پژوهشنامه علوم سیاسی
سال دهم شماره 4 (پیاپی 40، پاییز 1394)

Farrah Izadi in Iranshahr political thought has a fundamental function and it is considered as one of longitudinal components. Stability, survival and perpetuation of monarchy, government, justice and security all depend on this force. Many scholars have talked about the Farrah and each of them has used a methodology for this mysterious concept. This paper tries to compare the phenomenological concept of using both texts of Avesta and Shahnameh to discover the nature of what and how to treat it well and reach the separation of the key concepts in these books. A re-reading of this concept in these two fundamental sources of Iranshahri thought can represent other angels of the concept. For this purpose, the concept was first described to explain the Farrah of Avesta, and then examine the language of Shahnameh. Our fundamental objective is to show that Shahnameh is affected by the socio-political conditions and context while Avesta has different goals. These differences in the interpretation of the concept of culture have culminated in different results.

What is legitimacy and on what bases is it built in the Shiite political thought? According to contemporary theories, legitimacy is a simple and single cause conception which is normally restricted to the ruler. This paper describes different aspects and bases of legitimacy in new literature of political science and examines them in the light of Shiite tradition and finally it suggests a comprehensive approach. It argues that legitimacy is a complex, relative and multilayer phenomenon which in its complete form relies on consent, law, personal aptitudes, universal norms, functionality and justice. But because total legitimacy is something like an ideal never to be achieved, the relative legitimacy of any system should be evaluated according to coordination with and implementation of these various components. As we actually have a spectrum of legitimacy in politics therefore all political systems have some degree of legitimacy deficit. So this article wants to provide a new conception of legitimacy in Shiite political thought.

The main aim of this article is to investigate about the Iranian liberal political current of the Islamic Republic era. Thus the main question raised here is whether the interpretation of democracy by this current can be presented as a schematic pattern or not. By applying the theoretical-methodological pattern of current-discourse, the pluralist democracy pattern was theorized from the action and theory of the current; a pattern that has been also the main notion of democracy among liberals in the era. Pluralist democracy is a kind of democracy that its pluralism has theorized transition from ideological dogmatism, from monologue speech, from obliged human era, from grand narratives and ontology, towards free experience of issues such as belief and the changing character of contemporary society. In this pattern, religion enjoying all its plurality juxtaposes other epistemic sources and loses its reference authority because it is exposed to different readings. Democracy is regarded as a meta-religious issue because it is the most humane and human right-oriented form of government, thus it is considered as equivalent to religion or even preferred to religious arguments. The study of action and theory of this political current indicated that among liberal forces of the Islamic Republic era, democracy has a prominent position, it has been theorized, and it is articulated in contrast with the new political order due to its secular ramifications.

The Frankfurt School has learned that enlightenment age was supposed to be the age of freedom and human will power and emancipation from past traditions; an age accompanied by the courage for asking and knowing. The difference between this promise and the conditions of new age which soaked in great threats like fascism, Nazism and instrumentalist capitalism, faced them with a great problem; a problem for which each generation of its theoreticians tried to provide a precise analysis of the deviation and a solution for it. Although there are various interpretations about analysis and solutions provided by the school but in this article, we try to deal with problem analysis and solution by using internal logic approach to the evolutionary trend of it, and by providing our new interpretation, we examine this question: What are the foundations and requirements of Frankfurt School for analyzing the problem of enlightenment? Our temporary answer is the hypothesis that claims the social consequences of limited knowledge yielded from enlightenment reason, i.e. positivism, has been the fundamental factor of forming these foundations and requirements.

Happiness and liberty are two main concepts in contemporary political philosophies, so by examining these two concepts, this inquiry will go into details on their role in the thought of one of the most eminent contemporary political philosophers in the West, i.e. Michael Sandal, who is acknowledged as a critical one whose works lean towards calling liberalistic notions into question. What shape his own understanding on communitarianism; at last it is imperative to note that, this endeavor will elucidate the appraisal and make available the better reading of communitarian’s notions as well as the improved brushing up on them. This research tends to use the analytic philosophy method. The article will also try to find the answer to this question that what Sandel’s attitude is toward two concepts of liberty and happiness.

One of fields in the so-called Islamic political studies is the reasonable and argumental deates about the sociopolitical issues of Islam which is called political philosophy. What is the meaning of political philosophy and similar terms, and how can they be combined with Islam? Political philosophy or the philosophy of politics is a specific type of systematic thinking, thought, debate and argumentation about political concepts, issues and phenomena. Now if we add the adjective “Islamic” to each of these, they will be more complicated and gain new definitions. Even the juxtaposition of Islam and these concepts needs explanation, justification and prove. In this article, what we have provided as political philosophy and similar terms summarily includes three main terms, six mediating terms and twelve lateral terms. We have defined each of these concepts specifically so we have talked about a conceptual network of Islamic political philosophy. Of course, we have used the term "Islamic political philosophy" by which we mean this conceptual network. Therefore the aim of the article has been to provide a perspective of the term political philosophy and its related words, and provide a more clarified definition of the conceptual network of Islamic political philosophy, and define each of terms in this conceptual network. Before dealing with the main aim, it was necessary to deal with common definition of political philosophy and the possibility of Islamic political philosophy and its related notes.

A number of Western theorists in the field of social sciences frequently asked from other scholars to open their eyes to this fact that the withdrawal of religion from the public sphere is not possible. On the contrary religious groups and their issues are playing an important role in the public sphere. Post-secularism refers to the fact that what has been considered the marginalization and the overthrow of religion from the public sphere has changed dramatically. Post-secular accounts try to minimize the assumption of a normative priority of the secular over the religious, and advocate a process of mutual understanding, with a reciprocally acknowledged epistemic parity as the possible outcome of the process. This paper attempts to investigate the relationship between religion and politics in the post-secular society. It indicates that as the post-secular era is the product of post-modernism, modern or pre-modern theory cannot analyze the relationship between religion and politics and we need a new theory.