جستجوی مقالات مرتبط با کلیدواژه « معنا » در نشریات گروه « علوم سیاسی »

Developments during the constitutional period and the formation of opposition and pro-government groups in Iran led to a change in political jurisprudence and Shia ideas about the state. During this period, Shia jurists, in the two schools of Iran and Najaf, expressed their political and jurisprudential positions, which resulted in two important views of constitutional and legitimate monarchy. The view of constitutional monarchy was created by jurists such as Mohammad Hossein Naeini and derived from the new concepts of constitutionalism. In contrast, the view of a legitimate monarchy was founded by scholars such as Sheikh Fazlollah Nuri. The author’s question in this article is what are the views of these two schools on theories of government and which concepts have had the most impact on them? The author has used the hermeneutic methodological model of Quentin Skinner to examine the views of Mohammad Hossein Naeini and Sheikh Fazlollah Nouri. The results show that linguistic and intellectual contexts on the one hand and practical and environmental contexts on the other hand have led to their different views of constitutionalism.

This paper is about to provide a conceptual model from the process of political identity construction according to the social constructionist views : of Kenneth Gergen and Stuart Hall. . . .In the social constructionist view of point, there is no reality in a discourse that can represent itself without language . . Language is not only a mere way of comprehending the meaning of reality but also a main way of constructing the whole reality .In the constructionist approach, identity, especially the political one, is considered an institutional reality and a linguistic implication with complete dependence on linguistic representation . .The author mentioned that for comprehending the process of political identity construction, it is necessary to comprehend the process of representations of stereotypes and warrant voices in each political discourse, due to the representation of political identity in the constructed political voices and stereotypes . .

Meaning is one of the essential aspects of a city's identity, and the loss of meaning or incompatibility of meaning with Islamic identity is one of the main cultural concerns in modern cities. The city image and its landmarks present cultural values to its audiences. According to these facts, cognition of the principles and components affecting the perception of meaning in city images and landmarks based on Islamic wisdom seem necessary. Since the achievement of semantic components in an Islamic city's image is considered, the Islamic Ideology will be significant. Thus, responding to the crisis of meaning in the environment and recognizing the process and components affecting the perception of Islamic meaning has presented a conceptual model of the Islamic definition of the city's image. This research was qualitative and descriptive-analytical. The relationship between concepts and components has been examined in a logical reasoning method using various sources. Based on the Islamic ideology values, the semantic components of the Islamic city's image have been concluded and finalized by the Delphi method in several stages by consulting experts. These components have been studied and compared in several commercial complexes in Tabriz city. The results indicate that the perception of meaning occurs when the messages of city image, cultural values, and mental schemas are in harmony. In conclusion, due to the lack of attention to the spiritual principles and concepts in the research samples, the received meaning does not correspond to Islamic values and schemas.

In pursuit of the sciences they pursue, they employ methods that can more easily reach the unknown in the field. Methodology or methodology, knowledge of the methods of science or the science of method, "is the knowledge that discusses appropriate methods of research and proving the various sciences. The methodology is related to how issues and phenomena are understood in the sciences, in general, and in the humanities and social sciences in particular. Appropriate understanding of the phenomena becomes possible by adopting a method. Semiotics is one of the methods used in particular in the humanities and social sciences that explores the content and meanings of human-social interaction and communication. Political and security sciences are areas in which semiotics is intended to conceal and discover the meaning and purpose of phenomena, developments, and events that transmit and associate intentions and purposes. Understanding the political and security phenomena, and analyzing the resulting developments, is essential in the security and political sciences, which can play a critical role in controlling and managing developments.

The main purpose of the present study is to investigate the impact of globalization discourse on the dominant discourses in the Islamic world and how the emergence of Jihadist Salafi political Islam in the light of the waves of globalization. The hypothesis under consideration is that: "Globalization, by challenging the official identity of states while paving the way for the emergence of Salafi Jihad political discourse, constitutes a fundamental challenge to the continuation of traditional power relations." The results obtained through the discourse analysis method and using the theories of Ernesto Lacla and Chantal Mouf show that globalization in some Islamic countries challenges the necessity of identity discovery and the thirst for meaning-seeking by challenging the dominant and single-discourse discourses. Has done. Salafism is one of the answers to this need. By choosing meaning and monopolizing it, they devote their energies to applying selected meanings and attributes. Meaning is restored by Salafist groups, relying on collective concepts such as Shari'ah, leadership, jihad, altruism, maximally religious and community interpretations. This has greatly affected the future of power relations in some Islamic countries.

