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

One of the elements claimed for the strength of a country's political system is the existence of political parties. It is acceptable for parties to act with a secular worldview because there is a kind of political worldview convergence between the party and party activists in these societies, in other words, the basis and thought of the existence of the party and its structures are well designed, which has party behavior at levels. implements culture. Are the epistemic resources of Iranian parties the same as the epistemic resources of modern (western) parties? If they are the same, what is the contribution of each knowledge? The answers to the above questions need to be analyzed at the epistemological level. To analyze the level of knowledge, party documents (selected) and semi-structured interviews with party activists have been used in the form of thematic analysis. Purposive sampling has been done from the parties registered in the Ministry of Interior. The results of the research show similarities in The use of epistemic sources (homologous) in parties and the political space of romanticism has every epistemic reference among the parties and the space of political romanticism. This phenomenon itself is caused by the centrality of intuitive knowledge at the high theoretical level of party formation and political activism. which causes the intensification of the atmosphere of political romanticism in its political and social proposal, which is the opposite of the existence of the fact that the atmosphere of romance is also based on intuitive epistemological references.

Farabi is considered the founder of philosophy in the Islamic world. This Iranian philosopher not only entered of Greek reason into the field of Muslim knowledge, but also entered the Iranian politics to the Islamic political system. In fact, Farabi's political thought has various sources. We should consider him as the inheritor of the presence of Platonic philosophy, Aristotelian reason, Iranian wisdom, Islamic knowledge, and Shiite teachings of his time. The aim of this study is recognizing and analyzing the presence and extension of Iranian wisdom in Farabi's political thought. Farabi describes thinking in the field of Iranian wisdom in ontology, epistemology, society and politics. His ontology is linked to Iranian wisdom by following the example of the series of angels and the connection of heaven and earth, and in the field of social life, it is an ideal format for his utopia. Furthermore, Farabi's epistemology, which ultimately leads to the supremacy of fantasy, has its roots in Iranian light based Imagination; The wisdom bridges the light of knowledge and awareness between the earth and the sky. In his thought, politics should establish a connection between the sky and the seal of God with the royal throne and the people of the society. These three components have Iranian origins.
He considered Farabi's political thought in the style of royal governance and undeniable examples of Iranian wisdom.

Iran has particular complexities, characteristics and certain condi-tion, including strong religious tradition and reproduction of religious values in the globalization era. Therefore, the majority of intellectuals talk about the challenge between tradition and modernity and a gap in the discourse of modernity in Iran. The viewpoints of recent Iranian intellectuals could be categorized in two groups after secularization in Iran: mundane thoughts and worldly thoughts. The discourse of worl-dly intellectuals shows the harmony between religion and world, func-tional attitudes toward religion, the privatization of religion and multi-level attitude towards Islam. The attitude of intellectuals toward secul-arization has structural problems. The secularization needs approp-riate conditions that don’t shape because of religion’s power and min-dset of Iranians. The secularization has suffered from the lack of strong philosophical, religious and social backgrounds. Social and political development indicate a change in the functions of theocracy because of introduction of religious doctrines to the field of politics and execution. Religion is dominant discourse in social, political, personal, cultural and economic sphere. Moreover, it has shaped behavioral, behavioral, mental, and occult pattern of religious Iranians and their all episteme-ological layers.

The purpose of this article is to examine the image of wisdom in Khamsa Hakim Nizami Ganjai. Wisdom and intellect are among the most important conceptual and lexical elements in Persian literature, whose range of use in poetry and prose has expanded throughout the era and has undergone many changes and transformations in intellectual and philosophical ways, wisdom and mysticism. The concept of the term 'Aql' and its derivatives in Iranian culture and thought has been a constant source of controversy, and because it is often mixed with Greek philosophy, Islamic words, and Sufi thoughts; Several concepts have been taken from it. Nizami has a dual view of wisdom according to his point of view. On the one hand, he praises reason and wisdom and considers the place of reason to be privileged in the guidance of man, and on the other hand, according to the mystical point of view and dependence on the Sharia, reason does not lead to the knowledge and recognition of the Holy Prophet, and in this context, wisdom does not consider it very reliable. Considering this duality, in this essay, the place of wisdom and reason in the mystical and theological worldview and the reasons for its inability to recognize the truth from a military point of view will be discussed.

The purpose of the present study is to explain Plato’s perspective to the world of living and life, as this philosopher relying on some fixed principles, speaks about the purpose of life and in his master’s words, introduces human felicity as Ghayat al-Ghayat (the goal of goals). The main research question is if there is a relationship between Plato’s political and moral ideology and what is their commonality? The method of this research is interpretive-analytical and the results showed that as there is a deep relationship between morality and politics in classic political philosophy, felicity especially in the classic theological morality, interrelates politics and morality together.

