mohammad kamali goki

Since about 200 years ago, the Islamic world has shown many reactions after encountering the western civilization and observing their growth and progress, as well as being aware of its backwardness. Each of these reactions, while being based on the basics, are trying to overcome backwardness and reach development and prosperity. From the point of view of the historical sequence, at the beginning, the modernist thought flow was formed, which, while giving authenticity to the "Islamic tradition", tried to reconstruct it in the land of "Western modernity"; Rafa Tahtawi, Khairuddin Tounsi were examples of this movement. The contradiction between the duality of Islamic tradition and Western modernity caused reactions. Modernism was the manifestation of this reaction, which actually turned towards western modernity to get rid of backwardness. The modernist gave originality to the western civilization and rejected the Islamic tradition. Malkam Khan and Ali Abdul Razaq were the manifestation of this current. This stream also faced a crisis of acceptance among Muslim communities. In response to this crisis, the flow of traditionalism is formed, which, on the contrary, gives authenticity to tradition and rejects modernity. Seyyed Qutb among the Sunnis and Imam Khomeini (RA) among the Shiites were among the founders of this thought, who took the flag of resistance against the West and all its manifestations. In this research, while analyzing these three currents with a paradigmatic approach, we explain the confrontation of the thought of resistance against the domination of the West.

Since its establishment, the Islamic Republic of Iran, relying on the humane principles of "supporting the oppressed" and "fighting the oppressor" and the Islamic principle of " The rule of negation of dominance " has entered the Palestinian issue, and in its 45-year history, it has always tried to support Palestinian ideals in any conditions. Iran's position has been stable throughout these years, but various events such as the Iran-Iraq war, the normalization of Israel-Arab relations, the peace agreement between Israel and the PLO, and the Syrian crisis have caused Iran's relationship with various Palestinian groups to deteriorate. Flows like PLO and Hamas with their approaches of nationalism and Sunni Islam have created frictions with Iran's policies. This has given rise to internal reactions. In a historical process, it can be claimed that while being stable in strategy, the Islamic Republic has gone through these periods with the Palestinians in the field of tactics: the period of formation (1357-1359), the period of fluctuation (1359-1366), the period of restoration and reconstruction (1366-1389), the period of pessimism ( 1389 to 1398) and finally, the transformation period from 1398 until now. This division refers to the different Palestinian currents, each of which seeks the realization of the Palestinian cause based on theis political ideology. Regarding the Palestinian nation, Iran's relations have always been based on solidarity. In this research, based on the combined theoretical framework of constructivism and defensive realism, we analyze the reason for this behavior and based on the Moskavieh measurement and evaluation method, we analyze the lessons of these actions for current decision makers.

"Human rights" as a fundamental issue in the present century has been a major parts of legal researches as well as one of the main features of democratic governments. Although it was theoretically first raised in the West but provoked various reactions from Islamic countries. In Iran, after the Constitutional Revolution, these issues were addressed. In a division, Shiite political thought can be divided into four sub-categories: political philosophy, political mysticism, political literature, and political jurisprudence. Because in Iran, Shiite jurists have always played a decisive role in various political, social, economic and cultural issues, it is necessary to refer to their opinion in this issue as well. Shiite jurists have also viewed Western human rights from three perspectives: denial, proof, and modification. Among Shiite jurists, the views of Allameh Jafari are interesting due to their special focus on this issue and the coherence of the issues raised by them. The main question pursues in this research is what is Allameh Jafari's view on human rights? This paper hypothesis is that Allameh Jafari, like most modern Shiite jurists, while accepting human rights issues, tries to adjust them according to religious sources and texts.

The "axis of resistance" as a current of power, in recent decades has generally acted as a movement in various countries. Hezbollah in Lebanon, Hamas in Palestine, Ansarullah in Yemen, the Hash-Alshabi in Iraq, etc. are fighting oppression, arrogance and colonialism with a common goal. The currents of resistance, which are interconnected as a network and around an axis of belief, face a problem called "national government". In order to explain this issue, several questions arise: Is there a chance for turning these movements into government level? If so, what model of government is more appropriate? If these movements reach the state level, what opportunities and threats can be imagined for the future of the resistance axis? In this article, only the relations between Ansarullah and the Yemeni government are analyzed according to the SWOT method, and other examples from the resistance front are postponed to other articles.

Despite its historical background in Islamic identity, Tunisia is a manifestation of Western ideologies and ideas due to its proximity to Europe and France in particular. The people of this country, although they have preserved Islam as a source of identity, have also been strongly influenced by Western thought. This is especially evident among the country's elites and decision-makers, who have been under French rule for years. The growth of scholarly thinking in this country is also one of the aspects of this issue. If we do not consider the transformed Ennahda party to be a secularist, which has traditionally been known as an Islamist current, The secular Front in Tunisia is divided into four factions. One: The right current, which includes the liberal and francophone spectrums. Second: The left current, which includes the Maoist to the Muscovite left, and Chinese left. Third: Nationalism, which includes patriotic and local nationalism, and fourth: Arabism, which has two sub-branches, Nasserite and Ba'athist. These four currents hold most of the country's political positions and play a role in the country's decision-making. In this article, while examining the role and weight of each of these currents, we analyze their relationship and proximity to the idea of resistance.

