جستجوی مقالات مرتبط با کلیدواژه « state » در نشریات گروه « فلسفه و کلام »

Throughout history, there have been few poets, philosophers, or sages who have not mentioned music and Sama' in their written works. Shahab al-Din Sohrevardi, as one of the philosophers of the Islamic world, also had a special view of the states of the listener (audience) while listening to music and Sama'. He begins his discussion of music and Sama' with the concept of the audience and state. This approach to Sama' is unique. Performance art is one of the most controversial and fascinating trends in contemporary art. In performance art, the artist performs his/her work live in front of the audience. Performance art has always developed alongside literature, poetry, music, architecture, and painting. This research attempts to answer the following question: What is the nature of the audience in music and Sama' in Sohrevardi's view, and how is it connected to the audience in performance art?

This article explores the concept of substance, attributes, and modes in Spinoza's "Ethics" by examining them through the perspectives of ancient Greek and medieval philosophers, as well as Descartes' views on substance and extension, along with their notions of God and His attributes. Wolfson's interpretation of Spinoza based on these perspectives serves as the basis for this investigation. The primary objective of this article is to critically evaluate Wolfson's interpretation of the concepts of substance, attribute, and mode as proposed by Spinoza, with a focus on their philosophical implications and coherence within Spinoza's overall framework. Spinoza's predecessors, Aristotle and Descartes, believed in the multiplicity of substances. In contrast, for Spinoza, there is only one substance—a self-sufficient being that exists independently and does not rely on others for its existence. One considers a similarity between modes in Spinoza's philosophy and accidents in Aristotle's system: It is impossible to imagine modes and accidents without substance. Despite this similarity, in the Aristotelian system, accidents characterise the substance, but in Spinoza's philosophy, the substance precedes modes; in fact, modes result necessarily from the substance. Spinoza then claims that the substance has infinite attributes, but the human mind only knows two attributes—Thought and Extension. According to him, the substance is identical to its attributes. So, the substance as thinking thinks about itself, i.e., the body. For Spinoza, individual things and Ideas are finite modes of the attributes of body and mind that follow necessarily from the substance.

In terms of strategic foundations, the theory of government in the political philosophy of Kant and Fichte have much in common. For this reason, it is not only possible to examine these two political theories in one article, but it also helps to make a more accurate comparison and thus a better understanding of the two philosophers in terms of distinctions. The author believes that the objections of their political theories are to a large extent compatible with each other. Because the government, based on their political philosophy, unlike other areas of thought, has been conceived and written in the field of experience and objectivity. In such circumstances, both philosophers place their abstract foundations as a test of the gravitational field of objectivity or experience, and the question is whether they can establish a union between thought and action and write political thought in the style of their epistemology and ethics. In other words, can they establish transcendental or moral and legal freedom in the realm of external objectivity or the state where political philosophy is to be formed?

Studying state and its functions from an anthropological viewpoint, which is on the basis of Man’s nature and attributes, might be considered amongst the most accurate research methods in the discipline. According to a group of philosophers, “Akrasia” is an attribute of human behavior that denotes a lack of self-control. It points out a description of human at the level of practice wherein human wisdom is affected by human instincts and desires and accordingly, fails to perform according to his best intellectual judgment. Such a description of influential factors in the human act lays a new groundwork to a challenging research area on foundations and limitations of state’s intervention in ethics and reveals the way through which state’s functions are explained in the light of this proposition. Anthropological approaches toward ethical functions of the state, in spite of their inherent significance, are new approaches the records of which in the literature of legal research are scarce. Building upon philosophical data, the present research is an attempt to notice the significance of the approach and investigate its effects to some extent. Akrasia shows that the theories suggested for ethical functions of the government – Perfectionism, and Impartiality – are deficient due to their failure in considering a part of the process of the human act. Too, Akrasia submits evidence for the least of ethical functions which are necessary for a better collaborative life. This study is not intended to accept or reject perfectionism and impartiality but to show a part of the Man-State relationship according to a description of Akrasia.

This short piece of writing intends to introduce the existing obstacles to cooperation between the state and the nation and how they affect the stability of the Islamic Revolution.

The present study inspired the pathological approaches to the impact of barriers between state and nation as part of the threat posed by the Islamic Revolution. The major consequence of this approach is that the damage does not necessarily have an objective aspect, but it can also be mentally conceived. It is the type of perceptual system in the mind that determines how an event can be understood and adapted to those social actions.