Along with the struggle and uprising, "production of meaning" in areas where the ruling power has not been able to gain access has been part of the tradition of the Imams to preserve and develop the Shiite discourse. The research question follows as: how the Shiites were able to maintain and disseminate their political discourse, despite their critical stance on official politics in some historical periods? The findings of the research show that the Imams (as) have used effective strategies in order to maintain and expand the Shiite discourse in the face of various political conditions, and "politics of meaning" has been one of these strategies. The politics of meaning is composed of a chain of signs, each of which is the heritage of one of the Imams and may be repeated in the life of one or more Imams. The semantic implication of the system of signs of the politics of meaning in the life of the Imams (as) has been the crossing of the borders of official power and the guarantee of the Shiite life in the areas of resistance. The method of this paper is to analyze the semantic sign of discourse.

One of the most important factors influencing the authenticity of the political subject and the civil action of recent mankind is the issue of the ontological meaning of humanity and the nihilism of the modern world. Some political thinkers concentrating on the relationship between the meaning of life and political action in humans seek to justify this meaning through classical thought, particularly Greek art and virtuosity. While analyzing the incompatibility of classical art and virtue with modern ontology, this article will elaborate on some implications of Islamic mysticism in the wisdom of Attar. The conclusion of the discussion presented in this paper is that although Attar's individualist mysticism related to "political theory" seems the refusal at least from the viewpoint of some scholars, it has some meaningful ramifications for the genuine presence of the political subject and the negation of ideological and mass politics at the semantic level.

The encounter of a publicist with language is not similar to a linguist, literate, philosopher and logician. Limitations and ambiguities of the natural language in formulation of legal concepts and explanation of realities and values of international law cause the publicist to exceed the real boundaries of law knowledge. Therefore, in a context of logics, linguistics, and linguistic analytic philosophy, the publicist presents concepts, propositions, texts, rationalism models, and legal theories and attempts to recognize nature, type, and rational implications of them. This means that legal language must have phenomenal expressiveness capacity, exploration of meaning and decoding of legal texts for the exact description of realities and facts of collective life and should also represent and codify legal necessities and values. Legal language that is a special type of natural languages, just like any other natural language and even more than others, does not have degrees of certainty, precision level, and transparency that is found in symbolic and formal languages that logicians have used it in order to explain relations in context of mathematics, logics, and modern physics based on formal rationalism. However, international law faces a more difficult test that recognizes dialogism, multiplicity of readings, and diversity of meanings, it gets degraded through the suppressive language of arrogant speakers

Culture is made by exchanging meanings and concepts among people, using words and signs, and makes social life. As a matter of fact, culture, is exchanging created meanings in society, by signs (symbols, slogans, patterns, icons, proverbs, body language, and so on). Therefore, symbols and signs that was created during process of Islamic revolution combats by people, and many of them are resided, and preserved their meaning and role in Islamic Republic, are considered as a part of language and culture, that not only show wishes and believes of revolutionary nation, but also people communicate together through them, and cause meaningful understanding and social solidarity. Meanwhile, effect of symbols and signs and meaning system of Ashura, is one of the most effective and deepest layers, forming Islamic Revolution of Iran, which has contributed in the most important cultural areas in Islamic Republic of Iran. The way of producing symbols during Islamic revolution and their role, to advance goals of Islamic Republic of Iran, using Geerts interpretive approach, has been surveyed in this article.

Akhbārīsm was a conservative thought in Shīi jurisprudence (fīqh) from the 17th century to the 19th century in Iran, Iraq and India. There are mainly two explanations for the shaping of this movement: (1) Akhbārī attitudes transfer and affect through transferring ideas and thoughts based on the assumption of some fixed principles and criteria and explicit abstract frameworks for Akhbārīsm. (2) The authority of conservative (Sunnī) rulers was the most important factor for the extension of this thought. In this article the two approaches and shortcomings of each will be considered in the works of orientalists Joun Cole and Robert Gleave. Then, emphasizing on Scriptualism as common character of Akhbārīsm and neo-Akhbārīsm, identity as a concepts in social psychology will be used to introduce a third view on shaping and extension of Scriptualism. In this new approach, modern thought will introduce as totally other for religious ideas and the idea of distinction is used for highlighting the identity. This approach will argue to be the best explanation in formation and expansion of Scriptualism.

This paper introduces social constructionism as an approach to study political and social sciences. The main approach of this methodology is to concentrate on constructions (and not structures) and meanings (semantic constructs) in the socio-political processes and actions. It inherits the role of structures and functions from structurism and functionalism both of which fail to take into account the socio-political analysis. But social constructivism accentuates everything that creates the meaning, identity and consciousness in political behaviors and phenomena. Considering the methods of this approach, collective and political behaviors as well as phenomena are analyzed on the basis of their meanings and semantic contexts. Therefore, it is necessary to focus on the important elements constructed their meaning frameworks (which leads to action). Such an approach may be considered as an interesting collection of social psychology (with emphasis), phenomenology and finally, discourse analysis.

