific cultural and dignified institutions. Lifestyle depends on choice; choice depends on information and information is a product of communication process. The media with its information affects our values, attitudes, desires, choices and behaviors in our lifestyle. Television, with the function of entertainment and fun in most drama series, produces character and behavior in different ages. According to the Islamic lifestyle of us Iranians, the religion of Islam as an ideology provides the most complete lifestyle of humanity and its rules and orders include individual, family and social spheres. Therefore, the production of moral lifestyle in family television series is a basic necessity to institutionalize moral-spiritual values. This article tries to state that television with drama series and spiritual lifestyle derived from religion indirectly, but effectively, can present religious and moral values to the audience with the function of open entertainment and covert education. and fulfill the spiritual needs of contemporary man. The results of the research showed that a set of moral-spiritual implications in this series, such as paying attention to the family, respecting their elders, paying attention to cultural symbols and values such as accent and dialect, clothes, music, etc., were considered. In general, the capital series represents the ideology of a close and morally oriented family and gives a natural character to the constructions of this system, although it is weak on the issue of paying attention to ethnicity, especially in the dialect.

The family has various functions, each of which meets the basic needs of individuals, but the prerequisite for meeting these needs is the orderliness of the family. A disordered and disorganized family cannot function properly as a system. Domestic violence is one of the challenges that besets this sacred institution, pushing it to the brink of collapse and creating anxiety and insecurity in family members. Domestic violence has various causes, some of which are individual. The individual causes of domestic violence and the solutions to deal with it are examined in this article. The method of collecting data and information in this study was documentary and library methods, and to analyze the data, a descriptive-analytical method was used. The findings of the study indicate that the most important individual causes of domestic violence are as follows: physical differences between men and women, moral weakness, lack of attention to nutrition. Religious solutions to confront family violence include: recognizing the different characteristics of men and women, strengthening faith, improving nutrition, etc.

Shiite believes the future of the world is very bright and optimistic. Considering the Qur’anic verses and the narrations of the Infallible Imams, the global society has only one future, and that is the ideal Mahdavi society. The realization of this ideal city on earth depends on change on the part of the people, according to the Quranic verse “Indeed Allah does not change a people's lot, unless they change what is in their souls.” (Ra’d: 11). Their destiny will not change unless they take action themselves. This realistic and realized picture of human history indicates the important role of family in this movement. The Fatimid family is the preliminary step to the Mahdavi society. It is necessary to seek the characteristics of this kind of family and its role in the movement of human society towards the Mahdavi society. Using a library-descriptive method, this research introduces several Quranic and narrational characteristics for the Fatimid family, including faith, numerous children, compassion, and simplicity of life.

Human rights in the contemporary world is one of the most crucial scientific and social issues. Despite the formation of the international human rights law with specific monitoring and enforcement mechanisms, States countries, other international actors and agents have adopted different approaches toward it at the national and global levels. Some Western states and intellectual movements introduce the West as the main source of the formation and development of positive human rights concepts and issue, having provoked reactions from other cultures and societies. In such circumstances, examining the capacities of the Eastern approach towards human rights has become so prominent from a scientific and practical perspective. The aim here, is to examine the possibility of an Eastern approach to human rights and its potential capacities in the direction of developing justice, peace and global solidarity. The current study attempts to evaluate, through a case study, the type of actions and reactions of five different Asian countries towards international standards in the field of human rights regarding specifically women and the family, the real question to respond here is whether there is any possibility to identify the type of collective view and action of Eastern societies in a specific field of human rights issues, either to consider the certainty of the existence of an Eastern approach to human rights or its capacities seem to develop justice, peace and human solidarity worldwide. This study was truly conducted with a descriptive-analytical method and based on inductive reasoning and legal analysis of valid international documents. The outcome shows that, two extreme and discriminatory views in such sector can be rejected and is possible to move towards ensuring fair global participation and international convergence by preserving cultural diversity and Eastern identity. This research, while providing frameworks for intelligent policymaking, opens vividly a new horizon for broader studies towards achieving a more just national and international order committed to respecting human rights.

