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Tradition or Modernity} \author{}\makeatletter \makeatletter \newcommand*{\cleartoleftpage}{% \clearpage \if@twoside \ifodd\c@page \hbox{}\newpage \if@twocolumn \hbox{}\newpage \fi \fi \fi } \makeatother \makeatletter \thispagestyle{empty} \markright{\@title}\markboth{\@title}{\@author} \renewcommand\small{\@setfontsize\small{9pt}{11pt}\abovedisplayskip 8.5\p@ plus3\p@ minus4\p@ \belowdisplayskip \abovedisplayskip \abovedisplayshortskip \z@ plus2\p@ \belowdisplayshortskip 4\p@ plus2\p@ minus2\p@ \def\@listi{\leftmargin\leftmargini \topsep 2\p@ plus1\p@ minus1\p@ \parsep 2\p@ plus\p@ minus\p@ \itemsep 1pt} } \makeatother \fvset{frame=single,numberblanklines=false,xleftmargin=5mm,xrightmargin=5mm} \fancyhf{} \setlength{\headheight}{14pt} \fancyhead[LE]{\bfseries\leftmark} \fancyhead[RO]{\bfseries\rightmark} \fancyfoot[RO]{} \fancyfoot[CO]{\thepage} \fancyfoot[LO]{\TheID} \fancyfoot[LE]{} \fancyfoot[CE]{\thepage} \fancyfoot[RE]{\TheID} \hypersetup{citebordercolor=0.75 0.75 0.75,linkbordercolor=0.75 0.75 0.75,urlbordercolor=0.75 0.75 0.75,bookmarksnumbered=true} \fancypagestyle{plain}{\fancyhead{}\renewcommand{\headrulewidth}{0pt}} \date{} \usepackage{authblk} \providecommand{\keywords}[1] { \footnotesize \textbf{\textit{Index terms---}} #1 } \usepackage{graphicx,xcolor} \definecolor{GJBlue}{HTML}{273B81} \definecolor{GJLightBlue}{HTML}{0A9DD9} \definecolor{GJMediumGrey}{HTML}{6D6E70} \definecolor{GJLightGrey}{HTML}{929497} \renewenvironment{abstract}{% \setlength{\parindent}{0pt}\raggedright \textcolor{GJMediumGrey}{\rule{\textwidth}{2pt}} \vskip16pt \textcolor{GJBlue}{\large\bfseries\abstractname\space} }{% \vskip8pt \textcolor{GJMediumGrey}{\rule{\textwidth}{2pt}} \vskip16pt } \usepackage[absolute,overlay]{textpos} \makeatother \usepackage{lineno} \linenumbers \begin{document} \author[1]{Javad Bahmani} \affil[1]{ azad} \renewcommand\Authands{ and } \date{\small \em Received: 14 December 2016 Accepted: 1 January 2017 Published: 15 January 2017} \maketitle \begin{abstract} In Sheikh Safildin Ardebili era and then Esmail Safavi wearing the cloth of Sheikh, occupied the cities one after another in the first city, Ardebil called Ali Valiollah to establish Shia religion in the country. What was the reason, He released himself of Ottomans to believe it really. Since that era, superstition of this religion was increased and sometimes distinguishing wrong from right is impossible. By a review of present community and its cultural link with the past, I find about the causes of duality in selection of path by people. This issue motivates my thoughts to respond and this is the final aim of this study. \end{abstract} \keywords{tashayo, safavid, modernity, tradition.} \begin{textblock*}{18cm}(1cm,1cm) % {block width} (coords) \textcolor{GJBlue}{\LARGE Global Journals \LaTeX\ JournalKaleidoscope\texttrademark} \end{textblock*} \begin{textblock*}{18cm}(1.4cm,1.5cm) % {block width} (coords) \textcolor{GJBlue}{\footnotesize \\ Artificial Intelligence formulated this projection for compatibility purposes from the original article published at Global Journals. However, this technology is currently in beta. \emph{Therefore, kindly ignore odd layouts, missed formulae, text, tables, or figures.}} \end{textblock*} \let\tabcellsep& \section[{I. Introduction}]{I. Introduction}\par n this discussion, the aim is not evaluation of shia or Sunni or other schools, our view is regarding the effect of depth of change in Esmail Safavi era in this country. Some of Safavid dynasty kings were famous but there were some problems in the government. Finally, the throne was given to Mahmood Afghan. This also took their life. Sultan Hussein gave Isfahan rapidly. In Safavid and Ghajar era, people were intended to jurisprudence and they shed blood for a name and searched their identity. The Sunni religion of Arabs and for attack of Arabs, they were alive. This requires a psychological searching. In that society, as they were born Muslim, they were also Shia. This is originated from the culture in which a country without feudalism was born totalitarian government to maintain private properties and created a wide ground to achieve functionality in which the jurists attributed God selected to the king. All Safavid and Qajar dynasties had no special evolution in government, civil society and private economy. \section[{II. The Society Interrelated in Tradition}]{II. The Society Interrelated in Tradition}\par In the review of the past 100 years, being away from rationality is important. In contemporary era, instead of healing the disease, people do evil and one of them is not thinking about the governance of country in these years and accepting everything and events and associating it to God will was a great disaster. Allah says, if a nation doesn't want, their destiny is not changed. In constitutionalism era, people gave the government to Rezakhan and political oppression was Author: Political sociology, political science doctoral student orientation. e-mail: javadbahmanistu@gmail.com increased and people were away from constitutional elements and rightful desires were suppressed. \section[{III. Abnormal Transition from Feudalism}]{III. Abnormal Transition from Feudalism}\par The discussion presented by most of friends is the lack of feudalism in the country and its transition to achieve bourgeois or industrial capitalism for investment in industry and competition with feudalism and superiority of industrial investment and economic freedom and political freedom can be considered.