جستجوی مقالات مرتبط با کلیدواژه "فلسفه سیاسی" در نشریات گروه "علوم اجتماعی"

This research tries to answer the question "What is the difference between Islam's approach to social justice compared to the social contract aimed at universal consensus on the implementation of justice in the political thought of the West?" Human civilization, the correctness of the hypothesis "The divine origin of justice in Islam, while requiring government officials to establish justice in society by recognizing the people in charge of monitoring the good performance of the trustees, has a greater capability than the social contract of the West in establishing justice and its stability in the foundation of human civilization" to examine in a documentary way and through a library study using the descriptive-analytical method.The findings of the research show that contrary to the political thought of the West, which is expected from the government and those in power chosen based on the collective agreement and social contract, the establishment and implementation of justice in the society, in the Imamate system of Islamic justice, the realization of this is important to fulfill the duties of each of the government and People are conditioned based on a dialectical relationship.

Since the second half of the 20th century, women have become one of the most controversial topics in political philosophy. Some thinkers of women's studies, such as Susan Muller Okin and Carol Pattman, showed in their research that political philosophy was originally male, and therefore, as soon as it is placed against women as equals, it collapses so much that there is nothing to use. It does not remain. Therefore, two fundamental questions are raised at the same time: First, what should women's studies do to raise its philosophical issues? And second, what to do with the great tradition of political philosophy? So far, three answers have been given to these two questions: escaping from philosophy, establishing feminist political philosophy, and de-gendering political philosophy. But as we will show, these answers are ultimately not convincing. On the other hand, in this article, we have put forward the idea of neutral political philosophy, which tries to find a way to preserve the great tradition of political philosophy with the inferential analytical method that governs philosophical debates, and that the discussion of women in terms of existence Cognitive find the possibility of being present and recognized.

The purpose of this article is to investigate the role and influence of wisdom, thinking-centeredness, and rationality in the design of utopia according to Farabi's theory as one of the main underlying factors in designing utopia (in moral dimensions). In addition, the character of the influence of rationalism on the ethics of societies, which has been investigated in Farabi’s moral legacy, is analyzed. The article uses an analytical-rational methodology that employs various conceptual, propositional, and system analyses. Farabi has described society as a structure or system and an ordered set, and his discussions refer to a collective order comparable to that of the cosmos. Accordingly, to create a more ideal society, some thinkers have argued that reason and logic are the most important factors, not only for individuals and their moral values, but for the entire system as a whole. This is reflected in the qualities of the Utopian leader (who possesses the maximum level of rationality) and the citizens’ morality. In order to attain their ideal state and become the epitome of virtue, citizens  must use their intellect (nous) to make consistent and long-lasting judgments and evaluations. The intellectual virtues that result from practical reason are intended for both citizens and their domestic and public affairs, and both individual and social happiness depend on wisdom. However, reason and rationality are not the only factors that contribute to the health and contentment of citizens and society, but they are the most crucial ones that generate additional elements.

Communitarianism and its serious critique of liberal discourse is one of the most important issues in contemporary political philosophy. The book "An Introduction to the Debate of Liberals and Communitarians in Contemporary Political Philosophy" is responsible for analyzing this important issue. One of the strengths of the present book is to address an almost novel subject in the field of political philosophy that has been less studied independently, especially in Persian sources. The authors' emphasis on Paul Ricoeur's method as "text-based hermeneutics" gives them a considerable opportunity to examine and read the works of political thought. However, there are some objections to the book. First, the writers have not paid attention to the results of this conflict and the effects or, in other words, the changes that have resulted from the conflict in contemporary political philosophy. Second, the authors did not pay attention to the influence of Wittgenstein II's views on the content of the political philosophy of communitarianism. The authors also attribute a leadership role to McIntyre, but little attention has been paid to Sandel's very important position. Also, considering that the axis of the dispute was justice, it was appropriate that the axes explained in the book in this regard be finally referred to the issue of justice.

