جستجوی مقالات مرتبط با کلیدواژه « Foucault » در نشریات گروه « ادبیات و زبان ها »

The mystics were not indifferent to the social conditions around them. Sufism aims at the salvation of the individuals of society and has no systematic program to govern society, but this does not mean that the Sufis were indifferent to the social and political conditions around them. In this study, we have turned to Attar's Tadhkerat al-Awliya and through a rereading and reconstruction of the concept of Foucauldian resistance, how the vast majority of the stories of Tadhkerat al-Awliya fall within the scope of the big game of power and resistance and how Attar represents the methods of Sufi resistance by designing diverse bodies. Some of these bodies use the method of negative resistance and others use the method of positive resistance, and sometimes both aspects of negative and positive resistance are manifested in one physical behavior. The reason for choosing Tadhkerat al-Awliya is that this work contains the essence of Attar's thought. He displays his many life and writing experiences in his previous works, and now in the final parts of his life he writes Tadhkerat al-Awliya, which is the subtext of many of the metatexts of Sufism of later periods. To this end, we first carefully read the stories of Attar that contain the concept of resistance and extracted their instances. In the next step, we classified them into several groups and identified the instances of negative and positive resistance in them. In the final step, we analyzed each section and presented the analysis report in the article.

Edward Bond is among those contemporary British playwrights who stage the influence of late capitalism on contemporary society and the individual’s social life. Bond’s work depicts the ways in which late capitalism and its components, including rampant technology and gratuitous bureaucracy, intrude into people’s lifeworld. Such impingements result in the impoverishment of social welfare, the impairment of human relations, and the escalation of violence in society. Bond effectively portrays the capitalist society as a camp inhabited by the walking dead. In Born (2006), he presents an apocalyptic, violent society within which posthumous bodies wander. Comparable to Bond’s views, in his archeology of the Western bio-politics, the Italian sociologist Giorgio Agamben utilizes the two concepts of “camp” and “broken bodies” in order to argue that Western governments from Ancient Greece to present time have seized the biological life (zoe) of citizens and politicized it within the polis according to the political exigencies. Accordingly, employing Agamben’s ideas about the formation of bio-politics, this paper examines the concepts of “bare life” and “camp” in Born so as to demonstrate how Bond’s play regards the biopolitical mechanisms of Western governments as the key factor in the generation of “bare life” within the global community.

In the book One Thousand and One Nights, the will and the exercise of power do not flow downwards like a linear and axial pattern, but are implemented in the discourse container of the story. Regardless of the foundations of Foucault's thought about power, the king in this book is a symbol of authority; But with more precision, we find out that it is Shahrzad who dominates him with the use of soft power (telling stories). In fact, the author of the book One Thousand and One Nights, Willingly or Unwillingly - shows how a collection of anecdotes and stories, expressive and linguistic concepts and qualities as well as strategies, a powerful discourse; But at the same time, they create soft.

The research method in this article is a library, analysis and qualitative study, which, with highlighting on the discourse of Foucault's power, will be a qualitative critique and analysis of the stories in the book "One Thousand and One Nights". The premise is that the "One Thousand and One Nights" anecdotes, by emphasizing their function and social role in their context, represent the dominant discourse of "soft power." "Anecdote", as well as other members of the literary system so dominates the world of "discourse of power" with the transfer. In this article the critical analysis of the book A Thousand Nights with the approach of "discourse of power" Foucault will be explains.

