جستجوی مقالات مرتبط با کلیدواژه « جهان شمولی » در نشریات گروه « علوم انسانی »

The present article, which analyzes the metahistorical interpretation of the Holy Quran, emphasizes the views of Allameh Tabatabai and Ayatollah Marefat. There are some true propositions in the Quran that are inherently general and in the age of revelation were observations of the examples of that age and in other ages can be applicable to other examples. Also, some of the propositions of the Quran are foreign and refer only to the examples that existed at the age of revelation; But from such propositions it is also possible to obtain general propositions by abolishing specificity, which include examples of other ages. Some of the most important principles of this research are the universality of the Quran, the existence of the Quran in the ventricles, and compliance with the requirements of all ages based on natural language and guidance; The theories of conditional and preparatory versions of Ayatollah marefat and also the relationship between the comprehensiveness of the Quran and the end of prophecy.

The Cultural Relativism Doctrine is a challenging concept that questions the universalist claims made in international human rights documents such as the Universal Declaration of Human Rights. According to this doctrine, human rights, as interpreted and conceived in the West, may not be universally acceptable for non-Western societies. Within cultural relativism, a subset called “Africanism” seeks to present its own acceptable narrative of human rights by emphasizing the principles and cultural commonalities specific to the African continent. Africanism has different views on cultural relativism, ranging from minimal to moderate and maximal perspectives. These views raise questions about the legitimacy of the global human rights paradigm. The African Charter on Human and Peoples’ Rights also reflects this theoretical tension to a certain degree. Considering the modern African context and culture, it can be inferred that a middle-ground perspective based on intercultural cooperation and dialogue is the best way to address the challenges arising from this issue. During the post-colonial era, the traditional mechanism of safeguarding human dignity has proven ineffective and insufficient in Africa. Additionally, the interconnectedness of civil-political rights with social-economic rights appears to be a valid prioritization of various human rights types.

This academic paper delves into the tension between cultural relativism and the universality of human rights, with a significant focus on the African perspective. The dominant human rights paradigm, rooted in Enlightenment philosophy, strongly emphasizes universality. However, cultural relativism challenges this notion, suggesting Western-centric values may be interpreted differently in non-Western societies. Africanism, a branch of cultural relativism, seeks to establish an alternative human rights narrative deeply rooted in African principles and shared cultural values. A spectrum of Africanist viewpoints on cultural relativism, ranging from minimalist to maximalist, is revealed in this debate, which finds partial reflection in the African Charter on Human and Peoples' Rights. The paper asserts that a middle-ground approach, which places intercultural dialogue and collaboration at its core, holds the most promise for addressing the challenges posed by cultural relativism in contemporary Africa. Traditional mechanisms for upholding human dignity are considered insufficient in the post-colonial era. Moreover, the prioritization of various human rights suggests a potential convergence between civil and political rights with social and economic rights.The prevailing human rights paradigm stems from Enlightenment philosophy, particularly the ideas of Immanuel Kant. This framework emphasizes inherent and inseparable characteristics that define human rights. Belief in universal human nature, without cultural particularities, has resulted in universal human rights, implying inherent rights held by all humans, irrespective of gender, race, or culture. These rights demand respect and protection from everyone, especially governments. However, the rise of post-Enlightenment thinkers challenged the concept of a universal human subject. They proposed the "empirical subject," a human defined by their relationship with the surrounding world. One such relationship is with culture. Cultural relativism seeks to redefine the dominant human rights narrative, often perceived as "Western," to suit the needs of diverse cultures better. Proponents of cultural relativism argue against the universality of human rights, suggesting that imposing Western values can be detrimental. They advocate for respecting cultural differences in norms, values, and interactions, even if it challenges the notion of universal human rights implementation. An example of cultural relativism is the concept of "Asian values," a political ideology that emerged in the late 20th century. It emphasized the shared societal, cultural, and historical elements of Southeast and East Asian nations. Similarly, Africanism strives to counter the perceived dominance of Western values and human rights principles by drawing on the African continent's unique principles and shared cultural values. Developing culturally informed human rights narratives, despite potential risks of government exploitation, can lead to broader acceptance and application when grounded in sound philosophical, historical, and theoretical foundations. By learning from different cultures' diverse theoretical and practical experiences, we can strengthen human rights narratives like the Islamic-Iranian perspective. This paper analyzes the relationship between human rights and cultural relativism, mainly focusing on Africanist claims. It examines the impact of African perspectives on the notion of universal human rights. We will explore the discourse of cultural relativism in the context of human rights globalization and the efforts to legitimize and achieve intercultural acceptance of the universal human rights regime. The paper will also analyze key arguments and trends in African discourse on cultural relativism.

