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

The aim of the present study is to investigate and compile nine Iranian personality models. The research community consists of 45 people who referred to the educational and cultural institute who were selected by purposeful and accessible theoretical sampling method. Data obtained from "in-depth and semi-structured interviews" were analyzed using a qualitative systematic categorization method. In order to analyze the data, open, axial and selective coding methods were used. Research results in the form of a paradigm model including causes (parents' education, lifestyle, educational pattern), events and situations (job, family, health, social participation), contexts (economic, political, cultural, social), strategies ( Too much in cognition, too little in cognition, too much in cognition, too much in boldness, too little in courage, too much in dare and too much courage in self-esteem, too little in self-esteem, too much in self-esteem) and the consequences of reaching nine Spatial point is the nine personality patterns of Iranians in any situation, which is the result of different strategies of the three powers and the center of perception in human beings. If every person can achieve balance and moderation in all three powers, his effort to achieve justice in his behavior will be realized.

The basic Islamic-Iranian model of progress had been announced as a depiction of the most important principles and ideals of progress and the desired horizon of the country in the next half century, and now this upstream document was completed, upgraded and communicated in the process of conflicting opinions as needed. Since in contemporary Iran, there were experiences of compiling and implementing upstream documents such as the constitution, the eight-article decree of Imam Khomeini, the five years development plans, the country general policies and the 20-year vision document, which were more or less relative successes; The aim of this study was pathology of significant gap between the actual and potential capacities of Islamic-Iranian civilization achievements and the possible desired, And the question was answered what is the role of "human factor" as one of the main causes and factors of non-fulfillment of the above documents and what are the requirements related to human factor in the realization of Islamic-Iranian model of progress. This is an applied research in terms of purpose and its research method was documentary study. Based on research findings; To ensure the realization of the Islamic-Iranian model of progress, we must pay attention to the people (Progress Divisions) to create the ground for participation and cooperation with reform and development interventions. Accordingly, it was suggested that a multi-layered welfare and social security system was established to create peace of mind and reassurance for the future.

The presence of Africans in Iran (especially in southern provinces of Iran) goes back to more than two centuries ago when for the first time as a slave from some Persian Gulf Arabic countries such as Oman brought to Iran. In these centuries, their social identity formation process (as forging slaves and later on as immigrants and citizens) has been subject to some challenges and faced with many ups and downs. More specifically, their social identity formation and transformation can be categorized to three phases; slave, free and Iranian. Despite these ups and downs, their identity transformation, specifically in today Iran, has been less studied. This paper, drawing on 46 semi-structured interviews with Afro-Iranians in 4 rural and urban areas in southern Iran, explores different meanings and variations of their ‘Iranian’ identity focusing on the importance of nationality and ethnicity in their social identity negotiation. This paper suggests that ‘Iranian’ national identity in the opinion of Afro-Iranians is more based on the civic basis rather than racial or ethnic markers which make almost all participants to feel and prefer to belong to Iranian national identity.

Jewish fundamentalism, as a kind of a variety of religious fundamentalism, has its own specifics, while having similarities to other forms of fundamentalism. Different interpretations of religious and historical sources have led to the formation of various forms of Jewish fundamentalism, which, if we want to provide an indicator for categorizing these species, is the best indicator of the "exile" or "return" principle. From the perspective of the fundamentalists that we are in exile or the time of return, we have our own rules and requirements, and on this basis we can mention three fundamental types of fundamentalism: passive fundamentalism, pragmatic fundamentalism, and promised believing fundamentalism. The Jewish fundamentalists, while dividing into different groups, have the same ultimate goals, and the difference between the aforementioned species is a tool, method, and time-space detection. Of course, in addition to the intra-religious components, the alignment or opposition to political movements, the role played by the policies of the Zionist regime, and also the attention to the adoption of pragmatic positions of some of these groups, one can well categorize and why certain positions in different types of fundamentalism Explaining.

Human resource is one of the most sensitive security issues. Among the influential factors in the Iranian-Islamic model of progress, Human and physical force has exceeded other natural factors.
Thinkers believe؛ Human is the axis of development and Human force in each organization are the key to achieving goals. Today, Manpower is one of the important indicators of the assessment of power and ability of countries and it's very important. So the main purpose of this article is Explaining the role of human power in the Iranian-Islamic model of progress in the area of defense-security. Type of research is applied. Research Methodology is mixed method with Survey method and Analytical method. Statistical community of this study were 243 experts in the field of defense, security and science of the country. The sample population is 69 people.
The results of this research show that Human strength has been one of the main dimensions of the Islamic-Iranian pattern of development in the area of defense-security. the respondent community believe that Characteristics, productivity, and volume components are related to human resources (Feature component with 4 indicators, Volume with 3 indicators and Productivity with 3 indicators)

