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

In this article, an attempt is made to answer this question, what were the foundations and components of Imam Khomeini's ethics and political upbringing in order to attract people to the realization of the Islamic Revolution? The main hypothesis of the article in response to this question is that in the thought of Imam Khomeini (RA) with an emphasis on the foundations of philosophical existentialism and the definition of man as a being towards excellence who must follow the path with political education and also reflect the characteristics of Such as humility, faith, hope, justice, tolerance, acceptability of criticism, simplicity, self-improvement, obligation orientation and honesty objectively, the foundations and indicators of ethics and political education in order to attract the maximum number of people in the realization and victory of the Islamic Revolution. is

Rafi and Halal-Khor (2013) in their article entitled "Interaction of ethics and politics in the thought of Imam Khomeini (PBUH)" believe that in examining the interaction of ethics and politics in the thought of Imam Khomeini, since the imam is more concerned with ethics The practicality and effect of ethics emphasizes the lives of people, therefore, their view of ethics is from an individual perspective, because ethics deals with the inner state of the human being, and the reform of society depends on the correct ethics of its leaders, political elites, and citizens. Selahshuri et al. (2013) in an article entitled "Basics and components of political education from Imam Khomeini's point of view" discussed the dimensions of political education from the Imam's point of view, and the findings of the mentioned research show that Imam Khomeini (RA) considered the subject of politics as education. and considers political education as turning freely and consciously towards divine values; Based on this, from Imam Khomeini's point of view, he considers the main principles of political education to be monotheism, nature-oriented, cultivation-oriented, and ethics-oriented. And the components of political education from his point of view are awareness, self-knowledge, freedom, and justice.Farsian and Pourmanochehri (2018) in their article entitled "Importance and Necessity of Political Education in Imam Khomeini's Ijtihad School" believe that the stability of popular governments depends on a process called political education. Political education, which provides the basis for the transmission of governance values ​​from one generation to another, is considered the most important process before any government of the basic people. For this reason, Shia political jurisprudence, which considers itself to be the claimant of a popular government based on the theory of velayat al-faqih, will not be exempted from this general rule. For this reason, it is necessary to continue and preserve the Islamic revolution, it depends on the fruits of political education; In the end, the authors have come to the conclusion that Shia political jurisprudence, with a new development in Imam Khomeini's school of ijtihad, accepts political education as a mutual right for the nation and the government, and considers the realization of civil society as an evolutionary pillar of political education. Jamshidi Mehr and Abdipour (1402) in their article entitled "Political education in the field of education from the perspective of the Imams of the Islamic Revolution" defined the term political education as a speech-hermeneutic act in the thought of Imam Khomeini and Ayatollah Khamenei in the field of education. have checked And they have come to the conclusion that Imam Khomeini's speech act in the concept of political education was adopted according to the current conditions and Islamic religious foundations, and the words associated with it are struggle, science with spirituality, monotheism, believer and religious, being revolutionary, and independence were presented.Ahmadi Sefidan (2017) in his article entitled "Relationships between politics and ethics in the political thought of Imam Khomeini (RA) with an emphasis on the book Commentary on 40 Hadiths" and using the text-based hermeneutic method, reached this conclusion. According to Imam Khomeini's point of view: "Political science is one of the beneficial sciences and the guardians of its pure prophets and imams and, accordingly, the guardian of jurisprudence, in fact, it is the leader of the society on the straight path. Based on the intoxicated and veiled nature, four faculties of wisdom, anger, lust, and illusion can be identified in humans. Politics and human powers are intricately intertwined. In political affairs, it is difficult to take a straight path without paying attention to moral virtues and vices. Forming an Islamic government and paying attention to politics increases moral virtues and decreases moral vices. On the other hand, the spread of moral virtues leads to the rule of virtuous and worthy politicians and managers. Ethical excellence is responsible for the excellence of politics and the excellence of politics is responsible for the excellence of ethics. Ehsani (2013) in the book "Political Education: Dos and Don'ts in the Light of Imam Khomeini's Thoughts" collected one hundred and thirty questions about various aspects of political education and answered these questions by using Imam Khomeini's views and practices. has presented Aman Nazar in the works compiled in this field shows that despite the many researches that have been written about ethics and politics and the concept of political education from the perspective of Imam Khomeini (RA), but this issue from the perspective of philosophical foundations as well as the issue of Attracting people has been given less attention. For this purpose, the present article tries to solve this problem, to present a more detailed picture and look at the thought of Imam Khomeini (RA).

 This article has been compiled with a descriptive-analytical method and its data has been collected in a library form. 

