The Qur'an contains RELIGIOUS VALUES ​​for the advancement of man to happiness. The claim is that Quranic teachings are the basis of RELIGIOUS VALUES; By choosing it better, the method of proving RELIGIOUS beliefs can be extracted. This research tries to extract the method of proving RELIGIOUS beliefs with a business approach AND by using artistic forms with a descriptive AND analytical method AND with a better selection of Quranic teachings. Based on the verses, the process was defined as the introduction to the institutionalization of RELIGIOUS VALUES ​​in the businessman 1- Gaining self-knowledge (knowing the talents, capacities, existential dimensions AND position of man in the universe); 2- Gaining monotheistic insight (knowing the origin AND your relationship with the Creator); 3- Reciprocity is (knowing the destination AND drawing the path of happiness in the universe). After the realization of these three stages, the beliefs must be proven through rational AND scientific reasoning AND penetrate, in this case, the acceptance of good qualities in the businessman will be facilitated.

Introduction: Social responsibility from an ethical point of view includes the obligations AND duties of natural AND legal persons towards society AND the environment. The moral behavior of people, like understANDing of social responsibility, depends on their liberal ideology, beliefs AND human VALUES. Therefore, the aim of the current research is to study the relationship between liberalism AND human VALUES with the moral understANDing of social responsibility. Material & Methods: The research method is applied in terms of purpose AND descriptive-correlational survey. The statistical population includes the financial managers of the companies admitted to the stock exchange, AND the questionnaire was rANDomly distributed among them AND 110 questionnaires were received. The sampling method is rANDom. The research tool is a questionnaire AND multivariate regression using SPSS software was used to analyze the data. Results: The research results show that human VALUES based on public interest have a significant AND positive relationship with the moral understANDing of social responsibility. But the thinking of liberalism does not have a meaningful relationship with the moral understANDing of social responsibility. Conclusion: Based on the findings of this research, human VALUES based on public interest can be considered as a tool to strengthen the moral behavior of company managers regarding corporate social responsibility. Also, improving the thinking of liberalism in managers can strengthen their social responsibility. In this case, the policy makers of Stock Exchange can direct the managers of the listed companies to comply more with the social responsibility of the company, through teaching human VALUES AND strengthening those VALUES, as well as monitoring the implementation of ethical regulations

Scientific scepticism, fundamentally, questions the veracity AND epistemic value of claims not supported by scientific evidence. Motivated by the assumption that only the empirical investigation of reality leads to the truth, the scientific sceptics often maintain that only scientific method is best suited for this purpose. Claims found to be wanting in scientific evidence are considered untrue, AND of little or no epistemic consequence. Using the analytical AND critical methods, this paper interrogates this epistemic criterion of justification of scientific scepticism. It shows the inherent epistemic deficits in this criterion of the scientific sceptics, AND how absolutizing its demANDs in such a manner as to undermine the veracity AND epistemic significance of claims outside the mainstream discipline of science is not only to entrap themselves in many epistemic burdens, but also to sink under the unsavoury weight of criteriological egocentrism, detrimental to cognitive progress. As a credible alternative, this paper explores the epistemic fecundity of contextualistic pluralism – the pluralism of contextually underwritten cognitive positions – in truth AND knowledge justification. It concludes with the relevance of this approach in epistemic justification as evident in its inclusive nature as well as its shift of the focus of philosophical thinking from identity to diversity in an interculturality society.

In modern times many militant atheist thinkers AND activists have tried to promote the idea that religions, as well as RELIGIOUS ways of life, are one of the main, if not the main source of evil in the social arena. Some other non-believer scholars, while taking a respectful approach towards religions AND RELIGIOUS people, maintaining that it is more rational for people AND communities to adopt a non-RELIGIOUS outlook on life AND become members of the community of non-believers. In this paper, I do not take issue with the militant non-believers. The reason is that their approach to religion is so ideologically driven that it leaves not much room for proper rational discussions; it only invites some polemical replies. My aim here is, instead, to enter into a dialogue with those non-believer scholars who view religion in a measured AND rational way. My intention is to critically assess the claims of this latter group of scholars AND explain why, contrary to what they suggest, certain interpretations of religion, AND in particular, the Islamic faith, can provide them with better alternatives than their atheist outlooks. The arguments of this paper are mostly in reply to the views expressed by Professor Shearmur in his paper on critical rationalism AND religion.

The article examines the problem of national AND RELIGIOUS VALUES in the Age of Enlightenment. The author notes that enlightenment is not only the name of an intellectual movement, but also the name of a cultural myth. The study of the formation of ideas AND VALUES of education is relevant in the face of global challenges in terms of understANDing the processes of historical AND cultural development of modern Azerbaijan. VALUES issues have always attracted the attention of researchers from a wide variety of disciplines. Philosophers, teachers, psychologists, culturologists, philologists note that the formation of a new spiritual AND moral environment in any country occurs as a result of a new classification AND definition of VALUES. It is no secret that today a number of negative processes are taking place in the socio-cultural sphere, especially in the sphere of spiritual life, which leads to the loss of many traditional VALUES. Many VALUES are transferred to the archives of history under the old name, AND new value trends begin to appear in society. Therefore, it is especially important to use the concept of “ value” in research.