Cultural relativism has been a focal point of substantial debate in human rights discourse for many years. Advocates of cultural relativism assert that human rights are not universal and that respecting unique cultural values and beliefs is necessary. They argue that imposing Western values on other cultures may have negative consequences and instead advocate for allowing cultures to develop their human rights norms. Conversely, opponents of cultural relativism argue that it can be employed to justify human rights violations. They support a core set of universal human rights that cross cultural boundaries. They caution that authoritarian regimes can employ cultural relativism to justify human rights abuses under the guise of cultural differences.

This study utilizes a qualitative research methodology that critically examines the current literature on human rights, cultural relativism, and African perspectives on these topics. The key sources of information are academic journals, books, and publications from international organizations and human rights advocacy groups.

African perspectives on cultural relativism and the universality of human rights encompass a wide range of views. Minimalist Africanists recognize the importance of some universal human rights principles but advocate for cultural adaptations in their implementation. Moderate Africanists support a core set of universal human rights but argue for including specifically African cultural values. Maximalist Africanists, on the other hand, entirely reject the universality of human rights and advocate for a human rights framework based solely on African cultural values. This range of views is well-reflected in the African Charter on Human and Peoples' Rights. The Charter incorporates several universal human rights principles while also acknowledging the significance of African cultural values and traditions. For instance, the Charter recognizes human duties.

The concept of cultural relativism presents a significant challenge to the universality of human rights. While it is important to respect cultural diversity, extreme forms of cultural relativism may lead to justifying human rights violations. The African perspective provides valuable insights into navigating this challenge.

One of the issues raised in the field of world peace is the globalization of culture and its assimilation, which due to the centrality of human beings in the field of cultural issues, this should be done by accepting and persuading individuals and it cannot be imposed on individuals and society. . Paying attention to cultural issues is one of the foundations of human rights, which has been interpreted as cultural rights and has not been addressed as it should. The aim of the current research is to homogenize cultural identities in the context of universality with the approach of cultural rights. The results of the current research showed that paying attention to cultural rights can have many positive effects on the peaceful coexistence of human beings; Therefore, it is necessary to take steps by providing a suitable model in line with the process of assimilation of cultures and creating a platform for universal acceptance of global culture in order to move towards a universal platform by persuading the general public, while recognizing cultural diversity and paying serious attention to cultural rights.

The protection of political rights of minorities is a significant concern within the realm of Private International Law. Islamic countries, which operate under an Islamic legal system, have their own set of rules, judgments, and conditions that apply to all matters, including the treatment of minorities. The research aims to examine how different types of minorities, as defined in Shīa jurisprudence texts and private international law, are afforded political rights, specifically in the Islamic Republic of Iran. In international law, minorities encompass religious, racial, and ethnic groups, whereas in Islamic law, minorities exclusively refer to religious minorities. This is because race and ethnicity cannot form the basis for differentiation in rights and obligations among citizens. The research explores the relationship between the general and specific aspects of Islamic and private international law texts, while also analyzing various aspects of Arba’e (the four major schools of Shia jurisprudence). Crucial issues addressed include the permissibility or impermissibility of religious minorities, such as Zoroastrians, Christians, and Jewish, to serve as lawyers, judges, and witnesses. The study also investigates unknown minorities. With reference to the Holy Quran, particularly the verse prohibiting alliances with disbelievers (nafye sabīl), it is argued that entrusting grave matters of legal decisions like judging to non-Muslims is not allowable. This is an obligatory principle in Islamic international law. Furthermore, many aspects of private international law can be examined through the lens of ensuring a peaceful coexistence with non-Muslim dhimmis (protected religious minorities) and under the system of jizya (tax). The research methodology employed is inferential-analytical, and the data was collected from library resources and statistical information.

