نشریه اندیشه سیاسی در اسلام
پیاپی 14 (زمستان 1396)

With respect to the 40th anniversary of the Islamic Revolution, the author of this paper has contemplated on the figure 40 in the ideas and theories of such great philosophers from Horufiyeh Movement to Ibn Khaldun and to the verses and traditions to analyze the variables involved in evaluation of the four-decade performance of the Islamic Revolution. Without these variables, any judgment on the results and performance of the Islamic Revolution will be unfair, hasty and incompatible with objective reality. These variables, indeed, must be employed in evaluation of such categories as freedom, justice, civil rights, and of course civilization building. The paper, then, continues with conducting a macro-level analysis on the civilization building project in Islamic Republic of Iran and to that end, investigates the trodden path or the successful path on one hand, and the untrodden path or the unsuccessful path on the other hand.

This research paper begins with explaining the concept of globalization, goes on to explain the three pessimistic, optimistic and evolutionary approaches and selects a third approach, a middle approach that considers globalization as a phenomenon. Illustrating the distinction between modernity and modernism, this paper argues that the Islamic Revolution is in opposition and contradiction with globalization that is believed to be continuation of modernism as an ideology. However, the Islamic Revolution is capable of establishing congruence and synergy with globalization, and conducting critical, affirmative and purposeful interaction with this phenomenon when it is regarded as continuation of modernity. In connection with Islamic Revolution’s approach to globalization, attempts have been made to analyze such approaches as “many globalizations” or “diversified globalizations” in the current “multi-centered world”, “asymmetric globalization”, “globalization from the middle” or the “horizontal globalization” and finally “reverse globalization” or decentralization from a hierarchical structure in a bid to present “alternative modernity” to picture an alternative world based on linking idealism to realism. To realize the aforementioned four approaches, this paper maintains that Islamic Revolution gives priority to civilizational studies and civilization building with an emphasis on affirmative and multi-layered identity. Adopting a civilizational approach to Islam and placing emphasis on “time management” and “change management”, the Islamic Revolution can realize civilizational Islam based on affirmative imaging. This primarily needs planning, futuristic approach, planning, networking, lobbying through campaigns, devising appropriate patterns and training manpower.

Cultural diplomacy deals with creating an appropriate mentality in cultural addressees. To create an effective cultural diplomacy, we must first try to realize ourselves and manage to create an appropriate mentality in cultural diplomacy addressees. However, if this mentality is marred, promotion of cultural diplomacy will be definitely very difficult and challenging. Applying culture and utilizing cultural tools in diplomacy have certain advantages in comparison with the common tools and leverages in international relations. To that end, some of the most important advantages may be listed as minimum resistance in target communities and nations, lack of hostile tone in cultural diplomacy and instead manifesting attraction, serious involvement of unofficial players, non-governmental organizations as well as real and legal entities. Cultural diplomacy chiefly pursues exploration, explanation, and promotion of values, joint and universal interests, and then, meeting national interests within the framework of these values and joint interests. Cultural diplomacy can be designed and implemented in many fields more active, more flexible and even more opportunistic than traditional and classic diplomacy. In this connection, we can say cultural diplomacy infiltrates more easily in the social layers to help confidence-building among people and other countries. In this sense, it generates soft power. But these will be realized only when the country exporting culture is itself primarily endowed with required preconditions and possesses certain capacities in domestic level. This paper is an attempt to explain cultural diplomacy and analyze the indicators of Iranian cultural diplomacy. The Islamic Republic of Iran possesses very valuable capacities and capabilities in this connection, but it needs domestic capability and optimal use of cultural components to promote soft power parameters in Iranian diplomacy and finally boost national interests.

The main argument of this research paper is to understand the concept of ethical Politics in the political thought of Imam Khomeini. The principal question, therefore, is this: With respect to the fact that the term ethical Politics has not been used by Imam Khomeini, how has it been pictured in his thought? To provide an appropriate response to this question, we made an analysis of the concept of ethical Politics in his thought and came to the conclusion that ethicality of the politics shall be determined by observation of the methods, tools and objectives of the politics. Therefore, the methods and objectives of politics in Imam Khomeini’s thought have been put up for discussion. The most important ways are purification of the carnal soul and treating people kindly. The objectives of the politics have been discussed in association with such concepts as prophets, Divine motivation as well as prioritizing deontological ethics and virtualistic ethics. A study of these two components shows that Imam Khomeini seeks the solution for political issues in resolving spiritual issues. This, he does with respect to the goals he has considered for politics, i.e. seeking everything in the cause of God and working for God’s satisfaction. To that end, he proposes purification of the carnal soul, devotion, meditation and spiritual struggle and argues that the most important goal and role of politics is to make man spiritually grown. In this sense, we can talk about ethical politics in his thought and practice. The main sources for this research work have been Imam Khomeini’s political lectures in the presence of officials and various walks of life after the victory of Islamic Revolution and also during his political leadership.

The main argument of this research paper is to understand the concept of ethical Politics in the political thought of Imam Khomeini. The principal question, therefore, is this: With respect to the fact that the term ethical Politics has not been used by Imam Khomeini, how has it been pictured in his thought? To provide an appropriate response to this question, we made an analysis of the concept of ethical Politics in his thought and came to the conclusion that ethicality of the politics shall be determined by observation of the methods, tools and objectives of the politics. Therefore, the methods and objectives of politics in Imam Khomeini’s thought have been put up for discussion. The most important ways are purification of the carnal soul and treating people kindly. The objectives of the politics have been discussed in association with such concepts as prophets, Divine motivation as well as prioritizing deontological ethics and virtualistic ethics. A study of these two components shows that Imam Khomeini seeks the solution for political issues in resolving spiritual issues. This, he does with respect to the goals he has considered for politics, i.e. seeking everything in the cause of God and working for God’s satisfaction. To that end, he proposes purification of the carnal soul, devotion, meditation and spiritual struggle and argues that the most important goal and role of politics is to make man spiritually grown. In this sense, we can talk about ethical politics in his thought and practice. The main sources for this research work have been Imam Khomeini’s political lectures in the presence of officials and various walks of life after the victory of Islamic Revolution and also during his political leadership.

I have called the current international system a volatile world order. I suppose the current world order is the most ideal system man is experiencing after the Treaty of Westphalia, although it may have sky-high distance from the desirable standards of various nations. It is, of course, for some time that parts of its features bear the hallmark of return to the past world orders. I am of the opinion that three great and successful revolutions, namely Indian independence movement under Mahatma Gandhi, Islamic Revolution of Iran under Imam Khomeini, South African anti-apartheid movement under Nelson Mandela had had very positive direct and indirect influence on both international system and international order, so that major issues have developed it towards joint human values.