 The findings of the research show that negligence, neglect of barriers by government elites and experts leads to the instability of the Islamic revolution. Therefore, appropriate solutions should be provided to prevent existing barriers. The results indicate that each of the internal and external barriers has created the morale of the nation's distrust to some of the statesmen and provided the instability of the Islamic Revolution

Hobbes political thought is based on his twofold analysis of mankind: Human being, on one hand, as a composed material body in the network of mechanical forces follows his desires and passions. He, on the other hand, studies the concepts of right and duty in order to establish community through contract. Hobbes tries to reconcile his political system with materialistic analysis of human behavior. For this reason, in Hobbes thought, to be aware of political organization depends on recognizing human nature and to recognize human passions and moods depends on the recognition of mechanical principles and physical laws. Hobbes’s ethics and politics are compatible with his mechanical materialism as well, and they are occasionally explained on the same ground. Our leading questions in this paper are as follows: 1. what are the characteristics of human nature as one of the main elements of Hobbes psychological system? 2. How has Hobbes compiled his political philosophy on the basis of human nature characteristics? This paper mainly claims that Human nature is based on the principles of motion and mechanical principles in Hobbes view, and as a result, mankind has not been able to establish political community naturally. Mankind is civil not naturally but compulsorily and should be forced to be social, that is to say, the political society order is not natural order but artificial one which is manifested in the content of contract items. Therefore Hobbes mechanical psychology prepare the way for his civil philosophy.

The relationship between human nature and political theory is one of the most important debates in the analytical study of any political theory. Generally, political thinkers base their ideas about the legitimacy of their theories about policy and government on their own explanation and understanding of human nature. The main idea of this research is that human nature cannot and should not be considered as an important issue merely in politics and political theory as in the case of justice, equality and or freedom; rather, it is, in fact, a framework, in which political theory and perception of politics takes form. If special attention is given to the issue of human nature, then many details about political theory will be concealed, because some inconsistencies and ambiguities in political theories can be ascribed to the ambiguity about and incoherence in the conception of the political theoreticians of human nature. In political ideas and political theories, in particular, fundamentality of human nature means that human nature, in fact, forms the framework, in which political theory is formed. Our conception of human nature clarifies the kind of content which the aim of political theory should have.

The guardianship of the jurist as a theory religion practice, and developed of God worship from individual in to social and state one has opened a new horizon in different political and Islamic sciences. In recent years it has been felt more necessary to pay attention to political jurisprudence and issues relevant to the guardianship of the jurist in order to answer the opinions of rivals and clarifying the issue. Shia jurisprudence through its challenging history, has been able to solve jurisprudence problems due to precious of ijtihad driver from Ahl al-Bayt thoughts and is developing. Doubtlessly in recent era there has been plenty of outstanding religious scientist, but there has been a limited number among there who have a school Imam Khomeini is one of them. The author of this essay is, referring to the legal statement holiness. to this article wants to review and study the standards for determining state orders from non-state orders. And explain it by the use of analytical descriptive method of the Holy Quran, reference jurisprudence and principle jurisprudence, and etc books.

Good governance is a new pattern for a stable human development which empowers societies to utilize their capabilities for a comprehensive development. Civil society along with a dynamic, powerful and expansionist state could further the basis of developing good governance and therefore comprehensive development with the least possible damage. Scholars have postulated six factors for the realization of “Good Governance” including: Legalism, transparency, accountability, efficiency and effectiveness, partnership seeking, justice-orientedness, anti-corruption, lenience and toleration. In this regard, this research tries to extract, review and evaluate the indices of good governing by probing in the practical and theoretical tradition of Imam Ali (A.S.) using descriptive-analytical method.

From among the views propounded in the field of ethics, Aristotle’s theory of golden mean has attracted the greatest attention of Muslim philosophers, including Farabi, who is considered to be the founder of Islamic philosophy. The problem here is whether Farabi himself was merely content with a pure imitation, explanation, and expansion of Aristotle’s theory in designing his ethical system or developed his independent view in the realm of ethics. Through presenting a documented report of Farabi’s views in ethics, the present paper intends to demonstrate that, in spite of Aristotle’s undeniable influence on his thoughts in the development of some of his philosophical principles in the field of ethics, such as considering happiness to be the ultimate goal and resorting to the theory of the mean in explaining virtues and posing Aristotle’s four-fold virtues, Farabi was never content with a mere explanation of Aristotle’s ideas in this regard and, on the contrary, presented his own specific theories. Clearly, Farabi promotes happiness from the level of a purely ethical concept with an individualistic bent to the level of a social concept and considers it to be the foundation of the political systems that are based on virtue. He also enters some purely religious features into this field and clearly explains them. However, his ideas in this regard are not immune to criticism. What places Farabi with regard to his ethical theories in the same line with Aristotelians is the problem of proposing the mean as the criterion for determining moral virtues. Through emphasizing this problem, this paper intends to demonstrate how Farabi has organized his ethical system based on the elements he has borrowed from Aristotle.

There has been much debate about the political thoughts of Islamic scholars and necessity of accepting the religious jurist's governance. For example, some of the researchers accuse such a jurist like ''Sheikh Fadlulah Nuri '' of supporting the kings. Some other believe that the theory of "guardianship of religious Jurist" is a recent innovation. Using a descriptive-analytic method, this paper which is based on a historical and library-based study, aims at recognizing the nature of religious government and sovereignty in Shia world according to the view of two leading faqihs: Ayatollah Misbah and Sheikh Fadlulah Nuri. Ayatollah Misbah, an ideological theorist of the Islamic Revolution, and Sheikh Fadlulah Nuri, the initiator of the legitimate constitutional governance in Qajariy period, both emphasize on the necessity of adhering to the "guardianship of religious Jurist" and establishing an Islamic government. Sheikh Fadlulah Nuri advocates the possibility of exercising authority by a Muslim jurist consult in the form of legitimate constitutional governance if possible, not it desired. Ayatollah Misbah, taking in to consideration the conditions of his period, sees that the Muslim jurist can exercise authority in the frame of the separation of powers in the Islamic Republic of Iran and have wide choices.

