جستجوی مقالات مرتبط با کلیدواژه "fukuyama" در نشریات گروه "علوم انسانی"

The adverse effects of human materialism in the modern era and the neglect of the soul by man in the era of modernity have emerged in human societies. On the one hand, due to living in a structure that does not conform to human nature and neglecting the essence of existence, the materialistic man has suffered psychological disintegration, and in the postmodern era, some western thinkers also want to recognize their identity and seek respect from the government and society. Such a request from the thinkers of a society will have an effect on cultural, political and social thought and relations. This issue has attracted the attention of western thinkers including Fukuyama. He considers the desire for dignity to be the effective driver of many events and tries to provide solutions to ensure the dignity of people in societies. The main goal of the research is to criticize Fukuyama's thought about identity and dignity, based on the foundations of Islamic education.

In this article, with the comparative-typology method, Fukuyama's opinions are first presented and then it is examined with the basics of Islamic education.

The result is that, from Fukuyama's perspective, human identity and dignity are so important that they are quite effective even in the process of major transformations of societies and neglecting them leads to undesirable social effects. His proposal to restore human identity and dignity is to expand democratic institutions and Adherence to the principles of liberalism. From the point of view of Islamic teachings, the identity and dignity of man has a high place, but the way to achieve it is through the revelation teachings and Islamic educational foundations, such as: theology, belief in God, anthropology, paying attention to the spiritual dimension. Human existence is the use of reason and useful knowledge in the direction of identity improvement.

A person who has developed in the educational school of Islam is a noble person with an integrated identity who can play an effective role in the improvement of his society.

To investigate the concept of social identity and then the postmodern concept of identity politics and to criticize Fukuyama's approach in examining Wanting Islam based on the concept of identity politics, so that one can understand the correct perspective of this concept in Islam. This research has been written using theoretical sources and rereading and analyzing them, and its method is a case library on the subject of identity and politics. The concept of identity politics has recently received attention in the field of political and social thought in the West, and since this concept arose from the reality of the social identity of religious groups, especially Wanting Islam in Western societies, it was necessary to consider the concept of social identity as a driver of the thought of the effects of identity. Check on the policy. It has indicators such as similarity and difference, individual and collective identity, group identity and dialectic inside and outside, dynamic and fluidity of identity in the process of social identity production and reproduction. And issues such as identification and meaningfulness, predictability and the issue of confirmation and dignity are effective in the concept of identity politics. The indicator of this concept in the modern period is the issue of approval and seeking dignity to be recognized, and Wanting Islam is considered one of its examples. The theoretical challenge of research with Fukuyama's approach is to identity politics and the issue of Wanting Islam. The issues of the effects of politics and identity mutually, criticism of Fukuyama's analysis of modern Wanting Islam with his views on liberal democracy, as well as the issue of the legitimacy of religious law and considering the social unit of the Ummah are the main results of the research.

The decline in the United States began when the United States sought to secure US national interests in a unipolar system and to eliminate the bipolar system by upsetting the balance of power in the world. This study seeks to answer this question if there has been a decline in American hegemony and what are the characteristics of this decline?Using descriptive-analytical method, this study seeks to answer these questions: first, what is the exact meaning and nature of the decline of American hegemony and why and how did this decline occur? Secondly, how would it be be the situation of the world system during the decline of American hegemony? The main hypothesis of this study is that the decline of United States began after the collapse of the Soviet Union and the world system quickly descended from a unipolar to a multipolar world. Although this research is based on the theories of Fukuyama and Huntington, but the theories of other Western thinkers have also been used to answer the questions of this article.

The roots of the Islamic Republic of Iran's challenges with the United States and Western civilization are deeper in the minds of Western thinkers and strategists, to the extent that their statements and positions are sometimes interpreted beyond political issues and are a kind of confrontation with Islamic discourse and civilization.Given the importance of this issue, this article tries to introduce Francis Fukuyama, an American thinker, to examine his views and statements against the Islamic Republic of Iran. To advance this research, the method of content analysis has been used and to collect data, filing tools from various sources have been used. The main question of this article is what are the positions of Francis Fukuyama against the Islamic Republic of Iran and what is the purpose of this position?The findings of this study confirm that the intellectual roots of Fukuyama's stance are in the form of a soft confrontation with the Islamic Republic of Iran and stem from Islamophobia.

The present article is an attempt to understand how the transition to governance in political theory and analysis of its theoretical approaches occurs. Given that over the past four decades there have been significant changes in the face of power at the level of the political system and the performance of governments, so debates about the decline of government power and the emergence of various political and political actors and changes in governance as one of the main issues in the new era. Therefore, the present article is aimed at answering the fundamental question of what approach has contemporary political thought taken to the nature of the transition from government policy? In answer to this question, two possibilities of theoretical controversy are examined: The first view, or the mainstream of political thought, views the transition from government to governance, and in contrast to the critical current (the second view), doubts the positive approach of the mainstream from the different and emerging role of power here called governance. The present article expresses the views of their thinkers and explains the different dimensions of this debate by stating three theoretical approaches related to the transition in the way of governing and analyzing the three levels of government, governance and governance