The present study examines the image of the Pery; It is dedicated as an Iranian myth in the poem of Andrey Podolinsky (1806-1886). Paying attention to this archetype is explained by the universal nature of this Iranian myth, which reveals a wide range of cultural meanings and carries a global meaning. This goes back to the existence of fairy images in Russian literary works at different times. The image of a fairy in the poem Demon and Pery by Podolinsky is borrowed from Iranian myths: Pery is a beautiful winged creature that lives in heaven. When he descends to the earth, he mourns the separation of the abandoned homeland and carries the idea of ​​true repentance as salvation and return to heaven. The image of the demon is formed in opposition to the image of the Pery. The origin of the formation of the image of a Pery in Russian literature goes back to the poetic translation of the oriental story Lalla Rookh by the Irish poet Thomas Moore, which was done by Vasily Zhukovsky. Despite the fact that Zhukovsky's translation was a free translation, he introduced the theme of "The Pery Driven Out of Paradise" to Russian literature.

International institutions with a long history in the history of the world have been able to play an effective role in the field of protecting and promoting human rights. Supporting human rights means supporting human achievements, consolidating and guaranteeing them, and promoting human rights and citizenship is another factor that seeks to create a higher level of human rights with the growth, development and expansion of this concept. By raising the question of what is the position of international institutions in the universality of human rights, this research has raised the hypothesis that international institutions have been able to use numerous practical methods and mechanisms as well as using the legal capacities available in the laws. domestic and international documents and regulations to take effective steps in the field of protecting and promoting human rights. The importance of this matter finds another meaning by looking at the record of the institutions and it is necessary to review the performance of these institutions and the comprehensive pathology of the movement of the institutions in the direction of protecting and promoting human rights, the government systems can activate the hidden capacity of the institutions and these institutions in the position to support and promote human rights.

Freedom of access to information is generally recognized under the title of freedom of expression as one of the basic human rights in many global and regional human rights documents. Despite this, respect for the principle of national sovereignty of states requires that restrictions be set on the way of this freedom in the legal frameworks such as maintaining order and public morality. The Islamic Republic of Iran faces two basic obstacles in terms of freedom of access to information; On the one hand, under the pretext of imposing restrictions on objectionable media contents (either immoral or subversive) and violation of freedom of expression, it is attacked by human rights institutions, and on the other hand, its overseas networks such as Press TV with accusations such as "publication of baseless evidence" are banned or limited. Now the question is, what is the concept and interpretation of "public order and ethics" in international law and how can the Islamic Republic of Iran, while answering and defending itself legally in international forums, demand the free publication of its media information? The present research has tried to answer the above questions through the analytical-descriptive method and citing library documents. The results of the investigations show that the concept of order and public morality should be interpreted in the framework of the relativistic approach and in accordance with the customary culture of the countries in order to avoid contradictory standards and procedures in the international law system.

