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

Ayatollah Taleghani belongs to the lineage of contemporary religious reformers who, over fifty years of political and social activity, dedicated his life to the revival of religious thought and ideology, grounded in the Quran. Similarly, Abdul Rahman Kawakibi is among the renowned reformers and revivalists in the modern history of Islam. This research aims to compare the political thought of Ayatollah Taleghani and Abdul Rahman Kawakibi on the issue of despotism. Our hypothesis in this study is based on the assertion that the political thought of these two thinkers on despotism exhibits both similarities and differences. In this research, we seek to answer the question: What are the similarities and differences between the political thoughts of these two intellectuals regarding despotism? The research findings indicate that both thinkers oppose any form of despotism and advocate for resistance against it in all dimensions, particularly in combating religious and political despotism. The difference in their viewpoints stems from the divergent perspectives of Shia and Sunni regarding the establishment of governance, especially Ayatollah Taleghani's view on forming a government during the occultation of the Infallible Imam. The research method employed in this article is comparative.

Islamic Revolution In the course of realizing its aspirations, demands to formation of an optimal Islamic state; that state should have the capacity of building the modern Islamic civilization. thus, we can call the present phase of the Islamic revolution, the phase of civilizational statebuilding. The problem is that this stage does not progress as well as we need. the aim of this study is pathology of factors associated with the realization of the desired Islamic state. It seems that the emergence of some cultural barriers in the Shia social life was disrupted the path of civilizational statebuilding. our main question is, what are the obstacles that made the arena of political culture of Shiite more limited in statebuilding phase? our method in this study is the deductive approach and our theoretical framework is taken from the "pattern of the triple analysis of the political thought of Islam". In this study, by researching the two areas of "political belief" and "political ideas", we have dealt with the pathology of the field of political culture that builds the Islamic state and We have shown that on the one hand, "astonishment in the age of absence", "authoritarianism" and "colonialism" have weakened the political beliefs of the Shiites; On the other hand, the "lack of social extension of Islamic philosophy" and the "lack of governmental jurisprudence" have led to the inadequacy of Shiite political thought to build a civilized state.

The purpose of this study is to explain the components of political thought of the researcher Sabzevari as Shaykh al-Islam, the capital of the Safavid state in the emerging Shiite civilization of that time. The data collection of this research is done by documentary and library method and is based on the theoretical framework of Sheldon-Welin. Inspired by the theory of scientific revolutions, Thomas Cohen states that a political paradigm is formed through its superiority, is used only by practitioners, and is modified or modified by paradigm makers without fundamental change and while retaining the original framework. It becomes. In this research, using the theory of political paradigms of Valin, a model of political thought of a green researcher based on the book "Roza Al-Anwar Abbasi" in relation to a Turkish scholar in the Shiite civilization of the Safavid period has been obtained. Based on the analysis of the data of this research, the researcher Sabzevari as a paradigm maker has organized the components of his political thought within the framework of the paradigm of the researcher Karaki as the leading paradigm. In relation to the three main components of the political thought of the scholar Karaki, including: "Justice" has been expressed as "justice" and "moderation" as a chain of interconnected concepts. According to the researcher, "justice" appears in the person of the sultan, "justice" in the classification of ulema and "moderation" in the classification of the people, and after the completion of this chain, the monarchy becomes legitimate.

Machiavelli's relation to literary theory goes back to the early twentieth century. After this date relatively significant works in Persian literature have been criticized by Machiavelli's Thoughts. And this process continues until now. The present article first deals with the genealogy of this process in Persian literary criticism And then he looks at the pathology of such research. . The results show that most of this flow is due to disregard of Machiavelli's actual position In the discourse of Western political thought And by reducing the ideas of this thinker- Because of the use of incorrect translations- Provides incomplete information about Machiavelli and thus This misconception as a literary theory has been applied in the process of literary criticism Its sum often results in incomplete results and inaccurate readings of texts.