Imam Khomeini, as a religious politician, attaches special importance to ethics and education. In Imam Khomeini's thought, based on a special definition of ontological and anthropological topics, he considers the connection of ethics and politics necessary for the purpose of leading and educating the society. According to him, the only acceptable policy for managing the society is the divine policy, which is the Prophets and Saints, and after that, especially the awakened scholars of Islam, and such a policy is based on moral rules. Imam Khomeini believed that despite the fact that qualities such as faith, justice, honesty, tolerance, simplicity and honesty are necessary for all citizens of the Islamic society, these qualities are obligatory for the ruler of the society and all the agents of the government. Because the observance or non-observance of these characteristics has an educational effect on the society, and the continuation of the government is basically dependent on the objective observance and application of the aforementioned characteristics. Imam Khomeini's political, campaigning, and life history confirmed the observance of these characteristics; And this made him different from other leaders of other countries and drew a charismatic role for him among the Muslim community and nation, especially Iran. Therefore, in a summary, it can be said that Imam Khomeini (RA) was raised as a perfect human being and in the position of an educated authority in the lap of Islamic teachings, and his virtues and dignity had reached such a level that it made him a divine man. On the other hand, his social, personal and political character and behavior were such that he presented new concepts in the dictionary of political science in the form of duty orientation, justice, self-refining, avoiding hypocrisy, decisiveness, populism and simple living. Also, the investigations showed that traits such as foresight, courage, and most importantly political tolerance, attention to the disadvantaged and communication with religious scholars and intellectuals, creativity and innovation in the formation of government and divine and popular leadership led to a unique model to attract people. To be formed according to his leadership model during the struggles against the Pahlavi regime and also during the years of his grace.

Any political power, after its formation, suffers from various damages, including damages of political ethics. Therefore, the agents of any government, both religiously and non-religious, are equally exposed to various types of harms and damages to the same extent. Therefore, the main purpose of the current research is to formulate a strategy of damaging agents' political ethics from the perspective of agents in the legal system of the Islamic Republic of Iran. The results of this research showed that 32 factors of strength, 29 factors of weaknesses, 17 factors of opportunity and 15 factors of threats were identified. In the next phase, the matrix of internal and external factors was drawn and the results showed that the agents in the Islamic Republic of Iran are in the first quarter of the IE matrix in terms of ethics, indicating that their strategic position is offensive in the field of political ethics. Then, strategies were presented for each of the situations and these strategies were prioritized using the analytic hierarchy process. Finally, among the offensive strategies, the SO6 strategy (focusing on the rule of human values of honesty in politics as the fulfillment of the policy-oriented condition) with the weight of 0.156 was more prioritized than other strategies. The SO13 strategies (support for creative and talented employees and providing the grounds for their growth and prosperity) and SO9 (religious and legal discourse utilizing history and experience) were ranked as follows.

With the victory of the Islamic Revolution in Iran and the spread of discourses such as the establishment of a world Islamic government, the export of the revolution, the Umm al-Qura of the Islamic world, and subsequently the invitation of Muslims to join the Shiites, rival, alternative and alternative discourses were formed. The first example was Wahhabism in Saudi Arabia. A country that, with its traditional position in maintaining the status quo, was opposed to the Islamic Revolution by the Islamic Revolution, which wanted to change the status quo. Saudi Arabia sought to secure its leadership in the Islamic world by updating its religion, Wahhabism, as the ideological rival of the Islamic Revolution. But ISIL's rival and Wahhabi model has risen up against this political Islam and is showing its part-time government in Iraq and Syria. This article compares the political beliefs, political ethics and political behavior in the political systems of Shiites and ISIL during the years 2011-2016.

The present study aims to identify the components of the requirements of the political ethics of rulers and guarantee their implementation in the Iranian legal system. This article is qualitative in terms of research methods and methods. The information obtained in this study has been described and analyzed by content analysis method. The findings of this study indicate that the guarantee of law enforcement has various effects, which are sometimes in the form of punitive aggression or compulsory. His material or financial and financial performance leads to and sometimes has a situational face. Therefore, according to the available sources, in the legal system of the Islamic Republic of Iran, there are two categories of executive guarantees, including divine supervision, internal (moral) and external (legal) executive guarantees on the political ethics of the ruling agents. However, due to the complexity of the Constitution of the Islamic Republic of Iran, it is suggested that the components and characteristics of the political ethics requirements of brokers in the legal system be identified and extended to ordinary laws, judgments and administrative orders and regulations.

