Roholallah Eslami; Gholamreza Khajesarvi
Volume 2, Issue 4 , April 2013, , Pages 1-26
Abstract
Ibn Khaldun wrote about cycle of zealotry collapse at tribal government, this discussion applies in the Iran due to peasant classes, institutions as ministry of subterranean. Customs like endowedment caused that in Iran, Foundations of government will have the breathing space that is defined outside ...
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Ibn Khaldun wrote about cycle of zealotry collapse at tribal government, this discussion applies in the Iran due to peasant classes, institutions as ministry of subterranean. Customs like endowedment caused that in Iran, Foundations of government will have the breathing space that is defined outside the tyrannical fraud techniques. For example the text of Nizamolmulk Policy Paper noted that it drew despite having the wisdom and practical sermons Iranshahr and applying of very intellectual approach and limiting the exercise of power. In addition to law, philosophy, mysticism, Iranian has another method that called Andrznamh and it is the legacy of ancient Iran. Techniques and practices for implement have been proposed. In the metaphysical era, we have seen signs of realism and pragmatism in general circulations. In this paper, we draw Nero model to evaluate and critic by using techniques drawn from the literature for power classification and limiting power policy of Khaje Nizamolmulk
Ali Adami; Majid Dashtgerd
Volume 1, Issue 3 , December 2013, , Pages 1-28
Abstract
John Mearsheimer believes that great powers used two mains strategies in offensive realism to Contain and control the enemies and rivals. 1) Balance 2) controlling rivals through Buck-Passing. The author attemptsto show examples of United States’ efforts to curb adversaries through the second strategy. ...
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John Mearsheimer believes that great powers used two mains strategies in offensive realism to Contain and control the enemies and rivals. 1) Balance 2) controlling rivals through Buck-Passing. The author attemptsto show examples of United States’ efforts to curb adversaries through the second strategy. There are rivals and dangerous toward Iran and Iran and China are two adversaries which the United Sates wants to contain them through the third party. America tries to control those powers by controlling china through India and controlling Iran through Saudi Arabia
Political Science
Fatemeh Taherkhani
Abstract
IntroductionEvery significant social revolution, in addition to the diverse array of physical and objective events and actions (e.g., marches, armed conflicts, exile, and slogans), also encompasses intellectual dimensions. Not an exception in this regard, the 1979 Islamic Revolution in Iran originated ...
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IntroductionEvery significant social revolution, in addition to the diverse array of physical and objective events and actions (e.g., marches, armed conflicts, exile, and slogans), also encompasses intellectual dimensions. Not an exception in this regard, the 1979 Islamic Revolution in Iran originated from the longstanding philosophical, historical, and civilizational tradition of Islamic Iran, particularly the Shia political thought. This philosophical tradition served as the foundation for the production of various political texts and speeches, each with distinct functions but sharing the common goal of overthrowing the oppressive regime. As a notable form of political discourse and speech during the Revolution, the disclosing discourse would critically examine the status quo in the most explicit manner possible, challenging the legitimacy of the ruling power. The present study aimed to explore the relations and characteristics of the texts belonging to different periods and harboring the disclosing discourse. It also intended to see when and by whom similar texts and speeches had been produced throughout history. The research also sought to examine the political relations and power dynamics they represented as well as the actions they celebrated and foregrounded, or condemned and marginalized.Materials and MethodsTo identify common philosophical and theological roots of the disclosing discourse, the present study used Ruth Wodak’s Discourse–Historical Approach (DHA) which inclusively analyzes the contextual similarities among texts of a specific discourse. DHA offers an in-depth analysis of the inner context of a text, employing conceptual tools for examining a text at the levels of word, sentence, and the whole structure. DHA focuses on identifying discursive strategies, as well as implicit and explicit implications of the text. Wodak’s critical and meta-descriptive approach empowers researchers to delve into the concealed and underlying layers of a text, potentially revealing the intertextual relations between various texts. Moreover, Wodak’s historical perspective and her emphasis on historicism can help overcome the shortcomings of the post-structuralistic analysis caused by overlooking historical background and context. DHA takes into account the relationship between the text and the political conditions of its production, ultimately providing a predictive description of the situation, the actors involved, and the factors behind specific actions.Results and DiscussionThe research aimed to uncover the shared philosophical and theological features among the texts produced in different periods that harbored the disclosing discourse. According to the research results, the shared features include:Applying various delegitimization methods by the speakerAdopting a holistic approach, avoiding foregrounding a specific social cast, and showcasing the diversity of regime dissidentsPrioritizing rational arguments over emotionalism and mythicismCreating a historical vision and depicting the struggle between right and wrongMaking political identification and setting limits or othering foreign powersExtending the struggle from the political field to the social spherePresenting a bright prospectUndermining the image of the regime’s bureaucratic and military structureExplaining the physical and symbolic violence perpetrated by the regimeThe words associated with the disclosing discourse would convey a definite truth, not a constructed political mentality nor a merely political conflict over power. This discourse could serve as a manifestation of the prevailing truth within the political field, representing all dissatisfied individuals across various sections of society. In the contemporary history of Iran, the same truth had partially surfaced through expressions of liberty, anti-despotism, independence, and anti-colonialism. However, it was during the Islamic Revolution that the same truth came to the forefront in its entirety.ConclusionIt seems that the disclosing discourse occurs in times of erosion of political stability; when there is disequilibrium and disorder within the political milieu, primarily resulting from the collapse of one order and the failure to establish another. The identity constructed through the disclosing discourse is interdiscursive, absorbing elements from different discourses and reconfiguring them internally. Historical discourses such as independence, freedom, justice, anti-colonialism, and anti-despotism are integral to the disclosing discourse. This kind of discourse accentuates its broad acceptability and social base to socialize the constructed identity. Additionally, it does not differentiate or discriminate its diverse and pluralistic followers, urging all to unite against prevailing power structures.
