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

Production of the text is always accompanied by intentionality. The understanding of intentionality of text requires the logistics that reader should provide them before entering the text. Discovery of Mind is necessary component for understanding the meaning of the text. In this regard, discovery of mind is an opportunity for understanding of political inclusions of a text. The methods of understanding the text are also considered as a pattern for understanding political phenomena. Such a possibility will be provided by considering political phenomena as text. For example, phenomena such as social revolutions, if they are considered equivalent to the text, are necessarily related to the tools of discovering meaning. This article in the following issues related to the discovery of mind will explain the concept of schema. Schema as tools necessarily will have a prominent position in the process of discovery of mind. In line with attempts to understanding the mind use of schema is required to improve the quality of such efforts. The schema can be seen as a strategy with which the mind is placed in a position that will be evident its components. But argument about schema will lead to questions about the manner of its application.

Ever since modernity entered the Islamic world including Iran, the knowledge system of the Islamic world has faced theoretical and conceptual challenges. He considered these intellectual challenges and puzzles in issues such as democracy, secularism, development, freedom, law, women's rights, etc. The central question and purpose of this research is the interaction between tradition and modernity in terms of concept at the macro level, especially in the fundamental components such as interpretation of the text, adaptation of the text and the West, as well as humanism. In this direction, topics such as tradition and metamorphosis in the concept of tradition, how to face tradition, contemporary religion, etc. have been analyzed. This intellectual challenge has encompassed various fields of jurisprudence, political thought and political mysticism. In the political opinions of scholars and jurists as well as religious intellectuals such as Allameh Nayini, Shahid Motahari and thinkers such as Daud Firahi, this conflict between tradition and modernity and how to understand the text has been discussed. In fact, the most important intellectual and jurisprudential challenge of contemporary Iran has been how to reconcile the defining elements of Iranian political life, i.e., tradition and modernity. The conceptual and theoretical challenge of these words has increased a lot compared to the past. Various theories have been presented about the interaction of tradition, text and modernity in modern Iran.

The main purpose of this article is to investigate the formation of cover change in Reza Shah's period and to understand his intentions in this field based on "intentional-contextual hermeneutics of Eric Hirsch". In this regard, the question we are looking for an answer to is: "What are the grounds for the formation of the idea of changing the cover of Iranians during the reign of Reza Shah and what was the intention of Reza Shah to change the cover of Iranians after the beginning of the monarchy?" The results of the research obtained by applying historical data in the form of analytical-descriptive method and based on Hirsch theory by examining the context and text, show that the developments of the Qajar period, the growth of modernity, the personal life of Reza Shah before the reign, along with political and environmental contexts. The period after his reign has had a direct impact on the formation of the "idea of changing the clothing of Iranians" in the perspective of Reza Shah. Regarding Reza Shah's intentions, what has been achieved is that nation-building in accordance with the will of the Pahlavi political system, national unity and the survival of Pahlavi rule, reducing the influence of Islamists, Westernization as removing preconditions for development and liberation from the imagined Pahlavi humiliation The first was at the expense of humiliating cultural norms, including Reza Shah's main intentions and intentions in changing the style of clothing of Iranian citizens.

Identifying, understanding and explaining the concern and the issue is of great importance to Saadi time and the article tries to text pattern of a central area of the most important political issue in pattern of the text-context Hermeneutics Skinner. So after explaining the method and with reference to Saadi's Bustan and Gulistan will focus on two important texts And explain political issue Saadi to discuss theoretical and practical issues. And political issue them according to the text and examine the theoretical and practical aspects of the introduction to explain issues to be society. In my opinion and according to the method according to the texts and theoretical and practical aspects Saadi time, it seems that the most important thing in thoughts of Saadi is the issue of social and political justice.

This article is an attempt by the analytical method to study two meta-narrative "religious" and "political" and then challenge them in the framework of Derridas Deconstruction, so Derrida against a version of Christianity that it provided in the text mind founder, sole custodians of traditional institutions and the formal introduction of the screw, recounting concepts such as "gift", "sacrifice", "forgiveness," "messianism" and that Christianity has always belong to the classic discourse. Deconstruction also the narrative that the survival of "liberal democracy" and its political system based on the Soviet Union and the collapse of communism after the collapse, as the end of history, the last stage of human ideological evolution and the final form of government as a screw attempts to in presenting its weaknesses and limitations, giving new meaning to the concept of "friendship" based on the unbreakable brotherhood, unconditional and universal, promising practices new policy as a "community without community" and democracy as original " democracy to come "is.

