جستجوی مقالات مرتبط با کلیدواژه "عدالت سیاسی" در نشریات گروه "علوم سیاسی"

Meritocracy is crucial for the efficiency and survival of the political system; its absence can lead to a crisis of legitimacy. This underscores the importance of meritocracy in achieving political justice, especially given the lack of statistical criteria to assess it. In this research, we measure the significance of meritocracy and evaluate its strengths and weaknesses. Using Charles Jones' sequential method, we first identify the problem and then analyze it politically. To evaluate this method, we developed five items based on the Kolmogorov-Smirnov questionnaire survey tool. We gathered opinions from 270 professors and experts in political and executive sciences. After conducting a statistical analysis, we found that existing models for identifying competent individuals are ineffective. To mitigate the risks of inefficiency and corruption stemming from a flawed selection system, it is essential to revise these evaluation models and leverage the capabilities of all community members to achieve their goals.

In the field of marketing, the most desirable scenario involves the company maintaining an optimal level of market share with an increasing trend over time, as well as preventing any decline or reduction in the market share. Concerning political marketing and elections, there is even more necessary to have such a favorable scenario. Based on the significance of customer retention, this approach maintains that a party can win if it secures the largest market share while minimizing customer attrition. It seems to be an essential approach given the nature of political marketing characterized by the intense competition among political parties, the unavoidable impact of social media, the uncertainty about fulfilling campaign promises, and the risky nature of political transactions (cash vs. credit imbalance) —all of which can contribute to the vulnerability of political marketing, hence a declining trend in the voter turnout. Relationship marketing, as a modern marketing technique, can help political activists to mitigate these challenges, offering effective solutions to minimize campaign costs and increase the likelihood of success in elections. Political relationship marketing has been the subject of inquiry in several studies (e.g., Afjeh’i & Khademi-Garashi, 2016; Talari & Mousavi-Shafaei, 2015). Rizan et al. (2014) delved into the impact of relationship marketing on customer loyalty.A declining trend in the number of electoral votes is one of the challenges faced by political parties in Iran. The issue appears to be rooted in their marketing strategies. In fact, political marketing strategies can potentially present a persuasively alluring image of the candidate’s integrity and virtue while covering up their flaws. Consequently, the politician who has been getting promoted is often perceived as an ideal figure. In most cases, voters may not understand the techniques used in campaigns, succumbing to the persuasive tactics employed by the candidate and thus increasing the likelihood of making a mistake in their choice and experiencing early regret. In fact, insufficient knowledge about the candidate or party contributes to such mistakes on the part of voters. Moreover, the inability to retain voters, driven by factors such as a loss of trust and unfulfilled promises, can result in costly and sometimes irreparable damages to political parties. Considering the drawbacks of short-term marketing in the political arena for those involved and the political parties’ desire for sustained power, relationship marketing seems to be a suitable approach to address the shortcomings without compromising market share, fulfill political parties’ electoral aspirations (e.g., frequent wins), and to ensure that voters get to know candidates and political parties adequately and accurately. In this line, the present research investigates the influential factors in political relationship marketing, addressing the following questions: Can relationship marketing help overcome the challenges in political elections? And what factors are influential in establishing and maintaining the relationship?

There are numerous factors behind party wins in the electoral market. However, according to the theoretical framework of this research, establishing and maintaining a robust relationship between parties and voters, leading to voter loyalty, plays a pivotal role in the electoral success of political parties. Relying on a multi-stage conceptual model, the present study aimed to investigate the connection between relationship marketing and the success of parties in the political market and electoral contests. The study is located within the intersection of political science and marketing management. As an applied research involving field work, it adopted a descriptive–survey, correlation-based approach to investigate the research questions. First, the analysis focused on the effect of relationship marketing variables (i.e., commitment, fulfillment of promises, communication, competence, and trust) on satisfaction. The second step involved examination of the effect of satisfaction on voter loyalty. Finally, the research explored the correlation between loyalty, recommendations to others, and revoting, as influential factors contributing to the success of political parties. In the data analysis, the Pearson coefficient and the correlation coefficient were used to understand the relationships between the research variables.

