women

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.

One of the important consequences of constitutionalism was the transformation in the education system and the establishment of schools in a new way. Constitutionalism caused the decline of traditional school-style education and the development of new schools in Gilan. This was made possible by the efforts of the intellectuals, associations and popular institutions of Gilan and the spiritual support of some knowledgeable scholars. The results of the research show that in this period, the parties, associations, newspapers of Gilan and the parliament supported the expansion of new sciences and provided the basis Education for girls and boys took valuable steps. In addition to playing an important role in consolidating the foundations of the constitutional revolution, the press with its cultural activities provided the basis for the growth of public culture by persuading and encouraging people to learn science and knowledge and promoted public culture in the Gilan region.

Women are among the vulnerable groups in society who have historically faced widespread violations of rights and extensive violence. An important issue in this context is the various perspectives and theories that organizations, institutions, real and legal personalities, and writers have each attempted to portray the nature of violence against women and combat it. Writers have typically used the format of social novels to describe the situation of women and the violence exerted upon them. This article explores Moshfeq Kazemi's "The Terrible Tehran," which is considered the first social novel in Iran. The main question of this paper is: "What are the main ethical misconducts focused on covert violence against women in 'The Terrible Tehran'?" The central hypothesis of the current article emphasizes that Moshfeq Kazemi depicts a frightening Tehran after the Constitutional Revolution and the early Pahlavi era, essentially mourning the plight of Iranian women and a patriarchal society through two major indicators: covert verbal and non-verbal violence. The findings of the article using a descriptive-analytical method and utilizing written and digital sources indicate that ethical misconduct against women in the novel "The Terrible Tehran" includes major indicators of covert verbal and non-verbal violence. Based on this, humiliation, slander, insult, threat, lying, taunting, and mockery fall under covert verbal violence, and ignoring women's personhood, supporting erroneous marriage customs, endorsement of polygamy, sexual violence, and hypocrisy are forms of covert non-verbal violence.

Manism and Mazdakism are two famous philosophical schools of thoughts in ancient Iran, which apparently have some similar teachings, and both of them were introduced against the states of their era. It is important to identify philosophical schools from various aspects, one of these aspects is the examination of citizenship rights, which provides us with the possibility of more understanding their teachings according to the requirements of today's society. In addition to identifying the various dimensions of the both aforementioned schools, the purpose of the research is to evaluate the teachings in terms of citizenship rights. Based on what mentioned, the main question of the research is to what extent citizenship rights have been identified in the schools of Manism and Mazdakism? To respond more precisely, it is necessary to examine the historical traces, books and study the teachings related to the above schools. First, to identify their philosophical foundationsfor this aim, it is necessary to find the answers in both schools through five important philosophical categories, ontology, anthropology, epistemology, methodology, and sociology, respectively, because it leads to an accurate identification and compliance of the both schools of thoughts teachings. Second, is to evaluate the teachings of these schools regarding citizenship rights, based on the philosophical responses of Manism and Mazdakism schools relating to anthropology and sociology. The most prominent approach of the current research carried out with a descriptive-analytical method, is although in the teachings of the Manism school, the ascetic and worldly prevails having led to the denial of some of the basic rights of human beings, but in religous teachings, there are clearly signs to regard civil rights such as equality between men and women. It should be highly mentioned that the denial of these rights was only related to a certain group of people who voluntarily accepted such a lifestyle. In addition to asceticism, with the aim of emerging justice and equality between people, Mazdakism proposes teachings such as the sharing of property and women. As a final result, it should be explicity mentioned that by considering the social contexts in the era of Mani and Mazdak, respect for fundamental rights of human can be seen in these two rituals, but the teachings of sharing property and women's right in the Mazdak school are considered against the rights of citizens.

The anti-Islamic forces are trying to create the ground for intra-religious struggle in Islamic societies in the form of soft cognitive warfare and in this way cause the Islamic society to undergo identity destruction. Raising awareness is the most fundamental strategy in preventing and dealing with soft cognitive warfare, and women have an irreplaceable role in this matter due to the extent of their influence. The current research was carried out with the aim of explaining the components of women's soft power in gaining insight.
The current research is applied in terms of type and purpose, and it has been carried out with a descriptive-analytical method. The lives of influential women as a research community and narratives related to the research objectives have been used as a sample of research. After drawing the concept of the research, the components of soft power have been investigated and its use has been analyzed in gaining insight.
It indicates that the soft power of women is a questionable fact that sometimes appears with courage and emotion and sometimes with authority and obedience. the most effective role of women in the form of soft power is to modify the cognitive system of people, which is appropriate to the location and sometimes it appears in different forms.

