جستجوی مقالات مرتبط با کلیدواژه "ایران باستان" در نشریات گروه "علوم سیاسی"

Abstract Diversity of religions and religious beliefs in different societies is a common thing. But the main problem is why and how believers of a religion present different understanding from it; for example, when Muslims whereas believe one God, one prophet and one book (the Quran), why they are divided in the different sects and why they defined different political systems under the titles of Sunni and Shi'ism? And basically, why Iranians are tended to Shi'ism? So, the aim of this article is showing the Iranians intellectual and cultural backgrounds on accepting the Shi'ism then attend to this hypothesis that ancient Iran's intellectual and cultural traditions led to draw the diverse Islamic political system. We by using descriptive – analytical method trying to explain this hypothesis. In the end, research founds show that because ancient tradition and culture is religious-based – despite it's defects, deviations and misunderstandings – have had more affinity with Islamic teachings.

Every government needs authority in addition to force and power for its survival. Legitimacy is the guarantor of the government's authority and legitimizes the right to command and forbid the rulers and the necessity of obeying them. Relying solely on military power, without the support of legitimacy, is not possible in the long term. The political systems that rule Iran have also relied on the support of legitimacy and have relied on reasons to legitimize and justify their rule and rule. This article seeks to analyze the developments of legitimacy, find its turning points and the similarities and differences in the perception of legitimacy in Iranian governments from the Achaemenid Empire to the Islamic Revolution. Therefore, by referring to historical documents and using the method of qualitative content analysis, the main changes in the legitimacy of the political system and its ups and downs in Iran from the ancient period until now will be expressed. In the end, it becomes clear that the governments ruling Iran from the ancient times to the Islamic revolution - except for the Pahlavi dynasty - have relied on the divine theory of legitimacy, and despite all their differences, they have this in common.

The regionalism and security order of ancient Iran had placed a collection of local and regional systems within a comprehensive system under the name of empire, or rather imperial. Ethnic and geographical, religious dispersion was a feature of such a system. One of the most prominent polymorphic systems resulting from such an accumulation was its governance and order management. The heterogeneous parts, the connection between them and the central system, the synchronization of the systems, the synchronicity and synergy between them, and finally their termination on the same point or goal, had made order their main conundrum. Finding a way to answer such a riddle required innovation in order and governance. The fundamental question is, what innovative methods did ancient Iran provide to answer the riddle of order in the ancient multi-body system of the empire? Satrapy as the regionalism of ancient Iran has been the answer to such a question. The purpose of this study is to investigate this order and reveal Iranian innovation in regionalism. The research method was qualitative and the documentary and library review technique was used to collect data. The most prominent achievement of the present study is the link between the oldest Iranian innovation in the old order and regionalism, which today is considered as a model of global governance.

In ancient Iran, and especially in Zoroastrianism, according to the position of light and darkness of the two forces of Ahura and the devil (good and evil), which determines the change and change in the system of creation and their confrontation with each other; It shows their importance in Zoroastrianism, so that the superiority of each of the above two forces causes the appearance of its effects in the world. In the teachings of this religion, two twin essences emerged from these two forces, one of which is a pure essence or a growing and constructive thought, and the other is an impure essence or a destructive and destructive thought. On the other hand, the word "Mino" means thought and character. If a person is accompanied by a good thought and character and lives with a good thought and good speech, he will gradually become an angel and become Spanta Mino. But if he lives with a demonic thought and character, little by little, the devil becomes an adjective. The purpose of this study is a comparative study and analysis of light and darkness in Zoroastrianism and transcendent wisdom.

The purpose of this article is to study the evolution of national identity of Iran in ancient period. Accordingly, the question of the article is what changes did the national identity of Iran undergo in the process of its evolution in ancient period? The article assumes that national identityof Iran is rooted first and foremost in the foundations created in ancient times. During this period, although the Median were the first to introduce Iranian identity, but it was the Achaemenids who breathed new life into the body of this identity and turned it into a stable element in ancient times. Subsequently, the Parthians upheld the Iranian identity and succeeded in placing it in a new context free of foreign imposed values. During this period, the word Iran was used in connection with the name of this territorial territory, and this issue helped to strengthen the national identity in the country. The Sasanid period is also a period when the concept of national identity was established in Iran. The Sasanid government of the Iranian tribes created a unified state and a common religion and land and gave this land the title of Iranshahr. With the emergence of this title, the concept of country emerged and as a result, the national identity of Iran was strengthened. The main point here is that in ancient times, the two elements of “Kingdom government” and “Zarathust religion” played an important role in the formation of national identity of Iran.