The research findings indicated a significantly direct correlation between relationship marketing principles and voter satisfaction. The results of regression analysis demonstrated that these principles can predict satisfaction. There was also a significant relationship between satisfaction and loyalty, as well as between loyalty and both revoting and recommendation to others. Finally, a significant relationship was observed between success and revoting and recommendation to others.

The research results confirm that the success of political parties hinges on both retaining existing voters and attracting new ones. This process involves distinct stages: generating satisfaction by applying relationship marketing principles, enhancing and transforming satisfaction into loyalty and fandom through the practical implementation of the principles, adopting fan-driven marketing as a result of the loyalty cultivated, and finally giving recommendations to others. The first and second stages are executed through strategic planning and initiatives of strategists, along with the genuine and reassuring conduct of candidates and party executive agents. The third and fourth stages, on the other hand, rely on the active participation of party loyalists and supporters. Furthermore, two practical methods can be employed to attract new voters: direct and indirect recruitment. In the direct recruitment, the party itself leverages relationship marketing principles to draw in a collective of voters. In contrast, the indirect recruitment is facilitated by party loyalists and supporters—mostly represented by previous voters—and their efforts to embark on fan-driven marketing and give recommendations to other voters.

The aim of this research is to analyze the various functions of a moral government from the perspective of Transcendent (mutaʿāliya) political philosophy. By employing a descriptive-analytic method and considering the necessary prerequisites for the establishment of a moral government, this study delves into its functions. It demonstrates that, in Transcendent philosophy, a moral government is built upon practical wisdom, where rational management and selection are of special importance. According to this philosophy, morality governs all aspects of the government, and the moral duty of governments is to create conditions that enable sociThe aim of this research is to analyze the various functions of a moral government from the perspective of Transcendent (mutaʿāliya) political philosophy. By employing a descriptive-analytic method and considering the necessary prerequisites for the establishment of a moral government, this study delves into its functions. It demonstrates that, in Transcendent philosophy, a moral government is built upon practical wisdom, where rational management and selection are of special importance. According to this philosophy, morality governs all aspects of the government, and the moral duty of governments is to create conditions that enable society to achieve justice and fulfill its political and social rights. In a transcendent moral government, morality and politics mutually support each other in an interactive and evolving manner, resulting in a government that serves functions such as promoting societal happiness, safeguarding human dignity, facilitating the political training and refinement of citizens, ensuring political justice, and promoting tolerance and sympathy.ety to achieve justice and fulfill its political and social rights. In a transcendent moral government, morality and politics mutually support each other in an interactive and evolving manner, resulting in a government that serves functions such as promoting societal happiness, safeguarding human dignity, facilitating the political training and refinement of citizens, ensuring political justice, and promoting tolerance and sympathy.

Justice is one of the main goals of the Islamic Republic of Iran. It is necessary for this important goal to be actualized in the society, to have an ideal possible model of political justice. This research, therefore, using analytical and descriptive method and the theoretical frame of the four causes, was performed. Relying on the statements of Imam Khomeini (R) and the Supreme Leader with regard to material and formal causes, presents the indicators of the ideal model of political justice. The research findings indicate that the ideal model of political justice is based on three indicators of equality, merit and maximizing the two, and it aims to realize the equality index as the ultimate, in relation to the law, the enjoyment of political security and political freedoms for all. Also, the index of merit seeks to realize worthy governance, pay attention to merit in the position of legislation, and finally, the index of maximizing equality and merit is aimed at benefiting the largest number of the most worthy people in the society from political-social advantages.

So far, the researches conducted on the issue of justice in the thoughts of the leaders of the Islamic Revolution have focused more on other aspects of justice, and less research has been done on the aspect of political justice, so the purpose of this research is to investigate the concept and place of political justice in It is the view of the leaders of the Islamic Revolution.

The type of research in this article is basic and based on analytical research method.

The findings of the research show that in the view of the leaders of the Islamic Revolution, the philosophy of forming an Islamic government is to create equality and justice in society. Based on this point of view, the three indicators of political rights "the right to choose", "the right to be elected" and "the right to monitor, criticize and protest" can provide the requirements of political justice in order to determine one's destiny and participate in the decision-making process. Advance the management and progress of the society.