As the mother of feminism, Simone de Beauvoiris the most important element of the women's struggles in 19th century. Sheholds that women are under oppression in each period of their lives and this oppressionstems from a male-dominated society. Simone de Beauvoirasks women to struggle against this oppression but she didn't direct all problems imposed on women against men. Under the influence ofHeidegger and Sartre's philosophies and drawing on existentialistic views, she considers women as the object versus the subject, the other versus I and the being versus the becoming. In her view, women have been regarded as the 2nd sex in any period of their lives and to have access to their real and transcendent self, they should go over the situation that has been imposed upon them. In one chapter of her 2nd sex, she deals with the impacts of motherhood upon women and retells the women's disasters and problems. The present paper is an attempt to analyze and assessed Beauvoir's views on women's situation as the object, the mother and the 2nd sex who has the role of motherhood and then proceed to show that why becoming a mother cannot leave women from otherness.

Religion plays an essential role in people's lives in today's societies, but its function is not limited to individuals at all. Religion affects the relationships of individuals, societies, and even governments; therefore, it is effective in all areas of human life. The level of religiosity of people also differs from each other, but each level of religiosity has a direct effect on people's behavior, attitude, feelings, and thoughts. Women's participation in sports is another topic that sociologists and sports researchers have focused on in the last few decades. To identify any kind of relationship between religiosity and women's participation in sports in the countries of the world is of fundamental importance. With the knowledge of this topic, the present essay is dedicated to the physical activity of women in two Abrahamic religions, Christianity and Judaism, with a descriptive method. According to the findings of the research, both of the aforementioned religions place great value on the human body and have assigned rules and regulations to take care of and protect this divine ability; however, in the field of equality between men and women in physical activity and sports, especially in the contemporary era, they have a different approach. The statistics of Christian and Jewish women participating in the Olympic Games are a testimony to the difference in the views of the gender equality of these two religions in sports and physical activities.

This paper deals with Farabi on the civic role of women including higher administrative posts even as a president. The presupposition is that position of women as political and social actors has always been challenging and provoking questions. The main question is “what is the civic personality of women?” As it were, what is the position and social and political role of women in a government and political system? The assumption is: “In Farabi’s political philosophy, women are political and social beings, who are qualified to play their active political role even at higher political management.” For more explanation of the assumption: probably, women’s delicate nature may cause many misunderstandings or even worse, historical misuse of them. As a result, due to their delicate nature, women have the competence to play a softer political role (rather than a rough or violate one); however, this must is in need of preparation of the ground. Method the analysis of the text and content of Farabi’s works and political views about women. It is noteworthy that al-Farabi is the greatest interpreter and founder of civic theosophy and Islamic political philosophy.

Philosophers consider social justice as a moral virtue. Of course, social justice is not a virtue along with other moral virtues, but all virtue. In societies, women generally feel less social justice. Therefore, the present study was designed to investigate the factors affecting the success of women entrepreneurship with a moderating role in social justice.

The present study is in the field of applied research in terms of purpose and is based on the nature of a descriptive-survey research and the type of method is qualitative-quantitative (mixed). In the qualitative part, content analysis method was used. The community included banking industry experts with entrepreneurial experience, of whom 20 were selected by snowball method as a sample. The interview tool was then the data were sifted using the Delphi technique. In the quantitative part, the descriptive-correlation method was used. The population consisted of female employees of state-owned banks in Mazandaran province, of which 226 were selected as the sample using the available sampling method. The tool of the Delphi questionnaire was the qualitative section. Finally, the data were analyzed by exploratory factor analysis and structural equations. The software used in this study was SPSS-LISREL.

The results of the research showed that effective factors had 12 dimensions that were placed in three groups of behavioral, organizational and network factors, social justice is also in 4 dimensions. These factors are positively and significantly related to the success of women entrepreneurship in state-owned banks, although behavioral factors show a higher positive relationship. Also, different dimensions of social justice moderate the effect of different factors on the success of women entrepreneurship in state-owned banks.