The normal pilgrimage of Imam Hussein and his pilgrimage on foot or during Arba’een are all emphasized in religious traditions. The Arba’een ceremony, which has been common in Iran and other countries for several years, is the result of paying attention to the contents of these hadiths and pondering and reflecting on them. Considering the different characteristics of this ceremony, which are obtained by looking at facts and empirical observations, different aspects of this walk can be discussed. By explaining the main individual and social characteristics of this ceremony, including practical training, spiritual experience, purposefulness, lightness, difficulty of travel, organizational work, reception and hospitality, the presence of all classes of people and the like, the present article aims to infer the moral and educational effects of the Arba’een ceremony. It mainly focuses on family and explains the connection between family and Arba’een walk. Undoubtedly, each of the above-mentioned characteristics can independently have numerous educational advantages for families and lead to individual, family and social growth and advancement and pave the way for the creation of an apocalyptic utopia. Offering role models, spiritual peace, familiarity with values, transformation and self-development, strengthening beliefs, serving others, love, sense of responsibility, tolerating others, reducing attachments, enthusiasm, increasing tolerance, patience and contentment, teaching the Islamic lifestyle with regard to generosity, charity, self-sacrifice, guest and host etiquette, empathy and convergence, unity and altruism, etc. are among the mentioned characteristics.

Present research is conducted to determine the impact of family, religiosity and commitment to traditional value (modernization negation) on employees’ work ethic in Ilam Petrochemical Company. It is an applied study in terms of its purpose while in terms of methodology, it is survey-type explanatory one. Its population consists of all staff (n = 226) in Ilam Petrochemical Company determined by sample volume table of Cohen and Krejcie & Morgan. A questionnaire is used to collect relevant data. Work ethic with C. Petty’s inventory (1990), modernization and family with structured questionnaire, religiosity with Glozari’s summarized questionnaire (2000) were measured by Cronbach’s alpha and stability ratios of 0.82, 0.81, 0.79 and 0.76 respectively. The results from data analysis by regression test and path analysis indicate that based on religiosity and commitment to traditional values, family forecasts almost 40% of changes in employees’ work ethics. Likewise, family, religiosity and modernization negation have direct and indirect impacts on work ethics.

As it is clear to everyone, the family is a social institution, and its meaning is not always the same in different societies and throughout human life. Social developments have changed. The family is composed of a group of people who are related to each other through blood, marriage, adoption, and live together for a long and specific period of time. The goals of forming a family include the absence of loneliness, peace, the fulfillment of sexual and instinctive needs in a controlled manner, affection and mercy, and mutual affection among the spouses, the continuation of the generation and the perfection of the man and the woman, and finally, the closeness of God. In all the legal systems of the East and the West for the family, including issues of marriage, legal laws according to their ideals and ideologies, but each of them has a place to ponder because every day we witness men's dissatisfaction with women and women with Men and parents are children and vice versa, which shows the illogicality and lack of firmness of family legal rules, which seems that more culturalization should be done in order to get closer to a balanced family, and men and women are selfless in fulfilling their duties and even Act beyond their duties. Nowadays, in the world regarding women's rights, they are influenced by the achievements of the Westerners regarding the equality of men and women, and this idea of the West has almost surrounded everywhere, even the communist world. Westerners are very proud of themselves in this matter, .

Based on the theoretical framework of the paradigm, in response to the question of what are the foundations and approaches of ethics and family education in the philosophy of ancient China and Mencius in particular, it proposes the hypothesis that Mencius in the Confucian intellectual system, but with the innovation of the paradigm (model) and in the light of it, he has had a more spiritual approach in the analysis of ethics and upbringing, moral rules, the network of the moral system and the virtues of the family system. He has a stronger and more transparent metaphysical approach and a great emphasis on human goodness, which is very frequent and effective in educational and moral issues. From his point of view, the relationship between husband and wife is the beginning of all human relationships and has a major contribution to the peace of society. According to Mencius, harmony between husband and wife, kind treatment of children, division of labor and continuation of service to parents after death are important aspects of family. The behavior of the government in such a way that people can easily form a family; The relationship between kindness to the child and his conscientiousness and order in the country; Determining domestic affairs by the wife and business affairs by the husband; strict father and kind mother; not publicizing parents' mistakes; and graded love and affection with family priority; The findings of the research. Mencius is an ethical philosopher who thinks within the Confucian tradition; But in ontology, it has a more and more transparent metaphysical approach; Therefore, he clearly ties ethics and education and its foundations, especially in the family, with the sky and makes it relatively spiritual, then links it with the field of politics. According to Mencius, nature is the source of ethics and all ethics are intertwined in nature. In anthropology, he places great emphasis on human goodness and believes that the sense of distinguishing between right and wrong is common to all human beings. According to his point of view, the goodness of nature is internal and is not imposed from outside, and it arises from the active and spontaneous power of nature, and the neglect of goodness is due to forgetfulness and lack of thinking. According to Mencius, the four virtues of piety, wisdom, knowledge, and benevolence are among the virtues that family upbringing and ethics play an essential role in creating and nurturing. In philosophy, Mencius believes in the continuity of the individual, family and government and sees a linear relationship between them. He believes that the root of the country is in the family and the root of the family is in the individual. Layered or dubious love and affection, which has different degrees and ranks, and love for family, relatives, and relatives is at the center of it, is the focal point that passionately motivated him to criticize the competing views of the Confucian school and outline his theoretical foundations; An effort that is based on two foundations: 1. Negation of speculation and action for oneself or piety for its inherent goodness; and 2. The innateness and naturalness of love is stable. (results).