In response to Imam Khomeini (God’s mercy be upon him) and Ayatollah Khameneii's call for the seminaries to delve into the issues about governmental fiqh, the present paper addresses such issues as dividing public treasury into Muslim public treasury and Imam's public treasury, dividing Muslim public treasury into common and private treasury and the differences between them concerning subject and verdict. It has been confirmed that the owner of Imam's public treasury at the time of the Infallible Imam’s presence is the very Imam and the theocratic guardian jurist of Islamic law is responsible for managing the society during occultation. One of the examples of Imam's public treasury is Khums which should be controlled by no one other than the religious authority as a rightful authority who manages the society, owns Muslim's public treasury and intervene in solving all kinds of Muslim’s problem. It has also been confirmed that the title of Imam as referred to in the Quran and traditions is a general title which includes the infallible Imams and theocratic authority's legal entity. As a result, the full power of the infallible Imams about public treasury applies to theocratic authority, as well.

The present paper seeks to investigate the most influential social factors of crime in Ibn Khaldun's view through looking at the most important theories of criminology. On the one hand, Ibn Khaldun believes in man's will and admits the effect of environmental and social factors on man's acts by accepting his sociability, on the other hand. Therefore, he pays attention to different factors like luxury- orientation and interest conflict, ruler's oppression, weakness of social cohesion, and civil and foreign wars and considers these factors as the cause of many crimes including economic corruptions, murder, sexual offences, and social riots. Inb Khaldun's approach to analyzing the social factors of crime is more close to integrative and combinative theories. However, he considers luxury-orientation and conflict among city dwellers as the cause of many crimes, and, among all social factors, pays special attention to state and its political-economic corruptions.

Nowadays، many scholars refer to humans as social actors. These scholars believe that the realization of humanity and، thus، flourishing of individuality depend not on divided action and abstract reflections of individual people but on responsible participation of each member of human society in his interactions with the world and other humans. The scholars see humans not as individual subjects but as social subjects. This article is an attempt to explain the theoretical basis of this approach. For this purpose، it will consider this ideain one of its most fundamental modes of occurrence، i. e. Hegel''s thought. Hegel''s notion of the individual subject in thethought of his intellectual ancestors and then his approach in showing men as social subjects will also be addressed

Using a documentary-analytical method, the present paper tries to illustrate the role of government in extending education in society in the light of the viewpoint of Imam Khomeini (May God sanctify his spirit). To this end, this paper sheds light on three dimensions of Imam Khomeini's views on education, the role of government in extending education in society and government's modus operands for doing its duty of extending education. The results show that, according to Imam Khomeini's view, government can play a particular role because a righteous government can make major contribution to social education when adhering to Islamic law.

Communitarianism is one of the most important critics of political liberalism. Communitarianism has raised a number of questions، especially about individualism and state’s neutrality in political and social issues. Therefore، this article tries briefly to study this approach. The findings show that communitarianism، unlike liberal individualism، requires state’s interference in political and social issues.

Discussion about relation between Religion and politics or State has been proposed for long time in east and west. So it is not limited to our nation and or period. In this paper we will show that: A) in throughout of the history of western thought from one side political governors (Kaiser) for surviving their domain and authorities need to protect by legitimacy of religion; on the other hand, all the popes and bishops of Church were in pursuit of authority that belong to Kaiser. Although there were times that they tried to conquer to each other. B) We must distinguish between the nature of religion, as a heavenly and sacred object, and the managers of church (pope or bishop) and their actions. Because their disability in establishing a real society and formulating good rules

To understand Hegel’s thought we need to recognize concepts he used explicitly or implicitly. Political economy as a science that he himself was looking at its inflorescence is an area that he profit from its achievements and also developed his ideas in light of it. The end of this paper is to show that how we can compare Hegel’s historical studies and the concept of ‘the cunning of reason’ with the methods of economics and some of its elements like ‘the invisible hand’: or how the presupposition of free act of individuals relate to a key concept in Hegel; ‘subjectivity’. Also we discuss about the relation between state’s economical duties in Hegel’s thought and the foundations of political economy، and finally about this that on the basis of Hegel’s thought to some extent we can defense free market.

State's behavior especially economic ones has been the special concern of scholars for a long time. State's economic behavior has a crucial role in national development of developing countries which in turn influences socio-political stability and security. State's economic behavior changes according to the kind of their discourse. Influenced by the discourse governing the states, the political economy function of states in the countries whose economy depends on rent incomes have increasing change in indexes. Synthetic research methods, based on description and analysis, are used to investigate this relationship. The present paper aims at introducing one of these synthetic methods to systematically expound the relationship between state's discourse and the function of political economy. Given their particular status, rentier states choose a kind of indexes for their discourses which influences their function in the field of economy. The more these states depend on rent sources, the more independent from society they will be and the more influential their discourse will be on economic realm.