Political Sociology
Sara Sharifpour; Noori Hadi; Mohammad Reza Gholami Shekarsaraee
Abstract
IntroductionThe present research deals with the discrepancy between the hypothesized theory of the Asiatic mode of production and the empirical evidence from the Qajar era. Specifically, it explored whether the state–class relationship in the Qajar era can accurately be characterized as oriental ...
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IntroductionThe present research deals with the discrepancy between the hypothesized theory of the Asiatic mode of production and the empirical evidence from the Qajar era. Specifically, it explored whether the state–class relationship in the Qajar era can accurately be characterized as oriental despotism (or an Asian state), or it reflects a state where the power of the king was limited by influential classes, such as the clergy, affluent merchants, local nobility, provincial rulers, princes, large landowners, and tribal chiefs. The central focus of this research was to determine whether the Qajar state enjoyed power concentration or operated within a kind of power plurality. In this respect, the central question is: Was the power of the Qajar state limited by social classes, or did it wield absolute and supra-class authority?Theoretical FrameworkThe study examined the state–class relationship through the lens of Karl Marx’s theory of the state. Marx’s perspective on the state can be categorized into three distinct models: the powerless state, the state with relative power, and the state with absolute power. Applying these three models, the present study analyzed the dynamics of the state–class relationship during the Qajar era.According to Marx’s instrumentalist theory, the concept of a class state suggests that both the form and essence of the state are contingent upon prevailing classes. While the state may exhibit diverse variations and characteristics in different historical contexts, it fundamentally relies on classes. In all instances, the state functions as a dependent entity and a tool of the ruling class. Marx presented his theory of the Bonapartist state in The Eighteenth Brumaire of Louis Bonaparte (1852) and The Class Struggles in France 1848-1850 (1850). Marx acknowledges that the state possesses a certain degree of independent power or relative autonomy from the ruling class. According to Marx and Engels, the absence of private land ownership and the existence of large-scale state-controlled water facilities, despite their apparent contradiction, are the defining characteristics of the Asian state, in which the autocratic state machinery exercises control over the production surplus and serves not only as the central apparatus for oppression but also as a tool for economic exploitation at the disposal of the ruling class. In such a setting, “the state reigns supreme.”As evident, Marx’s triadic model of the state analyzes the state–class relationship at three levels. The model of class state portrays a state that lacks power and relative autonomy from the ruling class. The Bonapartist state enjoys relative autonomy from the ruling class, while the Asian state wields absolute power and autocratic authority over all societal classes. The present research used Marx’s triadic model as the analytical framework to examine the state–class relationship during the Qajar era.Materials and Methods This research employed a historical case study approach, which involves gathering extensive information through various data collection methods over an extended temporal span. The collected information is systematically analyzed with the explicit objective of deriving theoretical insights. The documentary research method within the framework of recorded or written history was used to collect the relevant information. There are three strategies for data analysis: pattern matching, explanation building, and time series analysis. Given the descriptive nature of the current case study, the pattern matching method, specifically the type of rival explanations, was utilized. This method involves comparing the historical pattern derived from experience with the predicted theoretical pattern.Results and DiscussionThe central question addressed in the present article pertains to the extent of the Qajar state’s power; whether it was constrained by social classes or characterized by absolute and supra-class authority. According to the research findings, the influential clerics, relying on their social support base, exerted their influence over the state. This influence manifested openly through the issuance of fatwas in significant events such as the Russo-Persian Wars, the Persian Tobacco Protest, or the Constitutional Movement. Furthermore, the clerics often succeeded in establishing common interests through their relationships with statesmen, thereby exerting influence over high-ranking state officials. Notably, clerics comprised 20% of the social composition of the first parliament, which signifies their official entry into the power structure of the time.Prominent and affluent merchants, particularly in the first half of the 19th century, wielded influence by fulfilling the financial requirements of the state and cooperating closely with it. However, their role evolved in the second half of the 19th century marked by events like the Tobacco Protests and Monsieur Naus, when they joined the protesters and disrupted the country’s economic cycles due to conflicting interests. This class emerged as one of the most influential groups in Iran during the Qajar era. With the establishment of the Constituent Assembly, they secured a significant one-third of the parliament composition.The influential patriarchs of tribes and the heads of important clans held significant sway due to their independent geographic position and economic resources, military strength, and provision of manpower to the Qajar army. This enabled them to exert influence and even engage in direct conflicts with the state, such as during the Constitutional Movement.Given Iran’s population structure, which predominantly comprised farmers, the large landowners assumed the role of quasi-sovereigns within the territories under their ownership. Their possession of extensive estates, personal military forces, and substantial incomes derived from landownership, combined with a weak bureaucracy and an inefficient tax system, granted them