The purpose of this study is to investigate the impact of the effective elements of the "political system", which is related to the field of "political ethics". The research method is descriptive-analytical. The results show that every political system faces factors and obstacles to success; Factors and obstacles that are related to the moral dimensions are the same moral factors as the efficiency of the system. Political ethics can be defined and implemented in such a way that by creating a kind of stable ethics in political actors, it causes: "predictability", "transparency" and "reliability" of the agents of the system; Identify policy priorities; Determine the rights of rights holders in this area and provide a precise and clear definition of their rights. These results are achieved by applying three elements in political ethics: "providing the characteristics of good governance", "using the knowledge of professional ethics in politics" and "reforming the ideas of political ethics". These three components have been proposed as effective components of political ethics and open a new window to the discussion of political ethics

The foreign policy of states is rooted in geography, culture, history, ideology, and the way of thinking of their leaders and founders. In Iran, Ayatollah Khomeini, Morteza Motahari, and Seyed Mohammad Beheshti are mentioned as the architects of the Islamic Revolution. The research question is, what are the characteristics of the ideal foreign policy of the Islamic state according to Ayatollah Motahari? The research hypothesis is based on the point that in the views of Martyr Morteza Motahari an Ideal foreign policy root in the principles of Islam and revolution to transcend Islam in the world. We used the descriptive-analytical method to answer the question. The findings of the research showed that in Ayatollah Motahari's political thoughts, power is defined in the context of principles of morality, and the foreign policy of an Islamic government should pursue both national interests and universal values of Islam, especially the anti-arrogance and support for the oppressed. In addition, it should simultaneously attempt to fulfill the human values in the international system. According to Ayatollah Motahari's political thoughts, the Ideal model of foreign policy for Iran is utopianism. In this model, although ideology acts as a leading structure; according to the principle of national interests and the adaptability to requirements of the time and place, it is possible to change the foreign policy.

The present study seeks to show how professional ethics issues are applied in political ethics. Professional ethics, which has a lot to do with applied and organizational ethics, is one of the common topics in the current field of ethics that is used to promote the efficiency of organizations. In this article, with a descriptive and analytical method, an attempt is made to discuss how to use the literature of this discussion in political ethics and to discuss the major challenges facing it. Lack of attention to political science and technology in government organizations, discussion of the unprofessional nature of some important political jobs and confusion of professional ethics with utilitarianism are among the most important of these challenges. The need for some kind of obligation in political ethics and the need for a clear reference to resolve rational and acceptable moral problems is one of our most essential needs for political ethics.

The purpose of this study is to investigate the role of Imam Khomeini's political ethics in the efficiency of the Islamic Republic of Iran. Using descriptive-analytical method, political ethics from Imam Khomeini's point of view and its efficiency in resolving and controlling crises, institution building, country building and holy defense management have been studied. The findings show that Imam Khomeini considered the systematic, organized, sincere and loving presence of the people as the main and key factor of efficiency and overcoming crises. The efficiency he considers has three layers of insight, inclination and action; The government and the people will pave the way for success and efficiency by using the available facilities and doing things responsibly and responsibly.

In the present article, an attempt is made to introduce the important moral tendencies that are considered in the discussion of political ethics, and then it is discussed what should be the desired political ethics in the current Iranian society? Which model and theory of political ethics is more compatible with our society and how should this model be implemented? In fact, this research tries to show with a descriptive and analytical method how these two types of theories have affected our intellectual space and with what combination can the desired moral theory in the Iranian political system be achieved. The view of Islamic and Aristotelian virtuous ethics has been discussed in our society from the past and has maintained its authority and superior position until today. Theories of normative ethics and applied ethics, which include organizational ethics and professional ethics, have entered the discourse of the Islamic Republic of Iran in recent decades. These theories are briefly discussed. What has been proposed as an autonomous view as a result of research is the theory of professional political ethics, which is irrigated by virtuous ethics. This theory is most in line with our intellectual tradition and on the other hand also solves the problems of the traditional view.

The present study is to explore and compare the relationship between "ethics and politics” in two different religions of Islam and Christianity to see whether Charlemagne's government in the 8th Century acted “based on accurate observance of ethical standards” in politics as Imam Ali’s government did? In other words, to what extent was Charlemagne as a pious Christian ruler adhered to accurate observance of ethical yardsticks in his social and political functions? Being a foundamental and base study, the theoretical frame of the study was explained based on the two possible relation of morality and politics, that is to show the differentiation of moral politics and political morality, and so the main indices were shown in a table to compare Imam Ali and Charlemagne s functions and operations. The results indicate that Over the period of his rule, Imam Ali’s Politics was based on accurate observance of ethics while Charlemagne appeared not to be practically adhered to ethical values in the period of his rule despite the theoretical advice to do politics in terms of ethics.

The present study aims to analyze political ethics from the perspective of Khajeh Nizam-ol-Molk Tusi and Khajeh Nasir al-Din Tusi by qualitative content analysis. The three theories used by the researcher in this study were goal-oriented, task-oriented, and virtue-oriented. Thus, by using these theories, in accordance with the theoretical needs of the present study, a theoretical framework for formatting the topics was developed. The positions and views of these two thinkers on the definition of political ethics, civil society, types of civil society and the factors of stability of civil society have been discussed in the form of these three theories: goal-oriented, duty-oriented and virtue-oriented.