Abstract: This study sought to answer the question of what are the causes of marital infidelity in the Iranian family. To Answer the Research Question, Qualitative Meta-Synthesis (QMS) Method Were Used. Then, 78 Scientific Papers Which Were Considered Marital Infidelity in Iran were identified AND were Analyzed. The results showed that the factors of infidelity in Iran can be classified into 9 main categories, including: 1. Social factors, 2. Psychological factors, 3. Cultural factors, 4. Family factors, 5. Personal factors, 6. Relational factors, 7. Economic factors, 8. Media factors, 9. Contextual factors. Each of the main Categories is divided into Different Subcategories. The Social Factors of infidelity were including “Infidelity Opportunities”, “Friend groups” AND “Environmental Conditions”. Psychological Factors of Infidelity Were Including “Personality Type”, “Attachment Styles”, AND their “Love Schema”. Cultural Factors have Pointed to “Change in Beliefs AND VALUES” AND “the level of RELIGIOUS Education” of people. The Family Factors were including “Inappropriate Marriage”, “Family Conflict” AND “the Kind of Family Background of people”. The Personal Factors are “Sexual Dissatisfaction”, “Emotional Dissatisfaction”, “the Feeling of Loneliness”, “the Spouse Unavailability”, “Weakness in Controlling Spouse”, “Domestic Violence”, “Revenge of the Spouse” AND “the Role of the Third Person in the Relationship”. The Economic factors are including “the Economic Status of the person”, “the Role of Economic Problems”, “the motivation of entering into infidelity under the Pretext of Job promotion”. The media Factors Were Emphasized on “weakening Iranian VALUES through Social Media Networks AND Foreign Satellite Channels” AND “Producing of New Needs by Media”. Finally, the Contextual Factors were including the Role of “Age” AND “Gender” in the Infidelity. Findings showed that Infidelity Occurred in the group of men AND youth in Iran, more than other Social Groups.

چکیدهبا توجه به پیوستگی دین و رسانه در ایران و نیز توجهات گسترده نظری به مبحث رسانه دینی در سال های اخیر و نیز با در نظر گرفتن اهمیت فهم و ایضاح مفهومی«رسانه دینی» در این پژوهش به تحلیل مقالات ایرانی درباره رسانه دینی پرداخته شده است.در این مرور نظام-مند دلالت های ضمنی و بعضا صریح نویسندگان درباره رسانه دینی مورد نظر بوده و چگونگی فضای مفهومی و فکری این مقالات و نویسندگان شانرمورد توجه قرار گرفته است.بنابر این سوال اساسی این تحقیق آن است که به لحاظ مفهومی چه تلقی از مفهوم رسانه دینی در میان تحقیقات ایرانی و میان صاحبنظران عرصه دین و رسانه وجود دارد؟ به همین منظور پس از مروری بر نظریه های سه گانه دین و رسانه با استفاده از نگاهی فراتحلیلی،همه مقالات ایرانی مرتبط با موضوع و در حیطه جستجوی نویسنده مبنای کار قرار گرفته است.یافته های تحقیق در چهار محور شامل مسایل و موضوعات پژوهش ها،وجود/امکان رسانه دینی،تعریف رسانه دینی،نوع رسانه مورد نظر پژوهش ها،و نوع دین مورد توجه پژوهش ها ارایه شده است.نتایج تحقیق نشان می دهد که نگاه کلی حاکم بر تحقیقات ایرانی در حیطه رسانه دینی،نگاهی هنجاری با رویکرد و مبنای نظری ابزارگرایانه است.این نگاه در همه حیطه های مسایل و موضوعات،وجود و امکان رسانه دینی،تعریف رسانه دینی،مصداق و مفهوم رسانه و نیز دین،و همچنین در مبناها و رویکردهای نظری پژوهش ها خود را نشان می دهد.

Dividing RELIGIOUS VALUES into two categories of “RITUAL-ORIENTED” AND “SPIRITUAL-ORIENTED”, the present article, studies the effect of financial AND social status of Iranian families on each. We have based our work, terminologically, on Durkheim's definition, AND theoretically, on Weber’s discussion of the way RELIGIOUS VALUES, both, effect the objective status of RELIGIOUS agents, AND are affected by them. The research also considers the ways in which the resultant ethic of economy, in turn, affects RELIGIOUS VALUES. Accordingly, two hypotheses arose, AND finally, regarding the data gathered from a national survey, we evaluated AND measured “Iranians’ intellectual VALUES”. The survey was carried out by the Institute for Social Studies AND Researches at a national level in 27 provinces, with the sample of 2, 275 people. The relation between the two variables of the research in the first hypothesis (financial AND social status of Iranian families, AND RITUAL-ORIENTED RELIGIOUS VALUES) turned out meaningful AND positive. This was the case with the relations of the two variable in the second hypothesis (financial AND social status of Iranian families, AND SPIRITUAL-ORIENTED RELIGIOUS VALUES). So, financial AND social status directly AND positively affects different types of Iranians RELIGIOUS commitments.

The study of the analysis AND functions of religion in the cultural AND social system AND its role in preserving the balance AND order of the community has been one of the important areas of study in the sociology of religion. One of the topics that has always been the subject of discussion is the extent to which the influence of the religions AND religions of the youth of Tehran in society is. The sample population of this study is Tehran's young women (18 to 33 years old) from 22 areas of Tehran province with diploma to doctor degree. This study was a quantitative research type survey AND the data gathering tool was a questionnaire. Also, according to the Validation Questionnaire, which has been adapted by (Gharak AND Stark) according to the criteria of Christianity AND inside the serajzadeh with the criteria of Islamic religion. Also, due to the analysis of hypotheses, using Pearson correlation test (first hypothesis of rituals, the second hypothesis of the company in different RELIGIOUS programs), there was a significant relationship. But there was no significant relationship between (third hypothesis of national media plans, hypothesis 4 socio-cultural bases AND Tehran's youth). Among the dimensions of RELIGIOUSness, the correlation of the monastic dimension is 0. 63%, the consequence is 56. 0%. The results of this study were 20% reduction in comparison with previous researches by Sarajzadeh, Kazemi AND Farajzadeh in 1998. The resultant dimension was reduced by 16%, which is significant.