Identity thinking is common concern in the most Iranian intellectual discourse. Further inquiry are emphasized on identity to ancient nationalism، some of the traditions and ecology-oriented، some of the Iranian triple identity (Islamic، Persian and Western)، some of the dual identity of Iranian (Persian Islam) and some of the relationship between thoughts and identity. Identity thinking re-considered after the Islamic Revolution of Iran. This exploring identity has used the tools of modern logic and reasoning to identify question about Iran. The dialogue in the present study is called «modern identity thinking”. Discourse theorists can note on the votes of Seyyed Javad Tabatabaii، Bijan Abdolkarimi، Aramesh Dustdar and Cyrus Morshed. Seyyed Javad Tabatabaii opinions will be discussed as a mastermind in this index and active dialogue with the famous theory of» decline of ideology«in this discussion

The most fundamental question that has occupied the minds of Iranian-Islamic thinkers since the confrontation of Iranian-Islamic civilization with modern Western civilization is the possibility or impossibility of secularism and the separation of religion from politics in Islamic societies. This study examines the ideas of Abdolkarim Soroush and Javad Tabatabai who have studied and written in this field. In this regard, using the theory of constructivism, which allows us to study the transtheoretical principles and epistemological backgrounds of thinkers, we show that Soroush's loyalty to the school of Kant and his epistemologists led to the adaptation of humanities to natural sciences, which led to falsification. And jurisprudence has been denied, and then Javad Tabatabai's Hegelian background on the necessity of dialogue between Iranian-Islamic civilization and modern Western civilization is explained, which will eventually lead to the emergence of a synthesis that is the new Iranian-Islamic civilization. The logical conclusion of Soroush's theory is the transition from tradition and jurisprudence to the acceptance of secularism and modern imported concepts without resistance to it, but in contrast to Tabatabai's theory, as modernity is original, tradition is original and the main manifestation of tradition is jurisprudence and sharia A window of conversation with the modern world is offered. Finally, using the interactive nature of the theory of "constructivism" in the conclusion of the study, the reasons for the superiority of Javad Tabatabai's views in analyzing the current situation and the impossibility of secularism in the Iranian-Islamic society will come.

Seyed Javad Tabatabai’s project understand regardless of the concept of "tradition" is not possible. “Tradition” in Tabatabai’s view is the consciousness of Iranian man and thinking is not possible without the “Tradition”. With induration and decline of “Tradition”, ideology replaced thinking and only by “adopting new consciousness position” the decline of thought can be found and induration of “Tradition” resolve.