Syria, as one of the pillars of the resistance axis in recent decades, has always been the focus of regional and global powers. The political system of this country, which is in the hands of the Ba'ath party, uses the ideological foundations of nationalism and socialism. These intellectual foundations have no place in the thought of resistance that arises from religious thought. Thus, the discrepancy between the ideological foundations of the Syrian regime and its performance in regional relations has raised the question of what is the relationship between Arab nationalism in Syria and the thought of the resistance. There are similarities and differences between nationalist thinking in Syria and resistance thinking, and knowing them helps us to understand the future power relations in the Middle East. In this article, by document research method, while analyzing the nationalist thinking in Syria, its relationship with the resistance thinking is examined.

Ontology, epistemology and anthropology are considered as the basis for any theory in the humanities, as there is no theory, explicit or implicit, that is not based on these basic metaphysical principles. Also, the political thought as a normative concept, always arises in relation to the context and the time and its contemporary crisis, reflecting these crises and based on the fundamental philosophical foundations, determine its favorable conditions that derived from normative criteria and articulates, its specific formations from patterns of authority. Comparing ideas in political thought with each other that can be based on their metaphysical principles and norms, is considered to be a category of political thought. According to such a process of political theory, political thought is a paradigmatic narrative. This article seeks to provide a the Paradigmatic Narrative from political thought of Plato, based on the Republic's dialogue. And by demonstrating the metaphysical fundamentals of his contemporary crisis, analysis the positive and negative ratio of plato's utopia with those crisis and fundamentals. The moral crisis and the decline of Athens in the Peloponnesian War and the emergence of sophists, remains the central crisis of Plato. The idea world is located in the center of Plato's epistemology and ontology. The Platonic utopia is based on the philosopher-king rule, that was following the presidential paradigm, only will be understood through Plato’s contemporary crisis and his methaphysical foundations.

The emergence of new rationality and rise of civilization its surround, is the most impressive phenomenon in human history.Subsequently, the clash of this civilization with our historic world is the most important our contemporary issue. Iranian thinkers, before the Constitutional revolution so far, have their own perspective to the issue of "tradition and modernity" provided formulation its own. These thinkers were involved in a wide range, from opposition’s tradition to defenders modernity and from defenders of tradition to opposition’s modernity, as well as the "Middle thinkers". One of the pioneers of intellectuals opposed to imitate all of the West and advocated the revival of national identity, is sayed Fakhroddin shademan. Prior to the forties Shamsi thinkers such as Jalal Al-e Ahmad and Ali Shariati, the inevitable sense of modernity and awareness of passive away from it, to criticize the absolute modernism, and he says about the need to preserve national identity and historical capitals of Iran. So, his priority makes to necessary study his thought. This paper intends to base on Spragens Understanding of political thought and looks to take on Skinner to "the method" with an analysis of the most important works of shademan explain, his understanding of the problem "tradition and modernity", And then perform to critical evalution it and to reveal hidden insights in it, as well as its limitations.

In this article, the authors try to analyze the issue of human dignity in the thoughts of two prominent Islamic and Western thinkers. Such an analysis will be conducted within the framework of three humanist, adjunct and potential humanity theories. The main question we would like to answer is that “what is the criterion of human dignity”? In relation to this main question, we also discuss about some other questions such as “is it possible to deprive the man from dignity and if the answer is yes, with what excuse”? Our main hypothesis is that Kant, with a humanist approach, rules out the possibility of depriving the man from dignity and Allameh Jafari with a religious-oriented approach, consider the man as God’s caliph who has responsibilities towards its status and in case of the violation of those responsibilities, he would be deprived from his dignity by himself. By adopting a descriptive-analytical method, this article first explains the thoughts of these two thinkers and then analyzes them within the intended framework.

One of the most fundamental issues in anthropological discourse is the topic of the human dignity and of his dignity criterion. This paper investigates the subject in the Political Thought of Shiite especially in the political thought of Imam Khomeini. This article answers the following questions: What are the criteria and standards for human dignity? Is being human enough to have dignity? What are the mandatory conditions and capacities to attain the dignity? and etc. As concluded in the present paper، considering the Two-Essence Theory proposed by Imam Khomeini، the dignity is assumed to potentially be the same in all human beings. The human has the intrinsic dignity because he is the delegate of Allah. But، accomplishment of the actions in opposition of this dignity، cause the waste of it. He will enjoy the dignity if he satisfies the requirements of delegation. The discussed theory named the Conditional Dignity Theory، exploits such a powerful objective that can provide the relation between the two kinds of the dignity، intrinsic and acquisitive، in the Political Thought of Shiite especially in Imam Khomeini thoughts.