considerable autonomy in areas under their influence.ConclusionAccording to the findings, it becomes highly challenging to conceive of the Qajar state as the entity possessing absolute power, as Marx suggests as the primary characteristic of the Asian state. In the Qajar Iran, influential social classes, including the clergy, affluent merchants, local nobility, provincial rulers, princes, large landowners, and tribal chiefs, served as intermediary layers that limited the state’s power and prevented the establishment of a supreme master or an absolute ruler. Moreover, the Qajar state, originating from the Qajar tribe, was not practically reliant on the tribe itself or other social classes, so the Qajar state actually employed various methods, such as granting state positions or making discord between tribes, to control and even suppress them. Accordingly, the Qajar state cannot be categorized as a mere instrument of the ruling class or an entity with absolute power. It does not align with the concept of a class state or even a supra-class state. Instead, enjoying power and relative autonomy from the dominant class, the Qajar state could create a relative balance between social forces, leading to its characterization as a Bonapartist state.
Public policy
Seyed Mojtaba Azizi; Hojatollah Noori Sari
Abstract
Introduction One of the most contentious issues in the realm of political science and governance revolves around defining the boundaries and scope of individual and social freedoms in the human society. Additionally, a significant intellectual concern among Islamic thinkers pertains ...
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Introduction One of the most contentious issues in the realm of political science and governance revolves around defining the boundaries and scope of individual and social freedoms in the human society. Additionally, a significant intellectual concern among Islamic thinkers pertains to the extent to which individuals and civic groups can freely act in public domains, and where they must adhere to governmental laws and social requirements. The present study, employing the conceptual framework of hypothetical intuitionism, aimed to address the following question: What is the extent of political freedoms in Islamic society? Essentially, the objective of this article was to delineate the boundaries of individual and social freedoms in the Islamic society and state.Literature ReviewMany articles have been dedicated to exploring the concepts of freedom and liberty within an Islamic state. The prime examples are: “Fundamentals and Principles of Free Thinking from an Islamic Perspective with an Emphasis on the Thoughts of Allameh Tabataba’i” by Hossamuddin Khaltabari, “Islamic State and Political Freedom in Islam from the Perspective of Allameh Mohammad Taqi Jafari” by Hossein Moin Abadi, “Thematic Analysis of Security and Freedom of Thought from the Perspective of Imam Khamenei” by Asghar Eftekhari, and “Review of the Definition of Freedom and Public Freedoms in the Islamic State” by Yaser Rustaee. However, none of these articles approached the topic within the framework of hypothetical intuitionism.Materials and MethodsThe present article adopted the methodology of hypothetical intuitionism. The term intuition is used here in its conventional philosophical sense, distinct from its popular interpretation in mystical discussions among Muslims. The study employed Rawls’s hypothetical intuitionism approach to construct a specific hypothetical condition which, based on the individual intuition, serves to provide a rational explanation for the research process and its ultimate outcome.ConclusionAccording to the Islamic perspective, the Islamic state upholds freedom of thought, research, expression, and even freedom of belief within scientific domains. However, the extent of freedom of propaganda and freedom of social action depends on considerations of public and national interests. Concerning freedom of political thought, there is an absolute freedom, meaning there are no imposed limitations on political thinking. Furthermore, individuals in scientificand specialized circles enjoy the freedom to express their views and research various political matters, enabling them to share their political perspectives with relevant experts. As individuals share their views and ideas with Muslim political thinkers, a space is created for the exchange of differing opinions and ideas. In addition, freedom of belief indicates that individuals cannot be compelled to adopt a specific political ideology or belief through the use of force or coercion. When individuals decide to disseminate their political ideas in the public sphere, the Islamic state has a responsibility to intervene, considering the significance and potential impact of the issue, in order to prevent the proliferation of harmful and erroneous political ideas. Concerning freedom of speech, it is essential to underline that when political discourse extends beyond scientific and specialized circles and permeates public sphere at large, it falls under the category of freedom of propaganda, encompassing media activities of political movements. In this respect, in order to prevent the manipulation of public opinion, address rumors, and counter the spread of fake news, the government sets some parameters that these movements have to adhere to when conducting media and public activities. For example, it becomes necessary to adhere to certain legal provisions and obtain official permits for publishing a newspaper. In situations where the impact of expression holds greater sensitivity, the response from the Islamic state naturally becomes more robust and prominent. Within the Islamic state, if an individual privately and discreetly engages in activities that oppose the principles and policies of the political system, the government does not have the right to conduct surveillance of the private sphere. However, should the activities against Islamic principles come to the government’s attention, it is incumbent upon the governance system to offer guidance through enjoining good and forbidding evil. Nevertheless, when an individual’s actions and behavior pose a significant and serious threat to the political stability and security, the state resorts to more stringent measures, which in turn may involve restricting some of the individual freedoms of the wrongdoer.
