نشریه مطالعات فرهنگی اجتماعی حوزه
سال چهارم شماره 2 (پیاپی 8، پاییز و زمستان 1399)

Social life based on friendliness and tolerance, and the use of reason and wisdom, leads to a peaceful continuation of life in society; But the weakness of reason, disorders and differences of taste, are the causes of unpleasant behavior in social interactions. If members of society do not tolerate the resulting tension and show their response to emotions through war and strife, they will stop the growth of society, and keep society away from the positive effects of tolerance. On the other hand, there are several propositions in this regard in Nahj al-Balaghah. Therefore, in this article, the answer to the question of what are the principles and methods of increasing tolerance to social tensions, by descriptive-analytical method, and searching for the main word of the subject and related words, and its principles in ontology (theology, cosmology, theology) and We introduced anthropology (reason, authority, differences of taste, educability, etc.). The results obtained are that the threshold of tolerance against problems and troubles can be increased with the solutions of "Remembering God and the Resurrection", "Asceticism", "Positive Thinking", "Replication", and so on. It should be noted that tolerance is admirable when it is not in conflict with the prohibition of denial.

Today, one of the most important issues in the study of aging is the review of the coverage of the elderly by supportive institutions. With the increase in the number of elderly people in the country, the need to meet the special needs of this population group is a priority in policy-making and planning.The purpose of this study is to compare and review the coverage of the elderly under the auspices of the Imam Khomeini Relief Foundation and the Welfare Organization, as two major organizations supporting the poor elderly in society. The main question that we are looking for an answer in this study is whether, as the number of elderly people in the country has increased, the coverage of official organizations supporting them has increased or not; And what has been the status of this coverage at the national and provincial levels in recent years? The results of this study show that during the period 1394 to 1397, the coverage of these two organizations of the elderly in the country has decreased from 33.7% to 27.4%. This means that the level of support in these two organizations has been declining in proportion to the growth of the elderly population. The highest amount of support coverage of the two mentioned institutions for the elderly was related to Sistan and Baluchestan, Ilam, Kohgiluyeh and Boyer-Ahmad provinces and the lowest amount was related to Tehran, Alborz and Isfahan provinces.

The role of rulers in religiosity or non religiosity of society has been the subject of discussion by many scholars of religious and social issues. Some of them have considered the rulers as the only determining factor of the religious culture of the people based on the proposition of "people are on the religion of their rulers". An examination of the background of this phrase shows that despite its repetition in some contemporary research works, it is not found in authentic Shiite and Sunni sources, and in the few works mentioned, either its source is not mentioned or it is explicitly considered as a common proverb. Examining the content of this hadith by presenting it on the Qur'an and similar hadiths, shows that the negative or positive impact of the rulers on the religion and culture of society is acceptable and is confirmed by historical facts; But since according to some other verses and hadiths, many factors play a role in the religiosity or non religiosity of the people, the rulers can not be considered as the only factor; Especially in some societies, despite the rule of righteous leaders, society has continued its deviant path and in some societies, despite the extensive and long-term efforts of corrupt leaders to deviate society, people were less influenced by their instincts and maintained their original beliefs. Moreover, today, with the lifting of state monopolies in the political, economic, cultural, and media spheres, and the emergence of irresponsible but powerful transnational media empires, the positive and negative influence of national rulers on the culture of society has been greatly reduced.

What plays an important role in the ethnic-cultural unity of Iran is the issue of altruism and the importance of Iranians to collectivist values in helping the earthquake victims of East Azarbaijan province (2010), Kermanshah province (2016), flood victims of Lorestan province (2018), and behavior To the needy of the society in the crisis of Corona (1399-1398), has shown itself. The purpose of this study is a meta-analytical study of the research conducted on the subject of altruism and the factors affecting its increase. The research question is why Iranian society attaches importance to collectivist values and bases collectivist action on social understanding? The research method was quantitative-meta-analysis, the sample size was 21 research documents, the sampling method was purposeful, and in the period of 2006-2007. The results show that the multi-stage cluster random method (45%) and sample size (44%) are between 301-400. The level of altruism is at three levels: high with 68.74% frequency, medium with 29.97% frequency, and low with 1.27% frequency. The tendency towards altruism is higher among women (49%) than men. As people improve their education from diploma to university, their altruism decreases. As income increases, altruism becomes more important among citizens. Lower than 20 and 31 & above, altruism also increases. People living in rural areas are more altruistic than urban people, at 58 to 41 percent. Analytical results show that between social factors (participation in charity, social trust, collective cohesion, collective indifference, presence in the virtual network), cultural (cultural capital, religious affiliation, social ethics, social values, selfless action) and psychological factors (Social individualism, sense of social belonging, social empathy, social commitment, social satisfaction, social security) have a significant relationship with Iranian altruism and have explained 35% of the changes in altruism.

In the Islamic Republic of Iran, as in other countries, policies and laws related to the "family" have been adopted and approved. In some of these policies, the government has focused on population control and policies related to the situation of women and orphaned children, and in another part, reforming family laws to increase the social role of women is on the agenda. In the field of "legislation", laws such as the amendment of the law on custody of children or the law on the establishment of family courts are not laws that can play an effective role in family-centered and "family-oriented"; Rather, the law unilaterally protects a family member, such as a wife or children, and there is no systematic and institutionalized view of the family unit. Accordingly, the main question of the research is "What are the disadvantages and gaps of policies, programs and laws related to the family in Iran and what is its relationship with the family-centered?" To answer this question, interviews and conversations with elites and experts in the field of family and policy-making are essential. Therefore, by conducting an interview and then using the content analysis method, the research data is analyzed. The findings of the study indicated that in the field of family policy-making, there is a kind of institutional and organizational turmoil, and there is a duality of "family institution" and "market institution". Family-related policies and laws have so far failed to systematically cover all the required areas, with respect to the family-centered principle; Rather, it was mainly a development-oriented discourse with an economy-oriented approach, and the family-centered approach was irrelevant; If there is support somewhere, it is to support a family member, not the family institution

Islam is a social religion. The organization of human existence is such that it must live in a community; But in addition to the necessity of social life, the integration of societies is also one of the undeniable necessities of the Islamic world. In this article, the author, assuming that the nature of Muslim relations is very similar to the era of the Prophet (instead of tribal identities, multiple national identities structure their socio-political life), has tried to explain the formation of the great Islamic nation through a mechanism of social cohesion. The article was organized by descriptive-analytical method (including semantic analysis) of Ulfat's place in the convergence of the Islamic world and concluded that first of all, Ulfat's special place in the conceptual network consisting of the words love, affection, brotherhood and ummah indicates that There is a similarity between Ulfat and Convergence. Secondly, focusing on the semantic implications and process uses of the word, the intended convergence of the Qur'an is based on similarity and similarity on the one hand, and on the division of social work on the other; Because the root of affection goes back to love, and love is the necessary stimulus to meet mutual needs and, consequently, to differentiate and divide social work. As a result, if Ulfat by emphasizing commonalities, expanding relations, strengthening positive attitudes, meeting mutual needs, and strengthening empathy, become the basis of action (both social and political) the grounds for integration in the Islamic world will be strengthened.