The outfit of clergy in our society has been gradually given a symbolic identity and changed into a symptom. So it is considered as a significant referring to some significations. Being inspired by Saussure’s semiologic approach, the author of the article has endeavored to make the “synchronic” concept understood among people, groups and societies through the interpretation of its “diachronic” meaning in the three traditional, transformational and modern statuses of clergy in the contemporary Iran.The findings of research demonstrates that within the transverse coordinate and focusing on the level of religions and communities, the outfit of Shiite clergy is not the outfit of people who are mediator of God and human and in charge of grouping ceremonies and idolatries. Since In Islam against the other religions, there exist grouping idolatries with no obstacle and intermediary between God and human and within the longitudinal coordinate from Safavid until Islamic republic period, this outfit has been considered a political and cultural significant stating extensive revolutions in the relational pattern of Shiite clergy and people.

The present article examines the definitions, basis, the requirement and the essentials of development. The intended concept of development is not a Western style, mystical, materialistic development but a fourth concept is examined which is related to Iranian and Islamic culture. In explaining this model it has been tried by a comparative look and also from the view point of social science the basis of Western style development be studied. In this study the above development styles are examined from a philosophical view point (epistemology, ontology, anthropology) ethical view point, religious, sociological, historical view points, subsequently the exact framework of this development model is explained. Next the paper refers to the requirement and essentials of development and gives suggestion and method to achieve this model.

The resources on which political actors’ decision-making and behaviors are based could be seen as essential factors influencing events and transitions in political sphere. In other words, actors’ subjective conception of the world and life is the key term in interpreting and analyzing the political events. Thus, as the Islamist actors see the political as a function of the religious –al-Sharia’-, any political decision or behavior which is not rooted in religion is basically amoral. Focusing on 4 key thinkers of radical Islamism in Arabian Middle East –namely, Seyed Qotb, Ahmad Shokri Mostafa, Mohammad Abdo-Salam Faraj, and Iman Al-Zawaheri- the present study attempts to explore the way they read and interpret their meaningful resources (Quran and Sharia’). Although they introduce themselves as the executor of God’s commandments and Quran’s imperatives, it is shown that there is a mutual interaction among them and those meaningful resources.

The Iranian Political thought has been witnessing an ideal government, supported by a powerful meaning system. This article tries to interfere the meaning system of political thought in Ancient, Medieval and Modern Iran. The main question of the article is: What are the main conceptual foundations of the Iranian political thought in the three above-mentioned eras? The hypothesis is that the ideal government in all the three eras has been inherently based on the combination of religion and state. However, the Ancient era’s political order reflects the order of constellations and also the general tension between the good and the evil; The Medieval era’s empire-induced order stems from the cosmic order and also the relationship between the must-be (in this case, the king) and the can-be (in this case, the ruled); and, the Modern era is characterized by a merging of civil- empire - theological order.

If knowledge made of meaningful statements, it's important to know what the nature of meaning is and how we can make it. In response to first question, this article claims that basically meaning is transmittable or shared concepts. But how we can transmit or share concepts? For producing meanings or shares concepts, we need two kinds of representation. First representation (mental representation) includes taking mental image of many different and complex-related entities existed in our world. We can call these mental images "concepts" or "ideas". But for maintaining and developing social life, we must change these personal entities to common or intersubjective entities by another representation. Through the second representation (linguistic representation) we relate any concept to a kind of sign by codes and get very numerous different signs. These signs and principles that rules the coordination between them made Language. To put it simply, meaning is shared concepts and conceptual systems that produced by very numerous and different signs. So we can use language (or a collection of signs) for producing and distributing meanings. So culture simply includes meaning and membership in a culture is having shared concepts and conceptual systems or common meanings and meaning systems.

Despite some stable factors in Iran’s foreign policy, It has changed dramatically toward Israel after the Islamic Revolution in Iran. It was the case while these two countries had intensive strategic military and even economic relations before the Islamic revolution. The main question this article seeks to answer is that among IR theory which of them can better explain this change in Iran’s foreign policy. The article, using the constructivist approach in IR, seeks to show that, constitution Islamic of republic of Iran’s interests and it’s foreign orientations can be traced back to the way Islamic regimes identity is constructed. To this purpose, in the first section, the article looks at constructivism in IR and then examines the role of this approach in foreign policy analyses. Finally the article tries to apply constructivism approach to the analyses of Iran’s foreign policy to Israel.

The meaning theory of LUCLA and MOUFFE and their theory of sociology are very integrated. The sphere of society is like Sinology system in which each sign wants to find it’s meaning. To obtain this, they challenge each other. The social sign system and it’s related concepts such as signifier and signified try to define the word in it’s specific approach. So it can identify the social subjects and social groups. to do this, it needs to divided the society into bipolar system, in other word, it make antagonistic attitude to ward society and under it’s shadow private and public life of people will be explained.This paper aims to concentrate on two scholars thought. i.e. LUCLA and MOUFFE in this regard. it means Discourse theory toward social theory and vice versa.