hossein khani
Volume 3, Issue 8 , December 2014, , Pages 9-30
Abstract
Abstract With the victory of the Islamic Revolution and Adoption of "Exportation of Revolution" Approach, Iran's foreign policy objectives were outlined three types of goals, including "due to the nature of the nation - state", " Arising from the ideological nature of the political system" ...
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Abstract With the victory of the Islamic Revolution and Adoption of "Exportation of Revolution" Approach, Iran's foreign policy objectives were outlined three types of goals, including "due to the nature of the nation - state", " Arising from the ideological nature of the political system" and " Based on the religious nature of the system". Imposed by the war and the events of September 11, we are onlooker the formation of two doctrines: "Umm Al-Qura" and "increasing engagement" in Iran's foreign policy. In this paper, we have tried to answer the question how to approach the "Exportation of Revolution" with trends Ummah standard oriented has been manifested? Accordingly, the paper's hypothesis Claims "the Islamic Republic's foreign policy is influenced by environmental conditions (regional and international) to preserve the ideals of realism and pragmatism inclined and yet it the vehicle has the right to achieve their ideals". Accordingly, we evaluated "doctrine Umm Al-Qura" and "increasing engagement" which have dealt with Iranian partnership with international institutions, and by means of the two principles of "justice" and "fair peace", its confrontation with threats and hidden and half hidden violence of September 11 aftermath.
mahdi nazemi ardakani; mahdi davoodi; ahmad ali Emami
Volume 3, Issue 9 , February 2015, , Pages 9-26
Abstract
Islamic Revolution of Iran is one of the most important variables in recentdecades that have led to a new attitude towards Islam in the world. The CulturalRevolution is based on an approach to develop cultural convergence betweenIslamic communities in the world and believes that the most important factorsthat ...
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Islamic Revolution of Iran is one of the most important variables in recentdecades that have led to a new attitude towards Islam in the world. The CulturalRevolution is based on an approach to develop cultural convergence betweenIslamic communities in the world and believes that the most important factorsthat can make an internal coherence and consensus among Muslim nations arereligious commonalities and interactions among them. Hence, the call forIslamic unity based on divine teachings of Islam comes from the founder of theIslamic Revolution. This is the principle of monotheism, Islam, unity andsolidarity, justice and fighting oppression, etc., which is derived from Islam andIslamic ideology. Such ideas and ideals of leadership, Justice, and confrontingoppression, to achieve prosperity for all humans and the universal ideals ofIslam are a central focus of the Islamic Revolution.
Ali Ghanbari Barzian; Javad Nazari Moghadam; Majdi Behestani
Volume 3, Issue 10 , February 2015, , Pages 9-30
Abstract
Abstract Development and finding a way to overcome the problems is a long-term obsession and one of the important challenges of Iran Especially after Islamic Revolution. After the Qajar era, the long distance of the Iranian nation and the great powers in terms of development has raised questions for ...
