فصلنامه دین و رسانه
سال بیستم شماره 22 (بهار 1402)

The purpose of compiling this article is to explain the best ways of moral representation of social harms in movies and series. The main issue that the author tried to answer was how to dramatize social harms in movies and series with the least immoral consequences. Therefore, in order to identify the appropriate solutions for the moral representation of social harms, the author did an exploratory study using the explanatory-analytical method, focused on the entire research field and inferentially, using the "triangulation method", analyzed the data based on Islamic thought, intellectual knowledge and The basics of dramatization are based on dramatic literature. The findings of the research indicate that by using the meta-theory of normative ethics, ethical principles can be taken into account in the representation of social harms, so that the undesirable moral consequences that result from the display of deviations and the harms caused by them in the productions of the national media, less negative cultural consequences. have with These ethical principles include: maintaining privacy, maintaining public modesty, taking responsibility, respecting age levels, the need for vigilance and vigilance, including explaining the roots and causes of social harms and providing solutions. The research results show that there are appropriate ways to dramatize social harms. Including the representation of social harms as the "idea of a moral observer" and the use of other "dramatic elements" that are presented in the form of plot, character and dramatic dialogue. Paying attention to these elements as dramatic solutions for the moral representation of social harms in movies and TV series can be efficient.

Today, with the emergence of new information technologies and rapid changes in the biological and mental conditions of the audience in the competitive and turbulent media environment, the amount of attention to the audience's wishes has become one of the most important concerns in media management, to the extent that the success of any media is based on "the amount of the audience" (quantitative influence coefficient) and also "the level of influence on the audience" (qualitative influence coefficient) is measured. In the meantime, the media influenced by the epistemological paradigms of the West, by defining media management under industrial-commercial management and reducing the media to an economic enterprise, based on humanistic and liberal views, pursue the solution of attracting and maintaining audiences only in the field of substance and instinct. With this concern, the current research has tried to reread the upstream documents based on the theme analysis method in order to extract the components of media management in the second step of the Islamic Revolution. The indicators obtained from the upstream documents in the form of five broad themes are: "The fundamental components of media management at the second step"; "Second-level media management supports"; "Challenges of media management at the second step"; "Second level media management missions" and "Second level media management strategies and solutions".

Humor is one of the attractive and happy forms of art, it has a wide range of functions, works and consequences, and it can be investigated from the psychological, educational and political, cultural and even economic aspects. Therefore, since long ago, humor has been used to achieve personal and social goals and has left many bitter and sweet experiences. This article is a part of an extensive research on humor, which was carried out using documentary methods and group discussion (focus group method), and in this speech, based on the philosophy and essential characteristics of humor, the functions, applications, and works of humor were identified and analyzed. To be the studies and investigations carried out in this field have led to two main functions and as a result two general effects. 2- Deconstruction and as a result of criticism, insult or stinging. These two features, depending on the type of humor, have many secondary effects and functions in both positive and negative dimensions in interpersonal and social communication. The most important of them in the positive dimension are: development of creativity and initiative, superstition and correction of insights and attitudes, promotion of criticism and receptivity to criticism, discharge of mental and spiritual pressures, political, social and cultural struggle, cheerfulness and joy, relief of fatigue and hard work, intimacy And comfort, entertainment, anxiety and fear reduction. And in the negative dimension, it includes: reducing rational thinking and promoting stupidity, reducing precision and concentration, promoting arrogance and social chaos, creating tension and enmity, normalizing abnormalities and weakening values, reducing the sense of responsibility and sympathy, reducing dignity and awe, neglect and reducing spirituality. , reducing strictness and seriousness, strengthening the spirit of fun and laziness

Popular culture and social knowledge have grown and passed on to the next generations through dialogue and debate throughout history. One of the causes of weakness in dialogue and debate in societies is the lack of culture and ethics of dialogue and debate. Clarifying the principles and practical values of dialogue and debate ethics is one of the prerequisites for moralizing the national media. In the meantime, the important and prominent role of presenters and debaters leads the society to the shore of moral peace. Based on normative theories, paying attention to Islamic values and examining religious sources, especially the Holy Quran, can help us reach the media's moral charter. The author of this research has achieved the common ethical requirements of presenters and debaters through the method of thematic analysis with targeted sampling of dialogue and debate verses. Common requirements such as: responsibility, maintaining human dignity and dignity, honesty, truthfulness, transparency, tolerance and tolerance of others, courage in telling the truth, praise for ethical behavior, punctuality, respect for society's interests, getting prepared, paying attention to the consequences of behavior, protecting privacy Privacy and society's secrets, excuses and apologies, avoiding aristocracy, etc.

"Paytakht", which was one of the most watched series of the national media in the last decade, represents the life of a northern family from the middle class of society. Reviewing and analyzing this series, especially its sixth season, is important for several reasons, including : The relatively impressive success of this series in attracting the audience ; The good potential of the series for social normalization in the form of humor ; Conveying the message in the field of family model ; Authentic Iranian lifestyle ; The remarkable difference between the sixth season of this series and the previous seasons According to the capacity of this writing, in this article, the family relationships represented in Paytakht Six as a part of the lifestyle puzzle were analyzed by Laclamoufe's discourse method. In this analysis, the realities and the general atmosphere governing the society and considering the concerns of production factors have been considered. The findings of this research show that the family relationships represented in this series are designed under the cover of two discourse patterns of Islamic lifestyle and Western (modern) lifestyle, which shows the existing damages of Iranian society caused by modernity and of course condemns it. In fact, it represents the fluidity of the Iranian family's lifestyle and, more precisely, the family's confusion between these two conflicting discourses. This problem shows the critical view of the creators of the series on this situation. While confirming this point of view, it is necessary to pay special attention to minimizing the negative effects of the sequences related to the western lifestyle and considering the necessary measures in this regard. In addition, it was appropriate that the coordinates of the Islamic lifestyle discourse were represented with stronger and more attractive signs and the discourse dominated the series .