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

The dynamic jurisprudence of Islam based on religious epistemological system is capable of providing man with rational rules to reconcile “authenticity” or “originality” with “contemporariness”. On this basis, jurisprudents can first interpret and analyze social issues, and, then, find appropriate responses using jurisprudential sources. To that end, they use rational and traditional (narrations) sources moderately but not radically because a petrified interpretation of religion is a bitter result of extremist attitude toward wisdom. From among the newly emerged phenomena, the modern-day man is facing the challenge of the concept and subject of “weapons of mass destruction”. In this paper attempts have made to review the whyness and whatness of the jurisprudential-legal theory of the Leader in prohibiting “production, proliferation, accumulation and use” of the weapons of mass destruction in line with supporting immunity of mankind against this dreadful phenomenon. Upon Barack Obama’s reference to this Fatwa and approval of President Hassan Rouhani’s idea of “world against violence and extremism” at the United Nations General Assembly, the subject has become very important. This study is an effort for conceptualization of Islamic cosmology and anthropology that provides answers to four essential questions: objective necessities for presenting such a theory; important legal international issues; national, regional and international commitments to this Fatwa; and the opportunities this theory provides for non-violence activists and those opposing weapons of mass destruction across the world

Although popular uprisings of 2011 in the Arab world started from Tunisia, Egypt was affected most. This issue is rooted in the Arab World and the Middle East on the one hand, and different gaps affecting Egypt's political structures, on the other. Political conflicts and street fights in Egypt did not end even after the collapse of Mobarak's regime and 2011, January 25th revolution, and the political scene of Egypt is full of conflict and violence. Notwithstanding the matter that was paid attention to was the presence of Islamists in power structures. Although in Egypt, political Islam had found the opportunity for political action in Mobarak's government but presence in power in a way that includes executive power was a different problem which could pave the way for political Islam to impact on Egyptian people destiny so that it would penetrate in all aspects of their life. The main question of this article is: What is the main feature of Egyptian Islamist's political action after January 25th revolution? The hypothesis is that political Islam in Egypt is affected by the country's political developments and processes, and the necessity for stabilizing political power which is moving towards "Islamic pragmatism" in relationship with political freedoms, individualism, parliamentarism, pluralism and democracy. In this research, the author tried to illustrate the interaction of political Islam with political text and context.

Hermeneutics as an independent method has achieved a special position in human thought in recent centuries. Moreover, in twentieth century, hermeneutics has spread its achievements to other fields of knowledge such as philosophy, theology, literary criticism, social science, philosophy of science and etc. and leaded to new discussions in these fields. Hermeneutics has been defined as knowledge of interpretation and paraphrase and divided to philosophical hermeneutics and methodological one. The first one is mainly recognized with interpreter-based orientation and the second is considered as an author-centered tendency. The most important questions of this article are: Which attitude of hermeneutics can be used in Islamic studies? Is there any relationship between hermeneutics and the prevalent method of understanding texts in Islamic studies? Concentrating on the possibility of relationship between religious texts and hermeneutics, this article is supposed to clarify that using philosophical hermeneutics in Islamic studies is not allowable. Because using it in such studies leads to plural readings of religion, belief to the impact of assumptions and finally relativism. But methodological hermeneutics and its hidden author-centered and text-based method with regard to its admitted rules and principles is the most accurate way to interpret religious texts in Islamic studies.

The Islamic movements contain divers and different features which can be studied from several aspects including formal, organizational, intellectual, ideological, aims and interests, historical and geographical environment, performance, movement and etc. This paper intends to study the intellectual typology of these movements through raising the following questions: How many fraction they are? And what are the implications of these fractions? In this regard, the author believes that identity revival, as one of the main concerns of the contemporary Islamic movements, has a very close relationship with the security of the Islamic world, however, the way of revival by these movements depends on their different views on the issue of identity. Given the potentials of jurisprudence and Kalam, it seems that it is only the Islamic rationalist movements based on Ijtihad that can provide an alternative political model in the Muslim world and develop holistic and sustainable security thereof.