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

Man is the subject of every human science from different angles and of course with different motivations. Political science is one of the human sciences, which of course can include studies such as political thought and experimental political science. Despite the difference in method and approach in these two types of political studies, anthropology has a decisive and even a mother role in both of them, with the difference that anthropology in political science is produced with its own appropriate methods, but anthropology in political thought is unique. It is not in the experimental method. In this article, we intend to examine the nature of man with regard to the most important source of a religious science, namely the Qur'an, and then identify its political requirements. So far, based on the Qur'an, anthropology focused on political philosophy is rarely considered. In this article, using the foundational data method, we try to discover Quranic anthropology by referring to the verses that point out the human nature and then its political implications in political philosophy. According to this method, from the Qur'an's point of view, man is "a seeker of current perfection" and "is judged by his heart" and is "socially created". Finally, based on these propositions, the most important questions of anthropology in political philosophy can be answered.

The main claim of the present study is that understanding the dynamics of international phenomena necessitates paying attention to concepts. In addition to their conceptual, cognitive and logical aspects, concepts also have a non-cognitive and supra-conscious facet. In other words, concepts are alive and interrelated. Therefore, denying the dynamics of concepts in human sciences and considering them merely as a tool with a cognitive function for understanding the real world without considering their other aspects may prevent researchers of international relations from acquiring a thorough understanding of this field and the analysis of its dynamics. This is highlighted further when concepts such as immigration, borders, nation-states, nationality, and the identity of the European Union, all of which play a key role in this study, are focused on one or more important issues in international relations. These issues, in addition to their cognitive aspects, will also affect the other facets of this field of study such as policy-making and decision-making. To illustrate the importance of this, immigration and asylum seeking as major global issues and part of the new agenda in international relations have been considered as the subject matter for this thesis. This has created challenges in explaining, understanding and analyzing existing approaches and theories in international relations, so much, so that while this changing identity displays the explanatory/analytical limitations of existing theories, it also makes it inevitable to apply new theoretical and conceptual approaches to understanding and elucidating the changing nature of these issues and their outcome. Hence, this Research sets out the shaping of a kind of conceptualization in international relations as its theoretical objective.

Mencius and Farabi are prominent representatives of two important Eastern intellectual traditions, namely Confucian-Chinese philosophy and Islamic-Iranian philosophy, who had basic reflections on the nature and functions of the state and how to moralize it efficiently. The basic question of the article is the attitude of these two political philosophers towards the fusion of ethics and politics in the state and how to draw the moral state. The hypothesis is based on the elaboration of ethics and politics in the concepts of utopia, prosperity, legitimacy and justice and the formation of the moral state from the perspective of Mencius and Farabi and their major similarity in the general approach, which, based on the comparative research method, has many commonalities and noteworthy differences. Government, essential good, continuity and unity of ethics and politics, instrumental and maximal government/comprehensive social security/providing security-welfare-virtue, Hakim-Shahriar government, relationship between religion, politics, spirituality and ethics, happiness is a multi-faceted and multi-dimensional matter/achievement Happiness is a relative matter, the legitimacy of the heavenly and earthly duality, moderation and middle ground/opposition to its excess and immorality/and comprehensive justice are the commonalities of these two. Establishing a balance between the elitist and populist approach by Mencius, more clarity on the instrumentality of the state/and in terms of the right of revolution, more emphasis on the duties of the government/servant government, empirical-rational-detailed description, comprehensive happiness between nature and will, the role of the people Beyond Farabi's theory/the voice of the people is the voice of God, and more emphasis on political justice, the differences between Menisos and Farabi in the field of moral government can be enumerated. Mencius, a great thinker and philosopher of East Asia, and Farabi, a thinker and a high-level philosopher of West Asia, are two examples of treasures that the explanation of their opinions in the field of government can increase the connection between these two rich and deep traditions. In this research, an attempt has been made to analyze the fields related to ethics and politics, which are the components of the term called political ethics, and based on this, to clarify the similarities and differences between the two. Mensus, like Farabi, who is the second teacher in the philosophical tradition of Islam, can be called the second teacher in the Confucian tradition. He explained and explained and of course invented and theorized in the school of Confucius and is considered the closest interpreter of Confucius to him. Like Aristotle, Mencius and Farabi believed that man is a political animal and can only fully expand these relationships when he is inside the state and society. He considers the government to be a moral institution and they believe that its head should be a moral leader. According to these two philosophers, the distribution of charity among all the members of Madinah is based on the eligibility of people. Charities include officials and positions, security, health, dignity and status, sanctity, property, wealth and the like. Therefore, all citizens have rights, and everyone has the right to have a job and work suitable to their social personality. Unlike today's political philosophy in the West, Farabi does not believe in the separation of public and private spheres and considers them to be the same. The similarity between Al-Farabi and Mencius is the special prominence of political philosophy in the thoughts of these two. But in this field, the difference between the two is also clear. While Farabi follows political philosophy in the form of political wisdom in theory. Mencius seeks political wisdom in the public arena. According to Mencius and Farabi, a good, efficient and superior government is the result of the combination of ethics and politics. Based on this, the work of a good government should start from the people and go up, not from the ruling class and go down. People are not only the root but also the last judge of the government. Utopia, which is an ideal society, is realized when ethics and politics are combined. Happiness is multifaceted and multidimensional. Learning the benevolence of the community and the people is the extension of justice. Justice is realized when people have the ability and power to exercise sovereignty and can criticize the government and, if necessary, criticize it or correct it. In response to this question, Mencius considers the government a moral institution and believes that its head should be a moral leader.