A set of behavioral, organizational and networking factors mediated by social justice as a moral virtue that includes components such as trust and security, equality, meritocracy and the rule of law can affect the success of women entrepreneurship.

In all wars, the only group that suffers even more than the military is the civilians, because they are the target of these conflicts due to their physiological condition, and because they are less able to defend themselves, they are more at risk than others. Individuals are exposed and more exposed to violence and violations of rights and freedoms than any other individual or group, and the majority of victims are refugees and displaced persons. Given the importance of ethics in international conflicts, this article examines the nature of humanitarian rights for women and children in international conflicts and their effects, as well as reviews the protection mechanisms and human rights of women and children in armed conflicts in the international legal system. Humanitarian has paid off.

The enemy always tries to subdue the other side by putting pressure on the civilian population, and in this unequal scene, the first people to be targeted are women and children. Since the harm of this part of human society has a great impact on the health and well-being of societies, the need for the efforts of moral thinkers and scientific elites to develop and provide moral, legal and executive solutions is doubled. Studies show that the rules of international armed conflict impose minimum obligations on the parties to the conflict, as well as the use of tools and methods of warfare, which may lead to liability for breaches of these obligations.

Today, the issue of women and their ontological position is one of the topics discussed in the field of thought and social sciences. Although this newly emerging issue is not unprecedented in the ideas expressed by the thinkers of the past few centuries, including Mulla Sadra, there are few concise statements by some thinkers on which one can rely to understand the "human value of women" from their perspective. In Mulla Sadra's philosophy, in addition to some statements (fourteen statements) made about women, his philosophical foundations can also be helpful in inferring his view of women status. The present study, through the use of a descriptive-analytical method, tries to answer the question whether Mulla Sadra has a minimalistic view of the human position of women. To answer this question, relying on a text-based and a principle-based approach, we conclude that Mulla Sadra’s statements attributing intellectual defect to women neither have the meaning that the society infers from this concept, nor is this meaning attributable specifically to women. To Mulla Sadra, the concept is a level of human being attributable to both males and females. His philosophical foundations manifest the absolute rejection of gender-based nature of the self which can be proof of the equality of human identity among men and women. The paper also refers to several alternative positions taken toward gender-based self and their answers to this question.

Gender differences classify the human race into two major classes, men and women. all the differences, men and women fall under the same category. Caused. Some consider being a man as a kind of human perfection and believe that a woman can not be considered a perfect human being due to her type of creation and gender, and her social activity is the only obstacle to the transcendence of man. In contrast, Islamic thinkers believe that the criterion in human value, piety, and both men and women can achieve human perfection, and society needs the presence of women. Both ideas have representatives in Islamic knowledge, but what is necessary is to determine the original Islamic view, and this will not be possible except by presenting these two views on verses and traditions. The purpose of this study is to investigate the effect of gender differences on human actuality and social activity from the perspective of Imamism and Wahhabism with the focus on the ideas of Ayatollah Javadi and Bonbaz, which has been written by the method of adaptation and analysis. Accordingly, Ibn Baz in Wahhabism is one of those who, believing in the lack of intellect and faith of women, make human actuality unresponsive and deter it from the presence of society under the pretext of mixing. Pious men and women can go through the stages of self-actualization without any discrimination. Social activity is also permissible for women, in accordance with Islamic limits, and in some cases, it is necessary.

Islam is the most complete divine message that introduced the valuable identity of women and elevated their human status. Ignorant prejudices and epistemological poverty, however, led to distorted meaning and misinterpretation of religious propositions and seriously damaged the understanding of religious truths in the field of women and its adaptation to the requirements of the time. Therefore, the purpose of this study is to find the damages of explaining religious propositions in the field of women from the perspective of reason; with a rational approach and the correct use of logical data in the face of hadiths, it leads to the correct explanation of religious propositions and the rejection of false narrations and misinterpretations. The findings of the present study indicate the need to use logic and rational methods in explaining and understanding religious propositions correctly as described based on documents analytically.

