چکیده:
Comparing the generations after the Islamic Revolution is one of the topics that has attracted the attention of many sociologists and researchers of Iranian social issues. Among them, some sociological thinkers believe in a split and gap between generations, while others believe in the existence of minor differences and propose a different attitude by considering intergenerational differences as natural. Without confining itself to the mental framework and hypotheses of these two perspectives, the present research, with a different approach in terms of content and method, attempts to use the theory of 'generational objects' to compare the similarities and differences of three academic generations from the perspective of their attitudes toward objects in the field of behaviors, beliefs, and historical memories. In this research, sampling was conducted among non-medical public universities in Tehran, including three academic generations: the first generation, including university professors who spent their student years in the 1980s (Solar Hijri); the second generation, including young and newly hired university professors; and the third generation, including current university students. The results obtained regarding intra-group and inter-group correlations indicated that in all three object categories, the aforementioned generations possess fundamental similarities among themselves and several differences compared to other generations.
خلاصه ماشینی:
Without confining itself to the mental framework and hypotheses of these two perspectives, the present research, with a different approach in terms of content and method, attempts to use the theory of "generational objects" to compare the similarities and differences of three academic generations from the perspective of their attitudes toward objects in the fields of behaviors, beliefs, and historical memories.
The present research, accepting the assumption that since the Islamic Revolution, Iranian society has undergone multiple political, cultural, and social transformations, and it seems that the stormy waves of the revolution, after 30 years, have not yet reached their low-inflammation shores, has addressed the study of how the aforementioned movement has influenced academic generations after the revolution.
All these factors raised the following question for the researcher: if the representation of common attitudinal, belief-based, ideological, and behavioral tendencies in the post-revolutionary society Islamic to today's young students, to what extent will the obtained answers reflect the cultural transfer from the old generation to the new generation?
Some consider these transformations to be limited to a segment of the country's population and believe that in the process of value change and the transfer of new values to the individual, the young generation of society will undoubtedly be more affected and will have greater vulnerability, because this age group, due to its age-related requirements, seeks novelty and is in pursuit of acquiring a new identity and personal independence; for this reason, it has the least emotional attachment and connection to traditional sources, systems of belief, and social behaviors.
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