\par This issue is reasonable to some extent. All the world passes this path for growth and welfare of society? We should give value to shortcut thoughts to make religious and political rationality in people alive. \section[{a) Capital absorption}]{a) Capital absorption}\par One of the most important methods to move the country to progress of absorption of local and international capital is based on the models of developed or developing countries to have an independent industry for interaction with commercial and economic world as fossil and fuel are not belonging to any wise generation charge on it. In our country, to absorb capitalism and economic growth, it is required to resolve political mechanism. The country should be in good condition in terms of investment degree. If we are not involved in instability in political decisions and lack of change of revolutionary strategy, and we shouldn't restore stability in foreign affairs with all neighbors and countries around the world, being away from economic problems is not useful. In this era, economic activity is international and no country can consider itself at the level of semi-developed countries. In this way economy is close and this is confusing. By being away from tradition and blind following, people should challenge the reasons of not being modern and change this period of human thought. \section[{b) Cultural interaction}]{b) Cultural interaction}\par If we consider the cultural foundations of society as the factors in behavior and deeds, we can review the effective bases in this regard. Believing in superstition and instead of healing the disease, resorting to superstition, our God emphasizes on thought, wisdom and all of them are dependent upon thought progress of human being. We can not live in Aristotle or Plato era to regulate the type of our thought. The cultural interaction factors with the world including art, literature, historical roots belonging to all the world can be exchanged with other countries to update our view in terms of science and information and this view doesn't influence us. \section[{c) We and modernity}]{c) We and modernity}\par Using modern instruments in our country has a long history. Different import technologies and lack of export, does modern thought have any position. What does it mean? Modern thought at first is inquiry feeling of society of rulers and obliging them to respond to the society considering them as an executive institute, the answer of employee to the chief and in next stage is accepting different thoughts by society as God says: Listen to all saying and accept the best one. Is this in contradiction with God words or as he says, by pen and what is written. Modernity presents freedom of speech, writing and thought as it creates new thoughts and progress of country and human being. Ordering to counseling for government management and God emphasizes more on counseling. I don't intend to evaluate all modern thoughts with religious view but I raised some examples for extremists. The country in which, the people are the owner and they move to globalization and in open internal politics, toleration is a good choice. One of the basic rights of a nation is right of choice and selecting. Limiting or unsuitable supervision can avoid the entrance of good people to decision making centers. The parties can make thought stable in society and team work is taught. Free art is with creation as making the society not only creative but also generative. I believe that short speech is useful compared to repetitions. \section[{IV. Conclusion}]{IV. Conclusion}\par Our society in transition from tradition to modernity is encountered with the great challenge of involvement in old beliefs. Most people accept modernity indices and consider them rational but they consider their wisdom in another place by changing traditions. The view of this transition can make some problems in 21th century and the conditions are changed compared to the past. The political openness is the first step for our country to achieve good economic growth and joining global market. \footnote{Year 2017To Which Direction, Iran Community Goes? Tradition or Modernity} \backmatter \begin{bibitemlist}{1} \bibitem[Battle of modernization and modernity in Iran ?abass? milani?print six ()]{b3}\label{b3} \textit{Battle of modernization and modernity in Iran ?abass? milani?print six}, 2005. \bibitem[Political development challenges ?abdolali ?chavam ?printsix ?2009]{b2}\label{b2} \textit{Political development challenges ?abdolali ?chavam ?printsix ?2009}, \bibitem[Rationality and Iran's development ?sariolghalam? mahmoud? Publishers? farzan iran ()]{b0}\label{b0} \textit{Rationality and Iran's development ?sariolghalam? mahmoud? Publishers? farzan iran}, 2012. (print yearsix print) \bibitem[We and modernity?darioush?ashori ?print Third ()]{b1}\label{b1} \textit{We and modernity?darioush?ashori ?print Third}, 2006. \end{bibitemlist} \end{document}