جستجوی مقالات مرتبط با کلیدواژه "قدرت" در نشریات گروه "میان رشته ای"

It is not a simple matter to explain the historical philosophy of the complex relations of organized wills that have become civilizational power. The capacity of civilizations is on the one hand subject to the capacity of active power of mighty wills and its tools and on the other hand it goes back to the mechanism of power circulation. But what range of wills and with what penetration factor are the origins of the emergence of civilizations? The civilizational movement is the result of the coordination of the network of directed wills. The activism of the wills also does not have a penetration factor, but some are powerful because of their spiritual and intellectual power; Therefore, the construction of society is the result of the influence of superior power and its acceptance. The system of wills is also the axis of developments in three scales "historical, social, individual" and if they are coordinated on a single axis and sympathetically entrusted to the laws of their civilizational organization, the society will be in an evolutionary state and civilizations will flourish, so the emergence of civilizations is in a process. It does not take place in a line, but it crosses the bed of the conflict of internal and external wills. The power of wills inside and outside the opposite civilization will eventually either put themselves in a state of compliance with the superior power or dissolve in a state of passivity in the new civilization and merge their power in this new and dominant will power.

In order to present its hypothesis, with library studies and descriptive and analytical methods, by collecting data related to philosophical analysis of the evolution of history and society, this research seeks to prove its claim. The application of the holistic model analyzes the process and the voluntary mechanism of the evolution of history and society on a micro and macro scale, by applying it to the development of modern society and by drawing different tables and matrix multiplication.

Institutionalization and development and evolution of every civilization is subject to mental and spiritual intensity and multiplicity and harmony of will in a single direction. Civilizations are living and dynamic organisms, not a mechanical system that cannot change direction and axis and suffer from systemic determinism. Accordingly, the organism of the living historical society in any civilization operates in the context of the system of wills and the network of wills. Wills also have the power to choose different directions. The difference and differentiation of the orientation of wills in two mutual value systems can be divided into two directions of right and wrong or disbelief and faith or with more modern literature into modern civilization and religious civilization. Based on this, modern civilization, which is the result of a system of wills oriented towards material and worldly direction, is considered a secular civilization, and in fact, according to this type of analysis, modernity is the same as power, and in other words, modernity is the manifestation of material wills that establish materialism in the world. he does. Analyzing the above problem, he finds it possible to overcome the current state of civilization with the activism of wills on the individual scale, in the three dimensions of "morality, rationality, behavior" and on the society scale by producing "sciences, structures, technology" in accordance with the value context.

The engineering of any civilization is not possible without relying on the relations of power and social knowledge, since power is the result of the intertwining of social wills that have determined a certain direction, the construction of power and its relations are not neutral, and the network of knowledge arising from it in the determined direction, the society does engineering Consequently, such social engineering makes the construction of civilization possible in both religious and secular directions, and the application of the network of knowledge and technology arising from the power relations of material civilization, in the construction of modern Islamic civilization, is not without negative requirements and requirements, therefore, it is in a transitional state of adoption and adaptation. Conditional and rule-based can prevent the eclecticism and mixing of civilizations to some extent; But in the long run, it leads to the dissolution of a civilization; Therefore, the flow of religion in civilization will not be possible without the reproduction of the "social power network" through the construction of a network of local knowledge and technology.

The executive branch has significant power and roles in various economic, political and cultural fields and accordingly has a tremendous role in strengthening and regulating the natural and legal structure. Therefore, a significant quantity of the Supreme Leader’s advices and guidelines to strengthen and regulate national authority has been directed at the executive branch. This study is trying to answer how the government (executive branch) can play a role in strengthening and regulating the natural structure of power and security of the Islamic Republic of Iran based on the ideas of the Supreme Leader.In order to answer this question, the present study employed Grounded Theory method and the findings indicate that the role of the government in the inner construction of national authority affects six basic economic, social, political, cultural, scientific and spiritual fields internally; and, it can externally present a powerful image of the Islamic system in world by activating and benefiting from the spiritual resources of power and security, utilizing the material capability of power and security, employing active and revolutionary diplomacy, self-confidence and determination in expressing the principles, goals, practical method of the system and the dignity of wisdom and expediency.In this research, the primary and secondary categories related to the subject were analyzed. Basic categories include national beliefs, religious beliefs, revolutionary beliefs, reinforcement values, cautionary values, wise behavior, empathetic behavior and concurrence between self and others, popular behavior, fair behavior, ideal movement and resilient and dignified behavior; and secondary categories generally include beliefs, values, and behavioral factors and examining the Supreme Leader’s statements showed that strengthening the natural construction of power is the most vital strategy of the system.

In Islamic thoughts, the responsibility of government is more than establishing order and security. In other words, not only is government in charge of making welfare and progress for people but also it must protect individuals and society fully directing them towards the divine path of evolution. In fact, government paves the way for people and directs them towards worldly and spiritual prosperity. NAJA’s hard and soft missions are part of what has been explained since it is one of the most important bodies in the government. The police in Islamic government must prevent any explicit violations. Because its missions are closely interrelated to social issues, NAJA also must have a decisive role in all societal domains and social engineering. It is not just a preventive force. It is an influential force which facilitates the progress in Islamic society regarding order, security, legislation, and law enforcement. In fact, the philosophy of order and security is inseparable from the philosophy of government. Islamic government is in charge of paving the way for people to worship Almighty and directing them to divine values and features; therefore, NAJA cannot be a force just to levy fines. It must take moral influence on the individuals in the society with consummate skill. It is evident that order, security and NAJA’s mission will achieve higher positions in the Islamic government on the scale of Islamic civilization. Society is composed of government, unions, and families so order and security are manifested in these three domains. In Islamic civilization, NAJA creates order and security in government, unions, and families which are the sources of power, dignity, and benevolence. NAJA must develop a strategy, plan, and organization so that it can enhance its position at three levels including 1) discharging its legal responsibilities, 2) improving its efficiency, and 3) developing its inter-organizational relations. It is expected that the society approaches the new Islamic civilization through NAJA’s high effectiveness and optimality in power, dignity, and benevolence.