The areas of power in One Thousand and One Nights are: soft power, power of narration and audience attraction, physical power and gender, activism and reactivity of language in One Thousand and One Nights, which are examined separately.soft powerBasic and raw attitudes towards power divide it into two types, soft and hard. According to this general division, it can be said that the peak of power is the place where soft power beats hard power, and this issue depends on the level of subtlety and techniques used in the components of soft power. Foucault states in the book Will to Know. In One Thousand and One Nights, the type of power is generally of the same type. The process of "soft power" is persuasion, response, and reasoning, while in hard power, it is duty, coercion, and coercion. The power of narration and audience attractionThe author of the book One Thousand and One Nights, using special and modern narrative techniques such as: suspense, description, response and the like, admits to the special reader that he thought about the discourse of power and its application, as if he thought like Foucault; Because during the story, it shows that the power is not a simple concept communicated and ordered from the top (the king) to the bottom (the subject), but sometimes the foundations of this traditional assumption are broken and the case is completely reversed. Just as in Foucault's theory, each person plays a role in the process of power by relying on his unique ability and knowledge, so are all the characters of One Thousand and One Nights.Physical strength and sexualityFoucault believes: there has always been resistance to the imposition of power on sexual desire. In other words, power and resistance in connection with gender have always been together. In the book One Thousand and One Nights, the body and its manifestations in general are considered as a medium for exercising and expressing power. In most of the stories in the book, the body and its manifestations are the medium through which power is exercised and people establish their control and dominance and then impose their thought system on the target person.Activism and reactivity of language in One Thousand and One NightsThe language of one thousand and one nights is no exception to this rule. The first prominent feature of the language of this work is its democratic character; Although this democracy eventually ends in dictatorship, which is the king and his absolute power; But the dictator himself provides the prerequisites for the emergence of this democracy.

In the works of Michel Foucault, the issue of power is one of the key discourses that is current everywhere and has a great role and importance in the organizations and relationships between institutions and social structures. The discourse of power considered by Foucault also exists in the institution of art, and since literature is one of the many types of art, it can be considered as a center for the formation of verbal and lexical power, and participates in power relations. Soft power in One Thousand and One Nights, an intangible and hidden thing; But it is discursive, comprehensive and structural. It means that the structure and context of the book is based on its foundations. This discourse of power is not an illusion or an illusion, and in this research some parts of it were shown. Getting involved and following that, receiving the text of the book depends on understanding and thinking about how power works in it; Of course, for special readers and critics. This book shows that literature in general and anecdotes and storytelling in particular can be used as a center of soft power to play a cultural and constructive role in society while pushing back and mastering hard power and violence. Until the end of the book One Thousand and One Nights, the "soft power" discourse resists the king's hard power and with its special techniques, the most prominent of which are narration and suspense, becomes a dominant and victorious discourse. Also, the structure of power revolves around the story, which is in the hands of various characters. This structure is always dynamic and fluid and contains layers of soft power under the influence of the ability of narrators and especially the main narrator, Shahrzad. The description of women's beauty, attractiveness and fitness along with gender at the beginning of the stories is considered to be one of the areas that play a major role in the power relations in the book One Thousand and One Nights. A power that softens hard power and softens violence. Expressive and literary tools and artistic techniques, as well as narrative verbal intelligence and emphasis on the relationships between the parts of speech in order to use descriptive, exclamation, and emotional emphases and pauses, have all caused a network of soft power to form, which in Finally, it calms the king and prevents him from using violence and applying hard power.

Based on Foucault’s viewpoint, Power dominates all mechanisms of social exchange and it is linked to truth. Power in every society or period produces certain discourses as truth. According to Foucault's holistic plan for power, it is power that monitors, tames, normalizes, and identifies the human.The process of power, including discourse power, Bio power, and disciplinary discourse (Genealogy), monitors the least detailed subject’s behavior. Also, there are discourses in the time and place that create conflict atmosphere and semantic disputes (Archeology). Meanwhile, this study duo to the infrastructures, signifiers, and discursive functions, especially power discourse analyzes and compares the two texts to understand how power discourse and its proportions produce and the role of man. The research method is descriptive and comparative which are indicating that in the story of Goshtasp the dominant discourses are religious-political identities, political identities, and Iranian king identity. On the other hand, in the Nibelungen Song there are religious - political identity, political identities, German king identities and class identity. In conclusion, the religious - political identity discourse with two signifiers (holy and magic), have found a dominance and influence on the others discourse identity. Goshtasp and Kriemhilde are not normalized by power, but they are the powerful and knowledgeable characters, and combine the ideas of other characters with their own. Esfandiari and Siegfried were not normalized by power relation, but they adjust to the prevailing relations later.

