پژوهشنامه علوم سیاسی
سال هشتم شماره 4 (پیاپی 32، پاییز 1392)

The astonishing achievements of scientific research method have radically changed human''s life-world in a relatively short period of time. Troubles of traditional way of life and their solutions were substituted by emerging issues which were not even mentioned in the previous discourse of our ancestors about the relationship between human and the world. Scientific research method entered the scene for responding material and spiritual troubles of human being. As the best method for understanding new problems and recognizing their solutions، scientific method discredited traditional methods of knowledge and substituted them. But after a while، the achievements of scientific research method made troubles for it. An increasing number of scientists concluded that scientific research method has two basic shortages: 1) it does not make distinctions between natural beings and human beings in terms of methodology; and 2) Narratives or social general rules of scientific method do not respond to increasing social groups and individualization of personal life in the contemporary complicated world. Thus it is essential to find another path that deals more deeply with human life''s individual and particular problems. These arguments، finally، culminated in applying qualitative research method in human and social phenomena. The ignoring of widespread application of qualitative research method in studying natural phenomena in order to reset it as a different research method created a controversial discourse over the relationship between quantitative and qualitative methods. The root of this discourse goes back to the issue of unity or multiplicity of scientific research method، on the one hand، and empirical or interpretive approaches towards social reality، on the other. The aim of this article is to show that both of these elements، namely radical duality of quantitative and qualitative research methods and duality of empirical and interpretive approaches، are wrong premises. Both of these approaches and methods have empirical base and rational superstructure so they are not radically different but they are used according to the content of research

Theoretical and philosophical approach to history is one of the ways for interpreting and understanding Iran''s social and political problems in the contemporary era. Ahmad Fardid is one of the most prominent Iranian philosophers in recent decades who tries to determine and understand the relationship between Iranian modern history and thought with the western civilization and thought throgh proponding spiritual knowledge and historical change. He compares intellectual and social changes of western societies with the history of eastern thoughts and investigates the emergence of metaphysics in the framework of historical eras in which the changes in historical eras are taken place according to the destiny of god''s names and invisible identity. Fardid explains the evolution of historical eras with all its certainty and necessity، historical determinism and inevitability of events through historical change and the tricks of geist. The most significant shortage of Fardid''s philosophy of history is the igniration of political action issue. This article explains and anlyzes Fardid''s thought regarding history and deals with how human action affects or is affected in his theory of history.

It seems that having a consensus regarding the topic of politics organizes the direction of theoretical and practical activities in every society. When the topic of politics is comprehensive، it is called «the political». The political is the product of disputes and critiques of the past century by epistemologists of political science sphere; particularly when positivism in its zenith rejected all its rivals which were non-empirical and non-positivists as «unscientific»، consequently non-reliant and ultimately useless. At this moment the rookies of positivist science of politics (and backward political philosophers) tried to prove their presence in the epistemological sphere through propounding «the political». In this regard، many attempts have been done in order to present a consensus interpretation about the political. This article deals with this trend and implicitly expresses that having an interpretation about the political paves the way for correct pursuit of political development in every nation.

This article seeks to explain political theology and its different approaches. Political theology in general interpretation entails different kinds of relations and continuity between religion and politics. Although this interpretation is an old one but its content and purpose differs from one period to another. Religion and politics jointly determine different individual and social aspects of human life. The article considers the continuity of religion and politics as one of the sub-branches of political science which is known as “political science of religion”. This sub-branch of political science is known as new academic discipline. The paper deals with three types of political theology، namely institutional theology، legal-governmental theology and political theology for social justice. The representatives of each school of thought are introduced and their viewpoints are explained.

As the most important concept of politics، power is a topic that experts and authors have little consensus on its definition. This lack of consensus has caused the formation of a spectrum of definitions within the framework of different schools and discourses. In order to exit from this conceptual ambiguity and word conflict in scientific researches، different methods have been used such as school typology (structuralism، constructivism، realism، idealism and so on)، comparative method and so on. This research seeks to analyze the conceptual trajectory of power in general in materialist and non-materialist schools. Then it examines the viewpoints of Imam Khomeini and the Supreme Leader and their distinction with other perspectives. The Islamic Revolution of Iran led by Imam Khomeini and after him، the Supreme leader has a emancipative approach that caused their distance from other schools and redefined the concept of power and its applications. This article deals with prominent aspects in the definition of power from the leaders of the Islamic Revolution such as teleology، duty-oriented، anti-injustice approach، just order and so on. Then it expresses their difference with the western approaches.

In this article، the nationalist poems of two well-known poets of Iranian Constitution Revolution era namely Malekoshoara Bahar and Mirzade Eshghi are exmained and analyzed comparatively. After introducing nationalism as a phenomen and its spreading in Iran، brief biographies of these poets have been mentioned. Then their nationalist poems have been discussed in discrptive-analytical method by mentioning the most important poetic evidence in terms of tone، emotion، ancient-oriented nationalism، elements of folklore، rhetorical language، poetic language and so on.

Feminist research، among the others، is the one that has considered women as the starting point of discussion and also introduced the women’s beliefs and visions into process of research. This approach is seeking to unveil the patriarchal relationships in society. Feminist research is the one that wants to apply principles and foundations of feminist theory throughout the research، from choosing the subject to presentation of data. Furthermore، these principles are shaped the decisions of researcher. Therefore، by adapting a critical approach، feminism contends that the formation of scientific methodology and epistemology «imperialism» is affected by the feature of masculine epistemology. So، by taking an epistemological and methodological «pluralism»، the advocators of feminism suggest that feminist researches should employ all approaches and methodologies and should enter the features of feminine knowledge in scientific studies and researches. Therefore، the main purpose of this article is to investigate Feminism’s ontology، epistemology and methodology and also the effects of this approach on philosophy of science. Finally، the methodology of this essay is descriptive–analytical.