Given the sensitivity of politics field in comparison with other fields due to its direct influence on power relations in political structure and in turn on the lives of all the members of a society, it is important and necessary to introduce the codes of political ethics in three levels of individual, social and international. In this research, to find these codes and indices qualitative content analysis was used. The texts under study included the theories of political ethics in Iranian-Islamic schools and western schools.After extraction, the sets of codes were categorized by elements of honesty, democracy, piety, compassion, respect, moderation, fairness, legalism, responsiveness, tolerance, being open to criticism, national commitment, justice, sacrifice, cooperation, knowledge and experience, trustworthy, politeness and appreciation, commitment to social roles, commitment to human rights, environmental ethics, and ethics of regional and international politics.Introducing these codes to the world of politics may be resulted in socialization and internalization of values which prevent the emergence of challenges, oppositions, and social conflicts and promote social consensus and togetherness in a national level and hope of the global society for a world with more sustainable peace, a life environment with less pollution, and a society with less poverty and more welfare and make human conscience more sensitive for these matters. Notwithstanding, the introduced codes are exposed to criticism to become rich enough to direct the walked road to the destination.

The purpose of the present study is to investigate the relationship between ethics and politics in one of the noticeable governmental eras in Christian Europe during the Middle Ages, that is to say Charlemagne’s reign. This research aims to answer the following research questions: Was politics during Charlemagne’s reign based on the accurate observation of ethical principles inferred from Christianity? How much ethical and religious principles were effective on Charlemagne’s decision making and political function? The conceptual framework of the study is based on two likely relationships between ethics and politics, that is ethical politics and political ethics as the underlying criteria for the analysis of Charlemagne’s measures and functions. The method of the study was descriptive analysis and the results showed that despite theoretical advices of Christianity in terms of observing ethics in politics, Charlemagne did not really adhere to moral rules during his reign and his practical politics was based on meeting personal interests even at the cost of violating ethical principles.

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.

Undoubtedly, the current hegemony of the discourse of governancial jurisprudence is heavily indebted to Imam Khomeini's thoughts. It is through this discourse that we get to the functional approach to jurisprudence which is one of the bases for paving the way for the continuity of the Islamic Revolution. The laws of the Sharia (fiqh) with a moral approach can better function in different levels of the society. The growth and continuity of this success is more or less indebted to the employment of politics in moral jurisprudential discourse and its hegemony over other governancial discourses. The attribution of political jurisprudence to the gem of ethics to make it in tune with rational and universal human laws, which are also endorsed by the Legislator, is one of the initiatives of Imam Khomeini that has transformed jurisprudence from a static set of rules to a dynamic one. The study of the moral political jurisprudence and its role in the continuity of the Islamic Republic shows that relying on a morality based on collective wisdom, with the centrality of tolerance and freedom, as the pillars of moral political jurisprudence, can pave the way for the continuity of the Islamic Revolution. Freedom as the infrastructure of law and tolerance is the necessity condition for the survival of a society and also is an imperative of moral political jurisprudence.

The present research aims at explaining and indexing Imam Khomeini’s political thoughts in three types of political philosophy, political jurisprudence, and political ethics. Here, we intended to analyze Imam’s response to three main questions about political philosophy, political jurisprudence, and political ethics based on the Islam’s three-dimensional division pattern and within the framework of Imam’s thought, then, indices of each type were determined and introduced. The findings of the study which were in compliance with systemic thought of Imam showed that there is a logical and significant relation among the three mentioned types and perfection and imperfection of each one affects the other one; otherwise, the desirable society will not be realized. Also, by observing Imam’s systemic viewpoint, we can say that a full understanding of his political thought will be achieved by understanding the three mentioned types. Among the advantages of this paper we can refer to analyzing Imam’s political thought in conformity with his pattern and thought system as well as determining the evaluation indices of each one.

The identification and definition of political morals in four concepts of – the internal habits of politicians, the developed rules and regulations in the domain of politics, the political theories and whatever is considered as the science of political morality is comprehensible with two theoretical and applied approaches. Each of these two approaches in terms of the relationship between morals and politics is on the basis of theories: the separation of morality from politics, their following from one another, the theory of the unity between morals and politics.
If it is believed in theory of unity and if it is accepted that there exists a science named political morality, it should be referred to its principles and rules as well as its functions in the civil society. The present research based on the acceptance of knowledge-based identity of political morality will note to the principles and rules as well as the functions in terms of purification, promotion, setting, management, instruction, proof, fixation, providence, reinforcement.
The issue of spiritual and ethical identity of Islamic revolution and its role in the renovation of political ethics will be the final part of this writing.