The ethical actions are important because of the priority of the mission goal and their close relationship with social progress and development. Therefore, the purpose of this research is the identification and social analysis of these types of actions among the verses of revelation and it deals with the effect of ethical actions in the production of social capital in the process of progress based on religious teachings and answers these questions based on the Quranic teachings. What impact do ethical actions (behavior) have on the formation of social progress? How do moral actions generate social capital and influence progress (development)? What coordinates, examples and dimensions does this group of actions have? What are the effects and consequences of this group of actions? Those actions that are desirable and progressive in the development of social interactions have been socially studied, analyzed and searched by using the inductive content analysis method. Honesty, trustworthiness and fulfillment of an obligation, altruism (Arabic: إیثار, self-sacrifice), asking forgiveness or istighfār (Arabic: استغفار ʾistiġfār), and forgiving others, kindness, non-violence, chastity and purity, patience and honesty and benevolent actions combined with social supervision have been discussed, which lead to sincerity, togetherness, coherence and expansion of social interactions and emotional relationships far from hatred and warm and emotional relationships and as a result, it causes the production of social capital and its improvement and will lead to the density of actions focused on purpose and excellence that are necessary for progress.

Social forces are extracted from a number of differences called "cleavage" which can be found in deep layer of a society. The importance of social forces from one side and the importance of experience of the era of Imam Ali (A)'s ruling in Islamic thoughts from another side, is the main cause of writing this article. The main question is: What are the social forces that played effective roles in establishing Imam Ali (A)'s government. In this article, moreover trying to study the kind of cleavages in era that Imam Ali (A) 's government was stablished and expressing the kind of relations between this cleavage (Reinforcing, Crosscutting or Parallel), we have determine one cleavage as a base and activity of these cleavages in three layers: Social, consciousness, and political. Also, we have expressed arrangement of cleavages that cause social forces and effect of these social forces in society. Eight effective social forces in stablishment of Imam Ali (A)'s government are: Egyptian, Kofis, Basries, Immigrants and Ansar, Nakisin (Positional currents), Shia believers, Banu Hashim and Gharaa class (Ideological currents). It is important to mention that all of this social forces can be known in a behavioral currents.

Given the widespread impact of social capital on society, government and organizations, including military organizations and the armed forces, it is important to study the future trends of this type of capital and research on it seems necessary. The present article seeks to answer the question of what should be the social capital of the Armed Forces in the future and what are the types of trends affecting the social capital of the Armed Forces in the future? Relying on some sources and documents, the characteristics of desirable social capital were presented separately for organizational characteristics, human characteristics, functional characteristics and interactive characteristics. Also, the trends affecting the social capital of the Armed Forces in the future were examined separately for political, cultural-social, demographic, economic, environmental and science and technology trends, and the results showed that the Armed Forces will face a situation with opportunities and threats. Will pave the way for formal social control as a result of helping to maintain lasting order and security; in contrast, the expansion of communications territories and media, the aging of the population and the increase in military personnel costs, and the problem of recruiting officials and forces; Population and the crisis in pension funds and the declining ability to provide welfare services to staff, along with environmental crises and widening social gaps, will create new challenges for the armed forces

Introduction: Alternative punishments of imprisonment, which are called as a new approach of the penal system to fight against the negative consequences of prison, have many effects and consequences that need to be investigated. Therefore, in this study, while examining the types of alternative punishments, the moral and social effects of the implementation of these punishments have been explored. Materials and Methods: The present study was conducted using an analytical-descriptive method. In this study, in order to provide an appropriate answer to the question presented, by referring to the theoretical bases (books) and articles published in the ISC, Magiran, Civilica, SID and Ensani in the years 2011 to 2023 and with the method of extracting the existing legal provisions, the effectiveness of this type of punishment was also criticized in reaching the intended goals. Conclusion: The results of this study show that with the implementation of such punishments, the level of public trust, the growth of morals and social capital in the society will also improve. Therefore, the implementation of these punishments, while reducing the criminal population of prisoners and reforming them, provides better implementation of social justice and improvement of public trust, emotional and financial support for the families of criminals