"Is this world moving towards a goal or an end, or is it abandoned and without a clear destination?" This question has always been one of the main problems of humans from the beginning of facing the natural world. Today, the root of many fundamental differences in cosmology, anthropology, and even legal and moral systems is the difference in the purposefulness or purposelessness of man and the general system of nature. In this article, first, the philosophical roots of the difference in the purposefulness of creation between Muslim sages and Western philosophers are examined and then, the arguments of those who believe in purposefulness based on its imaginary and affirmative principles are calculated and formulated in a disciplined manner and then the effects of negation of purposefulness of creation are studied in the challenges posed to the contemporary Western man in several important areas such as family crisis, environmental crisis, identity crisis and regulation of legal systems. The main research question in this article addresses the arguments of those who believe in the purposefulness of nature and the basis of such arguments as well as the practical effects of denial it on the contemporary man, family and society.

One of the fundamental issues of modern world is the issue of identity and the present article try to deal with it in children. Children are the most vulnerable part of society. Family is the first stage in which man seeks to know himself and regain his identity in interplay with his family members. Accordingly, family is very important for regaining identity. The present article tries to study some of the important family problems then proceeds to study the impact of family on regaining the identity of children with reference to the various levels of coherence, flexibility of family, employment of mothers and children, on the whole their exploitation in lower ages, way of bringing up children in a family and quantitative changes in a family in the absence of one of the parents or both of them. All these play significant role in the formation and transformation of the identity of children.

Given the key and constructive role of youth in society and the future of the country, the issue of youth religious identity is of particular importance. On the other hand, religious identity is the basis of other identities in our religious sources and it can be said that the consistency of this identity will cause the consistency of other identities and its decline will challenge the other identities. Using a descriptive-analytical method and focusing on the verses of the Holy Qur'an and narrations this paper studies the factors affecting the religious identity of the youth. Findings indicate that not only individual and self-knowledge factors, but also social factors such as family, same age group and media have a significant role in the formation of religious identity.

In recent months the world underwent a great changes the comprehension and adaptation of which would be challenging and difficult for children, because they are not able to comprehend the events pertaining to their life and try to protect themselves due to their dependence on their parents in different fields. If children are protected by their parents and friends, then they may be spared from any threat. Thanks to their control over their children parents by their proper behavior can assure continuously their children that coronavirus is curable and they should not be very much worry about this disease. Moreover, they can also assure their children that they can take certain effective and positive measures in crises time to save themselves and others. By protecting children, they can achieve their long term objectives and prevent them from any upcoming losses since they are the social assets and moving motor of growth and development of society.

Family is a natural and original place for children and plays an important role in their developments. As a matter of fact, internal structure of the families with respect to their environment, culture, and other social reasons are different. Moreover, the rise of certain events such as the outbreak of coronavirus disease affected the life style of the families and highlighted the training role families in confrontation with this disease which brought in its wake certain psychological and physiological outcomes. According to certain studies, coronavirus (Covid-19) disease apart from its medical, health, and economic effects, has affected family life, social relations, public activities, and spiritual, religious, and emotional life of people as well. Accordingly, the main objective of the present paper is to study the necessity of paying attention to the training role of families and their impacts on children in understanding practical concepts in coronavirus period. The method of this study is descriptive-analytic based on library sources.

