نشریه رهنمون انقلاب اسلامی
پیاپی 4 (زمستان 1403)

Methodology is one of the most important topics in scientific studies in the current scientific world. Methodological logic is generally presented based on epistemology. So far, various methods and paradigms have been presented in this regard. Failure to pay attention to methodological topics will lead to deviation from education in any discipline. In this research, with the aim of achieving the correct method of dealing with the thoughts and statements of Grand Ayatollah Khamenei, an attempt has been made to examine and answer this question, according to the specific conditions and requirements of Islamic Revolution education among different ideas and education, how to analyze and understand the ideas and The statements of Grand Ayatollah Khamenei should be analyzed by presenting a methodology. This research was done with documentary method and through rational-descriptive analysis. The findings of the present article indicate that the method of dealing with the thoughts and statements of Ayatollah Ayatollah Khamenei can provide a better investigation with a kind of dualism in the form of right and wrong and their subgroup dualities. Also, the reflection method is presented as another method of examining the thoughts and statements of Ayatollah Khamenei.

Now and in the early years of the 15th solar century, due to various internal and external reasons, the position of Iran and the opportunities and threats facing it are considered a key issue in all affairs of the country. The key word "Strong Iran" which has been emphasized many times by the Leader of the Islamic Revolution in recent years and has enjoyed a high frequency in his speeches, in Iran's historical "now" in facing the said issue, it can be reread as a basic "strategy". Therefore, in the present article, I try to read this keyword and its semantic fields from a semiotic point of view, in the statements of Ayatollah Khamenei and based on his intellectual principles. In a semantic relationship, signs such as strong manager, strong nation, national spirit and self-confidence, endogenous authority, resistance economy, science, and ethics and faith can be received as key words around the semantic field of Strong Iran in Ayatollah Khamenei's speech.

Western democratic political systems, mainly after the Second World War, have become widespread as a good model for governing different countries with different cultural diversity. After the fall of totalitarian regimes at the end of the 20th century, governments based on people's votes and the separation of power of main circles became the category of political development. After the victory of the Islamic revolution and the design of the model of religious democracy and the prominence of the role of the people in domestic and foreign policy issues, a new form of political governance was proposed, which has significant differences compared to Western democracy. The model of religious democracy that emerged from the victory of the Islamic Revolution in the view of the Supreme Leader of the Islamic Revolution and his explanation of it has benefited from a special prominence. In the present study, the author seek to examine the views of the Supreme Leader of the Islamic Revolution in relation to religious democracy. Therefore, the following question is raised: What are the epistemic bases of the model of religious democracy in the view of the Supreme Leader of the Islamic Revolution? In response to the above question, the following hypothesis is proposed: the model of religious democracy considered by the Supreme Leader of the Islamic Revolution is based on the principles of establishing justice in society, law-oriented, freedom, people's satisfaction and justice. The research method of this article is descriptive-explanatory and the method of collecting documentary sources.

Goals and ideals in any revolution determine the direction of movement and create the motivation for movement. From a civilizational point of view and in the process of realizing the goals of the Islamic Revolution, the realization of the Islamic society depends on the realization of Islamic ideals. In this article, a coherent system of economic ideals taken from the statements of the Supreme Leader of the Islamic Revolution is presented with the method of thematic analysis. According to the results, out of a total of 154 sheets, 14 comprehensive themes, including: the place of goals and ideals, ideals and the Islamic Revolution, ideals and leaders, ideals and youth and students, ideals and enemies, the method of determining ideals and goals, the structure of the goals and ideals system, Hayat Tayyaba, the goal of social justice, the component of Hayat Tayyaba, the goal of growth of production and wealth, the ratio of justice and growth of production and wealth, the goal of material well-being, the goal of economic security, and the goal of economic independence were extracted. The findings show that ideals should be derived from the basics. Also, ideals have different levels of final, intermediate and preliminary. Also, in setting ideals, individual and social dualities should be considered; worldly, otherworldly and material, spiritual. According to the results, the ultimate goal is personal and social happiness in this world and the hereafter, and the intermediate goal is the realization of a virtuous life. The primary social ideals in the economic system include justice, material well-being, economic growth, economic security, and economic independence. In the individual dimension, it is important to do the task in order to achieve personal happiness.

Eastern countries have always been prominent in the foreign policy of the Islamic Republic of Iran and are important from the perspective of economic and political interests. The elites of the foreign policy of the Islamic Republic of Iran have proposed various policies in the form of the strategy of looking to the East to balance with the West and sell fossil fuels and import technology and consumer goods. What has always been discussed in various governments in the interaction with the East is the sale of oil and the import of goods under embargo conditions. With the victory of the Islamic Revolution of Imam Khomeini from the East and the way of interacting with it, it had a special meaning. In the period after the eight-year war, the imposition of the East was considered in a strategic interactive format. In the literature of the imams of the revolution, the concept of the East has a special content and it is said that countries are present in a certain geography. The research question is, what is the approach of the Leaders of the Islamic Revolution in relation to the concept of the East and adopting a strategy in interacting with it? In response to the above question, the following hypothesis is proposed that the approach of the Leaders of the Revolution towards the East includes countries that are more independent from the West, and these countries are prioritized in foreign policy interactions. The research method in this article is descriptive-explanatory and the method of collecting documentary materials.

With the modern era, subjectivity was placed in the center of philosophical reflections, and therefore, the goal of philosophical reflection became to discover the rules of correct thinking and to build epistemic systems. In the 20th century, an important development occurred in the concept of subjectivity, which can be called the transition from "subjectivity" to "subjectification". In this transition, the truths based on epistemic depth (legal/discursive subject) give way to truth-telling that is the product of the subjects' self-care and exercise of their power. In other words, legal/discourse subjects give way to ethical subjects; Subjects who, in Foucault's interpretation, as specific intellectuals, have their own concerns and constantly participate in the construction of truth in a collective way. In this article, focusing on the question, can traces of such subjectification of the Muslim person be found in the political thought of Ayatollah Khamenei? We are looking for the test of this hypothesis that fire at will, jihadist, revolutionary and resistanceist approach are concepts that provide the possibility of speaking about the subjectification of the Muslim person in the political thought of Ayatollah Khamenei. The findings of the research indicate that fire at will, the resistanceist, jihadist and revolutionary approach is the product of the relationship between freedom and justice in the political thought of Ayatollah Khamenei. It is in this relationship that the Muslim person emerges as a subject. This means that with the force that the subjects get from the immanent relationship of Islamic freedom and justice, they will take care of themselves as specific intellectuals. And, by exercising power while simultaneously promoting Islamic freedom and justice, they also participate in building the truth in a collective way.