The purpose of this paper is historical reading tendency to ancient Iran in the thought of intellectuals in Nasseri's era. Considering the propositions of intellectuals, regardless of their Applied strain in the context of Political issues and problems, often make interpretations with non-historical readings. This article intends investigate tendency to ancient Iran in the thought of intellectuals, By considering the the ideal of law and justice to them in the context of the Religion-based community. in this period,iran due to the Shia government of Qajar identified Land of faith. The normative system governing iran in this period, with a specific usage of concepts such as bliss, infidels and rakish, provided an ethical angle that faced Getting into civil society(legal and justice) whit problem. this article Considering the difficulty of passing through religious community to civil society poses the question of In the process of this transition, how has ancient Iran in the thought of intellectuals in Nasseri's era have emerged? The hypothesis is that the praise of ancient Iran occurs in the ideological controversy of intellectuals to change the formulation From religious community to civil society. The data of this paper are collected through the library and documentation method and then interpreted using the Skinner text reading method

In Shahnameh, Ferdowsi narrates the cultural components of the identity of ancient Iran in the light of political approaches. The present article tries to answer the question of how Ferdowsi and with what components, aspects and cultural elements, using descriptive-analytical method and theoretical foundations based on political culture, which includes intermediate and related structures of culture and politics. Does it link ancient Iran to politics?
Findings show that in Shahnameh, although the two aspects of culture and politics are expanded and taken, but they are so intertwined and related that it is almost impossible to separate them from each other, for example, culture of tolerance is integrated with the political concept of the Shah of Iran Sharia is placed next to the monarchy.The essence and art of a true political system becomes possible.. Justice, which was intended to establish order and prevent chaos, is administered by the king himself. Shahriari has a divine basis and the demise of Farah Izadi is accompanied by the domination of others, demons and magic. Geographically, one of the aspects of the identity of ancient Iran in Ferdowsi Shahnameh is the geographical borders of Iran, which is a geographical idea of Iranians in accordance with political and national traditions, which is completely related to the myths of creation

The study of Iran's national identity in the process of historical transformation can be the basis for discussing its content "evolution". What is seen today in the debate over national identity is that the dispute over these territories is based on the dichotomies that have formed; The duality of Iran and Islam, the duality of Islam and the West, etc. It is important to see national identity according to the logic of evolution. In this way, the Iran's national identity from different historical stages, has absorbed and accompanied components, and this has led to the formation of the established identity of Iranians throughout its history. Although there are still many epistemological challenges and obstacles in the world of thought in the area of theory, despite the practical mixes in reality. This article tries to answer the question, what is the issue of Iran's national identity through its historical stages? In this research, using descriptive-analytical method and historical sociological approach, the above-mentioned question is answered in a content manner. The hypothesis of the article is that the Iran's national identity, through the ancient, Islamic and modern historical stages, has absorbed and accompanied elements that have strengthened both the cumulative and process aspects of this identity and how to survive and reproduce it Is located.

Politics and Government in Iran for many centuries has been intertwined with the idea of Monarchy. On the other hand, despite the short life of the theory of Faqih governance in practice, it has the great intellectual, historical and psychological roots in the population of Iran and It is a sort of reproduced the idea of an Islamic state. Now the question has attracted researchers' attention is what is it the relationship between the traditional theory Kingdom (ideal kingdom) and the new theory of Islamic rule (Faqih governance)? To answer this question, these two Intellectual system have been explained and compared according to the four elements of the political context of cognitive thought of John Morrow (goals, authority, reservation or protest). The overall result of the study is that obvious and fundamental differences between the two governance there in all four axis and thus the similarity and unity between the political systems both in the field of view and in the field of history does not make sense.

