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

Whatever "good action" and "evil action" mean can be used to improve the function of ‘enjoining the good and forbidding the evil’. Accepting this rests upon the fact that these two words should have common meanings and that they should not have become lawful or unlawful truth. These two concepts (titles) are abstracted from the aesthetic and perfectionistic human nature. Therefore, taking commonly accepted norms into consideration and using appropriate methods make it possible to institutionalize what we may call the good action and the evil action. Accordingly, drawing upon a descriptive-analytical method and library sources used to collect the data, this article has been written to establish the thesis that the good action and the evil action have preserved their conventional meaning while having their origin in natural abstraction; the article considers abandoning the good actions and committing the evil actions as the product of an error in their instances of application and claims that the desired aim of institutionalizing ‘enjoinig the good and forbidding the evil’  can be achieved  if one can explain it correctly by showing the beauty of the good and the ugliness of the evil, the effects and benefits of the good and the evil as well as  explaining the concordance or coherence between the structure of the universe and enjoining the good, which make it possible to make a paradigm of the true agents who fulfil the aforementioned obligation.

The Tudeh Party is one of the most powerful and persistent political parties in the contemporary history of Iran, which was founded after September 1941 when the political space of Iran was opened, and continued its activities for several decades. However, the Tudeh Party experienced many ups and downs in its political life. According to a classification by Ehsan Tabari; member of the Central Committee of the Tudeh Party, this party went through its golden age between 1941 and 1947, and from 1947 to 1953 it entered a period of decline and failure. In this study, the relationship between the institutionalization and the performance of the Tudeh Party in these two sections is examined. To this end, the Huntington's institutionalization indexes of political organization were applied on the Tudeh Party. The results of this study shows that Huntington's institutionalization indexes are directly related to the performance of the Tudeh Party, and the party faces multiple failures when its institutionalization indexes decreases.

Institutionalization is a three-step process based on recognition, practice and internalization, which means rooting concepts in the audience's belief and mind in action and perception of common meanings. The purpose of this research is to design a model for the institutionalization of Islamic-revolutionary principles and values in defense-security organizations. The research is based on a qualitative research using the focus group method, that is, a group of experts (7 people in this research) in order to collect information, investigate the research problem, while exchanging attitudes and ideas, which are selected purposefully and from among the experts. Higher Military University of National Defense, Air Force, Dafos and Imam Hossein (AS) have been selected by snowball method. In this research, 8 principles and 18 values were counted from the statement of the second step of the Islamic Revolution, and in order to institutionalize them, using a three-stage hybrid model of knowledge and awareness, practice and repetition, and internalization with the help of the statistical test of the Friedman ratio test. They were ranked. The research results show that group training methods; consultation, discourse and face-to-face interaction (face-to-face); The educational workshop, along with the recognition of Islamic-revolutionary human models and criticism and debate and free-thinking sessions have the most impact in the stage of knowledge and awareness and the methods of books and pamphlets, virtual individual training and sermons and oratories have the least effect on the institutionalization of principles and values, are evaluation and monitoring of performance for the practice and repetition stage as well as the transformation of principles and values into organizational culture is a sign of the internalization stage in institutionalization. 

The modern history of iran has witnessed evolution, planning, and actions in the area of progress and development. attention is on principle and the physical element, the qualities which have partly changed to reasons for them. In this gap, the special view of key elements and effective groups in the development of a new culture is a significant development. This research had turned it upside down with the purpose of a native - pattern, of effective voices in the development of culture and the development of our conversation. The results of this work consists in trying to achieve the development of the country, founded on the development of culture, and of the development of society, which is basically the result of culinary institutions, of teaching, of religion, and of the systems associated with the great tools of striving, of faith, and of social development.socialization - development culture - resistance economy - institutionalization

The purpose of this article is to analyse institutionalization obstacles of political parties in quasi-democratic systems. These systems have a combination of democratic appearance and authoritarianism contents, and lack institutionalized competition between political parties. What is most evident in such systems is the formation of groups centering on prominent individuals and, in effect, changing to mere means to expand their influence. In this study, such parties are recognized as‘entrepreneur parties.’ The hypothesis is the short-comingsconcerned withpolitical culture, laws, regulations, and criteria of judgement, and the performance of political competition, leading to the formation of theentrepreneur party, an organization that does not benefit from the institutional tradition and continue to exist only under prominent figures. In this study, the descriptive-analytical method is based on library data.The aim of this paper is to introducethe comprehensive set of institutional arrangements in quasi-democratic systems that affect the nature of political parties’ organizations and to provide a better understanding of the party-centered relations in quasi-democratic systems.

