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

The present study compares the views and opinions of two of the most prominent contemporary political philosophers in Iran and the world, Shahid Motahari (one of the most famous speakers in the two decades before the Islamic Revolution and one of the most influential people in the Islamic Republic) and Friedrich Hayek (one of the greatest economists). and political philosophers of the 20th century) about the concept of freedom. The results of the research show that freedom from Shahid Motahari's point of view is simpler than its concept in liberalism, and by creating "spiritual freedom" literature, he tries to point out another dimension of freedom that is neglected in the liberal view. Secondly, the basis of these two concepts have differences with each other; But now we have to look at the concept of "social freedom" which is a common word in Islam and liberal thought; What are the similarities and differences and to what extent can Shahid Motahari's view be considered as an explanation of the thought of pure Islam, converging with social freedom in its liberal sense. In a general summary, it can be said that freedom in Motahari's thought is more institutional and natural, and in Hayek's thought, it is followed institutionally and in relation to economic and political institutions.

In dealing with the arrival of modernity in Iran, intellectuals have shown various reactions (history). Some rejected it, some imitated it, and some selected some of the modern principles (background). The religious modernists of the 1940s and 1950s, who on the one hand were concerned with religion and tradition, and on the other hand, called for the promotion of culture, technological progress, and the political development of the country; They wanted to create harmony between religion and a changing society, in the mind influenced by their modernity And establish a desirable socio-political order. Shahid Motahari is also included in this category. Therefore, in this research, based on Lacan's triple theory, we will investigate the effect of modern mentality on the desired political-social order in the thought of Shahid Motahari based on the descriptive-analytical method (problem and method). Therefore, in this article, the important question is about the desired type of government considered by Professor Motahari (Question). The result of the research shows that based on Lacan's theory, Motahari is against changing his identity and imitating another's identity; But at the same time, for the growth of Islamic-Iranian identity, it tends to benefit from Western facilities, technology and development. Therefore, on this basis and with the approach of accepting the modern objective achievements as imaginary and negating its epistemological aspects which were in conflict with the symbolic ruling of the society, he explains the theory of religious authority. (Finding)

Martyr Motahari tried to rationally reconstruct the Islamic ideology and defend it against other ideologies. For this purpose, he tried to rationally defend religion and religious doctrines by appearing in different fields, and in this direction, he worked on the reconstruction of religious components in the field of science and thought. Considering the importance of examining the thoughts of Shahid Motahari, the present study was conducted with the aim of investigating the foundations of political and social thought of Shahid Motahari. The research method in this research is the library method, and the data collection tool is valid documents.The results of the research showed that the foundations of political and social thinking are related to the hijab and the issue of women's rights, the mission of the clergy, ijtihad and the compatibility of Islam and science (modernity), and the ontological foundations of thinking, anthropological foundations and epistemological foundations are also based on the divine worldview. is. Also, monotheism, God's absolute lordship and God's sovereignty form the ontological foundations of Shahid Motahari's thought.

In the early years of the popular revolution in Iran, the revolutionaries organized the struggles by maintaining and emphasizing the elements of the illegitimacy of the Pahlavi dynasty. Accordingly, the revolutionary elites in the Muslim spectrum, following the combatant clergy, with the axis of Velayat-e Faqih, joined the political sphere of the country. The pace and strength of the process of the collapse of Mohammad Reza Pahlavi's regime raised several questions in identifying the components of the political system sought by the leaders of the Islamic Revolution, which answering them to characterize the actual and final outcome of the popular movement. Shahid Motahari, as one of the most notable students of Imam Khomeini and the most prominent intellectual leaders of the Islamic Revolution, by developing a clear paradigm and utilizing the basic principles of Islam along with the local and national conditions of Iran, tried to provide an alternative governance and order to solve problems and address the obstacles ahead. The peculiar situation of the Islamic Republic of Iran to engage and deal with dissidents in domestic crises and foreign interferences has always exposed the government to contradictory views that remained one of the significant problems of the government since its foundation. Considering the unique role of the thought and scientific and practical life of Shahid Motahari in the development of the struggle movement and the continuity of its influence in the years following the victory of the Islamic Revolution, this paper seeks to address the following question: "From Shahid Motahari's perspective, in the governing paradigm of the Islamic Republic of Iran, how and why should political tolerance be exercised?" Then, by using the data method of foundation and conceptualization, while defining tolerance in Western and Islamic thought and explaining the position of political tolerance in the Shaheed Motahari's intellectual system, the application of political tolerance in the Islamic Republic of Iran from his point of view in the three areas of insight, inclination, and action has been reviewed and revised. Consequently, strategic recommendations have been presented in the face of the challenges in this area.