جستجوی مقالات مرتبط با کلیدواژه « علی شریعتی » در نشریات گروه « علوم اجتماعی »

A relatively short article in German by Louis Massignon, a French orientalist, about Hazrat Fatemeh (SA) and Muslims' understanding of her has been translated here. Ali Shariati introduced this research to Iranians for the first time, but unlike many other works of Massignon, it has not yet been translated into Persian. In the introduction, I will explain what the objectives, methods, and perspectives of Massignon's introduction of Hazrat Fatemeh (SA) have been.

The purpose of the current research is to investigate Ali Shariati's subjective approach to the concept of man and his social responsibility and its impact on the revolutionary reading of religion as a radical political ideology. By using this approach, Shariati formulated a revolutionary subject in Shiite religious literature. The main question of the current research is, what place did the revolutionary subject have in Shariati's thought? And to what extent Shariati's revolutionary analysis of Shiism was effective in the political mobilization of the masses of people in the Islamic Revolution? This research, using the analytical-historical method, wants to analyze the main features of Shariati's intellectual project and evaluate its role in the victory of the Islamic Revolution.Paying attention to the political and social consequences of Shariati's subjective approach, including paying attention to the revolutionary subject and its redefinition in Shia religious literature and its role in drawing the revolutionary image of religion as a factor of social and historical transformation and its contribution to the formation and development of the Islamic Revolution are among the most important findings of this It is research.  

The aim of the present study is to investigate the mental approach of Ali Shariati as one of the important figures of contemporary Iranian intellectuals to the concept of man and his social responsibility and its effect on the revolutionary reading of religion as a radical political ideology. The main question of this research is that what role did Shariati's mental, radical and revolutionary approach in reading religious concepts play in the ideological formulation of his thought and what political impact did he have on the victory of the Islamic Revolution? The main hypothesis is based on the fact that Shariati, by redefining religious concepts on the axis of revolutionary subject and social praxis in the framework of a radical political ideology, was able to present a revolutionary narrative of political Islam, which plays an important role in the political mobilization of different sections of society, especially the educated youth in the revolution. had islamicWhat is important for us in this research is not a judgment about the merits and demerits of Shariati's intellectual project or a judgment about the relationship between religion and ideology. Rather, we seek to understand the nature of Shariati's thought as a religious revolutionary intellectual and its relationship with the modern subject, so that we can better understand the logic of his thinking and his method of understanding and interpreting history and religious texts.

 The method of collecting the necessary data to conduct such a research was documents, in the framework of which a collection of Shariati's views related to the revolutionary subject and his radical interpretation of religion was collected. These views have been presented directly or indirectly in the form of his lectures, books and works. Criticism and analysis of the collected data has been done using the analytical-historical method, which wants to analyze the main features of Shariati's intellectual project and evaluate its role in the victory of the Islamic Revolution.

One of the most important findings of this research is that Shariati, inspired by modern humanism, had a volitional and subjective view of man, and based on the role of the subject and the role of the subject, he assigned a special place in social developments. And it pays special attention to the historical agency of man as the agent of historical and social changes and to the dialectic of the individual and the society. Shariati's intellectual project is to present an image of a revolutionary subject who can transform and change the world around him. This is the characteristic that has made Shariati a modern and radical humanist thinker.Shariati tried to strengthen and revive the revolutionary potential of religion by discussing "Islamic Protestantism". In his opinion, religion should move towards worldly issues from an eschatological point of view. Shariati gave the main role to responsible and revolutionary intellectuals in the path of reviving the revolutionary and radical image of religion. He believed that these intellectuals should create Islamic Protestantism instead of fighting religion as a reactionary element in order to give a new thought and movement to the society. The most important feature of Shariati's intellectual work was the use of new ideological and sociological formats in redefining religious concepts.Shariati's intellectual influence among the educated youth and pushing them towards religion as an ideology in the Islamic revolution should be considered as a kind of intellectual creativity in redefining the revolutionary issue around the element of religion as one of the foundations of identity and belief of the Iranian society of that era. Many analysts who have investigated and studied the Islamic Revolution of Iran believe that Shariati's thoughts played an important role in the Islamic Revolution of Iran. Redefining religious concepts around subjectivity and revolution in Shariati's thought is considered the most important strength of his intellectual project, which shows the modern and revolutionary political capability of Shariati's thought. With this pattern in reading religious texts, history and teachings, he succeeded in presenting a radical and revolutionary image of religion and considered religion as the main factor of seeking justice and political protest.Shariati's subjective approach to religion is a completely modern phenomenon that aims to define a revolutionary political and social role for Shi'ism in Iran at that time. Considering the level of widespread influence of religion among different strata of the traditional and transitioning Iranian society, Shariati knew that the dominance of a radical and revolutionary narrative of religion can be the foundation of a comprehensive and revolutionary political action.

The general result of this research shows that Shariati, as a revolutionary religious intellectual, by presenting his coherent, methodical, history-oriented and creative narrative of the texts and history of Islam, was able to draw a different picture from the traditional narrative of the clergy about religion, which has new political capacities for it as It provides the impetus for political action in an ideological formulation. Shariati's revolutionary approach to religion became the basis for presenting a radical and protesting image of religion, which played an important role in stimulating religious youth towards political action. Shariati's ideological reading of religion was carried out with the aim of pushing the Iranian society towards a political revolution against the autocratic and dependent Pahlavi regime. By applying a subjective, ideological and revolutionary approach to religion, Shariati has turned it into the main element of the political mobilization of various social forces in the Islamic Revolution.