Like people, ideas and theories travel from person to person, from situation to situation, and from one period to another. The question that arises is whether traveling theory stays as it is or it undergoes some changes as a result of its move. Drawing on the historiography of translation, we investigated one of the most important philosophical discourses of the twentieth century in the West and Iran, namely Foucault’s discourse. We tried to discover which part of Foucault’s work or ideas was the focus of translators in the Reformist period, stretching from 1997 to 2004. To this end, all Persian translations of Foucault’s works, together with Persian translations about Foucault and original writings in periodicals were selected and their common themes were extracted. The findings of this study show that translators were the main actors in importing Foucault’s ideas to Iran. Also, criticizing power relationship was the main theme in the analyzed corpus. Given the fact that Foucault took a controversial stance on the Islamic revolution in the early years of the Islamic Revolution, this study addresses another question related to the issue of Foucault’s reception. Indeed, the paper examines whether translators of Foucault’s works translated his works regardless of his stance on the revolution. For this purpose, all translated and original texts as well as articles in periodicals (1997-2004) were analyzed. The main themes were extracted and tagged according to Foucault’s thought on power. The results indicate that translators were the main actors in this discourse, and Foucault’s thought served as a tool for translators to criticize social phenomena, and the critique of power has been the most frequent concept in all Foucault-related publications (i.e., translations, writings, and magazines).

Foucault’s Archeology viewpoint is based on discourses on conflict atmosphere, semantic disputes, and determining time and place. In the temporal and spatial periods of the royal families of Fereydon and Priam, under the influence of the origins, discourses based on the struggle for power have emerged, and some have been able to prevail in the hostile atmosphere and establish their meaning in the semantic conflicts. The research method is analytical-descriptive-comparative to answer the question of how these origins have affected the discourse of religious political identity, political identity, and king identity which have found dominance and influence on the identity of other discourses in two texts. The results of the research show that dominant discourses have become hegemonic through the elaboration of discourse-building units such as sacredness, fatalism, etc., and with high frequency, they appear in the behavior of the subjects. Also, the relationship between the origins of religion and politics has been shown as powerful and discourse-creating origins on the one hand, and the normativity of subjects on the other hand.

Ecological critique is the study of the relationship between literature and the natural world, the origins of which are the emergence of new ideas in anthropology and environmental issues that humanist discourses play an important role in their emergence. In the story of Moniru Ravanipour’s Ahle Ghargh, the relationships of the characters such as Kheyjo, Zayer Ahmad Hakim, Mah Jamal, Madine, and Mobor men with the environment are examined in this article to show how power relations at different levels of this story are effective based on Foucault's ideas. In this story, Kheyjo, Mah Jamal, Madine, and Zayer Ahmad Hakim have a close relationship with nature as well as a transcendental view of the earth that challenges the dominant discourse of the age, philosophical humanism; the humanism in which more attention is paid to human thought and looks at man and nature through the eyes of an element or object. This is why Foucault in the age of modernity sees the presence of man in the scene of the illustration of thought and consciousness, and argues that empirical combinations should be applied in a place other than the absolute rule of "I think". In this article, considering the importance and impact of discourses in the production of the literary text, the aim was to examine the story in question with a descriptive-analytical method of the human relationship with the environment and the impact of different discourses that play an effective role in exercising power to inform man about his behavior with the environment and to reveal his relationship with nature.