Abstract
One of the questions that always arise when studying or teaching political philosophy, especially for beginners or non-professional readers, is what is the use of these apparently impossible ideas? If these utopias are not going to be realized, why are they proposed? In the specialized field, for several decades, utopian thought has been exposed to harsh criticism and people like Karl Popper have considered them as the origin of totalitarianism. However, in recent years, the field of studies related to imagination and utopias has seen expansion and transformation, and efforts have been made to consider their positive and efficient aspects. In this article, using recent studies on imagination and utopian thought, attempts have been made to show that imagination and its main product, utopia, are not only tools of thinking but also an inseparable part of political philosophy itself. Therefore, in the education and training of political philosophy, along with cultivating the philosophical and rational thinking, the faculty of imagination should also be strengthened. The research method applied in this study is analytical-explanatory.
Keywords: imagination, utopia, utopian thought, political philosophy, creativity and innovation.
 


The teachers of political philosophy are always faced with the questions of students and audience as follows: are such imaginary thoughts and ideas, which are neither possible nor feasible in the outside world, useful? What is their use? In the contemporary era, with the dominance of the attitude of originality of proof and scientism over the fields of human sciences, imagination, and consequently, utopian ideas have flourished, and even some think of the death of philosophy in general, and, political philosophy in particular. In this article, the basic question is, what is the significance of the imagination and design of utopian ideas for political philosophy? And perhaps with more courage, one can ask whether political philosophy is basically possible without using the power of imagination and projecting utopian ideas? In response to these questions, the main idea of the upcoming article is that the power of imagination is one of the most important sources of political philosophizing, and basically, without using this power, not only it is not possible to raise deep philosophical issues, but also it is said that that philosophizing is probably impossible. Imagination through utopian ideas has played an essential role in the formation and deepening of political philosophies. Imagination and utopia as inseparable parts of philosophy and political philosophy, along with thinking, especially rational thinking, are very important.

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In this article, after examining the power of imagination and utopian thought and the possibilities that these two provide, their importance for political philosophy has been examined, which are:2.1. Creativity and innovation in the production of concepts: the language of political philosophy
The creativity and innovation hidden in creativity in political philosophy has led to the production and creation of thousands of political concepts that could not be imagined without imagination and utopian thought. Political philosophy can basically create a new world through the creation of new concepts and words. Our understanding of the world and politics is enriched through these concepts. In this sense, it can be said that without utopian imagination and thought, it would not be possible to produce and create new words and concepts that shape our understanding of the world.
2.2. A different world in political philosophy
Political philosophy presents its idea and work by presenting a different picture of the world – a world other than the current world. The task of political philosophy is not only to describe what exists, but also to present what should be (in the maximalist sense of political philosophy) or what is possible (in the minimalist sense of political philosophy).
2.3. Relativize the present
As was mentioned, one of the important functions of imagination and utopia is to relativize the present time. From classical political philosophy to contemporary political philosophy, political philosophers have served this relativization of the present by providing alternative images for the political order prevalent in their time. This way of looking at the political order always provides the possibility for the audience to imagine alternatives.
2.4. A different interpretation from the past
Basically, political philosophy cannot find a way to the future without interpreting the past. By presenting nightmarish or imaginary images of the past, utopias make it possible to visualize the future. The term "natural state" in the political thought of the parties to the agreement is a narrative from the past to reach the political state in the future. In terms of anthropology, there is no evidence that we can call a period a natural state. However, the members of the social contract had to create the natural situation in the past for the image of the political order they had in the future.
2.5. The principle of change and hope as a substance of political philosophy
Political philosophy has accepted the principle of change by portraying an imaginary or nightmarish past as well as criticizing the present and presenting an imaginary picture of the future. Based on the acceptance of the principle of change, human hope to reach a better life and a better situation is smoothed as one of the main functions of imagination and utopia. In the history of political philosophy, we can mention hundreds of examples of change with hope. From Plato's Utopia to Rousseau's political situation, which inspired the French Revolution, to the political philosophy of Marx and Marxism, which led to the Soviet Revolution, to the New Left political philosophers who inspired the events of May 1968 in France. It may not be an exaggeration if we claim that behind each of the great steps that mankind has taken throughout history, we can find a trace of the collaboration of imagination, utopia and political philosophy.