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Abstract Development and finding a way to overcome the problems is a long-term obsession and one of the important challenges of Iran Especially after Islamic Revolution. After the Qajar era, the long distance of the Iranian nation and the great powers in terms of development has raised questions for the Iranians.In fact Iran's civilization and cultural experience raise expectations in that matter. One of the common approaches argues that today's problems are rooted in Iran's history and culture. This approach with emphasis on correlations between despotism structure and moral values of society believes that despotism In Iran Leads to egoistic values and thus Lack of Causes of development such as altruism values, participation and convergence. Enjoying historical approach, this article, tries to describe the mood of Iranians By content analysis of Guilds Fotowwat-namas examined thementioned hypothesis. The results of this study indicate that there is no correlation between political despotism and egoism and social values.The results can be utilized as an introduction in the field of culture and development studies.
Yousof Torabi; Yousof Ali Majidi
Volume 3, Issue 11 , April 2015, , Pages 9-29
Abstract
Iran as a great nation is home to different tribes and cultures. The people under Iranian nationality always have lived together peacefully and respectfully. But sometimes, some of these tribes were not satisfied because for several reasons such as ignorance, poverty, discrimination, and poor management ...
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Iran as a great nation is home to different tribes and cultures. The people under Iranian nationality always have lived together peacefully and respectfully. But sometimes, some of these tribes were not satisfied because for several reasons such as ignorance, poverty, discrimination, and poor management of political elites, as well as the interferences of the colonialist countries. Those problems resulted in harms to national unity, integration and national security. The principle goal of this study is to investigate the methods for managing the ethnic gaps in Kordestan Province of Islamic republic of Iran. In all political systems consisting of ethnic and cultural diversities, governments have an important role in managing the ethnic gaps. Using rational approaches, governments can manage all the ethnic gaps based on scientific, fair and justice methods, ensuring that the right of all people would be preserved. This study is an applied research that has been done using an analytical and descriptive method based on documents and bibliographic techniques. At the end of this research, it is concluded that for a better management of ethnic gaps in Kordestan Province the following leads should be followed: Insisting on common values and common historical culture, Islamic identity, Iranian identity, overcoming the deprivation, and utilization of constitutional capacity of the Islamic republic of Iran.
Naser Asadi; Negar Ghanavati; Amir Rezaei Panah
Volume 4, Issue 12 , July 2015, , Pages 9-35
Abstract
After the Islamic revolution and the rise of the system of the Islamic Republic
of Iran over the Persian Gulf and the Middle East, a new wave of ideas and
opinions entered Iran's foreign policy domain and the international relations
structure. The principles and concepts of this revolution and the ...
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After the Islamic revolution and the rise of the system of the Islamic Republic
of Iran over the Persian Gulf and the Middle East, a new wave of ideas and
opinions entered Iran's foreign policy domain and the international relations
structure. The principles and concepts of this revolution and the newly emerged
political system are generally affected by Imam Khomeini's thought and action
as an ideologue and a leader. This article questions the semiotic structure and
articulatory system of Imam Khomeini’s foreign policy and about to give a
descriptive framework for analyzing it. According to the hypothesis, from the
writers' viewpoint, the articulating system of his foreign policy discourse is
describable in a three-dimensional framework of ideology, strategy and
diplomacy. Ideology beholds some principles and belief-related standards that
generally nurture from Islam's revolutionary-critical source. Strategy involves
the security-based calculations and the hardware policy. Moreover, diplomacy
includes the accepted diagrams of conversation and negotiation for achieving
national interests. The results of this discourse are represented in propositions
that are based on concepts of the revolutionary-critical, pragmatic-realist, and
prudent-modernist Islam.
Noorollah Gheisari; danyal Taheri Fadafan; Mahdi Bagheri Farsani
Volume 4, Issue 13 , October 2015, , Pages 9-34
Abstract
Election is among the criteria for distinguishing democratic system from other systems and the important parameters to evaluating and performance of these systems. Therefore the elections held in many different ways, including in terms of implementation quality, enforcer agencies, executives, supervisors, ...
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Election is among the criteria for distinguishing democratic system from other systems and the important parameters to evaluating and performance of these systems. Therefore the elections held in many different ways, including in terms of implementation quality, enforcer agencies, executives, supervisors, and quality of monitor and enforce, always of interest lawmakers, law enforcers and the citizens. Many factors play a role in the election that the roles and importance of each element depend to nature of the electoral system. In the electoral system of the Islamic Republic of Iran, the mechanisms of administrating of elections, is embedded on the basis of monitoring and enforcement, that each of which has been undertaken by different institutions. Continuous changes in the electoral laws and issues related to the legal election commission In the legal sphere of country's show that despite numerous elections And continuous changes in election laws and gain useful experience in this field isn’t yet rightly specified desirable mechanism and pattern for election And hence the need to review the structure and procedures of the election is essential. This paper introduces a model for administrating election turning to Pathology of run elections in Iran. This study addressed the Election Commission and the role of the Election Administration from interior ministry to Commission In the context of the existing legal system, refers an alternative model of Iran's elections administrator.