The prison poems of Ahmad Shamlou are significantly different from the classical form of prison literature in terms of structure, function, content, and discourse. In the present research, we have tried to study Ahmad Shamlou’s prison poems with an integrated approach using discoursal and semiotic tools. In order to interpret the function of prison as a punitive tool, we have taken Foucault’s views and to explain the relationship between power and disciplinary space and prison punishment, the issue of authority and domination has been briefly discussed based on the ideas of some sociologists and philosophers such as Max Weber and Thomas Hobbes. Lefebvre’s views on space have been used in the interpretation of prison environment. The results indicate that unlike the classical prison poets, Shamlou first discredits the punitive and disciplinary function of the prison by not admitting the charge and considering the punishment illegitimate. Second, the prison environment in Shamlou’s prison poems is a discoursal space in which the poet has tried to use the dialectical capacity of the space by successively escaping to the outside world, emptying the prison of its physical and defined identity as an enclosed space, and portraying it as a required developmental experience in the path to achieve the goal.

The ideas of Michel Foucault (1926-1984) have brought about great changes in the fields of philosophy, politics, knowledge and social science. One of the most important terms in his view is power. According to Foucault, power exists in all aspects of human life and among all human beings. Power in its behavior seeks to regulate and subjugate others. It seems that by analyzing Foucault's views on power and its epistemological relationship between subject and subjugation, several works in the field of history, politics, oral history and even literature can be examined under cultural studies. The purpose of such research is to pay attention to the approach that Foucault has followed in recognizing power as a raw material by understanding the sub-subject and marginal. It is through these procedures that we can understand the mechanism of techniques and procedures of power and how it works (Barry, 2006: 104).Oral history in the field of Iran-Iraq war (1978-1988), especially the memoirs of prisoners of war, is important as an example of societies that clearly emphasize the mechanisms of domination and power for survival. The book "An Inscription on the Sky" Narrated by Akbar Sayad Borani (2017), an Iranian pilot who was captured by Iraqi Ba'athist forces on the fourth day of the Iran-Iraq war, after his plane crashed at the border between the two countries. In this book, Sayad Borani, while narrating the bitter narratives of captivity, expresses the structure of hard and soft power, resistance and quasi-discourses within the captivity camps.

In this study, the method of constructing the subject of criticism and the rule of the Iranian captives and the relations and functions of domination (prison guards) as the construction of the subject man in highlighting a specific narrative and parallel discourses have been studied. To show the aspects of originality and abstract images of Sayad Borani narrative propositions, his memoir entitled "An Inscription in the Sky" has been used. The main question of the article is the quality of power discourse and the confrontation of some external discourses in the form of discourse resistance. How did the author (narrator) of these memoirs show the disciplinary technology of prison guards in the three elements of knowledge, power and body?

Foucault talks about the quality of power. In his view, these four themes encompass the issues of power that must be avoided: first, power is possession, and second, power is a phenomenon that is specifically concentrated in a particular state or social class. Third, power can be reduced to other areas. Fourth, its effects and effects are purely ideological (3), so they are subject to falsification, distortion and skepticism (Bard, 2003: 7-116).Foucault considers the "problem of power" to be an interactive phenomenon and draws on micro-textures for power that extend to the smallest aspects of human relations. Foucault also believes that power does not usually change in nature. An example of this view can be seen in several places in the narration of an inscription on the sky.In Foucault's definition of power, we come to the "qualitative characteristic" of a part of the relations between individuals that emerges within a specific framework of control systems in order to subjugate the supposed society.Sayad Borani in expressing the relations between individuals and the control system (dominant discourse) refers to three relations: first, the relationship of prisoners with each other, and second: the relationship of prisoners with infiltrators and spies. Third: Prisoners' relations with prison guards.In all three forms of relationships, the act of organizing is shown as the "possible sphere of action of others." In other words, the competition of each of the mentioned discourses, while trying to organize the nature of the representation of individuals, seeks to dominate the (discourse) of the other.