In the decades after World War II, as a result of the tragedies caused by great ideas such as Marxism in the Soviet Union and fascism in Germany, there was an increasing skepticism towards utopia and of course the role of imagination in philosophy in general, and, political philosophy in particular. However, in the last one or two decades, we have seen a kind of optimistic and cautious return to utopias and to a large extent nightmares in political philosophy. John Rawls reopened the blocked way with his realistic utopia plan. In the last few years, separate groups of studies converged at a point like separate rivers; On the one hand, the power of imagination was placed in the center of attention of psychological and anthropological research and gained special importance and was recognized to a great extent as the power of creativity and innovation. On the other hand, new studies were conducted regarding the role and importance of utopias, and their importance and their constructive role was emphasized, being alert to the lessons from closed and holistic utopias. In this article, with reference to these efforts, a preliminary attempt has been made to show that political philosophy, as a branch of the sturdy tree of philosophy, has been inevitable from the beginning to use the power of imagination, and in a sense, without the power of imagination and Utopian thought not only could not enrich its philosophical language, but also it was not even possible to propose its own ideas. Without the power of imagination, we will never be able to criticize the past and the present, and offering a new plan for the future will be impossible. Therefore, in teaching political philosophy, along with rational philosophy, which is very important in its place, it is necessary to take advantage of the power of imagination and utopia and not to neglect the capacity and creativity of this power.

Mulla Rajabali Tabrizi is one of the Safavid period’s lesser-known philosophers. He held a prominent position at Shah Abbas II’s administration. Therefore, the king occasionally posed queries in his presence. The focus of this article is an analysis and investigation of Mulla Rajabali Tabrizi’s political philosophy. The descriptive-analytical method is used to answer the question, “What are the conditions of leadership and government from Mulla Rajabali Tabrizi’s perspective, and on what anthropological foundations is it based?” After dividing the soul into higher souls, average souls, and lower souls in response to Safavi’'s King’s query about the levels of the soul, Tabrizi applies these levels to government officials, according to the research findings. In the meantime, he also specifies the rank of prophet and successor, the rank of kingship, and some fictitious principles in order to clarify his political philosophy based on his anthropological viewpoint. It has also been discovered that although Tabrizi was influenced by Plato and Aristotle on the issue of leadership and government, and like Farabi, he discusses the dos, his view on leadership and government and the ranks of officials was unique among the philosophers of the Islamic period and stemmed from the foundations of his unique anthropology.

The main focus of this article is a review of “Spinoza and Politics” by Etienne Balibar. Balibar's idea is that Spinoza's philosophy is essentially political. Balibar begins his study of Spinoza's philosophy with the argument that it cannot be understood as if it existed only on the transhistorical plane of pure theory and that, on the contrary, each of his major works must be understood as an intervention in a specific political and philosophical conjuncture. For this reason, according to Balibar, it is impossible to separate Spinoza's metaphysics from his politics, as if the latter were an application of the former. Instead, Spinoza's philosophy must be seen as political in its eternity, even its most speculative utterances constitute responses to certain political imperatives and are tied to specific historical stakes. It can be said that Balibar was influenced by Althusser in his study of ideas and uses Althusser's term "conjoncture". Accordingly, while examining innovation, methodological features, and Balibar's interpretation of Spinoza, we will point out the mistake of Persian translators in translating the "conjuncture" (conjoncture).

In the field of Islamic political thought, concurrency of political philosophy and political jurisprudence can be proposed; in concurrency theory, the main emphasis is on the relationship between political philosophy and political jurisprudence. The three levels that are less emphasized here are the methodological level, the epistemological level, and the relationship between tradition and modernity. The claim at the epistemological level is that reason, narration, experience, intuition, and history do not contradict each other, and they ultimately pursue a single goal. This article tries to present concurrency as a "theory" in the field of Islamic political thought. "Theory" is an organized set of concepts and propositions whose components are united in order to explain things, and prove a single claim. In this case, theory is regular expressions of social realities based on logical systems that exist in a science or school. Andrew sees other theories as a way of regulating the relationship between observations (or data) whose meaning is definite. According to the theory of concurrence, here, the claim can be made that "although political philosophy, by definition, is independent of revelation, but to study political issues from the perspective of Islam, we need both a philosophical answer and a jurisprudential answer. ». In other words, not only can political philosophy and political jurisprudence answer political questions separately, but the answers to the two will also be comparable. In fact, the claim is that in order to solve political problems from the Islamic point of view, we need a philosophical answer, a jurisprudential answer, and a comparison of the two. Of course, the validity of political jurisprudence faces certain limitations. Concurrency theory informs of fact and something situational; In other words, the relationship between the two sciences of political philosophy and political jurisprudence is reached. This does not contradict the normative and prescriptive dimensions of this theory. For example, based on this theory, it can be said that a political scientist should first and foremost raise any issue in these two areas; And then it is "necessary" to relate the results obtained in these two areas. The author has done this regarding the distribution of power in Shiite political thought.