The research aims to investigate the obstacles to institutionalizing the values of Sacred Defense in the educational system in the second forty-year of the Islamic Revolution. It seems that despite the passage of four decades since the Islamic Revolution, the policies implemented in the educational system of this land, especially in the field of institutionalizing the high values of the Sacred Defense in the educational system, have not been able to properly fulfill their mission in the field of education and achieve great success. In this research, which has been done analytically and descriptively, an attempt has been made to answer this important question: what are the most important obstacles to the institutionalization of the values of Sacred Defense in the second forty-year of the revolution? In response to the mentioned question, the research hypothesis was based on the principle that the cultural officials' negligence in institutionalizing the values of Sacred Defense and the lack of training of competent agents are considered to be the most important obstacles in this field. In this context, it seems that the multi-part systems involved in the field of educational policy, the lack of priority of institutionalizing the culture of Sacred Defense in the field of education compared to other fields, the lack of large investments in this field, and the lack of connection between the educational body and other parts related to the cultural teachings of Sacred Defense in a specialized way are among the important issues and components in investigating the obstacles.

Many analyzes of institutional issues are devoted to economic and political analyzes, and less attention has been paid to the role of cultural components and social movements by institutionalists. Today, however, cultural and social phenomena have a significant impact on international relations. The Arba'een Pilgrimage is also a phenomenon that can be studied in this regard. Accordingly, the analysis of why and how institutional elements affect the consistency of a regional order is of great importance.

In methodology, the statistical population and research indicators will be studied using quantitative methods. This article is descriptive-analytical in terms of purpose and methodical in terms of method and field survey in terms of data collection.

Based on this, the question that arises is that the institutional components of the Arba'een Pilgrimage have been able to play an important role in the Shiite geoculture by influencing the consistency and reshaping of the regional order in the framework of the Shiite geoculture.

Institutionalization at three levels of transnational (focusing on cultural pluralism), transnational (focusing on international integration) and national (focusing on the role of government) has led to the consolidation of the Shiite geocultural order at the regional level.

The international socialization is the internalization of the global norms. But these norms while the national internalization will be faced with the semantic system of countries. The case study of the mentioned object is Constitution Revolution, because it is the first international socialization of development in Iran. Around the effect of the structure of the semantic system on international socialization, our hypothesis is that the triple and conflicting construction of Iranian identity (antiquity, Islam and modernity) made the internalization of norms difficult and failed. This hypothesis is tested by constructivist approach and the method of historical sociology. Based on the findings, the elites of constitution made an extensive theoretical effort to reconcile antiquity, modernity, and Islamism. They presented a democratic reading of antiquity and Islam. However, this "falsification of knowledge" while internalizing of norms could not prevent the traditional and modern struggle of Iranian knowledge. This research can be a "historical basis" to study the interaction of development international socialization in the periods of Pahlavi and the Islamic Republic.

Over the past few decades, China has concentrated on numerous resources, especially new power resources, to complete its all-aspects power. This research investigates the different reason for China’s increasing participation in international institutions as well as creating new economic and financial institutions. Findings show that China has taken a non-aggressive and peaceful approach to participating in international institutions and in some cases creates regional and international institutions (such as Shanghai Cooperation Organization, BRICS, and the Asian Infrastructure Investment Bank) in order to change and strengthen its international position, and to change global security and economic arrangements.  This approach, which stems from the dominance of the pragmatic approach in Chinese foreign policy, includes three stages of refusal, participation, and institutionalization in the international arena. The method of this research is a descriptive-analytical method.

The present article seeks to answer the question of how can the political policy of Imam Khomeini be institutionalized in the field of foreign policy? To answer this question, document analysis method, which is a variety of qualitative methods, has been used; In this way, existing documents, including books, articles, and so on so, have been investigated and discussed on how to institutionalize the political policy of Imam Khomeini in the field of foreign policy. The purpose of this article is to familiarize the new generation, the owners of power, governors, brokers and society with the method of applying the policy of Imam's foreign policy and stabilizing it in the political system. The findings of the research indicate that by comprehensive independence, the consolidation and development of national power, the divine duty, the implementation of the constitution, the supervision and control of the administrators, having foreign relations based on islamic basics and the use of the realistic idealist model, Imam's policy in the field of foreign policy can be institutionalized.