Imam Khomeini is one of the contemporary philosophers who was able to fulfill the desire of philosophers to have a desirable government. The desired Islamic government in Imam Khomeini's philosophical political thought is different from other existing governments. The purpose of this research is to answer the question, what are the components of the ideal government in the philosophical political thought of Imam Khomeini? Using the method of thematic analysis, we have conceptualized the data obtained from the statements of Imam Khomeini. Based on these concepts, the primary themes and organizing themes divine, justification, theocracy, rebellion, aggressor, constitution, governance, morality, justice, democracy) and comprehensive themes were obtained. By combining and integrating the inclusive themes, five components of the legitimacy and divinity of the government, , moralism and seeking justice and the maximum participation of the people were extracted with an emphasis on the political and philosophical thought of Imam Khomeini.

The relationship between practical philosophy and theoretical philosophy is an old topic in the history of political philosophy. This relationship in the old philosophical system is mainly a secondary relationship between practical philosophy and theoretical philosophy.But the important issue is the degree of adherence of practical philosophy to theoretical philosophy, and the effect that one has on the other. Based on this assumption, the present article will argue on what this relationship is in the tenth century Abu Nasr M. Farabi's political philosophy, and the extent of his theoretical philosophy's influence on the reproduction of practical philosophy. For this purpose, by relying on a cognitive method in ancient philosophy (i.e., analogy) an attempt has been made to show how Farabi reproduced his political philosophy by placing theoretical philosophy as a basis. The article argues that Farabi has extracted his political philosophy from the heart of theoretical philosophy in a one-sided action, and this action has reached the reproduction of theoretical philosophy in political philosophy. By focusing on theoretical philosophy and transferring propositions from theoretical philosophy to political philosophy, Farabi doesnot recognize the need to re-evaluate the propositions transferred to political philosophy. In a similar context by matching one of these two to the other using the method of analogy or analogy, Farabi practically has seen no need to reassess his propositions in political philosophy.Therefore, his task as a political philosopher in describing the utopia and desirable order and the non-ideal and non-ideal cities is completed in a place that has not yet moved far from theoretical philosophy. In this article, an attempt has been made to show how the independence of political philosophy and its understanding in his opinions is subject to theoretical philosophy, relying on the method that Farabi has chosen to achieve political philosophy, and how this issue has caused his commentators to have very different views from each other.