This study showed how the prison government, in order to create subjugation and order in its construction, highlights one discourse and marginalizes another discourse. The narrator states in his narrative that the desired power of the prison regime in the early days of his captivity and that of his friends initially sought to subdue them through threats, intimidation and punishment, but due to the resistance of the prisoners, the prison guards gradually turned to strategic behavior. They seem to be humane, and by providing facilities, changing violent guards and increasing food rations, they added to the aspects of care. In this study, there is a set of connections, activities and experiences in an intertwined network of discourse relations of the captive community through which to describe the connections between different classes of this human society. Citing evidence from the book Inscription in the Sky, it was found that in the approach of closed and totalitarian societies, such as the prisoner of war prison, two interconnected elements of behavioral norms and subjugation techniques in the self-regulation struggle for power seek to exploit the dominated elements. On the other hand, in a capillary, intangible and multifaceted way, the power tried to draw certain ways of life for the members of the society (prisoners of war) by persuading them. Power has done this by changing, but it did not change its nature. The intertwined networks of discourses sought to spread their accepted truths in the captive community in overt and covert conflict. The most important reason for the inability of the dominant discourse (prison guards) is the lack of proper understanding of discourses or sub-discourses that have overcome the dominant discourse and the established system of government in the form of resistance and sub-subjects.

Foucault’s discourse theory implies that man is not the origin of a discourse since he is not considered to be a creature of will and decision, but a mere "subject" whose identity, profession and position in the society are formed by different discourses and the power relations and rules of those discourses. In Edward Said’s view, Orientalism is a discourse with colonizing imperatives under the dictates of which and in accordance with its rules, power relations and colonizing purpose, orientalists present a superficial, stereotypical and distorted picture of the Orient. Edward Brown and George Nathaniel Curzon are contemporaneous orientalists who have common grounds in some important aspects of life. Hence, it is expected that both be under the influence of the dominant imperialist discourse of the Victorian age and write in line with its colonizing purpose. However, this expectation is not realized about Brown. He is diametrically opposed to Curzon and criticizes his bestial policies toward Iran. Rare orientalists like Brown, who live in the heart of the dominant discourse but are not affected by it and even go against it, pose a big challenge to the definition of Orientalism as merely a discourse. The present study is an attempt to evaluate Said’s reliance on Foucault’s discourse theory and its efficacy in his definition and analysis of Orientalism as a discourse by presenting the biographies of these two Iranologists and the reasons why they took completely different approaches to Iran in their travelogues and other writings. This evaluation shows that it is impossible to analyze the activities and writings of those orientalists like Brown, who defend Iranians' rights humanistically and benevolently, based on Foucault's discourse theory which belongs to Nietzsche's anti-humanistic tradition.

Based on Foucault's discourse analysis approach, this study examines participants' discourse perceptions of historical-political words and tries to find the answer to the question of how different historical-discourse formulations and their changing nature is expressed in words as a referent of discourse truth (constructed discourse) and reproduced and  recalled by words. In other words, how is the "word" itself a discourse that can be analyzed? This research was conducted in two stages and two questionnaires with 110 and 135 participants. The method of this research is qualitative-quantitative and based on description and analysis. The second questionnaire in 5 groups of questions evaluates the connection of the word with historical periods and discourses, the difference between the discourse of the word in each period, and the individual discourse of the participants. The data were analyzed qualitatively and quantitatively in the form of statistics and graphs. Quantitative analysis of data from 21 items by SPSS software confirmed a significant relationship between "words" and "historical periods and discourses". The results showed that some words, such as historical-political words, are to some extent formed in discourse and are tied to specific historical discourses. And reciprocally,  independently and disregarding any background and verbal context, they can represent and induce that discourse and reconstruct the components related to that discourse in the mind of the addressee. Thus, although the words have their own lexical meaning in the language, according to different contexts, conditions of occurrence, different minds, and finally different discourses, they show different perceptions, influences, and relative meanings and carry different discourses, and the concept  they have in the mind is a historical  one that has been formed in history. This study concludes that words reflect the reorientation of the discourse formulations and articulations of history and they alone can be studied in discourse analysis and ethnology.