A controversial concept, state is a single denominator with diverse and multifaceted models, as well as a contentious phenomenon with numerous problems in meaning, concept and application. While some see the state as a phenomenon that dates back to the sixteenth century, others cite the state as a special form of government; therefore, in this sense, every social order requires the state. In ancient Iran, the concept of government and governance will only mean with the concept of a prince, as the institution of the prince in the Iranian thought is the ideal king. The present study seeks to examine the nature of government in ancient Iran as the first center of dynamism and emergence of government in the human world. In this study, the main question is on what basis was the nature of government in ancient Iran during the Achaemenid era? After answering the question, it is hypothesized that the nature of government in ancient Iran was based on Iranian ideology of an ideal king based on religious and moral purity, since Iranian morality and spirit were based on Zoroaster teachings and the Achaemenid kings represented their attributes of heavenly monarchy. This hypothesis has been processed by a historical sociology approach and an analysis of the nature of state during the Achaemenid period in a descriptive-analytic method.

Political hikmah is an Iranian-Islamic concept and although at times it has been taken as synonymous with political philosophy, it is different from both political philosophy and political thought. The present article aims to explain political hikmah in ancient Iran. This is done in three stages. First, the meaning of hikmah and political hikmah is dealt with. Then, it is briefly discussed that hikmah and political hikmah originate from ancient Iran. Finally, some principles of political hikmah are examined. Ancient Iranians tried to rely on these principles in a macro intellectual and philosophical system in order to assign governmental positions to those who deserved them, direct the government toward justice and prevent rulers from committing injustice. These principles were as follows: dividing the universe into the world and heaven, the theory of philosopher-ruler, divine charisma, imperial splendor, and rejection of the theory of dominion. Some of the discussions in this article draw on Suhrawardi, the great philosopher and founder of the philosophical school of illumination, as he has presented this philosophy appropriately and his own philosophical school is based on the hikmah of ancient Iran. Keywords: hikmah, political hikmah, ancient Iran, Suhrawardi

The Persian Gulf is one of the most ancient habitats of human beings, and it is believed that civilization originated in the regions surrounding this waterway. The people of the countries in the Persian Gulf region, Iranians and Arabs, played a significant role in the history of human civilization. Due to its supreme geographical situation and its vicinity to fertile countries, the Persian Gulf has always been the target of belligerent leaders and conquerors of the world including Alexander of Macedonia, who had a huge share in the economic revival of the Persian Gulf and the flourishing of trade in this region. Alexander and his successors showed great interest in the commercial relationships between the countries in the Persian Gulf region and the Mediterranean countries, and some new cities and ports were made on the coastlines of the Persian Gulf during his time. The present study was intended to provide an answer to the following questions: Given all the destructions and miseries created by Alexander of Macedonia in Iran, were there any commercial relationships among the countries in the Persian Gulf region, and was commerce as profitable as it was in the past? A presupposition based on which these questions can be answered is that during the reign of Alexander, in spite of the massive destructions and calamities that he and his successors caused, he was well-aware of the significance of the Persian Gulf region and its coasts, and that is why he dispatched some of his commanders to its coastlines to develop some ports and build some cities there.

The Persian Gulf has been of interest to Iranians for a long time as a free and commercial highway. Archaeological evidence also shows that Iranians have had many experiences in maritime and maritime commerce. Iranian experiences and skills and the importance of the Persian Gulf in terms of the connection to free waters have made the region more prominent among the governments of ancient Iran. In the ancient times and at the time of Elamite , the trade was done in this area. With the arrival of the Achaemenids, its importance increased, and maritime commerce flourished with the actions of the kings of this dynasty. After the collapse of the Achaemenid rule and the coming of seleucid, trade in the region has fallen due to the conflict in power and the prospect of a rebound to the Persian Gulf with the dissolution of the seleucid and the formation of the rule of the Parthians. In this study, the problem of maritime trade in the Persian Gulf in ancient times, Achaemenid, seleucid and Parthian, and in what period of maritime trade in the Persian Gulf has progressed or declined and the cause of this progress or What is a decline.