Abbas Ali Rahbar; Majid Nejat Poor; Mojtaba Mousavi Nejhad
Volume 4, Issue 14 , December 2015, , Pages 9-39
Abstract
Currently, a major manifestation of soft power influence in foreign policyis soft power of the Islamic Revolution of Iran. As a political unite Islamicrepublic of Iran has an identity. This identity is consisted of national,Islamic, revolutionary, and Eastern elements which lead its behavior ininternational ...
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Currently, a major manifestation of soft power influence in foreign policyis soft power of the Islamic Revolution of Iran. As a political unite Islamicrepublic of Iran has an identity. This identity is consisted of national,Islamic, revolutionary, and Eastern elements which lead its behavior ininternational arena.In the light of soft power and values such as martyrdom, moralities,justice, independence, and confrontation with west and Zionism, Iranmanaged to initiate re-believing and awakening process in region and showits soft power abilities in the Middle East. In this paper we try to study theeffects of the Iranian soft power on the Islamic awaking in Northern Africaspecially Egypt, Tunisia, and Libya
Ali Reza Azghandi; Mehdi Mostakin
Volume 2, Issue 7 , December 2014, , Pages 9-32
Abstract
The elevated place of Ferdowsi’s Book of Kings in creating and developing thestructures of the Iranian Identity has served as an appropriate ground foridentifying the depths of the Iranian’s collective spirit. For this, the deeper thisimportant work is studied the more it offers an insight ...
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The elevated place of Ferdowsi’s Book of Kings in creating and developing thestructures of the Iranian Identity has served as an appropriate ground foridentifying the depths of the Iranian’s collective spirit. For this, the deeper thisimportant work is studied the more it offers an insight into and helps grasp theinner nature of the Iranian world view from the point of international relations.In other words, maybe no other written work can prove as effective asFerdowsi’s Book of Kings in reflecting the desires and ideals of the Iranianindividual in the wake of history and existence. Therefore, this article is anattempt to showcase the manifestation of certain identity-related elements ofFerdowsi’s Book of Kings in the present Identity and international world view ofthe Iranian individuals
Mohammad Bagher Khoramshad
Volume 2, Issue 6 , September 2014, , Pages 9-37
Abstract
With a comparative approach, this paper tries to understand the passageof Political Science evolution in the American and the French societiesand pursues the answer to the questions of: how this evolution occurredin these societies and what are the mutual impacts of these procedures.Studies reveal the ...
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With a comparative approach, this paper tries to understand the passageof Political Science evolution in the American and the French societiesand pursues the answer to the questions of: how this evolution occurredin these societies and what are the mutual impacts of these procedures.Studies reveal the fact that, despite the initial impacts of the Europeanschool in Humanities and Social Science in 18 and 19 centuries, USschool turned the page and due to the principles and evolved regulationsbecame the cradle of the new Political Science and affected the wholeworld including Europe and France. American evolution of PoliticalScience formed new Political Sociology while France has been tangled indominance of Law on political analysis for a long time.
Majid Abbasi
Volume 2, Issue 5 , June 2013, , Pages 9-41
Abstract
According to the Charter of the EU, human Rights is a cornerstone of theEU common foreign policy. In this context, European Union's politicalNegotiations urged with the Iranian authorities have criticized the humanrights situation in Iran and have urged improvement in that matter.These criticism neglects ...
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According to the Charter of the EU, human Rights is a cornerstone of theEU common foreign policy. In this context, European Union's politicalNegotiations urged with the Iranian authorities have criticized the humanrights situation in Iran and have urged improvement in that matter.These criticism neglects the cultural, historical, religious,and traditions ofIranian people. on the contrary, Islamic Republic of Iran believes that theimplementation of the human rights norms depends on social, cultural andreligious differences from one community to another.For example, Iran believes that eye for an eye retaliatory regulations arenecessary to preserve justice and human rights and derived from theIslamic law. Intersubjective disagreements has caused the human rightschallenge in the bilateral relations. European Union members havefrequently spoken.against the human rights situation in Iran. Iran has tried to resolve thedispute by all means to prevent the divergence between the two. In thisresearch endeavors concentrated on the study ofthe role of human rights in Europe and the Islamic Republic of Iran'spolitical divergence.
Ebrahim Barzegar; Hossein Amanlou
Volume 5, Issue 16 , June 2016, , Pages 9-39
Abstract
Managers as leaders of the society enjoy highest impact on leading the
country to the Islamic civilization. The purpose of this paper is to study the
lifestyle of the managers and to present a right pattern. In this regard the
question is about the favorable indicators of manager’s Lifestyle ...