The book, “Understanding Political Philosophy in the Context of Social Life” written by Mel Thompson and translated by Narges Tajik Neshatia, was published by Pegah Rosgarno Publications in 1397. In this book, the author, adopting an audience-oriented strategy and paying attention to the issues and phenomena of the political day, has emphasized their analysis in the framework of political philosophy. One of the remarkable features of the book is the use of historical routines and trends in paying attention to the fundamental and modern concepts of political philosophy versus political science and reviving the normative attitude towards political affairs. In this article, the book is reviewed from the perspective of method and theoretical basis and analysis of data, and in general concludes that despite the use of new methods of writing, and structuring the text, and creating a content and form appeal to the audience, this book has not been able to show a proper analysis and explanation of the application of political philosophy in the problems of the social day. In this article, the reason for such a situation in the author’s strategic departure from attention and focus on political philosophy, from the fourth chapter onwards, scattering and confusion in the design of very diverse topics and phenomena and semantic and conceptual imbalance in expressing the views of philosophers and political thinkers are observed.

This article is dedicated to the evaluation of Spinoza’s TTP. TTP is one of the most valuable treatises of the Enlightenment and represents the controversy of the old and the new in seventeenth-century Europe. The treatise includes the historical hermeneutics of Scripture and represents Spinoza’s republican political philosophy. The theological chapters of TTP, as well as its political chapters, contain topics that can be useful to the Iranian society involved in religious politics and political religion. Spinozist studies in Iran have not been significant compared to Anglo-Saxon, Jewish, and French traditions. These studies in the form of authorship and translation have become more serious from 2010 onward. The translation of TTP by Ali Ferdowsi in Iran is a good endeavor in itself, but there are also criticisms. For several reasons, Ferdowsi’s translation cannot be considered the end of the road: abstruse and unfamiliar language, unequal equivalents, misplacement of some sentences and words, and especially exclusive reliance on Silverthorne-Israel translation and lack of direct reference to Latin and other versions of this treatise can be enumerated as the pitfalls.

Security is one of the fundamental concepts in Islam to which numerous thinkers have paid attention and offered various interpretations. Considering the special place of security in Islamic thought and practice, the present research aims to examine the concept of security from the perspective of the founder of Islamic political philosophy, Farabi, through the qualitative content analysis method. The present study seeks to investigate the concept of security as a virtue in Farabi’s views. The article, which is fundamental research, indicates the security mechanisms in the utopia and the principles of Farabi’s philosophical thinking about security. The question that is addressed is how to explain security and its mechanisms as a virtue in Farabi’s thought. The issue of security as a virtue in Farabi’s views is a non-abstract and prescriptive issue. The result of Farabi’s philosophical views investigation reveals that security is an intermediate virtue and a means to achieve ultimate prosperity. The methods of achieving security in Farabi’s political thought include knowledge together with action, the presidency of virtuous people, the acquisition of virtues, the elimination of evils, the formation of civil societies, and cooperation.