In the view of the leaders of the Islamic Revolution, the realization of political justice depends on the three essentials of "just political system", "security" and "equal opportunity". Based on this, in the view of the leaders of the revolution, the Islamic government - the Islamic Republic - is one of the examples of a just political system that can guarantee the implementation, maintenance and survival of the realization of political justice in the society. The relative provision of security in the society is a necessary condition for any plan and action to implement political justice. Also, providing theoretical, legal and structural infrastructures in order to create equal opportunities for everyone is one of the essentials for the realization of political justice.

The Holy Quran is the fundamental source of the political thought of Islam and one should refer to this source for a detailed understanding of its elements. Its strategies can be deduced from the divine verses, so that in the next steps, the desired plans and strategies to achieve political justice can be set. This article is in search of one of the influential and fundamental elements of the theory of political justice, that is, the ways to achieve it from the perspective of the Holy Qur'an. can be observed mainly in cases such as the institutionalization of justice in the lives of the rulers, seeking justice, fighting against oppression, inviolability of oppression and helping the oppressed, key principles that can be basic platforms for designing solutions and programs To achieve political justice.This important thing has been done according to the method of ijtihad interpretation, which can provide all the capabilities of understanding the text to the interpreter and explain all the ways to ensure political justice.

Considering that the realization of justice is one of the main demands of the Supreme Leader of the Revolution in the statement of the second step of the Revolution, it is necessary to study the Quranic documents and their validity in the statements of the Supreme Leader. The purpose of researching the Qur'anic documents and the narration of this issue is to motivate the establishment of justice in society and to follow the instructions of the Supreme Leader. The main question of the present article is what are the Quranic documents and the narration of the statements of the Supreme Leader "Damat Barakat" about the realization of justice in the political and social dimensions? With the analytical-inferential method of the words of the Leader of the Revolution, it can be said: Islam is the builder of justice and absolute justice, the ray of Islam and the full realization of justice is based on the political thought of Islam; Among the findings of research and documentation of the political dimension of justice is the sermon (126) of Nahj al-Balaghah: "You ask me to achieve victory and success in politics at the cost of oppression and the violation of the rights of weak people !? And among the documents of the social dimension of justice is verse (90) of Surah An-Nahl: "Surely God commands the administration of justice and goodness." According to this study, Islamic politics seeks to achieve various dimensions of justice and bring human beings to a good life, and a rationalistic nature is based on the preservation of human rights and dignity, to provide the basis for human salvation. Legitimate divine sovereignty is also a solution for the implementation of Islamic justice and the solution of material and spiritual problems of human beings, and the realization of this important thing is possible in a monotheistic society.

Due to its connection with the survival and stability of the system, the efficiency of the political system of the Islamic Republic is of high importance. On the one hand, this has doubled the importance of evaluating efficiency in the realization of political justice as the main goal of the Islamic Republic. Therefore, the present study, in response to the main question of how successful the political system of the Islamic Republic has been in achieving political justice in the distribution of political positions, raises the hypothesis that in terms of equality in access to political positions there are always equal conditions for the masses. And any restriction of the supervisory institutions and the executor of the elections have been in line with the implementation of the law. The findings indicate that in the field of equality, there has always been an equal presence of people in the field of candidacy for political positions, and over time, the index of virtue and competence in the getting political positions has received more attention.

John Rawls offers a political definition of justice in the book “Political Liberalism” and believes that this definition, with the properties that he expresses for that, provides the necessary stability for the theory of justice as fairness. Political definition of justice that sometimes Rawls mentions as “Political justice”, changes the conditions of “Original Position” that is mentioned in the book “A Theory of Justice” guarantees the stability justice as fairness, but this action results in some contradictions. By reading Rawls' political justice, this article attempts to study the relationship between “Political justice” and the “Original Position”. The result of this study shows that Rawls' “political justice” have foundations that faces “Original Position” with contradictions, in such a way that removal of “Original Position” in “political liberalism” does not produce the problem.