The corona virus has changed all aspects of human life. As some speak of the world and the afterlife. In other words, the world will return to before Corona. The main purpose of this article is Corona's influence on political philosophy and the philosopher’s approach to Corona, both at the macro level and at the micro level and time concepts. Explaining that political philosophy is a response to the crises of our time. For this reason, current thinkers have given a philosophical explanation of Corona, given the effects of Corona on all aspects of human life on a global scale. In fact, Corona has challenged the fundamental themes of political philosophy, such as good and evil, happiness and virtue, the nature of governments, lifestyles and equality, and the status of religion. Consumption, the type of government, soft power, biotourism, etc. have been confronted with new perspectives and theories. However, philosophical conflicts over the effects of Corona, from statehood to the collapse of the state, capitalism to the decline of the capitalist system, science and technology to the contradiction with technology, and so on, continue.

The discussion about the nature and dimensions of thinking/reasoning as a fundamental issue has always been the concern of human beings and especially philosophers. In this article, an attempt has been made to discuss thinking in the literal and idiomatic sense, its place in Islamic philosophy and political philosophy, and for this purpose, the opinions of Farabi and Mulla Sadra have been referred to. The result is that, in Islamic philosophy, thinking can be understood in relation to ontology and placing man as a part of the pyramid of existence, and his thinking in such a system is aimed at happiness. Al-Farabi has discussed this issue under the discussion of the chain of intellects and its levels, and he considered the head of Madinah Utopia to be one of those who have reached the rank of "utilized intellect" and has divided the attainment of this rank into the types of Madinah. Mulla Sadra has also been guided to the same point in another way,

The purpose of the present research is to study liberal political system in the ideas of Leo Strauss. The research method is descriptive-analytic and the results showed that Leo Strauss emphasizes on natural rights and classic political philosophy and that he criticizes liberal democracy. In his view, liberalism would lead to the omission of religion and emergence of secularism. Leo Strauss recognizes a secular society as the worst form of community because it leads to individualism, relativism, nihilism, and lack of meaning.

The religious and political teachings of Shariati in Hosseiniyeh Irshad during the years 1347 to 1351 attracted many audiences , which had a significant impact on the society . It seems that Shariati's teachings were based on an ideological and political interpretation of Islam with direct ( and undisguised ) influences from Marxism, Socialism and Existentialism , which established its intellectual foundations . For this reason, this article aims to examine Ali Shariati' s political ideas and at what level Shariati's political thoughts are connected to the components of political thought , political philosophy , and political theory . Therefore, with the research approach of documentary analysis based on Quentin Skinner's intentionalist hermeneutic method , as the basis of the present research , " contexts " and " motives " and " author's intention " in the intellectual life and works of Ali Shariati are investigated and recognized . .

Knowing Imam Khomeini’s intellectual system needs achieving knowledge about different dimensions of his thoughts that spreads a wide ground of studying possibility in front of researchers. Among these possibilities, studying and understanding of »Guardianship of Islamic Jurists« is by the help of philosophic bases to present the results in a rational language to prove the effectiveness of this progressive principle. Answering to what's basics of political philosophy, using the word "Absolute" in »Guardianship of Islamic Jurists« from Imam Khomeini's view, is the main goal of present article and confirms this hypothesis and claim that describing »Guardianship of Islamic Jurists« is a prior plan in the "Absolute" sense that explaining is on the basis of Imam Khomeini’s philosophical thought, is also possible. So this applicability is not merely a political strategy to pass from crisis and affected by historical changing objective conditions and is advanced to the text of the events. This research has a descriptive approach and the author is looking for an answer to the said issue by checking case study review and Imam Khomeini’s ideas and present studies. The finding of study indicate that it’s possible to explain such as application by understanding to role and position of the jurist in Imam Khomeini’s political philosophy, especially in the four areas of the "necessity of law enforcement", "the important of expediency", "the necessity of justice" and " need of education".

