Introduction: The following text discusses how different types of violence can have a negative impact on women, leading to passivity. Specifically, the study focuses on symbolic violence within family relationships and how patriarchal norms affect women within the family unit. The text sheds light on forms of violence that are not typically recognized as such by society and highlights how some women adapt to patriarchal norms despite their conflict with egalitarian values. Methods: The study utilized a descriptive correlation research method with the help of a questionnaire. The research was conducted among married women in Tehran, who were selected based on the criteria of development in regions two, six, ten, thirteen, and seventeen. As accurate statistics on women affected by latent violence were not available, four hundred fifty women from these regions were determined as the sample size using a quota sampling method and sample power software. The individual is the unit of analysis in this research, and data analysis and hypothesis testing were conducted using Pearson correlation and structural equation modeling. SPSS version 23 was the statistical software used for this research. Results: According to the findings, there is a significant and negative correlation negative forty-nine hundredths and negative twenty-nine hundredths between symbolic violence against women and their self-actualization and child Cultural Capital, respectively. Moreover, there is a significant and positive correlation six tenths and six tenths between symbolic violence against women and their alienation and depression, respectively.   Conclusions: The study highlights that symbolic violence obstructs women's self-actualization and children's Cultural Capital growth, leading to depression, alienation, and family problems.

It is not so long time of proposing the concept of Cultural Capital, just a matter of some decades. This concept indicates the relationship between economy and culture and in fact marketization of Cultural domain.The concept has played a determining role in researches of the Cultural field done in different countries in the last few decades and it has recently been welcomed in domestic researches as well. In effect, the concept of Cultural Capital has remarkably influenced the sociology as a whole, because it has put culture in focal attention of the researches concerning social class. Therefore, concerning the importance of the concept, this article examines its theoretical bases, and by looking at its historical development, it reviews the ideas of key theorists of Cultural Capital, say, Bourdieu, Throsby, Erickson, and DiMaggio.

Happiness produces motivate and mobility in the life of the youth. Also it can play an accelerating role on the process of society’s development. Thus, with the regard of importance of happiness in the life of young people, this study aims to examine relationships of Cultural Capital and its dimensions with happiness. Using a combined theoretical framework by focusing on Bourdieu’s theories. Survey is our research method. Data was collected through questionnaires distributed among 380 people residing in Babolsar city who were selected through random sampling. Findings based on Pierson tests; show that there is a direct correlation between independent variable of Cultural Capital and its dimensions with youth' happiness. Among the dimensions, the most influenced variable on happiness is Objectified Cultural Capital and the lest is Institutionalized Cultural Capital. Demographic variables such gender, age and marital status have no correlation with happiness and among them only education and social-economic status have significant relationship with dependent variables. Findings on multiple regression technique show that objectified Cultural Capital, education and social_ economic status account for 11 percent of happiness variance in population.

In addition to presenting a description of the amount of social, economic, and Cultural Capitals among the youth of Paveh County, this study aims to weigh how much of an effect economic and social Capitals can bear on the Cultural one. We have utilized the theory of Pierre Bourdieu here. This is a survey-method research and the study’s data has been collected through the interview which included 410 of the youth between 15-29 years of age who resided in urban section of the Paveh County. Descriptive results show that the degree of youths’ social Capital is high while the degree of Cultural and economic Capitals is medium. Moreover, the analytical results indicate that among the different variables of social Capital, the variable of knowledge and paying attention to social, political and public affairs; and among the different variables of economic Capital, the variable of enjoying welfare facilities had the most explanatory effect on the Cultural Capital.

Cultural turn in contemporary society has undoubtedly turned culture into a major arena for the production and representation of social gaps and inequalities. The interplay of inequalities in access to the Capitals and urban life has rarely been a topic for systematic empirical studies in Iran. Relying on a large scale representative survey recently conducted in Tehran, this paper aims to reveal the unequal distribution of Cultural Capital in Tehran and also to reveal the mechanisms the residents employ both to produce and to display Cultural Capital. The findings while clarifying the prospects of inequalities in different dimensions of urban Cultural Capital, highlight the ways Cultural Capital both affects and is affected by urban [physical] spaces and urban life. This conclusion while uncovering some of the inadequacies related to current Cultural Capital literature, offers new concepts and spheres by which social inequalities can be conceived in the context of Iranian society.

BACKGROUND AND OBJECTIVES: The present article is carried out with the aim of measuring the components of embodied Cultural Capital in the book of Beyhaqi"s history. The concept of Cultural Capital is considered as a resource that individuals, groups and societies use to achieve desired results; Therefore, Cultural Capital is a set of beliefs, information, privileges, and the like that every person needs in order to be a member of a class of society. According to Pierre Bourdieu"s point of view, Cultural Capital can be examined in three areas: subjective or embodied, objective, and institutional. The meaning of tangible Cultural Capital is that type of acquired information that is internalized in the form of stable desires of the organism and is classified as one"s abilities. METHODOLOGY: This research is descriptive-analytical in terms of method and practical in terms of purpose, which library and internet sources including books and articles, theses and dissertations have been used to complete the theoretical foundations. The scope and society under study includes the book Beyhaqi"s history by Khalil Khatib Rahbar, published by Mehtab (2004). FINDINGS: Based on the findings of this research, the Cultural attitudes in the book of Beyhaghi history can be classified under three main sections, which include political, religious and moral attitudes. CONCLUSION: In the political field, emphasis should be placed on prudence and avoiding unwiseness and consultation on various issues of the country; In the religious field, observing the practical rituals of Islam such as praying, giving alms, reading the Qur"an, believing in God"s judgment and destiny, and trusting in self-knowledge; And in the moral and educational part, themes such as forgiveness and trustworthiness, self-control, wisdom and kindness, study, avoiding misbehavior, greed, lying, backbiting, informant and gossip and things of this type can be observed.

Culture is the core content of social relationships and an indicative of life style of social units. The subjective and objective aspects of culture can be counted as facilitating sources of the style of emotion, thought and action (Cultural Capital). Studying the Capital and its impact on the various aspects of human life and social actors is increasing from day to day. Among academic branches, the context of education has rather been witnessed the studies. The rate of comprehensive and independent surveys measured the concept is rare. There is a more rarity of such surveys in Iran. Studying the theory of Cultural Capital and reviewing the style of conceptualization and operationalization of available and existing surveys, this article has struggled to investigate and draw a model of measuring Cultural Capital.

After theoretical definitions of social investment by somy scientists and clear sighted persons, this point has been emphasized that not only social investment was flpwing and circulating hn Islamic school but also its comomnents such as Cultural investment, echonomical, investment, grouping, confidence, correlation and … are not the topics that the Islamic school has not recommended to them.In this way, we have documents in the holy Koran and hazrat Ali’s Nahgolbalageh and we have concluded that If actually practice the Islamic orders, It will lead to the production and protection of social investment the Islamic orders, It will lead to the production and protection of social investment and the Islamic Revolution of Iran is a clear instance of that great social investment which the Great founder of Islamic Revolution and his followers by using pure education of Islam, which are considered the details and positive factors of social investment have applied them with respect to eminent values of mankind.So, with respect the all founders and scholars of social investment theory and by using their scientific concepts, we should not ignore those concepts that we had had before. Since every import has its own culture which is not native and does not adapt itself the culture of target society, it will create some problems.