Among the social issues in women and the family studies in today's Iranian society is the growing trend of "celibacy of women and girls." Singleness, including primary and secondary celibacy, arises from various personal and structural causes and factors, and has harmful effects and consequences on the individual and social issues. Given the sacred status of marriage and family formation in the religious texts and the discourse of Iranian society, delay in marriage, especially prolonged delay or definite refusal, conflicts with the philosophy of the family in the Islamic value system. This situation is often voluntary for men and often involuntary for women. The demographers, for a variety of reasons, consider large-scale female celibacy to be detrimental to society and emphasize the need for socio-cultural policy-making and planning to reduce and moderate it. Using analytical-inferential and citation analysis method and referring the statistics and researches that have been done in this respect, this paper seeks to describe, interpret and explain this issue from a theoretical point of view, with the focus on Iranian society after the revolution. In the end, strategies for dealing with this issue is mentioned.

Today, the Islamic society of Iran is witnessing the presence of women in society. Having the responsibility of housekeeping, they want their behavior in social life to be based on Islamic values. Society needs the presence of men and women in the economic, scientific, administrative and other area. The physical and mental differences between men and women have provided the opportunity for them to carry out their duties accordingly. Using a descriptive-analytical method and adopting qualitative approach, this paper is proposed. The findings show that, women should prioritize their activities according to their characteristics and abilities in the family and community. This survey, while providing a framework appropriate to the status of women, also tries to determine the level of society‟s expectations of women.

Spinoza, Dutch philosopher of the seventeenth century, and Kant, the hero of enlightenment, have dealt with women and their differences with men in their works. In a few places, Spinoza pointed out the matter of women and the sexual difference between people. Among Spinoza's works, there is no work that talks about just this matter. However, in the case of Kant, there are some works on this matter. Dealing with the matter of women and their social states according to these European philosophers of modern time, this essay tried to find out the similarities and differences of their attitudes. Thus, it has resulted that although their similar attitudes on the case of women, Spinoza's philosophy has some features which have made it the source and supporter of feminist philosophers and saved it from severe criticism of feminists have been proposed against Kant.

Spiritual health is center of the human health and its effects on the various aspects of life has been considered .so the purpose of this study is to investigate the effect of spiritual health on self efficacy, happiness and hope of the women's futsal league in 1395-96.The method of study is cross-sectional survey. The data-gathering tool consisted of a 4-part questionnaire: Ellison and pollution Spiritual well-being(swbs), Schneider Hope Questionnaire (HQ) , Self Efficacy Scale (SES) and Oxford Happiness Inventory (OHI). Statistical population includes 144 who 91 subjects participated in the study. Analyzing was based on mean , standard deviation, Pearson correlation coefficient . The result of the study showed that there is a significant positive correlation between spiritual health and self efficacy, happiness and life expectancy (P≤0/01). it seems that there is a significant positive correlation between spiritual health and self efficacy, happiness and life expectancy

As viewed by a large number of feminists, roles and manners of female gender have been determined historically in human societies. Feminist moral may be regarded as an attempt to reconsider and reconstruct new thought on those aspects of western traditional moral that have given little weight to women`s moral experiences. As they claim, during two thousand years of western morality, there has been no place for women`s moral. As viewed by them, for corrupting such an injustice, gender would not be of any effect in human substance and moral problems and deeds. Accepting such a resemblance between man and woman, feminist has viewed against the order of creation, neglected different roles it determined for them and accepted androgyny and, as is clear, such opinions would lead to such immoral consequences as destruction of family, homogeneity and closing eyes to natural realities of human. The paper, presenting a typology of feminist lines, has criticized their views with regard to their moral consequences.

Owing to the extensive media publicity, the world has witnessed tremendous changes in the style of dress in recent decades. Insofar, most of these changes are not compatible with the norms and cultural values of society. The styles of dress in the form of a special lifestyle, such as ‘’ consumption of symbols ’’or ‘’ conspicuous consumption’’, which have influenced the different aspects of girls and women’s and identity, is moving towards a dire future. This paper sheds light on the theory of conspicuous consumption proposed by Veblen, who is responsible for modifying the style of dress in modern time, in order to analyze and criticize it according to the assessment criteria of social knowledge i.e. (criticism of internal and external logic, sociological and psychological validity, philosophical validity and functional validity). According to the results of assessment criteria, Veblen’s theory of conspicuous consumption is rendered unsuccessful because it lacks an all-embracing view about the desired aims, concentrates on the upper and lower levels, considers consumption as the basis of identity and supposes that man is passive and lacks free will before the assessment criteria.