The present research aims to investigate Strauss’s political philosophy with a focus on elements of Jewish theology. What is crucial in his thought is that he reread theological concepts in a philosophical sense, particularly in terms of a political philosophy. While Strauss’s critique of Machiavelli’s notion of virtue is a critique of “modern man’s autonomy,” it still defends the notion of “divine providence” and “predestination” as an essentially theological principle. Although Strauss does not explicitly state that his political philosophy is founded upon the principles of Jewish theology, his political philosophy is indeed grounded in elements of such theology. This is reflected in two dimensions of Strauss’s philosophy: the impact of Strauss’s lifeworld as a Jew on his methodology when reading the texts of classic political philosophy; and the impact of elements of Jewish theology on the main concepts of Strauss’s political philosophy. The present research claims that Strauss’s proposed method and concepts arise from his lifeworld as a person in a Jewish community

The present descriptive-analytical research has been conducted in an attempt to find the requirements of governance in the "post-…” era. Today, major developments in epistemology and fundamental changes of ideology have seriously changed the political affairs. These two transformations have made the institution of the state and its governance in the development era the most important priorities of policymaking and theorizing. In response to the question raised, this article is organized in two sections: in the first section, after explaining the logic of transition to the “post-…” era and the reasons for finding the importance of governance, the most important requirements of governance in the age of development have been proposed by emphasizing the moral/native conditions of Iran as one of the countries on the path of development. For this purpose, a critical normative theoretical approach has been used considering the governments responsible for preparing "fundamental goods”. The results of this research show that issues such as rethinking the philosophy of development, paying attention to the idea of alternative development, improving the quality of the development-oriented government, and the teleology of governance in the age of development with local requirements are some of the most important issues that should be on the agenda of governments seeking development, including the government of Iran.

The present research adopts a historical and logic method to identify the political wisdom of the Islamic Revolution of Iran as a practical wisdom, and in epistemic terms, it elevates it from the precarious fluid position of an interdisciplinary study to a main first-rate branch of philosophy. The chief contribution of the present theory is that it highlights the role of political philosophy in reconciling the “transformation and stability” and “originality and emergence” as well as divine agency to organize the Islamic Revolution by fertilizing and saturating the monotheistic worldview with practical sciences such as political theology, political ethics, political jurisprudence, and governmental jurisprudence. An exclusive achievement of the political wisdom of the Islamic Revolution is the process theory of the Islamic Revolution in terms of religious democracy within five stages: “revolutionary movement,” “system making,” “government making,” “society making,” and “civilization making.” No other political philosophy leaves open the prudential philosophical approach to futuristic horizons and civilization making until the Reappearance of Imam al-Mahdi.

There are certain debates on the proportionality of “Divine Law and Natural Law” in the context of rational discussions and revelation in the Christian world dating back to the Middle Ages. Saint Thomas was one of the theologians who took a different stance in late Middle Ages on proportionality of the Divine Law and the Natural Law. Until his time, the intellectual foundation of Aquinas encompassed two major contradicting groups, i.e. the first group prioritized revelation, consequently supporting superiority of Divine Law over reason and the second group favored superiority of reason over revelation and the Natural Law as such. Aquinas adopted a third approach by introducing Aristotelian philosophy, intending to establish a sort of “coordination” between reason and revelation. In terms of practical wisdom, he followed such coordination through conflation of Divine Law and Natural Law. Aquinas’s innovation manifested itself in politics with the centrality of state and law, i.e. secularization of politics. On this basis, we have studied Aquinas’s political philosophy through reviewing text- and thematic-based methodology of Quentin Skinner in its intellectual basis.

Allameh Tabatabai is one of the prominent scholars and thinkers who has paid special attention to the discussion of government in his political philosophy. The present article seeks to present an explanation of the position of government in his political philosophy by examining and analyzing the political philosophy of Allameh Tabatabai. For this purpose, using the descriptive-analytical method, the works of this Islamic thinker have been studied. The findings of the present study indicate that in Allameh`s political philosophy, man is a social being and human social life leads to the establishment of government. Thus, the discussions of Allameh Tabatabai's political philosophy begin with anthropology, and lead to the discussions of government due to the social nature of man and the formation of human society.