Certainly, the Universal Declaration of Human Rights is one of the resources forhuman rights. Assessing the universality of the declaration is crucially important in this regard. It is concerned with investigating topics such as the universality of human rights in regard to studying the viewpoints of Iran and Saudi Arabia aboutthe universality of human rights, as well as the effects of culture, religion, and traditions in the Muslim countries in respect to accepting or not accepting the universality of human rights. The question that this study is seeking to answer is what is the position of human rights from the viewpoints of two centers of the world of Islam, i.e., Saudi Arabia and Iran? This is a descriptive-analytical study. The data were collected through the documentary method and library research. This article is concerned with the relationship between civil society and human rights organizations. A cause-and-effect relationship was considered in which civil society is the factor causing the efficiency of human rights organizations. In addition, the absence of civil society is the cause leading to the absence of human rights, and a lack of respect for this phenomenon, and prevents it from being executed and transformed into an effective institution in a country. As a factor and a platform for the development of human rights and the mechanisms related to it, this issue was investigated in the Middle East, i.e., in Iran and Saudi Arabia, each of which follows a different mechanism but of the same nature. The problem of human rights violations and failure to develop civil society is overlooked in all countries in the Middle East. However, Saudi Arabia lacks law governance in its legal system's structure. Due to this characteristic, Saudi Arabia is a case phenomenon and notorious in the new world. On the other hand, Iran has posed numerous challenges in this regard on account of its different interpretation of the foundation of human rights from the Universal Declaration.

The Universality of human rights is one of the most prominent contemporary issues and has been able to transform the traditional concept of governance to respond to developments that man in life in the world and proves the relative concept of sovereignty. Today's desires of the international community show how the expansion, learning and universal human rights are in line with the interests of all nations and members of the United Nations. The main question of the research is how does the world of human rights affect the sovereignty of governments? The results of the research show that, in spite of all pressures and restrictions that were created in the freedom and performance of a country, the universality of human rights has not been able to eliminate national sovereignty. But he has been able to evolve the concept and realm of governments. The progress of modern technologies and the expansion of mass communication means are very influential factors in this regard.

One way to understand the comprehensiveness of the Qur’an is the eternality of its commands over time. On the other hand, the universal inclusiveness of the Qur’anic audience reveals another dimension of its comprehensiveness. Studying the verses of the Qur’an in terms of its teachings about the human needs and the inclusiveness of its audience is a clear reason for the comprehensiveness of the Qur’an that has always been considered by the Qur’anic thinkers. In the same vein, the first verse of Surah Al-Furqan was studied, and by gathering information in a descriptive-analytical way, it was concluded that in this verse, the Qur’an’s comprehensiveness in terms of the eternality of the teachings and the universality of the audience, is vivid. First, because the attribution of the Prophet’s warning to the “all creatures” has got universal and temporal comprehensiveness; considering him as the last of the prophets and consequently the everlasting of his teachings has been announced. Secondly, according the range of audiences warned in the face of semantic scope of the word “all creatures”, the universality of this warning in terms of the multiplicity of audience, and the breadth of the warning teachings for the realization of a prosperous all-embracing life, emerges

humanities is a set of sciences that deal with human cognition and description, explanation and interpretation of individual and social phenomena, giving direction to human actions and interactions. The existing humanities, which are based on non-divine principles, have been less successful in bringing human beings to happiness, especially in Islamic societies; Therefore, the production of Islamic humanities, especially the humanities of the Qurchr('39')an, is essential. One of the serious issues in this regard is the linguistic capacity of the Qurchr('39')an to do so; We study this issue in a descriptive-analytical way. The research findings show that, firstly, the Qurchr('39')an is the revelation of God and all its statements are true, that is, its prophetic propositions are true and its normative propositions are related to human happiness. Second, the ‌ theories derived from it are universal. Therefore, the Qurchr('39')an has the linguistic capacity to produce the humanities according to its teachings.