There are numerous evidence proving that the Platonic and Aristotelian thoughts, even those of Socrates, are inspired by the Eastern, especially Persian, thought. There are two reasons for this fact: First, the state of Greece at that time and communication of the Greek with the East, especially frequent trips of the Magi and Eastern clerics to Minor Asia, and those of the Greek scholars to the East which paved the way for the acquaintance. Second, the sublime features of Iranian ideal kings which were always the foundation of Iranian religious and political thought. An ideal and just kingship has been a title whose necessary virtues have had similarities with divine perfection. The present study insists on the influence of the Ancient Iranian Ideal Kingship Theory on the Western Philosophers, especially Plato.

This paper tries to study the Recognition of royal identity in Ancient Iran, using discourse analysis. The foundations of royal identity in Ancient Iran is based on the divine order and pattern of the political system. Thus, it is responsible for all of the affairs of the ideal king as hand of the ideal intentions. The king of Ancient Iran is the most perfect representative of the celestial law implementations. This article deals with the question of the identity of the ideal king in ancient structures in order to lead the society to Utopia. This paper hypothesis argues that this identity is formed through signs such as: charisma, race, justice and truth, religion and piety, dutifulness, intellect and wisdom, strength and courage, education and teaching. The central slab, the king as a representative of the gods on earth have stabilized these signs.

In this paper we will attempt to compare the characteristics of Imam in the Ismaili theosophy، as described by Nasir Khusraw، with properties and traits of Ideal King in ancient Persian wisdom. We emphasizes on essential qualities in the Iranian political thought that throughout a long historical period، from establishment of contents of ancient Persian thinking to today، has had an impact on our political culture. If we can consider correctly the characteristics of Ismaili’s Imam (or Fatimid Caliph)، as portrayed by Nasir Khusraw، we would diagnose some fundamental affinities between them and descriptions of the Ideal King in the ancient Iranian political thought. By surveying of essential concerns of Nasir Khusraw in both of historical-social and intellectual-dogmatic sides through detailed study of his works، we can mark out the continuity of a distinct approach towards nature of political relations and especially of the sovereign’s characteristics without which the history of political thought in Iran is not understandable.

Explaining the ancient Iranian intellectual system and political thought; namely Ideal king in Cyrus period, and through analyzing the socio-political structure of the preferred system, this article seeks to reveal how and why the four reinterpreted pillars of philosopher-king of Plato in Republic namely, wisdom, courage, moderation and justice, as presented by the author of Plato’s Beautiful City and the Ideal King in Ancient Iran, have been the main intellectual portrait of Iranians in Cyrus period; religiously and politically. On the other hand, surveying a domestic cement for an ideal socio-political order consistent to the religious and political identity of the ancient Iran, and by analyzing texts and their historic background, this article seeks to study the spirit of socio-political sovereignty governing the Iranian society in this era, while examining Fathollah Mojtabaee’s theory and adjusting the Cyrus period with Platonist elements.

This article is an attempt to show how Abu Hamed Muhammad ibn Ahmad al-Ghazali was influenced by the political philosophy of ancient Iran. Subconscious is originally a psychological concept now entered into politics. It is a source that manifests itself in a nation's attitude and philosophy unconsciously. Political subconscious is rooted in social imaginary. This article has recourse to Debray theory of mediology to prove that the fundamental concepts of political philosophy such as the unity of religion, state and the virtuous ruler were once preserved in Iranians` social imaginary and reproduced once again in the beliefs and opinions of the philosophers of the next eras through political subconscious. Al-Ghazali, the philosopher of the 5th century A.H who lived in a time different from that of Sassanid dynasty, with four centuries distance, has revived at the notion of the unity of religion, state and the virtuous ruler once again in his political opinions and accordingly his political opinions were under the influence of the ancient Iran.

About ancient Iran, especially in recent years, considerable research has been done and it showed auspicious event that for researchers ancient Iran is significant. Article is due to the focused attention of the political aspects of civilization, the kind of work is original. The main question has been written that, Continuity of government and rulers for their statesmanship, and what evidence and evidences is presented? Response based on the analysis of texts in the inscriptions has obtained evidence that the political legitimacy to justify three elements are of greatest importance. These elements include: Ancestry, God kindness, justice and human special-virtues. In this study, western inscriptions of Iran (current) have been studied.