University of Isfahan Journal of Applied Sociology 2008-5745 24 1 2013 06 22 Expressions of Religious Secularization in Lifestyle of the Youth in Isfahan City Expressions of Religious Secularization in Lifestyle of the Youth in Isfahan City 153 176 18296 FA Seyed Ali Hashemianfar Assistant Professor, Department of Social Sciences, University of Isfahan, Iran Mould Hashemi M.A. Student of Sociology, Uiniversity of Isfahan, Iran Journal Article 2016 06 14 Development in social and economic foundations of welfare states after the World War II, resulted in more divers human lives, in the sense that nowadays every social individual and group can be differentiated from others due to variations in life places, cosmetics, clothing, arts and aesthetics, selection of entertainment and methods of spending leisure time (Gibbons, 2002 and Giddiness, 2004). Lifestyle is a point of intersection of construction and action, because it is, on the one hand, related to the power of actors in selection and, on the other hand, effects on the structure of this selection. Lifestyle is a result of all selections that everyone does for him or herself. It is most of the time self-evident, meaning that everyone introduces themselves to the world by their lifestyle and it provides young individuals with an opportunity to make transactions with social structure and conform to this structure or make changes in it. Accordingly, the reality of concurrent experiences of freedom and social limitations has become properly manifest in the notion of lifestyle (Zokaiei, 2007, p 102). The situation of lifestyle in Iran is an indication of evolution and change, as if lifestyle is a promise of social modernization. Diversity of lifestyles is an evolution in collective unconsciousness. Meanwhile, elements of religion has a main role in selecting lifestyles. Religion puts people in a situation to not only compare their lifestyle with others, but also to control their consuming culture and lifestyle (Bakak, 2002, p 177). Although the effect of religion on lifestyle is changeable in various social fields, it has sociological value. This has been observed in countries where religion is weak within the public sphere. With a wide spectrum of metaphysical and moral values as well as a set of traditional behaviors, religion can play a constructive role in making and changing lifestyle. One of the prevalent arguments in the field of sociology of religion is to address secularization and its expressions within society in contemporary world. “Carol Dibbler” studied secularization in three different levels of religion, individual and social. In his opinion, at religious level, secularization includes intra-religious transformation that lead to more individual mundane. At individual level, it decreases religious inclusion and undertaking and at social level it leads to separation of social structures and function of social institutions (Shojaieizand, 2001, p 144). Insufficient and improper patterns of development in a society such as Iran (Shojaieizand, 2006, p 20) makes the issue of secularization even more complicated. The present article is a brief introduction to the issue of secularism As it is expressed in the lifestyles of the youth. Development in social and economic foundations of welfare states after the World War II, resulted in more divers human lives, in the sense that nowadays every social individual and group can be differentiated from others due to variations in life places, cosmetics, clothing, arts and aesthetics, selection of entertainment and methods of spending leisure time (Gibbons, 2002 and Giddiness, 2004). Lifestyle is a point of intersection of construction and action, because it is, on the one hand, related to the power of actors in selection and, on the other hand, effects on the structure of this selection. Lifestyle is a result of all selections that everyone does for him or herself. It is most of the time self-evident, meaning that everyone introduces themselves to the world by their lifestyle and it provides young individuals with an opportunity to make transactions with social structure and conform to this structure or make changes in it. Accordingly, the reality of concurrent experiences of freedom and social limitations has become properly manifest in the notion of lifestyle (Zokaiei, 2007, p 102). The situation of lifestyle in Iran is an indication of evolution and change, as if lifestyle is a promise of social modernization. Diversity of lifestyles is an evolution in collective unconsciousness. Meanwhile, elements of religion has a main role in selecting lifestyles. Religion puts people in a situation to not only compare their lifestyle with others, but also to control their consuming culture and lifestyle (Bakak, 2002, p 177). Although the effect of religion on lifestyle is changeable in various social fields, it has sociological value. This has been observed in countries where religion is weak within the public sphere. With a wide spectrum of metaphysical and moral values as well as a set of traditional behaviors, religion can play a constructive role in making and changing lifestyle. One of the prevalent arguments in the field of sociology of religion is to address secularization and its expressions within society in contemporary world. “Carol Dibbler” studied secularization in three different levels of religion, individual and social. In his opinion, at religious level, secularization includes intra-religious transformation that lead to more individual mundane. At individual level, it decreases religious inclusion and undertaking and at social level it leads to separation of social structures and function of social institutions (Shojaieizand, 2001, p 144). Insufficient and improper patterns of development in a society such as Iran (Shojaieizand, 2006, p 20) makes the issue of secularization even more complicated. The present article is a brief introduction to the issue of secularism As it is expressed in the lifestyles of the youth. https://jas.ui.ac.ir/article_18296_00154b8cbb2c0063cfc8196d130d2d38.pdf