Violence has never been and is not an unfamiliar and underused concept. What has made violence an important phenomenon that needs to be investigated is its widespread breadth and complexity. Today’s violence is so multifaceted that to understand this violence, discovering and understanding internal motivations and psychological roots is far more important than exploring external and immediate stimuli. Accordingly, in the present research, we have considered the concept of ressentiment (in the words of Max Scheler) as an active and intensifying source of violence. Using descriptiveanalytical method and library resources, the authors seek an answer to this question that “How the discipline of politics can eliminate the sources of violence in societies by reducing ressentiment?”. Our hypothesis is that political science, due to its talents such as high variety and legal support, is able to deal with current affairs as a political matter, establish binding and responsible procedures, and resort to tact and contemplative decision-making outside the confines of the ideological, abstract, and transcendental thought system will reduce the enormous amount of ressentimentbased violence of the present and the future. The findings of this study, which are the result of accuracy to the critical reduction capacities of political science and the experience of countries that have used this model (reduction of violence through ressentiment control), have confirmed our initial hypothesis.

The Islamic Revolution has presented an independent and sovereign governmental model to the world. This model can be a good pattern for other revolutionary countries in all areas, including revolutionary institutionalization. This research which has a developed and applied nature, aims to provide a model for institutionalization in the Islamic Revolution based on Imam and the leader’s discourse; discourse analysis has been used to analyze Imam and the leader’s speeches. The data gathering tool was a taking notes in the documentary sector, and a researcher-made questionnaire in the field sector. The statistical population consisted of 30 experts who were selected purposefully. For data extraction, the Grounded theory, qualitative content analysis, and for validation, experts’ opinion has been used. study results indicate that revolutionary institutionalization based on the discourse of Velayat-e- faqih (in three axes of doctrine, goals and policies) has 38 components and 117 subcomponents. After presenting to the expert community for confirmation of the components and indicators, all of them were approved with partial modifications. The results also indicate that Imam Khomeini and after him Imam Khamenei have done well in institutionalizing in the Islamic Revolution and have been able to pursue the goals and ideals of the revolution by establishing revolutionary institutions while removing the threats against the revolution; They could present the Islamic Revolution as a healthy, independent and sovereign governmental model to the world.

If we consider the main task of the parties to achieve power and obtain the seats of the representatives, the most important issue facing political actors is to provide institutional and legal framework for the political participation of individuals and groups of society, and in this regard, the electoral system and its relationship with the party system matters. In Iran, due to weakness of the electoral system, the party system faces a crisis of lack of institutionalization and instability. Therefore, the main question of this article is why, despite the freedom to form political parties in Iranian law, party governance have not been formed? This article, using a descriptive-analytical method and using an institutionalist perspective, seeks to examine the role of the legal system and, consequently, the laws and regulations governing parties and elections in shaping and consolidating the party system in Iran. The study of the laws governing the parties since the formation of the Islamic Republic of Iran shows that the creation of various barriers and the imbalance between the rights and duties of parties in these laws are the main and direct factors of the lack of institutionalization of parties and party governance. In fact, the institutional rules )electoral law and parties( in the Islamic Republic have destroyed and weakened them instead of encouraging the formation and consolidation of party mechanisms.

Democracy requires political trust to survive and improve its functions. This article seeks to compare the capacity of the system of religious democracy and liberal democracy in generation of political trust through comparative study. For this purpose, firstly the importance and necessity of political trust are considered for the democratic system, and then two important instruments of the liberal democracy system are introduced in the production of political trust, namely "institutionalization" and "political participation". The failure of contemporary liberal democracies in gaining the political trust of citizens, which described in the writings of the researchers as "the great decline of political trust", is a starting point for explaining political trust in the system of religious democracy. In the system of religious democracy, in addition to institutionalization and political participation for building political trust, another important tool called "political virtue" is used, which will be the source of political trust. In this article, political virtue is introduced in the form of a tree that can produce political trust based on the relationship between Imam and the Ummah. Three important principles are introduced in the theory of political virtue that can create an accumulation of political trust in Islamic society.