The purpose of the present study was to investigate the relationship between justice and moderation in the political ethics of the Alawi conduct and it was done by descriptive-analytical method. The research hypothesis was that based on the political thought of Islam and the Alawi manner and considering the credits theory of Allameh Tabatabaei, since the proprietor human nature may become cruel and extremist, human beings may thus validate justice and moderation in order to secure others’ rights, in such a way that the interactive-evolutionary relationships exist between them. The results show that, according to Allameh Tabatabaei's employment theory, if the benefit of society is one-sided and one considers only self-interest, it will lead to self-centeredness, exploitation and despotism in the political arena. Therefore, for everyone to attain their rights, social justice is validated and a form of reconciliation is formed between the human beings in order to regulate relations in the process of justice and equity, and the measure of reason helps him to recognize justice from the oppression, and the moderation from immoderation.

The issue of this research is that in today's Iranian society and in the opinion of the people, which one of domination of the social goods on the realm of politics is justice? Using Michael Walzer's theory of Complex Equality, the authors of this study designed a questionnaire to identify the perception of Iranians of the social “goods” dominating the political participation as a subset of politics in the contemporary Iranian society, from among three social goods: wealth, kinship, and knowledge. using elite perspectives on social justice and political science with Delphi method, researchers designed a questionnaire to understand the people's view of the dominant social good in the realm of politics, from the three social goods of wealth, kinship, and knowledge. The target population of this study was Iranians over 20 years of age living in the country and the sample population was determined using the Cochran formula of 271 people. After data analysis, the authors concluded that people are more inclined toward the social good of knowledge regarding political participation compared to the other two. However, in terms of the sample population, wealth played a stronger role in political participation. Moreover, the Islamic Republic of Iran has become closer to a just society in terms of kinship compared to the other two social goods.

Political justice has always been a principal, highly debated and challenging concept in the political life history of the human being. Various schools of thought have clarified political justice based on their own world view and intellectual fundamentals. The school of transcendental philosophy is one of the philosophical schools in the field of Islamic ideology where its major pillars rest on principality of existence, unity of existence and skepticism about existence. On this basis, this paper intends to study the progress of political science in view of the transcendental philosophy through content analysis methodology. The hypothesis put forward in this paper indicates that the progress of political justice in view of the transcendental philosophy is realized through evolution, man's fundamental structure of "being", his intrinsic and spiritual motion in the society in active presence of free will, as well as man's substantial motion and the role of his free will, understanding truth and acting upon the truth, all in line with realization of political justice in the society

Political justice along with concepts such as freedom, security and democracy has always been considered as one of the most concerns of the human community because of the status and history of political schools and religions, scholars and thinkers have expressed their views on the definition of justice and the way to it. Martyr Motahari is one of the justice-seeker thinkers who has expressed his views on this issue based on his religious and Islamic teachings. Therefore, the purpose of this study was to investigate political justice in his thoughts and has dealt with the position of political justice in the thoughts of Morteza Motahari and John Rawls. In this research, we found by a descriptive-analytic method that political justice is considered by these two thinkers in the context of social justice and principles such as freedom, democracy and practice of laws deriving from the true rights of human beings, as foundations Justice and social balance.

Justice is a strategic element that has always been of interest to scholars. It can be said that the inference of this concept and attention to the root of justice in all its parts have been the distinguishing feature of intellectual schools of scholars in different fields of science. These divisions are due to the type of worldview and anthropology. The purpose of this paper is to investigate political justice in the political thought of Ayatullah Javadi Amoli’s political thought and John Rawls'. The findings of the research indicate that justice in the thought of Ayatullah Javadi Amoli is due to the multi-layered methodology, absolutism, and attention to the divine human being as the fact that whatever is otherwise is null and void and bringing with it a transcendental political justice, which declares of human progress in perfection. While political justice in the early and late John Rawls’ thought, due to the unilateralism of the methodology, relativism and mere attention to matter and the uniqueness of mankind see justice as fairness. Political justice in both Rawls is an instrument for approaching to profit and power.