One of the teachings that the Holy Quran has called people to order to good deeds and forbidding the evil ones. this article, with a descriptive-analytical method and referring to the opinions of the commentators of the Qur'an, seeks the universality of order to good deeds and forbidding the evil ones and examine its global implication. The main question of the research is: whether the order to good deeds and forbidding the evil ones and its effects are universal or not?
The findings of the present study showed that this principle is rooted in human nature. And it has existed among the past tribes and pre-Islamic religions, such as: The condemnation of the previous nations, the curse of Prophets David and Jesus (pbuh), and the condemnation of the Qur'an towards the monks and monks of the People of the Book, Loqman advised his son to practice this principle. Also, the application of the verses that have been called to this duty by “human being” (Nas) shows its universality. Practicing this principle and abandoning it has some pervasive and universal consequences; For example: "the exaltation of society", "salvation from the general divine torment" and "salvation from certain losses". As "suffering from the curse of God and the prophets", "severe punishment of hell" and "sharing in the crime of criminals", are among the general effects of leaving this divine obligation.

Jürgen Habermas, as the best-known defender of Enlightenment’s ideals in contemporary times, thinks that any adequate defense of those ideals, particularly the ideal of emancipation from oppression and domination, depends on formulating a theory unbound by local contexts and capable of justifying a discourse ethics on universal foundations. In order to map out such a theory, he mainly appeals to metaphysically loaded notions such as “truth” and “universality”. On the other hand, he considers himself as a post-metaphysical thinker and counts his theory of communicative rationality as a consequence of the linguistic turn. In this essay, I would argue that the way in which he appeals to notions of “truth” and “universality” is not consistent with his post-metaphysical commitments and requirements of linguistic turn.

Since its adoption in 1948, the Universal Declaration of Human Rights has moved along the path of universalism and, in the context of diversity-based approaches, the Vienna Declaration in 1993 clearly affirmed its universality. TheDeclaration of Human Rights has led to different reactions among Islamic thinkers. One group believed that the provisions of this Declaration were in accordance with Islamic texts and resources, while others were criticizing it from the Islamic Shari'a perspective; a group in the midst of this spectrum believed in the combination of Islamic doctrine and the provisions of the Declaration. Among the third group, there are some who believe that by revising religious texts one can reconcile Islam and human rights so that the Islamic readings of human rights can be accepted as a margin of interpretation. This article examines the Islamic Declaration of Human Rights (Cairo Declaration) as the margin of the interpretation of the Universal Declaration of Human Rights. This paper indicates that the above proposition cannot be right; on the one hand, in spite of a large number of commonalities, there is a fundamental distinction; on the other hand, it is not possible to think of a hierarchical relationship between the Islamic Declaration and the Universal Declaration.

Three focal points in the subject of Islamic teachings and human rights can be considered: 1. What are human rights? 2. Where does Islam critique human rights? 3. How is the viewpoint of Islam about human rights? It is clear that human rights in the distant past could have been difficult to enter in religions (Tomuschat, 2008: 18). Islam, like all other religions, did not begin to reconcile with human rights at the outset. It seemed very natural for human rights advocates to extend the rules of freedom of thought, expression, religion, and confrontation with slavery, torture, harsh sentences and executions as a universal belief and value. On the other hand, instead of presenting better ways for the lives of individuals in every religion, a number of religious leaders and scholars from different religions have emphasized points of opposition to human rights. It became perceived that religious laws were in conflict with human rights and some discussed the contradictions of the Shari'a with human rights were raised. This research examines the hypothesis in response to the key question of how reconciliation between human rights and Islam takes place. The authors hypothesize that the shift in the interaction of the Islamic Sharia with Islamic civil law on human rights reduces the link between human rights and Islam. The researcher has used personal studies and research findings.

