فهرست مطالب فاطمه کامرانی

Modernism is a type of social life and institution whose primary paradigm is a self-reflective, self-critical wisdom that perpetually evaluates human traditions. This phenomenon originated in the West and spread progressively to other regions. The emergence of this way of thinking in Iran elicited various responses. Some of the intelligentsia attempted to establish a secular and modern order by rejecting traditional and religious values and imitating non-western styles. In contrast, a number of religious intellectuals who flourished primarily in the forties and fifties of the Shamsi calendar opposed this idea and attempted to rely on religious values, correct it with modern ideas compatible with Islam, and prevent the penetration of Western ideas into their culture and civilization. Imam Khomeini, one of the intellectuals of the forties and fifties according to the Shamsi calendar, studied and criticized western humanistic and colonial aspects, while accepting some of its civilizational principles according to Islamic interpretation. Analytical-descriptive methodology is used in this study to examine the effect of Modernism Mindset on Imam Khomeini’s thought, based on three principles of Lacan as a religious intellectual and his desired social-political order. Imam Khomeini's reputation as one of the most influential religious thinkers of the 1940s and 1950s is founded on a critique of the west’s colonial and humanistic aspects. Although he adopts certain intellectual principles of Western civilization in accordance with his religious interpretation, he employs them to create his transcendent sociopolitical order. However, research indicates that Imam Khomeini opposed Shah’s iconoclastic and anti-modern actions, preached the truth, and attempted to reconstruct a political system based on sublime religious values through symbolic action.

In dealing with the arrival of modernity in Iran, intellectuals have shown various reactions (history). Some rejected it, some imitated it, and some selected some of the modern principles (background). The religious modernists of the 1940s and 1950s, who on the one hand were concerned with religion and tradition, and on the other hand, called for the promotion of culture, technological progress, and the political development of the country; They wanted to create harmony between religion and a changing society, in the mind influenced by their modernity And establish a desirable socio-political order. Shahid Motahari is also included in this category. Therefore, in this research, based on Lacan's triple theory, we will investigate the effect of modern mentality on the desired political-social order in the thought of Shahid Motahari based on the descriptive-analytical method (problem and method). Therefore, in this article, the important question is about the desired type of government considered by Professor Motahari (Question). The result of the research shows that based on Lacan's theory, Motahari is against changing his identity and imitating another's identity; But at the same time, for the growth of Islamic-Iranian identity, it tends to benefit from Western facilities, technology and development. Therefore, on this basis and with the approach of accepting the modern objective achievements as imaginary and negating its epistemological aspects which were in conflict with the symbolic ruling of the society, he explains the theory of religious authority. (Finding)

Undoubtedly, one of the most important issues in the field of political thought in the public sphere is the relationship between the institution of religion and the public sphere. There is serious controversy among religious and secular thinkers about the nature of this relationship. The epistemological and historical experience of modernity shows that religion is beyond what we can reduce to ideology or to equate with secularism. In today's society, life has no meaning in itself, and one must think about how religious traditions can coexist in the public sphere. The point of this article is what role can institutionalized religion play in this? Can it open the door to dialogue in the public arena or does it prevent it at all? This article presents models of the relationship between institutionalized religion and the public sphere. Then, by examining three perspectives in this field, it tries to present a model that works for Islamic Iran by using the results of a comparative study between the mentioned models. And to free us from the double entanglement that either religion must take over the government or be reduced to the private sphere altogether. The method of this research is descriptive-analytical.

In Iran, modern thinking emerged following the confrontation of Iranians with non-Westerners in the constitutional era. Religious modernism, as a form of modern thinking, has sought to combine modern achievements with traditional propositions. The purpose of this article is to examine and analyze the impact of modern mentality on the construction of the socio-political order that Shariati as one of the Iranian religious thinkers of the 1940s and 1950s. The research findings show that modern and even non-modern mentality, meaning how to perceive modernity, has influenced the Shari'a intellectual system; Influenced by the ideas of thinkers such as Gurovitch and Berg, he became well acquainted with socialism and became acquainted with Sartre and his humanist ideas. Massignon, who had a mystical reading of Islam, was also greatly influenced by him. Influenced by modernity and non-modernity and combining it with Islamic principles, he established his desired political and social order in the orbit of the ummah and the Imamate and committed democracy. Based on Lacan's threefold theory, this study tries to study Shariati's reading of modern mentality and his use of modern propositions in order to create a desirable socio-political order by descriptive and analytical methods.

Nowadays issues related to human rights are not only considered the most important problems in the scientific communities of the world, but also they have great importance in human communities in cultural, social, legal, ethical and particularly political terms. Regarding Islam Religion universality in formulating rules of human life, human rights have been considered as an important principle. The trend of religious new thought in Islamic World has special attention to presenting new reading of Islam based on contemporary requirements of Islamic Communities both shia and sunni. Imam Khomeini and Abul A'la Maududi are among the thinkers of this trend discussing human being rights in their works. The problem in this paper is examination of basics and examples of humn rights in thoughts of these two thinkers. Despite that the thinkers belong to two different trends of Ismalism i.e. shia and sunni, formulation of their theories on human rights in some cases like freedom, human dignity, human rights, equity and … is the same; though considering women and their dignity as one example of human rights, has been only considered in Imam Khomeini’s thought. Nowadays issues related to human rights are not only considered the most important problems in the scientific communities of the world, but also they have great importance in human communities in cultural, social, legal, ethical and particularly political terms. Regarding Islam Religion universality in formulating rules of human life, human rights have been considered as an important principle. The trend of religious new thought in Islamic World has special attention to presenting new reading of Islam based on contemporary requirements of Islamic Communities both shia and sunni. Imam Khomeini and Abul A'la Maududi are among the thinkers of this trend discussing human being rights in their works. T