After offering an overview of some of the main themes of Popper’s political thought, the paper argues that his account faces two PROBLEMS relating to institutions. The first is that while Popper stresses the ‘rational unity of mankind’, and the potential for any of us to furnish criticisms of public policy, it is not clear what institutional means currently exist for this to enable this to take place. Second, Popper has stressed the conjectural character of even our best theories. However, at any point, some theories will have fared better in the face of criticism than others, and they may give us important information about constraints on our actions. At the same time, as ordinary citizens we may not be in a good position to understand the theories in question, let alone appraise the state of the specialised discussion of them. There is, it is suggested, a case for thinking of ways to institutionally entrench such fallible theories, especially in the current setting in which SOCIAL media play an important role

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.

در این مقاله به مقایسه جهان واقعی و جهان مجازی می پردازیم و مسایل اجتماعی زنان را در جامعه مجازی، با تاکید بر اینترنت مورد بررسی قرار می دهیم. از میان مسایل اجتماعی زنان نیز به طور خاص به بررسی مشکلات امنیتی زنان در مواجهه با اینترنت می پردازیم. اگر چه این موضوع ممکن است هنوز در ایران خیلی مساله مهمی به حساب نیاید ولی روند رو به رشد آن در جهان نشان می دهد که لازم است به آن توجه شود. به طور کلی، هدف این بررسی مقاله بررسی انواع جرایم اینترنتی در رابطه با زنان و ارایه یک نوع شناسی از این جرایم است.

به دلیل گستردگی، تنوع و فقدان طبقه بندی مشخص و مورد توافق درباره مشکلات اجتماعی برای تدوین هر برنامه مداخله اولویت بندی آن ها امری اجتناب ناپذیر می باشد. این مقاله نتایج حاصل از طرح پژوهشی در این زمینه را ارایه می دهد. این پژوهش با استفاده از روش دلفی انجام شده و در آن نظرات 41 نفر از مدیران، کارشناسان و صاحبنظران درباره مشکلات اجتماعی در اولویت در چهار مرحله جمع بندی شده است.بر اساس نتایج حاصله از دیدگاه اعضای دلفی پانزده مشکل در اولویت مشکلات اجتماعی ایران قرار دارند که عبارت اند از اعتیاد، بیکاری، خشونت، بی اعتمادی اجتماعی، فقر اقتصادی، فساد، تبعیض اجتماعی، بی عدالتی در برخورداری از قدرت، نزول ارزش ها، افزایش میزان جرایم، سیاست های اقتصادی، معضل ترافیک، مسایل آموزش و پرورش، عدم رعایت حقوق شهروندی و نابرابری در اجرای قانون. در میان این مشکلات نیز اعتیاد، بیکاری، خشونت، بی اعتمادی، فقر و فساد در اولویت بالاتری در مقایسه با دیگر مشکلات قرار دارند.مقایسه یافته های این پژوهش و مطالعات مشابه حاکی از در اولویت قرار داشتن اعتیاد و بیکاری نسبت به دیگر مشکلات است.

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.