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Managers as leaders of the society enjoy highest impact on leading the
country to the Islamic civilization. The purpose of this paper is to study the
lifestyle of the managers and to present a right pattern. In this regard the
question is about the favorable indicators of manager’s Lifestyle in religious
democracy. What is the desirable lifestyle pattern for a manager in the religious
democracy? The research hypothesis is based on the three dimensions of a
leader’s lifestyle including: political beliefs, political ethics and political
behavior of the components of the relationship with God, self, others. Peopleorientated
maners, service, simplicity, justice, responsibility and love can be the
main indicators of a manager lifestyle. Research method is Qualitative analysis
and interpretation.
The results show that three layers of beliefs, values and behaviors have the
power to design a manager’s lifestyle. Each of these dimensions by creating
links with God, with self, with others and nature can found the base of the
managers lifestyle. With the creation of this communication indicators empty
baskets for indicators have been created then the empty baskets have been filled
from Nahjolbalaghe and practices of Imam Ali (p)
Gholamreza Khajeh Sarvy
Shoja Ahmadvand; Ahamd Reza Bordbar
Abstract
There are numerous evidence proving that the Platonic and Aristotelian
thoughts, even those of Socrates, are inspired by the Eastern, especially Persian,
thought. There are two reasons for this fact: First, the state of Greece at that
time and communication of the Greek with the East, especially frequent ...
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There are numerous evidence proving that the Platonic and Aristotelian
thoughts, even those of Socrates, are inspired by the Eastern, especially Persian,
thought. There are two reasons for this fact: First, the state of Greece at that
time and communication of the Greek with the East, especially frequent trips of
the Magi and Eastern clerics to Minor Asia, and those of the Greek scholars to
the East which paved the way for the acquaintance. Second, the sublime features
of Iranian ideal kings which were always the foundation of Iranian religious and
political thought. An ideal and just kingship has been a title whose necessary
virtues have had similarities with divine perfection. The present study insists on
the influence of the Ancient Iranian Ideal Kingship Theory on the Western
Philosophers, especially Plato.
saleh eskandari
Abstract
Abstract Based on social agency approach and by focus on a set of Supreme Leader's statements before and after the presidential election of 2009 in Iran as one of the most controversial political events after the Islamic Revolution in Iran, this article seeks to answer to this main question: Is the political ...
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Abstract Based on social agency approach and by focus on a set of Supreme Leader's statements before and after the presidential election of 2009 in Iran as one of the most controversial political events after the Islamic Revolution in Iran, this article seeks to answer to this main question: Is the political events in the presidential election of 2009 had an impact on the nature of the political approach of the leadership’s personality? The research hypothesis is that the political structure and action are influenced by the social agency of the leadership character and not vice versa. The methods used in this research are discourse analysis and thematic analysis of 30 cases of the Iran Supreme Leader's speech before and after the election of 2009. The paper demonstrates the fundamental change has not occurred in the discourse and position of the Supreme Leader before and after the election. However, differences in the method of analysis of issues and not in deal with the issue itself has occurred in the dialogue of the leadership.
Abstract
Reviewing Imam Khomeini’s leadership during the imposed war, this article in the incipient context of emotions sociology aimed to respond the question that how Imam orchestrated the feelings of the masses and the armed forces to strengthen their defensive spirit during the war. Applying a content ...
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Reviewing Imam Khomeini’s leadership during the imposed war, this article in the incipient context of emotions sociology aimed to respond the question that how Imam orchestrated the feelings of the masses and the armed forces to strengthen their defensive spirit during the war. Applying a content qualitative analysis methodology on Imam’s writings and words, the paper argues that the based on elements such as divine-based fledgling society, God’s invisible hand, positive fear-provoking, considering war as blessing, promise of a victory, seeking similarity with Ashura and early Islam period to release and consolidate the emotional energies into a sense of responsibility, obtaining fame and honor, obtaining spiritual strength, self-sacrifice, commitment and collective solidarity, taking revenge, and showing anger to the enemy, Imam led the masses toward resistance against the Baathist regime and eventually brought them victory.
mostafa kavakebian; mostafa montazeri
Abstract
Due to the integrity and divinity of the Islamic jurisprudence it plays a unique role in human life. However, there isn’t a practical and comprehensive model for the application of Islamic law in the political and social system. The importance of this matter moved the author of this paper to study ...
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Due to the integrity and divinity of the Islamic jurisprudence it plays a unique role in human life. However, there isn’t a practical and comprehensive model for the application of Islamic law in the political and social system. The importance of this matter moved the author of this paper to study the process of achieving jurisprudence doctrine of Imam Khomeini (RA).First, the jurisprudence system is analyzed with regard to the recognition at law and with emphasis on Imam Khomeini (RA) thoughts. Then three layers of jurisprudence, philosophy and mysticism, ethics and common law, are introduced and entitled: major jurisprudence, mediocre jurisprudence and minor jurisprudence. In fact, the system of jurisprudence, characterize theoretical framework. Later, the analytical framework of the doctrine, is explained as a good model to express the results of the first part in the form of instructions for governance. In this qualitative study, has been accomplished using documents and library resources.
