What is meant by “Sufism” is not confined to the mere “practice of Love”.In this school, life is understood to connote an air of “Love” and the universe is seen as the representation of “God”. The mystic should have a cultivated mind and pure soul in order to absorb the waves of “Godly Love”. Here, the soul is considered to be “the Home of God” whose tenant is like a mirror reflecting the “Truth”, and an image of “God”. But the legacy of “Sufism” is “Love” and nothing else. This school is replete with various political, social, and sociological issues and psychological considerations. As “sufi” is living within the society, dealing with different walks of people from different professions, groups, religions and be sensitive to lots of issues. These issues and many other related ones are among various subjects discussed in this article with a special reference to Sanaei’s mystic Literature.

What" is meant by "Sufism" is not confined to the mere "practice of love", In this school, the life is understood to connote an air of "love" and the universe is seen as the representation of "God", The mystic should have a cultivating mind and a pure soul in order to absorb the waves of "Godly love", Here, the soul is considered to be "the home. of God" whose tenant is like a mirror reflecting the "truth", and an image of "God". But the legacy of "Sufism" is "love" and nothing else. This school is replete with various political, social, sociological issues and psychological considerations. As the "Sufi" is living within the society, dealing with different walks of people from different professions, groups, religions and is sensiti ve to lots of issues, he well knows how disasterous the "holy power" can be and what kind of crimes have been committed all through history in the name of God. Although he has not succeeded to eradicate or reduce injustice, at least he could introduce some rivals for the tyrants of the world called "PIR" and "REND", the tyrants ruling over bodies while the latter ruling over souls, In this school, no room is left for greed, avarice, and mercenary, and everyone is warned against yielding to materialistic world. He has opened a window to a new horizen, that of giving service to and having compassion for the people, Though "Sufi" has appreciation for science and knowledge, he reproaches the instrumental use of it; and prevents people. He assumes to be a hazard for society, like a very dangerous gun in a child's hand. He expects science to direct us towards humanity and modesty, and nothing else. Otherwise the science is a lamp in a thiefs hand. The Sufi's book is full of the experiences of the religion and the world. Sufi, however, does not want anything except "a white heart like the snow".

Although the Sociology of Literature is the latest branch of the general Sociology, there has been a world-wide aspire to introduce and study this field and its various divisions such as Sociology of literary tastes, Sociology of literary creation, Sociology of novel, Sociology of books and Sociology of reading. In Iran this area of study is recent and the numbers of researches carried out in it are limited. Pierre Bourdieu ( 1930-2002 ), French sociologist and critics, is one of the greatest figures in the Sociology of Literature whose point of views seem to be less known in Iran, as compared to the ideas of other literary sociologists such as Lukacs, Goldmann, Gramsci, and Bakhtin. Bourdieu believes that the people's taste for Literature and art is influenced by their various social backgrounds including family relations, educational systems, literary and artistic institutions, and social stratifications. This article tends to provide the reader with a general introduction on the Sociology of Literature. At first the main concepts of Bourdieu's views such as "field", "habitus", and "literary taste" are discussed; then the ways through which these concepts are related to one another will be explained on the basis of Bourdieu's approach to Sociology of Literature.

The present paper aims to critically analyze the book “, An Exploration of the Sociology of Literature”,written by Farhang Ershad. It was found that the book’, s content is not reliable because of the lack of deep knowledge of literary terms, the mixing of literary theories and schools, and the lack of adequate understanding of literary movements, styles, and types. This is especially true, given the fact that it is published as a textbook. For the above reasons, some of the sociologically-related literary theories and movements were disregarded. The works under study were not properly chosen because of the lack of a deep understanding of literary works. In some cases, the reasons for the discussion of the sociological issues in Literature were not provided, and even some preliminary key literary questions, such as literary genres in the Sociology of Literature, remained unanswered. Different mistakes about literary issues indicated that the author has not benefited from literary advice in doing the research.

In this article, Jamalzadeh’s story “Gholtashan Divan” is criticized through Sociology approach. To make the reader familiar with the subject and theme of the study, a summery of the story is introduced first and then a brief discussion on Literature Sociology is presented. Having emphasized the appropriateness of this work for social analysis, we have proved that Jamalzadeh appears in this story not as a “sociologist”, but as a “social critic”.The next part of the study deals with discussing the structure of the story and bolding one of its elements, i.e. characterization in form of an ancient binary opposition. Jamalzadeh has presented the binary opposition of God and Satan, whose symbolic characters are analyzed in this study to make them overpass the boundaries.At the end, the performance of these two opposing characters at the end of life, i.e. death, is criticized and judged to show how human values are ignored in a depraved society.