Social actions are influenced by the values that govern a society. Hence, the transformation of social action is a function of change in social values. Meanwhile, family is one of the important centers of changing values in society which causes in other areas of social life. Changes in family values are among the important components of the cultural system of society knowing which plays a role in identifying social changes. As an action, low rate of fertility is also affected by changes in family values. Fertility is a family issue, therefore any change in family values can change fertility. This paper seeks to investigate the role that family value changes play in reducing fertility in Iranian families. Data collection is documentary and library-based, and the descriptive- analytical method has been used for data analysis. However, to document the findings, the secondary analysis of statistics and the results of previous researches have also been used. Findings indicate that changes in family values affect fertility through the spread of individualism, devaluation of children, decreased sexual preference, weakness of religious beliefs, change in the value of marriage and increase in consumerism.

The crises that occurred in postmodern era in the West and in other parts of the world have forced thinkers and intellectuals to rethink the events of the Western world and its foundations. The second half of the twentieth century witnessed a revolt of the spheres of thought, especially sociology, against the new order created by the capitalist world, which targeted the centers of power. Among these approaches is the poststructuralists' view, particularly Foucault, on the sphere of power and the resistance against power. Using the ontological view of the institution of family, this descriptive-analytical study considers this institution, which is based on an innate approach to the development of bisexuality, as having advantages that can resist as a focal point against power. The strong point of this institution is to restore the path that the power of the new order has used in the direction of subjectivity. In other words, an attempt is made to first consider the resistance function of family as one of the most stable social institutions. The mechanism of this function is that because of the existence of feelings and the non-individualistic approach in family institution, it finds the resistance power that leads to people's self-awareness, instinct guidance, benefiting from the mentality of women in family and the strength of the family in the economic field, and can disrupt the power of the new order.

The studies regarding the contemporary Iranian families' willingness to childbearing suggests a kind of change in attitudes and desires in this respect. They seem to have important concerns that can be studied and evaluated in the economic, cultural, social and biological fields. Meanwhile, "self-protection / self-preservation" has been declared the most important concern in refusing childbearing by spouses. Using a descriptive-analytical method this paper show that the "spouses self-supporting" is one of the influential variables in refusing childbearing in families. Islamic studies shows that this idea has many problems and consequences that call into question its validity among its supporters. It is therefore appropriate for the men and women of contemporary society to reconsider this idea to provide the ground for childbearing and increasing the young and efficient population of Islamic Iran on a larger scale.

To compare Western and Islamic civilizations in terms of “family fidelity and strength” and to show the superiority of the moral foundations of Islam, the family in Greek civilization was examined and fidelity was recognized as the moral factor of family strength or continuity. This factor also laid the foundation for the strength of the family in Islam. The strength of the family is the result of the rule of moderation, morality, and the protection of the rights of the members; and the principle of fidelity, action based on the virtue of fidelity and the behaviors arising from or independent of it lead to the full commitment to the marriage contract. Despite the harmony of Greek and Islamic civilizations in relation to the effect of fidelity on the strength of the family, the moral system of Islam with a special explanation and its application in the family had a unique impact. This research expressed the role of fidelity in the strength of the family in the aforementioned civilization and Islam through library and documentary data collection and descriptive-analytical method. The results of the present study were evaluated by the Koranic verses, and the viewpoint of Islam concerning the role of fidelity in the strength of the family was also stated.

Family in the Iranian-Islamic culture is a sacred institution. However, the Iranian family is currently suffering from many problems and crises. Using a descriptive-analytical and documentary method, this paper analyzes the causes and effects behind the problems and crises in Iranian families. The findings indicate that, various changes have taken place in Iranian families, including marriage criteria, philosophy of marriage, reducing the total fertility rate (TFR), increasing the age of spouses in marriage, reducing marriage rates, increasing the rate of youth celibacy, increasing divorce, decreasing cultural attraction of marriage, decreasing family and kinship functions in matrimony, changing family educational functions, decreasing parental authority, decreasing confidence, decreasing solidarity and social capital of the family, decreasing sanctity of the family institution and etc. Some of the factors behind these changes are, family secularization, family planning policies, divorce, women’s employment, increasing the age of marriage, the effects of feminism, social and cultural beliefs, new changes in Iranian lifestyle and mass media.