نشریه پژوهش سیاست نظری
پیاپی 14 (پاییز و زمستان 1392)

According to the known definition, Political Cinema is the one for which special political issues, as a political event, biography, or process is the matter. However, it seems that such a definition is not inclusive enough to cover the films which focus on the normative aspects of politics, while not necessarily narrating a special political matter. Thus, reflecting on this definition, it is needed to discover and categorize the characteristics of normative political cinema. Reviewing Abbas Kiarostami’s films, the present study attempts to identify such characteristics.

John Rawls is affected by Kant's ethical philosophy and the representation of Kant's ethical philosophy can be seen in his works. In this paper, in order to reveal the legacy of Kant for Rawls political theory, three subjects are surveyed: humanism, ethical alternative and constructivism. In humanism, the ideas of Kant and Rawls stress on the human. Kant considered the human as a goal not as an instrument. This issue in the thought of the two can provide an ethical alternative against teleological morality is described deontological morality. Kant and Rawls tried to establish suitable relation between the concept of the free and equal individual and the concept of justice, as they create their own constructivism. In this article, we have tried to explain political philosophy and ideas of Kantian Ethics in Rawls political philosophy by normative method.

Critical discourse analysis (CDA) started in the early 1990s and hasbecome a well-established field in the social science in the twenty-firstcentury. CDA can be defined as a problem-oriented interdisciplinaryresearch program. In general, power, and especially institutionallyreproduced power, is central to CDA. The purpose of CDA is toanalyze opaque as well as transparent structural relationships ofdominance, discrimination, power and control as manifested inlanguage. CDA states that discourse is an instrument of power. Theway this instrument of power works is often hard to understand, andCDA aims to make it more visible and transparent. A critical discourseanalysis should not be a discourse analysis that reacts against poweralone. It should be an analysis of power effects, of the outcome ofpower, of what power does to people, groups, and societies, and ofhow this impact comes about. The deepest effect of power everywhereis inequality, as power differentiates and selects, includes andexcludes. CDA is an approach to the analysis of discourse whichviews language as a social practice and is interested in the ways thatideologies and power relations are expressed through language. Itwants to understand how language is used to create, maintain andchallenge power relationships and ideologies. Norman Fairclough isone of the most famous thinkers of CDA. He seeks to develop ways ofanalyzing language which address its involvement in the working ofcontemporary capitalist societies. He is working in a tradition ofcritical social research which is focused on better understanding ofhow and why contemporary capitalism prevents or limits, as well as incertain respects facilitating, human well-being and flourishing. Suchunderstanding may, in favorable circumstances, contribute toovercoming or at least mitigating these obstacles and limits.

With explaining his view in regard to nature and role of human in social processes particularly democracy, and offering evidences of shariati’s Collections and with describing democracy theories particularly Pluralistic democracy, and finally comparing and corresponding them with together, this paper revealed that shariati not only have not any disagreement about democracy, but also find temporary the committed democracy and convinced to Pluralistic democracy.

It seems that every political thought in itself, contains an ideal political society. This ideal society can be apparent, such as Farabi' utopia or the hidden and latent, Such as Sohrevardi' ideal society. Theorizing About political ideal is result of social and political crisis. One of the most turbulent periods in the history of Iran is Qajar era, which is faced with different crisis such as absolute power and colonialism. This crisis led to contemplate the many thinkers and each according self- effort to have a response to this crisis. One of the thinkers is Sheikh Mohammed Ismail Mahallati that his political thought is less considered. It seems that he answers to this crisis and his political ideal is different from other thinkers in this era. Accordingly, the central question of this paper is that: What is the Mahallati specific reply to crisis of constitutionalism era? And how is his ideal political society? What are its features? And Finally, What relationship exists between justice and public interest in his ideal society.

History of ideas which deals with explanation and evolution of ideas during history can be considered as part of, or similar to, intellectual history. Unlike Lovejoy, Quentin Skinner analyzes "idea" in the historical and social conditions. Although these two fields of study belong to discipline of history, they have used in political thought too. Meanwhile, Cambridge school of thought, and specially Skinner, has tried to bridge between analytic and continental philosophy in one hand, and between Textualism and Contextualism on the other hand. This could be called "The third way" or "confluence of Textualism and Contextualism". Using "the third way", It seems that (Islamic and Iranian) political studies could overcome detects of the two ways.

In connection with concept the self, There is abundant writings and works. Nevertheless, one of the definitions of the Self, Especially in modernist and postmodernist attitude, refers to space of independent and autonomous activism of subject, as can be seen in the Phrase like Self-advancing, depend on themselves and did itself. Basically, the self concept among political thinkers is frequently observed. Two of the thinkers of the twentieth century that with this understanding of self have written, are Hannah Arendt and Herbert Marcuse. On one hand, by introducing the concept of "human diversity”, Arendt follows idea that introduce humans as self (subject) and reveal as distinct and free existent. And finally, this approach connects with the concept of action to introduce the human self as designator in the political system. On the other hand, is Herbert Marcuse that in One- Dimensional Man' book, is looking activation humans as active and independent selves from the grip of a kind of continuity that capitalist society has created. Therefore, as long as there is the continuity, Political action is also limited. Basically, common feature between Arendt and Marcuse can be noted to their efforts in activating the Human minds or selves and its connection to political activism. Fundamentally distinct concepts of self, in the Arendt and Marcuse thought, compared to the previous political philosophy, is that self in philosophy, is highly dependent on power, domination, Technology and Media. But these thinkers, with the connection of the subject to political action, attempt to renew subject, political activism.