Resistance does not happen only through guns and bullets, but Literature can also become a form of resistance. National Literature can be seen as the representation of feelings, thoughts and ideas of a nation about its homeland. When this issue is accompanied by war, occupation, revolution, chaos, etc., it becomes more tragic and becomes one of the means of resistance against the enemy. Among the different types of Literature in Palestine from the past until now, what has been more colorful than other types of Literature are poetry, which shows that poetry has more depth than stories, plays, novels and other literary forms, and also has a great difference in terms of diversity with other forms. This article tries to investigate the emergence of Palestinian resistance Literature by examining the contemporary history of Palestine and find out how social phenomena have caused the formation of Palestinian resistance Literature. Literature that has played a serious role in the resistance of the people of this country. Based on this and considering the compatibility of Skinner's hermeneutic method with Sociology of knowledge, both of which seek to establish a link between social and political context and time with concepts and ideas, Skinner's hermeneutic method has been used in this article.

The paper offers a distinctive reading of Popper’s work, suggesting that his Logic of Scientific Discovery (LScD) might be re-interpreted in the light of his Open Society. Indeed, Popper can be interpreted as criticising certain aspects of his first book, and as a result improving upon them, in his second. It suggests translating what Popper says about ‘conventions’ into his later vocabulary of ‘social institutions’. Looking back, I believe that Popper never intended the language of conventions and decisions to be read individualistically. I remain unsure whether Popper was himself quite as clear about this as he could have been.  My reading makes Popper a pioneer in the Sociology of science. Scientific institutions are arenas of political power; but Popper did not discuss the structure and inter-relations of the social institutions of science, or offer a politics of science in the context of his methodology. What is missing from the skeletal Sociology of LScD is the politics. We could put it in Popperian terms this way: scientific institutions are both open and closed. They are closed, firmly, to the inexpert, to the non-members; supposedly they are open to the qualified, provided the prerogatives of seniority and leadership are acknowledged. Despite these shortcomings, Popper’s critical and rational approach and his insistence on openness and intellectual honesty are still important today.

The aim of this research, written using a descriptive-analytical and library method, is to examine folklore and the various dimensions of popular beliefs in the works of Sahabi Estarabad. Folklore in any land includes beliefs and ideas that have formed over many years, reflecting the way of life and the spiritual and material existence of its people. It explains well the historical and cultural authenticity and background of that society. Since poets and writers of any era are considered among the enlightened and intellectual classes of that society, and in a way, the articulate voice of the community, ancient beliefs and popular convictions are inevitably seen in their works. Sometimes, understanding these beliefs and convictions is essential for correctly interpreting their intended concepts. Among the prominent and famous poets of Persian Literature in the 15th and 16th centuries CE, Sahabi Estarabad is noteworthy for his special attention to the culture of the people. Findings showed that folklore can be categorized into four titles: "Customs and Rituals, " "Popular Beliefs and Convictions, " "Religious Beliefs and Convictions, " and "Popular Language. " Religious beliefs and convictions are the most prominent in the writings and minds of Sahabi Estarabad, followed by a range of beliefs including medical, superstitious, astronomical, mythological, and others. Additionally, customs and rituals such as feast customs, hunting, and wine drinking have received the least attention.

The relationship between Historical Sociology (HS) and International Relations (IR) is one of the relatively new fields of study, which has attracted the attention of researchers and activists of both fields during the last few decades. In other words, the impact of the international environment on internal developments is the basis for the emergence of this field of study with general titles such as International Historical Sociology (IHS) or Historical Sociology of International Relations (HSIR) during the first years or decade of the current century. The theoretical research on the book “Global Historical Sociology” (GHS), raises the question of whether it is possible to know global historical Sociology as a conjuncture point between the mentioned fields of study. The authors of the book criticized this tenet as a transdisciplinary branch that includes three areas: World Sociology, Historical Sociology, and World History. The studies carried out show that ambiguity in the possibility of methodological integration of the fields of Sociology and history on the one hand and neglecting the position of the state in global transformations or its overlapping with the newly emerging field of Global Studies causes the current deficiencies in the content and methodological coherence of the book. However, the mentioned attitude can be more carefully considered and developed in the future. In this article, it will be tried to express the strengths and weaknesses of this work with a critical view.