Undoubtedly, the intellectuals and thinkers of any society constitute an important and fundamental aspect of the material and spiritual life of that society. It would not be an exaggeration to equate the relationship between intellectuals-thinkers and society to the complicated link between the brain and the body. Life in society is not devoid of normative and cultural aspects, and in fact, it is subjected to spiritual and cultural values. Intellectuals and thinkers are concerned with, and influenced by, a multitude of questions including the following ones: What are these spiritual and cultural values? How can they be obtained? What are  the conditions for obtaining these values? How are they related to the current situation? How should the real situation be analyzed? What are its crises, and ups and downs?It is obvious that key political achievements such as the 1911 Constitutional Revolution and the 1979 Islamic Revolution in Iran would not have been possible without the roles played by Iranian intellectuals and thinkers. Accordingly, it is necessary to study the roles of intellectuals-scholars and to investigate the way they think for the purpose of better understanding a society. Seyyed Javad Tabatabai is one of the contemporary Iranian political thinkers who has influenced the mainstream intellectual and academic settings for nearly four decades. The analysis of political thought in modern Iran and particularly in the post-Islamic revolution era is an important topic for those scholars who intend to understand the Iranian history and society. What seems interesting in Tabatabai's thought and activities is his constant confrontation with other Iranian intellectuals and thinkers, who have attempted to open the door to the careful analysis of the work of other scholars, albeit with harsh but fundamental criticisms.The main research question is: How have Seyed Javad Tabatabai's intellectual and methodological aspects of thought affected his understanding of the theory of the decline of political thought in Iran, and the way out of this situation? In the research hypothesis, it is argued that Tabatabai's methodology and analytical model in his studies enabled him to show the historical decline of political thought in Iran, and to discover the factors which have impacts on this decline. One of the issues that has always been the subject of discussions related to Tabatabai is the knowledge of methodology and theoretical framework that gives life and direction to his outlook, and consequently to his works. The method used by Tabatabai in his works and those who follow his ideas has been the subject of many debates. What complicates this issue is his deliberate avoidance of introducing his intellectual sources, although the works of Hegel, even Kant, Foucault, Althusser, Strauss, Arendt, and Ranhart Kozlek have been cited as his intellectual sources. Only Tabatabai himself can confirm whether these conjectures are correct or not. However, the fact that these names are mentioned by those who have tried to find the theoretical roots of Tabatabai's research highlights an important point—which is the complexity of Tabatabai's thinking that has confused practically everyone.In this article, we try to explain his understanding of the role of theory in political thought with Heidegger's conceptualization of the work of art and the poet in order to better understand Tabatabai's thinking. We do not intend to argue that Tabatabai is influenced by Heidegger, and thus add a new name to the list of people who have been claimed to influence Tabatabai’s work. In this research, we use Heidegger's conceptualization of the work of art and the position of the poet and artist in order to have a model that explains some aspects of Tabatabai's viewpoint based on the elements of this model. We make use of Heidegger's theory, because we believe that it helps us to analyze Tabatabai's understanding of political and historical thought, his understanding of the relationship between tradition and modernity, and the reasons why he criticizes other Iranian intellectuals. Therefore, this is merely a way to examine and understand Tabatabai's views and has nothing to do with examination of his specific work. By using Martin Heidegger's conceptualization and theories about the work of art, the poet and artist, we try present a new understanding of Seyyed Javad Tabatabai's views on  the theory of decline of political thought in Iran. Based on Heidegger's language, Tabatabai's research on the question of "where do we stand?" as it relates to Iran, reveals his way of thinking. The issue of Iran as a mystery is a topic that Tabatabai believes has continued throughout the history of Iran, but has been expressed in a specific form in different time periods. This continuity requires careful analysis to unveil the mystery of Iran as discussed by Iranian thinkers throughout the history. The state of decline of political thought in Iran is rooted in the absence of historical awareness, and thus the way to confront the decline and to foster a new approach is to revive historiography and interest in the history of political thought.

This article seeks to show how the viewpoint of German politics in contemporary Iranian intellectual controversies, in particular the intellectual system of Javad Tabatabai, provides a perspective for Iran's problematic explanation, or in other words, the crisis of Iranian identity using theoretical and conceptual tools. Accordingly, the paper seeks to answer the question of how the knowledge of German politics has been used in Tabatabai's theoretical model to think of what he calls "Iranian problematic". The present paper argues that the knowledge of German politics from Hegel to Schmit was based on an idea of identity crisis based on the construction of a national state and at the same time providing a solution to the crisis. Based on such an approach, Javad Tabatabai, with a generalization of the 19th and 20th century German experience to present-day Iran, views the crisis of Iranian identity as a failure to understand Iran and the inadequacy of intellectual ideologies in this regard and to resolve this crisis at the expense of national –stable state. In Tabatabai's philosophy of politics, Iran's problematics is explained by German thought in the form of two main propositions of the Iranian city and the necessity of establishing a national university. On this basis, we will first briefly discuss how German thought faded and then referred to the nature of such influence. methodological point of view, the present paper has been complied Skinner's hermeneutical conceptual possibilities with a critical and normative approach.

In this article, Tabatabai's reading of constitutionalism as a general theory of religious reform is evaluated from the perspective of critical sociology. The author has tried to critique Tabatabai's central idea of ​​constitutionalism as a religious reform based on his reading dubbed as sociology of law perspective. Another important point is that Tabatabai has tried to tie his discussion to the concept of the national problematique and thereby highlight the central idea of ​​Iranshahri. In this article, an attempt has been made to examine the foundations of Tabatabai's theory of religious reform and his critiques of religious intellectuals.

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.