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

The formation of the concept of common good in the Constitutional period is the concern of this article. How do the elites interpret this concept according to the context? What are the consequences and requirements of these interpretations?  In the pre-constitutional period, the common conception is the good of the Islamic monarchy and theoretically, the tradition of political theology support the good of the Islamic monarchy. According to the hermeneutic methodology of Quentin Skinner, Iran's defeat of Russia, Iranians' acquaintance with the new world, and the granting of concessions to foreigners pave the way for a change in understanding of good. According to the elites of the Constitutional period, the good of the monarchy and an interpretation of religion that proposed the good of the Shari'a ,in practice have preferred the private good to the public good. Criticism of the good of the monarchy and interpretation of the scholars of this period from the good of Sharia led to the formation of a new conception of good, the center of a new understanding is the "good of the nation”. Accordingly, the Constitutional Movement is a protest against the preference of the good of the monarchy and the traditional interpretation of the good of the Shari'a. The conflict between these three interpretations of good was reflected in the constitution.

Common good as one of the basic concepts in political thought has not been independently explored so far. While this concept, along with concepts such as "public interest, public interest, public policy, public goods and common interests and public good", has formed the basis of most school approaches and debates. In the popular discourse of political science, "Common good" refers to the material, cultural, or institutional possibilities in which members of a community share interests. "Common good" is an important concept in political philosophy and political thought because the role , It is important in philosophical thinking about the public and private dimensions of social life. "Public life" in a political society is thought to involve: the joint effort of members to maintain certain possibilities for the common good. "Private life" involves the pursuit of each member of a distinct set of personal plans. This research is a developmental type and has been done in a descriptive-analytical manner using reliable library sources. Therefore, comparative analysis has been the concept of common good with other related concepts in the approaches of political thought, and for this reason, it has conducted scientific and descriptive research in this regard.

In the ancient time, the government was at the center of theories, with consideration to the given religious nature of political community and desirable arrangement. By the entrance of modern thoughts into Iranian world in Qajar era, we witnessed the destruction of these beliefs and the need to rethink about them. The intellectuals were in charge of these affairs. How much they were successful in rethinking of these beliefs? The intellectuals faced with practical obstacles in the inherited beliefs from ancient time. So like the ancient thinkers, they set the right use of political authority as the main subject in their theories, Instead of addressing the foundations of political community and government. However,to rethink political orders and the application of political powers by the government was not possible without knowing about the nature of political community. So with reception of implicit theory about political community and by the use of “common good” and “general rights” by intellectuals, they rethought about dominion theory and the relation between religion and political order and stated a new theory about government. But the result was a gradual tension between the old beliefs and the new beliefs of political order and the appearance of juridical modern political theories. Although these theories tried to resist against new political order, But for the first time, instead of characteristics of an ideal ruler, they had to pay attention to the nature of political community. So the appearance of intellectual thought could put the query of government’s nature and political community in the center of political theories of Iran’s thinkers, and pave the way for gradual transition from "Government-oriented pattern" to the "State-oriented pattern" of political theories.

Various theories have been developed by political thinkers on the way in which a political society can be run. In the meanwhile, the theory of the guardian of the Muslim jurist has gained great importance due its novelty in comparison with other political theories and its applicability in the framework of the Islamic Republic of Iran. Many researches have been made to cast light on various aspects and dimensions of the theory at issue. Still further investigation is necessary to explore some other hidden aspects of the theory. To meet this end, the present research seeks to provide theoretical explanation for the efficiency and applicability of a system of government based on the theory. The research also aims at showing the advantages of the theory in question over other theories, and providing answers for the questions and doubts raised about its efficiency and applicability as well as its comprehensiveness and authenticity. In this connection, some components of the theory are as follows: its opposition to despotism of any form, approval of religious democracy, striving for the common good, and paving the ground for the active political participation of people. Reflection on various aspects of the theory of guardianship of the Muslim jurist shows that, in this theory, not only the abovementioned components but also the necessary mechanisms for their functions have been taken into serious consideration. It goes without saying that if the mentioned components, having theoretically explained, are taken into consideration and acted upon in practice, they will prove to be fully operative and applicable in Islamic society.