In political justice, the debate is about balancing, granting political rights, observance of law and the desired distribution of power among citizens, with the presence of this value, the active and free participation of individuals, the right to expression, the right to criticize, the formation of associations, the right to vote and the right to elect, It is provided to the citizens and the affairs are in proportion to the power, in proportion to their place. The main question of this paper is to examine the equality of opportunities and opportunities as one of the strategies for achieving political justice, with emphasis on the verses and logic of the Holy Qur'an, and in the hypothesis of the theoretical means such as equality in social situations, creation against human beings. These findings can be noted that for the implementation and achievement of the strategy of equality of opportunities and facilities, components such as the presence of legitimate power, the negation of privileges and judgment, and the law is equal, influential and fundamental, and can provide a platform for society to reach political justice. This research is based on descriptive-analytical method.

This article claims that up and down of Islamic civilization, more than whatever, are dependent upon power struggles and problem of political legitimacy of the Islamic states. While Islamic civilization peaks during the Abbasid, the golden era of Islamic civilization shows down side in the same state. However, origins of such up and down find shape in political culture and socio-political developments during the previous Umayyad and Nabavi states. The Abbasid state won the political struggles by further having full control of jurisprudence and theology knowledge and achieves supremacy, in continuity, over its archrivals that are the Shiites and the Khwarijites by making changes in legitimizing power knowledge. As a result, Islamic civilization had been fundamentally dependent on weakness and strength of the Islamic states and such weakness and strength originate from formation of political legitimacy problem. This article firstly explains theoretical framework of legitimacy of political justice-based state and secondly it deals with contraction and expansion of problem of legitimacy during the Umayyad regime and the Abbasid’s, afterwards.

The present research studies the kind of relationship between the political justice and the political equality considered within the democratic systems on the basis of Qur’anic and narrative instructions. The answer is that the justice considered within the democratic systems is consistent with the religious instructions in the three domains of philosophical - the introduction and providing the ground for the political equality, political as well as non political– the necessity of political justice consistent with the religious instructions. Nevertheless, the religious interpretation of the political as well as non political justice along with political justice is of trivial difference from the justice considered within the democratic systems. To approve the hypothesis, two theological- jurisprudential instructions, “Ebaheh” and “Absence of Wilayat” have been regarded as the foundation of Qur’anic and narrative analysis. The principle of Ebaheh is related to the legitimacy of the social agreements of citizens in the religious society towards stetting of the public regulations and the fact that governmental regulations are considered legitimate provided that they originate from the wants of people and they are compatible with the religious rules. Besides, the principle of the absence of Wilayat states the cooperation of majorities in the political management, no interference of government in the private domains as well as the people’s observation pertaining to the political decisions. The religious instructions in accordance with the two aforementioned principles prove the natural equality of humans whereas in the political equality; they consider difference between governorship and government. Moreover, in regard with the economic and social equalities along with proving the relative equality considered within the democratic systems, they overwhelmingly remind the expanded duties in charge of the society and government.

Political Justice as one of the key elements in the political thought of Islam, a value that surround the community, in conjunction with power to fit in place, and the rights of citizens to merit place is of course review its goals to be transparency with other schools, in a way that different schools have different goals defined for justice. By seeking the answer to question of political justice from the perspective of the Holy Quran and due to the fact that in Islamic thought, the purpose of government, is justice and that the operator of the Islamic community is to happiness, by using some potentials of Ijtehadi interpretation method, in hypothesis asserts that political justice can be created in the context of issues such as community development, fair distribution of opportunities and fulfillment and realization of the rights of citizens, the goals that guide humans to reach perfection and prosperity.

Given the importance of justice in Islam, this research paper dwells on the question of “what the concept of justice in political thought of Islam is, and what its characteristics are”. Our subordinate question is: What strategies can help realization of political justice? Since justice is closely associated with rights in terms of concept, this paper intends to embark on index construction for political justice based on the concept of rights by applying interpretive-analytical method. Based on the findings of this paper, if we consider people and government as beneficiaries of political activities, then we should say that mutual granting of political rights between people and government will pave the ground for realization of political justice. Strategies for realization ofthis justice, on one hand, need identifying divine-innate rights of individuals and government and on the other hand, enforcement of the individual and social rights agreed upon among the people themselves or between the people and the government. In this connection, considering constant abidance by Islamic law, using collective wisdom, and expert-level findings in various related fields can be among other strategies for realization of political justice.