Shahnameh is the story and history of a nation, a nation with all its great culture and civilization that is dynamic in all ages. This narrative shows the profound and obvious depth of the continuity of Iran's political life and each of the Shahnameh's narratives can be analyzed and reflected in this continuity One of the stories that has a special place in the narrative network of Iranian myths is the Siavash's Story. Given the nature of the narrative and the events that take place throughout the story, this story shapes the later narratives and epic / mythical wars of the Shahnameh, which can provide a clearer picture of the concept of "power" in its material and spiritual aspects in mythological culture. , The religion of ancient Iran and the boundaries of Khosrovani thought. With this aim in mind, and considering the importance of Siavash's story in the process of Shahnameh stories, in this article we have attempted to investigate the power relations in Siavash's story and its semantic system from Foucault's point of view. the result of this research shows that in the story of siavash, the relations/ relations of force are more than the other. Accordingly, this paper first examines the power / truth framework in Siavash's tale based on the Shah / Mobed, then examines the discourse of power in Siavash's three disciplines in identifying hostile space, semantic conflicts, and defining time and place

From Foucault’s point of view, Power controls all mechanisms of social exchange. The types of power including Discursive, Bio and Disciplinary power (Genealogy) aims to monitor in detail the subject’s behavior. There are also different discourses in the time and periods that create conflict atmosphere and semantic disputes (Archeology). This study aims to understand the origins and creation of discourse power created with existence of the infrastructure, signifiers, and discursive functions and particularly power’s discourse in the two texts (the Lohrasp dynasty and Priam dynasty) through comparative analysis. A descriptive, analytical and comparative research method was adopted in analyzing that from the story of Lohrasp the dominant discourses discovered are religious-political, political and idealized king identities. This was further reinforced in the dominant discourses emerged in the Iliad including gods’ class, religious – political and cultural - national (family) identities. In conclusion religious - political identities emerged through high frequency signifiers namely as destiny and sacred which have an unifying identity and influence on the discourses’ identity of others. Goshtasp and Paris are the most powerful and knowledgeable characters in these dynasties who are not normalized by power and direct others ideas towards their beliefs.

Sufism, as a social institution, has great importance in the history of Iran. Its principles, rules and teachings refer to special rituals that Sufis have to obey them. Along with political and social changes, Sufism has had its ups and downs, and many tendencies and branches have been formed in it. But for all its breadth, it can be considered as a Foucauldian discourse. By employing analytical-comparative method, the present study seeks to assess the function and structure of power in Sufism based on Foucault's theory of power discourse. The results of the study show that Sufism has a dual function. On the one hand, it creates a kind of public discipline, affects the individual freedom, and its teachings reinforce and establish the propositions of power. On the other hand, it can sometimes expand the scope of general knowledge, challenges, as a rival discourse, the other discourses including the sovereign power discourse. In this way, Sufism can reduce, albeit slightly, the despotism of parallel institutions, especially the sovereign one, by distributing power and wealth.

