Iranian Journal of Sociology

Abstract The construct of erotic woman in the history of Iran is a focal point in the history of sexuality. This study is designed to investigate when the woman become erotic using the genealogy. This article used two groups of historical documents: erotic pictures of the Safavid era, and written documents from this period. During the reign of King Abbas, the Great, a transition occurred from literary nudes to erotic nude in paintings. And since then, the images of women were presented with greater individuality in the organs. Towards the Late Safavid, nude images of women are continually symbolized the West. However, the question is not about the dualities of Western women and Persian women, but it is about the controversy between Christianity, Sufism, and Islam. Also numerous dissertations were written about this controversy. Therefore, nudity was attributed to the Western Christian woman. Through depicting female figures in solo paintings and murals, a new definition of femininity gradually began to emerge in the Persian man's imagination, and a kind of geographical shift in the Persian male desire was formed. The Christian woman become the object of Persian man 's longing, whose aftershocks were seen in the Qajar era more severely.
 
 

Abstract Assistant Professor at Science and Culture University of Tehran Discursive contexts of modern state emergence in Iran dates back to the years 1851-1887. During this period, some major events helped to form the common political history in Iran and the idea of the modern state and national identity become problematic. The purpose of the present research is to encounter with the current trends of theorizing the history of the state in Iran and, on the other hand, put the idea of a modern state and a nation-building project in the context of real and forgotten events. Referring to cholera and famine as two major events in Iran's contemporary history (but forgotten under the prevailing narrations), we examined the relationship between the Iranian regulation discourse and the emergence of a modern state. Governmentality is the central concept of the theoretical perspective in this article. Using this perspective, we attempted to explain the formation of Iranian regulation. In other words, we focused on the governing poverty, which is the result of cholera, and governing the wealth as well. In addition, these two governing trends and their relationship with the idea of the modern state.
 

Abstract The purpose of present paper is to investigation about Freud's ideas on subjectivity and it’s relation to ideological subject of Althusser. At first, Freud, as a social philosopher, will be scrutinized and then his view will be compared to Althusser's opinion on subject. Ego, in Freud's thought can be interpreted as subject in sociological and philosophical debates. Subject (or Ego), in psychoanalytic view, through defense mechanisms, distorts the reality and the imaginary, and assumes his/herself as an autonomous subject. In this way Althusserian view on subject shows that subject, in imaginary way, assumes his/herself as an autonomous actor. Only under interpellation of ideology the subject can be a language-user subject. This process occurs at an unconsciousness level. Reviewing sociological aspects of Freud’s works on subject, we will show that ego defense mechanisms have characteristics, which ideology uses to distort the reality.

Abstract The purpose of present study is to investigate individual/society dualism in Durkheim’s works. Such problematic was introduced by Durkheim in the Division of Labour. ThePresent paper tries to show that Durkheim moved beyond this dualism in his later works. By focusing on moral individualism, at first he rejects essentialism in Spencer, Comte, utilitarian economists and psychologism. Secondly, he develops a conception of individualism which is meaningful in the context of society, not being opposite to it. In this way according to Durkheim, society is a moral existence and individualism is not based on arbitrary or economic ego, but on social morality. At last, for Durkheim, the main social force for extending moral individualism in modern society is education.