By replacing the Human Rights Council with the Human Rights Commission in 2006, one of the measures taken to examine and contribute to the promotion of the human rights situation at the international level was the UPR mechanism or a Universal Periodic Review of human rights. In UPR, each human rights situation of the United Nations Member States will be reviewed every four years and recommendations will be provided by other member states. Discussions on the status of women constitute one of the most important parts of countries’ report to the Council.
The issue of human rights of the Islamic Republic of Iran has been reviewed twice by the Council and recommendations have been provided by other countries. Discussions on women and girls are also part of the national report of Iran
The question posed here is how much the UPR mechanism has essentially affected the growth and advancement of women in Iran? The research in this paper is based on data from the Iranian national reports to the Human Rights Council and comparing the indicators of women's development as well as the recommendations of the countries. The present paper indicates that the status of women in Iran has improved in the two periods of the survey. However, the process of this improvement has been influenced by numerous domestic and international factors, and the World Health Assembly's periodic review of the Human Rights Council has been one of the factors influencing this trend.

The aim of this paper is to explain the place of justice in divine traditions that process in individual and collective life of human being.
The method is to study the place of justice in the whole system of being and in the verses that indicate just divine traditions.
The data are indicated that there is no sign of defect and oppression in God, and of his relation to the world and human being, since between them is established justice. This matter is called as social and divine traditions of the Qur’an which explain stable justly rules over our individual and social behaviors and their just consequences. In this case, the Qur’an speaks of some traditions like freewill, returning of human being’s badness to herself/ himself, final victory of right over vain, heritage of the earth by God’s righteous servants, punishment and giving times to sinners, and linking between victory and obeying God and so on. All these traditions show justly rules and lawfulness of human being’s life based on God’s justice.
Justly divine process over the whole system of being bears this wise message that we rationally can consider goods and evils of the world, and by believing in divine justice to understand them rationally not to fear of them.

The challenge between cultural relativism and universal human rights has been proposed for a long time, and the ratification of the Universal Declaration of Human Rights, and then the next two generations of the international human rights have been its milestone. Analyzing the fundamentals and the history of this confrontation, this paper examines the concealed assumptions of any one of the opposing arguments. Many empirical evidences of cultural relativism are indisputable, but on the one hand, relativity of values and ethics are not logically and instinctively defensible. This paper shows that these two views do not necessarily conflict with each other in practice; rather, there are ranges of theoretical and practical concepts on both sides, which have the potential for overlapping and peaceful coexistence. The distinction between universal and conceptual universality, universality in the realization of human rights, historical and anthropological universality, legal-international universality, functional universally as well as methodological and essential cultural relativism, contribute to the conceptual coexistence of these two perspectives. Also, adopting an interdisciplinary perspective on this challenge over the past decade, including cultural, philosophical, historical, legal and political studies has an important role in resolving the ambiguities, the interpretation of the dimensions of universality, and the cultural relativism of the human rights.

The Universal Declaration of Human Rights is the international charter of human rights. Universality is the key feature mentioned for human rights in this Declaration. The universality of human rights is debatable, both in terms of its global acceptance and in terms of the intellectual foundations effective in the formulation of this declaration. Based on this research, it can be argued that human rights, and in particular the Universal Declaration of Human Rights, has a specific reading of human and human rights which is influenced by Western culture, and in practice, it has failed in being universal both in the field of implementation and in the area of concepts and rules.  

The present article includes a comparative study of Islamic approach and western approach about human rights and the general orientation of this review concentrates on Universality and Relativism of human rights. The main question of this article is that what differences exist between Islamic human rights and Western human rights in respect of universality and relativism of human rights. Answering to this question, it should be noted that western approach on human rights claiming universality of this rights and it believes that these rights are ultra-spot and timeless, in spite of the diversity of cultures, ethnicity and religions and thus suppose its innovative human rights extensible elsewhere in the world. Islamic approach on human rights emphasizing Human Nature as a common unity of all humans, believes too in universal ultra-spot and timeless human rights; Nevertheless the practice of Islamic States, in contrast with the imposed western approach, willing to relativism, in order to escape from executing that law. The present article confirming the hypothesis concludes that the difference between approach and practice of Islamic states in this respect is reasonable; because the first is non phenomenological and the second is phenomenological. In adition it criticizes the position of religious intellectualism about the matter.