نشریه پژوهش سیاست نظری
سال دوم شماره 2 (پیاپی 3، پاییز و زمستان 1385)

The concept of hegemony was first used in the third decade of the 20th centuty to analyze internal politics and it was only aftre 1960's that this term entered the domain of international politics. During 1970's the theorists of international political economy used the tern as a pivotal concept, but in fact it was only at the post cold war era that many debates began on this subject.In this article, hegemony is studied as an important concept in many different theories and ideas of international relations, which is equally very influential in the domain of international politics. Different views on hegemony are presented and studied in order to illustrate the reason behind the emergence, function, continuance and fall of a hegemonic power. The present situation of international politics as well as pro and con views of the American hegemony during last decades are also studied.

Iran became an observer member of the Shanghai Organization on 2005. Considering the reasons behind the formation of this organization and the transformation process it went through, this event has led to serious debates on how Iran can cooperate with this Organization. "Shanghai Five" group was first established to resolve security and border related problems between China, Russia and CIS countries (except Uzbekistan and Turkmenistan). Later, when Uzbekistan joined Shanghai Five, the group was promoted to organization level. Although many changes have taken place during the transformation process of this regional security cooperation and some economic problems have also been taken into consideration, but basically this Organization has paid more attention to security and military problems in general. The main question brought forth in this article is: "What is Shanghai Organization's role in providing the secrutiy of Central Asia?" The article studies the transformation process taken place in this Organization, so that its role as the provider of secrutiy in Central Asia is illustrated.

After the establishment of the new political system in Iran, there were many attempts to comprehend this newly generated order and its important axis, the jurisprudent guardianship. The increased number of political science guraduates and religious scholars of Qom research centers in the last one and a half decade, which is due to the existing political conditions and power relations, has led to the creation of a preoccupation that we have referred to as "politicography" in this article. In the descriptive analytical report on this phenomenon, some outstanding works of contemporary political writers has been methodically studied.

The notion of "Human Rights" encompass the two notions of "man" and "right" and the relationship between the two. This relationship, however, pertains to much theoretical as well as philosophical elaboration. Looking critically at the prevailing conception of this relationship, namely that of possessive individualism, this paper points to a different conception of such relationship. Using the two metaphors of "Red Reason" for a conception of "man", and "Green Rights" for an emancipatory conception of "right", an Illuminationist (Eshraghi) view of "human rights" is elaborated on.

The confrontation of Islam and modernity have taken different forms in the thoughts of Islamic thinkers. Among those, the perception of Seyyed Jamaleddin Asad Abadi from Islam and modernity can be the outset of a new view that considers the adaptation and unification of these two discourses as the solution to retardation and imperialism in Islamic countries. Seyyed Jamaleddin Asad Abadi believed that the key to breaking free from Imperialism and retardation lies in re-interpretation of Islam, but this re-interpretation should be realized within the modernity discourse. In fact Seyyed Jamaleddin Asad Abadi first makes a distinction between modernity and the West, and then seeks the non-Western modernity. Therefore, the re-interpretation of Islam in the thoughts of Seyyed Jamaleddin Asad Abadi leads to the re-construction of a modern but non-Western identity. That is why the answer of Seyyed Jamaleddin Asad Abadi to the crisis of Islamic societies in 19th century- retardation and Imperialism- is Islamic modernism as a distinguished and different identiy from the Western one.

Feminism tries to change the social structure, just like any other social movement. Feminism has gone trough many changes and evolutions. But the common point among all different Feminist views is that power has always been unequally distributed among men and women and this has led to the supremacy of men over women so that the knowledge and the current women’s rights has been written by and based on this supremacy. Feminism is to organize women in many countries with the help of multilateral institutions to fight against male supremacy and to empower and advance the world’s women and to re-examine all schools of knowledge and to reveal the extent to which they ignore or distort gender. However, this field study on the Iranian women residents in over 30 cities, from university educated to semi-illiterate, wealthy to poor, old to young, government employee to jobless and from married to single, shows that most Iranian women, regardless of their different tendencies of fundamentalism, reformism and secularism, lacked any political activity and even any notable and satisfactory social experience. They mostly dislike political parties and groupings even the ones run by women or for women; and if there was any trend towards the social activities, it would be unorganized and unbiased from gender point of view. Nevertheless, the common characteristic of the urban Iranian women is their critical position against a patriarchal system cast in both public and private life with regardless their private or public institutions being religious or secular