Since the late 1960s, Howard Barker’s theatre has occupied a significant position in British drama. During these years he has developed his own aesthetics in writing and performing his plays; naming it "the theatre of catastrophe". According to Barker "what lies behind the idea of catastrophe is the sense of other varieties of the self, repressed or obscured by politics, social convention or fear" (The Arguments 194). Accordingly, in his mature plays, including Victory, his oppressed characters try to (con)figure their "desire as an overwhelming impetus to action" for groping, "blindly but determinedly, towards self-reconstruction" (Megson 494). Background Studies: Among the researchers who have had sociopolitical look at Barker’s plays, Weissengruber has studied the concept of dystopia in the Western polity, especially on The Castle (1988). Hammond, also, has pointed to the notion of moving from socialism towards individualism in Victory, but he does not consider Foucault’s ideas about power and resistance (18-20). Moreover, Pennino highlights the impressions of staging Thatcher’s age in victory. He, also, touches slightly the concept of resistance in Victory without bringing Foucault’s ideas to the fore (110-115). Accordingly, the writer of the article tries to study the mechanism of power and resistance in the political behavior of characters in Barker’s Victory (1983) based on Foucault’s theories of power and resistance.  Foucault’s theories of power/resistance can be, more or less, summarized around the two concepts of "co-extensiveness of power and resistance" and "subjectivization". Foucault emphasizes that during his career as a sociologist he has occupied himself with the ways western citizens have constituted "themselves as subjects under fixed and determinate condition" (Remarks 70). According to him, subjectivization is not the subjugation of the subject. Therefore, Foucauldian subjectivization refers to the subjects’ constitution of themselves in an active process of self-fashioning "even if this constitution is not possible in practice without also being constituted as a passive subject" (Kelly 88). Foucault also believes that "where there is power, there is resistance", but "this resistance is never in a position of exteriority in relations of power (The Will 95). In Victory, Susan Bradshaw’s attempts for collecting her puritan husband’s bones who is killed by Charles II’s soldiers is a symbol of resistance. Such endeavor while is seemingly useless represents the "co-extensiveness of power and resistance" in Victory. In this play, although Susan accepts that the period of her relieved reign is over, she continues to regain her new self while ignoring and welcoming all abuses. Susan, indeed, struggles for redefining her lost identity. Her strategies of resistance are, however, incorporated in power and make a new Susan out of her. In this article, it was clarified that the Barkerian characters in Victory have to find their way towards redefining their subjectivities. A process which is named, in Foucauldian parlance, "subjectivzation", and emerges only in the "co-extensiveness of power and resistance". Such selffashioning, being passive and active at the same time, is a form of Foucauldian subjectivization. While Susan is successful in gathering her husband’s remnants, or perhaps parts of her identity, she enters the process of subjectivization and a new Susan is born. In contrast to Susan, Scrope and Ball decided not to resist but to fight against the system and ended in physically or mentally annihilation.

Discussion about interaction between power and knowledge is one of the most challenging issues of Foucault's thought. Foucault's approach represents a reciprocal relationship between power and knowledge so that, as the producer of knowledge is power, the opposite is also true. In this sense power along with knowledge, plays a disciplinary role to greatly increase the disciplinary and Punish techniques of the society. Humanities and social sciences is one of the areas through which power -knowledge creates power relations-based discourses and results in authority and domination over mankind. In literature which allows the writer to declare his/her social and political thoughts, power-knowledge relationship appears latently, so you can see authors thoughts and ideologies apparently in his/her works. The use of Persian prose texts as the evidence of power’s hidden hand as Foucault believes, can reveal a big portion of its mechanism. In this article we will try to analyze power performance in the process of knowledge production in political sciences (criminology and punish) on the basis Persian prose texts.

The religious reformist discourse seeks to present and re-interpret Islam in accordance with the circumstances and conditions of the time, in order to relieve it of its distortion and dogmatism. This discourse in the Islamic world, in addition to the effects of changes from the new intellectual and practical processes, is heavily influenced by the building of the political power of its place of birth and evolution, in the sense that the religious reformist ideas of a period of time with consideration Their place of birth and evolution are distinct from each other. Sayyid Ahmad Khan's political thought as one of the religious reformers in India is also heavily influenced by the construction of political power in the country. Thus, the question of this paper is how did the construction of political power in India affect Sayyid Ahmad Khan's thinking? The construction of India's political power, which is an outcome of British colonial rule over its political, social, and cultural processes, seems to have been influenced by Sayyid Ahmad Khan's intellectual orientation toward religious reform in order to improve the situation of Muslims in the Indian community. This paper seeks to assess the hypothesis by using Foucault's knowledge-power theory and using a descriptive-analytical method based on bibliographic and reference materials.