On the verge of the Constitutionalist Revolution in Iran, the three social forces existing in the socio-political arena were competing with each other and at the same time, struggling with the Monarchy to increase their share of power: independent intellectuals, traditional followers of religion, and merchants. This rivalry set the scene for a discursive battle in which, each social force was trying to load nodal points such as the nation, king, and monarchy with contents that were compatible with other features of their discourse to push forward its hegemonic project. The period under study in this paper, more or less coincides with the outbreak of protests and strikes under the leadership of Sayed Mohammad Tabatabaei and Sayed Abdolah Behbahani against Nouze, the Belgian head of Iran Customs house in 1905which paved the way for emergence of Tobacco Movement. In this era, three social forces were actively involved in the socio-political scene of Iran: independent intellectuals, traditional followers of religion, and merchants.

One of the most important stages in any revolution, is the transition to new political system and consolidation of it. In the transition period of islamic revolution, this duty was put on the shoulders of interim government, but resignation of Mehdi Bazargan, the head of interim government, raises  this question that: how was the relations of interim government with social and political institutions and forces? This paper, with historical approach and documentary method studies the relations of Bazargan government with the political forces in selection of cabinet, interim Government performance on important issues of country, and its attitude to social and political forces. This paper shows that the conflict between liberal discourse of political Islam and Islamic jurisprudential discourse and the various social status of any of them, prepared political conflict and affected The role of the interim government and the end of work period of interim government in the establishment stage of the Islamic system.

The aim of present article is to review social classes and forces(political and economic ) situation in Iran 1981-2001.the writer explained the discussion. By relative relying on poulantzas theory, this discussion indicates that in mentioned years, some groups, such as commercial and traditional middle class, because of enjoying political and economic resources were stronger than other strata and classes, under such condition, ruling Islamic state controled by these two groups as hegemonic groups alternatively. In 1980s from view point of economic, the state was autonomous from ruling class (commercial bourgeoisie) relatively, but in 1990s,the state nearly acted as a instrumentalist force and defended capitalism and commercial capitalism more than former period.

This paper examines the liberal society that Popper lauds, that aims to be truly open, and discusses why another, more communitarian kind of society, particularly societies in Africa, may also reflect the quest for intellectual openness that is Popper’s ideal. Moreover, this paper avers reasons why Popper should be comfortable with such a liberal-communitarian mix. The inter-subjectivity in his critical rationalism is a balance of an explicit individualism, and an implicit social element (Afisi, 2016a). Popper is indeed an author of such a balance. For a society to be truly open requires the careful recognition and protection of individual freedom. However, the extent to which individuals are free to perform actions that they desire without external constraints, and the level of their individuality in relation to others when performing such actions, remain a contentious issue between liberals and more communitarian thinkers. Popper’s critical rationalism provides the necessary impetus to this contention through his view of freedom that I contend can best be viewed as carefully balanced, a view which combines individuality with a social element that upholds community values necessary for openness of society. With this combination, Popper’s politics of liberalism provides an effective model of how a truly open society can be achieved. The values inherent to Popper’s liberalism including those concerning intellectual openness, individual freedom, mutual respect, measured self-respect, welfarism, humanitarianism, accountability, critical debates and feedback from the citizens, together concern the conditions for a society to be truly open. There are many competing thoughts as to what openness might be in Popper’s philosophy. The present study of Popper does not presume to address them all. The focus here is specifically on using Popper’s idea of critical rationalism to balance relations between liberal politics of individual rights and freedom, and communitarian politics of the common good, as it relates to situations about how socio-economic and political conditions in Africa societies should be structured. While I contend that Popper’s works in political philosophy focused centrally on Western political tradition, and not about Africa in its strict sense, significant lessons can be distilled from Popper that can offer suggestions on social reforms in Africa. This paper explores Popper’s project of the open society across the plurality and differences of societies, so that his liberal ideas of individual freedom are not undermined, and the progress of the communitarian idea of the common good, that Africa societies are built upon, is also well enhanced. Liberal individualism and community values inherent to communitarianism are both well accommodated within Popper’s critical rationalism.