Asghar Eftekhari; seyeydmohammad sadegh kazemi
Abstract
Hypocrisy was one of the most important issues and problems in the Prophet Mohammed (peace be upon him) era. Hypocrites were scattered in Medina, and they acted like true Muslims; so, the risk of alliance Between Muslims and the Prophet against the hypocrites was very serious. Prophet Muhammad (PBUH) ...
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Hypocrisy was one of the most important issues and problems in the Prophet Mohammed (peace be upon him) era. Hypocrites were scattered in Medina, and they acted like true Muslims; so, the risk of alliance Between Muslims and the Prophet against the hypocrites was very serious. Prophet Muhammad (PBUH) took several persuasive behaviors to reduce the risk of joining Muslims to Hypocrites. Studying these behaviors can help achieving the optimal model of persuading public opinion in the beliefs and cultural areas. According to this assumptions, this study aims to answer this question: what are the Prophet Mohammed (PBUH) methods of Persuasions in confronting Hypocrites. Obviously, answering to this question means extracting the optimal model of Persuasion in confronting political opposition. In order to answer this question, Quranic statements about the behavior of the Prophet (PBUH) with hypocrites determined as the foundation of this study. Finally, by using the explanatory method, having ELM model as theoretical framework and searching its components in selected verses, the optimal model of persuading public opinion introduced and explained.
Ebrahim Barzegar; saeed hassanzadeh
Abstract
In this essay we put forward the STATECRAFT as a modern issue and at the same time we are trying to recognize its live questions and matters. So in this context for a first time we tried to study TARIKH_E_BEIHAQI as a mirror for princes' book and provided a new narration of this Iranian heritage ...
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In this essay we put forward the STATECRAFT as a modern issue and at the same time we are trying to recognize its live questions and matters. So in this context for a first time we tried to study TARIKH_E_BEIHAQI as a mirror for princes' book and provided a new narration of this Iranian heritage with pragmatic approach of political agents. All of this for providing a primitive framework for a pattern of governing and statecraft which extracted from TARIKH_E_BEIHAQI with so mentioned political agents approach in three dimensions of believes , morals and actions of them. It is worth noting that these researchers have taken advantage of Grounded Theory as method of research for this study
mohammadreza khatibinezhad; abolfazl delavari; Hasan mohaddesi Gilvaee
Abstract
This article originated with two concepts of historicity and social life of the Islamic Revolution to understand the two concepts with social changes in contemporary Iran. This article claims that the Islamic Revolution through the creation of historicity and then creating a new social life of contemporary ...
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This article originated with two concepts of historicity and social life of the Islamic Revolution to understand the two concepts with social changes in contemporary Iran. This article claims that the Islamic Revolution through the creation of historicity and then creating a new social life of contemporary social developments have had a profound impact. Approach of the article is based on result of the system of social relations (the act) and historical sociology (historical individuality Weber). Based on the analysis and explanation presented, the Islamic Revolution changed social life in three dimensions: mentality, action, and structure. Subjectively, national sovereignty was given to the people as a right of self-determination. In the practical dimension, the field of action was formed below the revolutionary discourse, and in the structural dimension, new institutional contexts were created. In fact, with the outbreak of the Islamic Revolution, the possibility of realization of the political, economic, intellectual and daily life was reproduced with a special interpretation.
Abstract
After World War II, world order was based on two basic principles of thought and value and a practical basis (military and political). The first was the claim of the supremacy and value of the West and its consolidation on other nations. The second point was the issue of political and military capabilities. ...
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After World War II, world order was based on two basic principles of thought and value and a practical basis (military and political). The first was the claim of the supremacy and value of the West and its consolidation on other nations. The second point was the issue of political and military capabilities. If nations or governments were not affected by that system of value and thought and did not surrender, they were forced to accompany by political and military pressures.Both factors are changing today; the most important reason is the intellectual and practical conflicts of the domination system.
This research focuses on the views of the Iranian leader about the system of domination and its conflicts, the main question is: What are the conflicts of domination system in international relations in practical termswith the theoretical field, in the discourse of Ayatollah Khamenei? "Results of the study indicate the contradictions of the dominant system in theory and practiceon issues like human rights, terrorism, weapons of mass destruction and democracy. In discourse of Iranian leader, these contradictions revealed the vulnerability of the domination systemand it will facilitate the process of collapse.