A review of the revolutionary discourses critical of the Pahlavi dynasty's systems and institutions reveals two types of ideological interpretations and recreation of rites and literature (mainly children's stories). These works interpreted rites, fairy and folktales and literature with a focus on the importance of a revolutionary rebirth of self of hero-child and its political renewal. This paper uses qualitative approaches and a discourse analysis model to understand and analyze the subject. Discursive structures include redefining and recreating essential literary and ritual elements. These elements are formed through the reinterpretation of ideas and beliefs that significantly impact people's lives and define their worldview in relation to the social environment around them. Revolutions are always accompanied by anti-structural elements, and as a result, they challenge and criticize the established institutions and authority. In this regard, the revolutionary rite of passage is compatible with Victor Turner's normative-existential communitas and ultra-structural community concepts. In this perspective, revolutionary protest and revolutionary speech confront the political institutions that generate inequalities, injustice, and disparities. Behrangi's revolutionary fairy tales and Ali Shariati's revolutionary rite of transition provide an anti-structure and utopian world, a world whose authenticity is in denying the established order, revolutionizing the individual's life, and avoiding systems of discrimination and inequality.

How does Alatas conceptualize the concept of 'Intellectual'? The problem of intellectuals in the modern world is one of the most challenging questions in the context of social sciences and humanities. Alatas distinguishes between the role of intellectuals in the developing countries and developed societies. What are the assumptive foundations of Alatas's perspective on the role of intellectuals in developing societies? There are many non-eurocentric narratives on the role of intellectuals (e.g. Ali Shariati, Jalal Ale Ahmad, Edward Said and …) in the contemporary world but few have worked upon the perspective conceptualized by Syed Hussein Alatas in relation to the future of intellectuals as a modern species in the world, in general, and in the developing societies, in particular. In other words, in this chapter, we shall work on the concept of intellectual as understood by Alatas and try to find out the relevance of his approach in the present contexts of developing societies and also if this non-eurocentric breed could have any impact on the global state of affairs through his/her critical engagements.

As the most prominent theorist of the 1979 Islamic Revolution, Ali Shariati lived a life which involves many untold aspects to date. His life embraced a considerably vast pubic arena, as he intended. Shariati had an exile-like separation from Mashhad Faculty of Letters and Humanities; subsequently, he settled in Hosseinieh Ershad. These events have been important, yet vague incidents in his life according to his friends and rivals. Using the Grounded Theory and data collected from oral interviews and SAVAK documents, the present study attempts to consider the resulting sensitive keywords as ‘signs’. Next, these signs are used to achieve ‘categories’ and finally, offer a set of ‘classes’ regarding the life of Shariati during such an important stage of his life. This period of his life should be understood under four major classes which include: a) the paperwork regarding the end of Shariati’s presence in the faculty; b) the beginning of his connection to Hosseinieh Ershad; c) lecturing in Hosseinieh Ershad; and d) his retirement from the faculty and the closing of Hosseinieh Ershad.

After the first encounters of Iranian with the west and their familiarity with the westerns governing and their astonishment at science progress there, Iranian lagging behind from the west was become a certain issue for our country thinkers and intellectuals and also it continues yet. In order to solve the concept of Iranian historical decline and their backwardness from the west, Ali Shariati and Abdolkarim Soroush views as two most influential Iranian intellectuals was used in this research. Indeed, they were chosen since both of them are two most prominent thinkers who belongs to different social conditions before and after the Iranians Islamic revolution respectively. Therefore, compare of their ideas about the reasons of Iran’s civilization decline and backwardness from the west would lead to better perception of the mentioned issue. For this purpose, the qualitative content analysis was utilized. According to the results, Shariati believed that stupefication or estehmar (it is an innovation concept by Shariati) is the most mainly reason of the Iranian historical decline and backwardness and also the solution is reform of both agency and structure by return to noble Islamic ideology. In addition, Soroush is of the opinion that lack of experimental sciences growth, lack of concept of right, despotism and colonialism as well are mainly reasons of Iranian historical decline and backwardness. Furthermore, his opinion is way of development passes through the scientific development. Moreover, both of them believed that religion is not cause of either the development or backwardness instinctively. Although Shariati believed that there is a potential in religion which could be helpful to reform Iranian society. Conversely Soroush believes that, in general, religion is not able to provide all human beings worldly needs. so he has suggested empirical science against the discourse of returning to Islamic ideology for Iranian society development.

The aim of this study was a sociological analysis of Nima’s Barf poem, based on Shariati’s viewpoints in art by emphasise on Sorrow concept. Shariati has a critical-utopian approach bout art-Society relation. He believes that this approach is available in modern art. His definition of modern art, like to Adorno, has an allusion to harbinger art movement in 20 century beginning. Although Shariati’s viewpoints was influenced by thinkers such as Hegel, Sartre, Camus, Adorno and others, but we can find unique aspects in his thinking. Sorrow was prominent concept in his analysis. He believes the sorrow concept is quality of modern art. Modern art unlike classic types, transfers a kind of grief in audience. This grief takes root in the modern experience of failure that the artist feels it and wants to transfer it. Result of such situation in audience mind is a self-awareness that cautions him of social shortage; shortages that indicate of a situation that must be exist but it isnt. Sorrow results from difference between social facts and ideal social condition. Based on his view, modern art do not reduce to realism, also this is not an amusing art too, but by negation the available conditions, bridging to its utopia. Therefore, utopia in shariati’s viewpoint is the product of art sorrow experience. Barf is an excellent example of this kind of art. The critical- utopian relations of art with the society are visible in this poem. The poem that overall is covered by experience of sorrow and failure, negate the present situation and then by a mythic image, bridging to utopia.