During the modification of humanistic knowledge and universalism, Islamic revolution of Iran was a new change according to the humanistic, exalted as well as value-based foundations and it presented the exalted and humanistic values to human. Considering the universal threats, preservation and the survival of Islamic revolution and its values is considered a significant issue for the present society. In this regard, the main question of the present writing is connected to the way of protecting revolution and its values as well as tryout towards its advancement.The answer is that, this action is dependent on possessing a theoretical wisdom and supportive ideas relying on the value-based principles of Islamic revolution. Theorizing in this regard should be on the basis of the most fundamental values of Islamic revolution (Unitarianism, humanism, universalism, being in favor of ordinary people, idealism, perfect nature of human, vigilance and uprising in favor of God, sovereignty, self-esteem, fighting against injustice) to provide the ground for the perseverance and survival of Islamic revolution values as well as re-blossoming Islamic-Iranian civilization.

If Islam and Iran were to restore the dignity that they had before, and to be pioneers in the path towards development, they would have to refrain from following the Western models, designing a new model for progress and development according to specific cultural, social, and geographical infrastructures in the country and the Islamic teachings, and using this model as a tool to contribute to our supreme cause, namely that of achieving a divine ideal which is unlimited and calling. This article tries to determine the path towards achieving the objectives intended and pursued in personal life, and to suggest a practical method for implementing the Iranian-Islamic model of progress after explaining how important the model is and the way it is important to pay heed to personal life in this model by using the logical framework approach. Finally, indicators have been determined to measure the extent to which the objectives can be accessed, which are aimed at showing the road map to how and how much to achieve the objectives. This research uses the views held by the elites in different areas in order to identify the indicators in three dimensions: Rationality, spirituality, and justice, finally led to the extraction of 108 indicators. Then, these indicators were rethought and reevaluated using questionnaires. Also, 54 indicators were selected to evaluate the extent to which the objectives of the Iranian-Islamic model of progress can be, or have been, achieved.

Achieving an optimal model of progress requires that a change take place in areas related to thought in three fields, namely anthropology, epistemology; and ontology. It follows that this should be considered as well in determining and explaining the different areas of the Iranian-Islamic model of progress because transition from the status quo to an optimal one is what is meant by modeling. It is exactly at this point where different groups and thoughts are invariably trying to create a status based on value-based concepts by producing images of the optimal status so it can be a drive for those addressed in that direction. Having conceptualized and understood the dimensions of the Iranian-Islamic model of progress, this article studies the concept of culture and also studies and criticizes the cultural indicators presented by UNESCO and used in the United States to determine the cultural indicators and explain the implications that can have an effect on designing them. Using the general and specific characteristics intended for an indicator, the cultural indicators defined by the country’s Supreme Council of Cultural Revolution, were assessed within the framework of the Iranian-Islamic model of progress, with the defects in each being described. The assessments showed that disregarding spirituality as a key dimension in the area of cultural development and culture constitutes as the most important defect involved in the aspects defined by Supreme Council of Cultural Revolution. The other defects detected were immeasurability and generality of a few of the aspects and parameters.

Undoubtedly, formulating the Iranian-Islamic model of progress requires that parameters be taken into account, without which the process of formulating the model will never lead to an optimal result. This article has addressed the parameters that can have an effect on formulating the Iranian-Islamic model of progress in the domain of organizational studies. The first parameter is “redefining organizational concepts”, because-in the organizational knowledge that the country needs to acquire within the framework of the Iranian-Islamic model of progress- neither will the reengineering of the Western concepts, nor reverse engineering contribute to the solving of the problems faced by the country’s organizations Therefore it is necessary that many of the concepts in different areas of organizational studies be redefined including structuring and designing the organization, management resource human and management of organizational behavior. The second parameter is “the explanation of Islamic management principles” in the organization. There are some differences between Islamic managementin terms of its missions, objectives, and calling- and other management systems, a fact that makes the explanation of its principles in the Iranian-Islamic model of progress necessary. The third parameter under study is “work and corporate culture management”. This parameter emphasizes that Islamization in corporate culture studies underlines work culture. So, it sets to explain the place where it stands and its relation with the model of progress.

In the ending decades of the twentieth Century, the concept of social development was considered as one of the prerequisites forد sustainable development in a specific manner. For this purpose, various programs were held for helping countries achieve sustainable development, as well as various measures were explained for accessing countries’ performance in this regard. But, often these measures and programs have been determined by Western theorists on the basis of the values possessed by this group of societies. On this basis, while presenting a picture of the optimal Islamic society, the present article has provided measures for how the society can move forward in this path, by using the concept of Utopia (Madineh Fadzele) in the thought system of great Moslem philosophers like Farabi, Avi Cenna, and Sadr-ol-Mote’allehin.