Karl Popper rejects the social ideology of achieving the "open society" that he seeks. He put this social thinking in terms of the two concepts of "holistic social engineering" and "historiography". With the emergence of a new situation that has emerged with the outbreak of coronary heart disease, widespread social objects have raised new questions that pose a very serious challenge to Popper's philosophy of the social sciences. The main question of this research is based on how the epidemic of Corona can criticize the negation of ideology in Karl Popper's social philosophy? Both critical elements of "totalitarian social engineering" and "historiography", whose existence, in Popper's view, give rise to a "closed society" have been revived by a critique based on the method of "falsificationism". With coronary heart disease, the basic questions are seriously and extensively posed, and it is possible to give them "monotheistic" and "religious" answers or answers on a semantic horizon.

Sayed Jamal al-Din Asadabadi, with a new look at wisdom and the introduction of a new classification of sciences, set a new age appropriate for political science and philosophy of politics and created a major change in public opinion of his time that had an impact until that time. The current foot is flat. In his view, wisdom should lead to change in the individual and society and bring about favorable effects for society. The present study seeks to show how Seyed Jamal defined this transformation of political wisdom and how this new perspective relates to religion. He seems to have done so by re-dividing the sciences, explaining the position of political philosophy and politics in contemporary times, critiquing and re-examining the functions of wisdom in the modern age, and providing reasonable and the emphasis on education and rational criteria for efficient social interpretation of the Qur'an and religion.

The main purpose of this article is to examine the impact of Alawite concepts on Ayatollah Khamenei's thought regarding the model of political power. By asking this main question, the research seeks to explain the influence of the components of the Alawite power model in Ayatollah Khamenei's thought so that he can reconstruct the geometry of his desired political relations. The approach in question was comparative and the basis of comparability was the closeness of the principles and foundations and the principle of textual vision. The article concludes that in these two perspectives, a kind of "model of trustworthiness" is proposed; A model that believes in the trustworthiness of the ruling party in seizing political power; Power that is necessarily achieved with the participation and fieldwork of all people and groups. The data collection method was library and the article approach was descriptive-comparative. The theoretical framework of the research is the use of four indicators: "interests and priorities", "distribution of power", "plurality of power actors", and "invisible power", which is derived from Steven Lux's critical analysis of power models.

The government is the most present fact of human experience and a huge combination of facts related to forces, powers and institutions. The government is the highest manifestation relationship of power and sovereignty that existed in all societies. The most important aspect of government governance is the establishment and implementation of laws in society. In some theories government, the coercive aspect of governments is emphasized. Some political realists and Marxists have considered the government as a tool of coercion. In later works, the government is described as an institution providing welfare and comfort.One of the most influential views of the government on societies, from late to today has been the view of Karl Marx. In Marx's thought, the concept of the state is based on three different opinions: the state as a means of suppressing the working class, the state as an arbiter or mediator, and finally, the state as a function of the economic infrastructure variable. Also, in this view, the government in the capitalist system acts as a consolidation tool of this system, and with the victory of the proletariat and until the formation of communism, its existence is necessary, and after that, the removal of the government is considered. As result, it seems that in Marx's point of view, according to the interpretations presented, the concept of the state in terms of playing a different role, in terms of existential necessity, has the possibility of survival in the short term, but its continued existence is not possible.

The corona virus has changed all aspects of human life. As some speak of the world and the afterlife. In other words, the world will return to before Corona. The main purpose of this article is Corona's influence on political philosophy and the philosopher’s approach to Corona, both at the macro level and at the micro level and time concepts. Explaining that political philosophy is a response to the crises of our time. For this reason, current thinkers have given a philosophical explanation of Corona, given the effects of Corona on all aspects of human life on a global scale. In fact, Corona has challenged the fundamental themes of political philosophy, such as good and evil, happiness and virtue, the nature of governments, lifestyles and equality, and the status of religion. Consumption, the type of government, soft power, biotourism, etc. have been confronted with new perspectives and theories. However, philosophical conflicts over the effects of Corona, from statehood to the collapse of the state, capitalism to the decline of the capitalist system, science and technology to the contradiction with technology, and so on, continue.