Social capital is an interdisciplinary concept that has emerged since Marx, and especially in the second half of the twentieth century, in a variety of disciplines alongside,economic, cultural, and symbolic capital. This concept refers to the connections and connections of the members of a network, which leads to the realization of collective goals by creating norms and mutual trust. Among the political scientists of Putnam and Fukuyama, they have paid more attention to this concept in their important works. The question that this article seeks to answer is what are the similarities and differences between Putnam and Fukuyama's approach to social capital? The results of the research, which is done by a comparative method of "very similar" approach, try to highlight the differences and distinctions between the texts and components of the theories of these two thinkers. In order to obtain the theoretical literature on the subject and data, library studies have been used in terms of the originality and validity of the documents, and in order to extract views and formulate theoretical foundations, the analysis and adaptation of qualitative content of texts has been used. The findings show that the similarity of the two theorists in emphasizing the constituent links of social capital is the norms of mutual trust and cooperation, but while Putnam emphasizes civic traditions and the political and social nature of social capital, Fukuyama focuses more on informal norms, individual, group and organizational levels. And the economic and social structure of this capital pays attention

End-of-history theory as an important idea of ​​the last decade of the twentieth century spoke of the end of several centuries of ideological conflict. A conflict between various human ideologies that claimed the discovery of the rule of history. This conflict had been going on since the Enlightenment. Theoretical Philosophy or Speculative Philosophy of History as an "ontological" knowledge seeks to understand the existence of history, its evolution and the discovery of meanings hidden in the general trends and events of history. An ontological understanding helps us to discover the rule of history. Of course, if there is such a rule. In the philosophy of history, we are faced with three fundamental questions; the aim of history; Stimulus of history and stages of history. Despite the many theoretical controversies that have arisen since the end of Fukuyama's history and continue to exist, there has been no critical reflection on the main questions of the philosophy of history.. The purpose of this research is to think critically about Fukuyama's theory of the end of history from the perspective of philosophy of history. It seems that examining Fukuyama's idea from the perspective of the above three questions can seriously challenge many elements of Fukuyama's theory. Elements that stand together to defend the universalism of liberal democracy.

The end of history from the historical, political, and philosophical perspective is a great deal of reflection and review. Fukuyama in his own political doctrine all the modern features that in fact, the cause of deterioration and the decline of the west's civilization would be counts as a tool for the durability and continuity of capitalist survival. He tries to use forced to postpone this end and by drawing a figure from this end, instead of worrying, creates hope and mobility. During the year 1989, Francis Fukuyama to be original liberal democracy as an economic political thought in North America and Western Europe published the theory of the end of history in an article. This research is dedicated to explain and review the basics and the origin of the thought of Francis Fukuyama to do this, was use from descriptive-analytical method and compiled its data in a library method. Finding of the research suggests that the intellectual roots of the end of Fukuyama's history retrieved from the Hegelian dialectic. Fukuyama's The End of history based on the ideology of liberal democracy and is trying in reinforcement and its consolidation in the global system. Hegel knows this primary stimulus of history in the human factor that indeed be a fight for recognition

This article tries to consider critically Modern and Postmodern the End of History by Ali Moradkhani and then to review it. The topic of Endism is one of many new issues that in the late twentieth century, especially with Fukuyama, have risen in academic circles. This issue has been, explicitly or implicitly, stated in philosophy of modern and postmodern in this book, but the author wants to make clear it under title of "end of history". This article is composed of two parts: The first part of this article refers to the shortcomings of the content of the book and it can be said that the style of its writing and translation is translating type which prevails in this book and we referred to some of them in our article. In other words, much of the book is a translation of the sources of the book which is often referred to them.Second part of article considers formal shortcomings of book such as cover of book, content list, references, endnotes, etc and somewhere we propose samples instead of them.

Economists have paid ever-growing attention to the significant role of social capital in the development process of societies in the recent years and consider it as a development indicator. But there is no consensus on the definitions and theoretical concepts of social capital, and neither on the amount of its effectiveness on the growth and development process of the societies. Needless to mention, planning and policy-making in any field, including social capital, need scales and measurement though it would be difficult and complicated to formulate an indicator for social capital. Therefore, one of the trickiest shortcomings regarding the concept of social capital is the lack of consensus on how to measure it. Regardless of such limitations, this paper tries to survey the trend and status of social capital in Iran during the previous years through studying its evidences and effects on the society instead of trying to evaluate and measure the social capital indicators. In this way, firstly social capital in Iran is studied in within 1986-2004 by the use of Fukuyama’s alternative method. According to the results, it is estimated that social capital in Iran decreased within 1986-2002 and it increased during. 2002-2004 Later, the extent of Iran’s social capital in 2000 was studied using data gathered by Iranian Survey Project conducted by the National Projects Bureau of Iran’s Culture and Islamic Guidance Ministry in the same year. Considering some assumptions, the social capital in that year was estimated to be in the average level. In the end, assuming the results of the study on the social capital trend in Iran to be correct, the amount of social capital was calculated for each year within 1986-2002 in proportion to that of 2000.