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.

پس از فروپاشی نظام دوقطبی، این سوال مطرح شد که چه نظم یا نظامی در انتظار ساختار روابط بین الملل است. بدیهی بود که ایالات متحده آمریکا تلاش گسترده ای برای تثبیت یک جهان تک قطبی به عمل آورد. اما اقبال تحقق چنین رویایی بسیار کم بود، زیرا این سیاست با مخالفت آشکار و پنهان تمام قدرت های دیگر رو به رو می شد. الگوی همگرایی منطقه ای اروپا که از پیش مورد توجه بسیاری از کشورها قرار گرفته بود، به پیدایش شکل های منطقه ای چندی کمک کرده بود که در دنیای آشفته و خطرناک پسا دوقطبی بر قوت و استحکام خود افزودند و بدین ترتیب خطوط یک دنیای چند قطبی منطقه ای در افق نمایان شد. امروز بیش از هر زمان دیگر مزیت و مناسبت همکاری های منطقه ای آشکار شده و اغلب کشورها به دنبال آن هستند. حال این سوال پیش می آید که ایران چه وضعیتی داشته و وضعیت مطلوب آن به عنوان یک قدرت منطقه ای چیست؟ قرار گرفتن در میان چند زیرسیستم منطقه ای مانند خاورمیانه، خلیج فارس، آسیای مرکزی، قفقاز و آسیای جنوب غربی، موقعیتی بی نظیر برای ایران به وجود آورده است که بهره مند شدن از مزایای آن در گروی یک سیاست و دیپلماسی قابل تامل و حساب شده 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.