The pandemic of coronavirus in 2019-20 influenced different aspects of human beings' lives such as education, business, economy, culture, medical care, and consequently their fundamental thoughts were the subjects to be revised. Philosophy of criminal justice was not an exception. Since many inmates escaped from multi jails in Iran in this period, the philosophy of law faced the heated widespread debates on the right of internee to get out and the right of the government to confront with them as a citizen or enemy. The question was this: due to the fear of the Coronavirus and the death, if the prisoners have the right to flee and if the government has the right to oppose them. If yes, what are the foundations of their rights? The paper scrutinizes these issues in the light of Thomas Hobbes's political philosophy because he insisted on the right of government on the one hand and the criminal's rights to resist punishment on the other hand. Finally, the paper concludes that the prisoners have the right to run away in the corona pandemic situation, but their rights should be interpreted in the meaning of right/privilege, not right/claim; and governments have the right to oppose them in the meaning of right/power.

This research aims to analyze Iranshahri discourse as a modern identity discourse of Iranians in terms of contemporary economy and politics. Since the modern formation of this discourse has appeared in Javad Tabatabaei’s works, the articulation of this discourse and the reason for its hegemony are examined according to his writings. Then, we examined the formation of the concept of emptiness in Iranshahri discourse using Laclau's methodology. The theoretical concept of this research suggested that Iranshahri discourse aims to interpret the emptiness created by neoliberalism through his particular political philosophy. Thus, we recognized the following parameters in Tabatabaei's political philosophy: the emptiness of otherness, eliminating people and building nations, alienated people, and imposing consensus in his political philosophy analysis. The above concepts showed that Iranshahri discourse and his political philosophy attempt to construct Iranian identity and justify the status quo by drawing the masses’ attention to something other than neoliberalism crises.

This paper is a review of JavadTabatabee's book titled A Consideration on the Translation of Modern Political Thought' Texts: A Case Study of Machiavell's Prince. In this book Tabatabaee argues that two main factors of unreliable translation in the field of political philosophy are translator's artistic playing with words and his lack of knowledge about current and important interpretations of major works of political philosophy. In this paper we argue that Tabatabaee's claims are for the most part plausible. Nevertheless it seems that Tabatabaee ignores another important factor responsible for unreliable translations, i.e.translator's alteration of literal translation of philosopher's text by virtue of his assurance that he has a sufficient understanding of philosopher's meaning. Therefore we try to argue that even if we observe two main conditions of good translation mentioned by Tabatabaee, this will not necessarily lead to a reliable translation. Thus in addition to Tabatabaee's two main conditions, translator also must observe the literal approach in translating philosophical texts.

This paper focused on the analysis and explanation of “civil friendship” in al-Farabi’s philosophy; so the question is: what are the beginning and the end of civil friendship in his philosophy? It seems that for al-Farabi، the friendship has the power of binding the creatures to each other. It shapes all contexts for creatures; among them، it forms the variant cities، and the ruler of each city looks at the category of friendship as a tool to have good governance. For Farabi، like Aristotle، man naturally has teleos in itself. For him، the cities need justice and civil friendship to be a good city acording to the scheme that planed by the ruler; without friendship، the cities cannot be shaped، and without justice they cannot be maintained. But in reality، the type of friendship is different in each city، and it defines the happiness for each city.

One of the most important topics in the realm of political thought that has a fundamentalaspect is the relationship between political philosophy and political jurisprudence. In the present article, the author has focused on the difference between Shiite political philosophy and Shiite political jurisprudence. And he is after the answer to this question that how the results of these two academic majors are comparable? And what is the validity of their transposition? Regarding this, he firstly clarifies himself about political philosophy and political jurisprudence. Then he points out the relationship between reason and hadith in view of Islamic scholars. Therefore, he is trying to prepare the condition for a closer look at the relationship between Shiite political philosophy and Shiite political jurisprudence.

Theory of decline of political thought in Iran is one of the highest contemporary theories because of its relationship with the development and its problems in Iran. Tabatabai is the author of such acclaimed books as Philosophical Introduction to the History of Political Thought in Iran; Decline of Political Thought in Iran; Essay on Ibn- Khaldun: Impossibility of Social Sciences in Islam, Nizam al-Mulk and Iranian Political Thought: Essay on the Continuity of the Iranian Thought. This article tries to study about theory of decline of political thought that includes following subtitles: Problem statement of decline thought, methodological approach, historical signs theory, the ways of deliverance, Positive and negative analyzes of theory, critics, and conclusions.