Iran has particular complexities, characteristics and certain condi-tion, including strong religious tradition and reproduction of religious values in the globalization era. Therefore, the majority of intellectuals talk about the challenge between tradition and modernity and a gap in the discourse of modernity in Iran. The viewpoints of recent Iranian intellectuals could be categorized in two groups after secularization in Iran: mundane thoughts and worldly thoughts. The discourse of worl-dly intellectuals shows the harmony between religion and world, func-tional attitudes toward religion, the privatization of religion and multi-level attitude towards Islam. The attitude of intellectuals toward secul-arization has structural problems. The secularization needs approp-riate conditions that don’t shape because of religion’s power and min-dset of Iranians. The secularization has suffered from the lack of strong philosophical, religious and social backgrounds. Social and political development indicate a change in the functions of theocracy because of introduction of religious doctrines to the field of politics and execution. Religion is dominant discourse in social, political, personal, cultural and economic sphere. Moreover, it has shaped behavioral, behavioral, mental, and occult pattern of religious Iranians and their all episteme-ological layers.

Imam Khomeini (PBUH) is among the researchers, jurisprudents, theologians and scholars who have taken a methodic approach to research in different arenas. Since politics with human as its subject matter considers all aspects of his guidance, Imam Khomeini's (PBUH) works have plural methods. Methodologically speaking, Imam Khomeini's (PBUH) political thought is of multiple aspects and based on all epistemological resources and tools he takes into accounts. Therefore the main inquiry of this article is to explain Imam Khomeini's (PBUH) in his political thought. Studying his works, we can figure out that philosophical, theological and polemical arguments, jurisprudential deduction as well as ethical, interpretive and historical methods are so important that there is no way to have a proper understanding of Imam Khomeini's (PBUH) political thought but through learning these methods and how they are applied.

No doubt, knowledge or cognition serving as a criterion on which the analysis and evaluation of human consciousness are based has a pivotal role in forming man’s view of the existence, in illustrating man’s particular system of thought as well as in processing ideas, paradigms, policies and strategies, norms, and insights. Hence, it seems very essential to trace and discover the criterion of knowledge in the proposed theories about various human realms, a criterion that occupies a highest position when it is used as a yardstick for making a distinction between legal and political systems, and a judgment on their efficiency.In this article, the main issue is to make clear the real position of people by showing the real criterion of knowledge. This, in turn, makes it possible to evaluate and criticize the criterion of knowledge in the political thought of the West, thus providing us with a test of true knowledge and the ways to attain it in accordance with the Qur’anic teachings, on the one hand, and to analyze the political position of people influenced by these two systems of thought on the other.

The theory of cultural capital is a developed and novel way of looking at the concept of capital, which forces it out of economical and commercial constraints, extending it to other forms in social and cultural areas. It was initially introduced by Pierre Bourdieu in 1964. However, the way it was evolved has to be sought in the backgrounds of classical sociology as well as in the thoughts of thinkers like Marx, Durkheim, Weber, and Simmel. Various definitions have been offered by scholars, each of whom has made a reference to this issue from a different angle. From Bourdieu’s viewpoint, cultural capital involves three dimentions, namely, embodied, objectified, and institutionalized. The whatness of cultural capital, and the way its components and parameters are determined as appropriate and in accordancewith any society, is a criteria for measuring the quality of culture in that society, which can be used as a base for identifying the way it can be promoted. So, addressing what Basij’s cultural capital is, is a step that cab be taken to measure, extend and promote Basijis’ cultural capital in the society. The study of the whatness of Basijis’ cultural capital should become indigenous taking into account the arguments in the sociology of culture, as well as by focusing on the origins and features of Basiji culture and thinking in terms of its dimensions and parameters. Taking the same viewpoint, one can conclude that Basijis’ cultural capital involves spiritual and material dimensions, each of which covers its own respective components and parameters. This will help define Basijis’ cultural capital.

Adel Daher is one of the sophisticated Arab intellectuals who is unknown in Iran. Like any modern philosopher, he considers intellect as the first means of identification. Dividing intellect into two parts of theoretical and practical, he believes that besides identifying the means to attain goals (teleos), intellect also serves to determine the very goals. In other words, he believes in goal-oriented rationality as well as value-oriented rationality.He does not think of philosophical thought as a profession, detached from human community; rather, he considers it as bearing the task of criticizing and modification of social life. He believes that if the core of religion is truly understood, then it becomes clear that those who believe in the necessity of the relation between religion and worldly mundane life are false. The present paper studies the main theoretical framework of this Lebanese thinker’s views based on a metatheoretical approach.

As Edmund Husserl’s epistemological method, Wilhelm Dilthey’s Verstehen approach, positivistic approaches to science, Karl Marx’s and GWF Hegel’s dialectics, William James’ pragmatic philosophy, Karl Popper’s Logic of Scientific Discovery, and Roy Bhaskar’s critical approach each bring their own particular methodology to the realm of social sciences, the philosophical realism of the Islamic world, too, with the authority and credibility it allocates to the three sources, sense, reason, and revelation, will undoubtedly present its own specific methodology to the field of social sciences. This methodology will, in turn, create its own specific knowledge. A brief account of the specifications of this knowledge is that (1) though it accepts the empiricist aspects of social sciences, it does not limit them to experimental propositions; (2) admitting the cosmological identity of social sciences, it maintains their critical approach not through reference to common sense conceptions _ which have a historical and merely cultural identity _ but through the two sources, practical reason and revelation. The above specifications are the characteristics of a kind of social science which can be called Islamic social science because of its benefiting from Islamic revelation and an appropriate methodology.