فصلنامه روش شناسی علوم انسانی
پیاپی 30 (بهار 1381)

The classic (traditional) political thought is said to be based on the fundemental presuppotition that political ethic is not subject to preferences, feelings and personal or communal aspirations, and judgements made in this field can be rationally justified.The epistemological theory raised by positivism rejected this fundemental presupposition and the bond between this sort of epistemology and the traditionl or classic political thought led to the decline and termination of political thought.It is worthwhile to say that the verifiability criterion (principle), which was raised by positivists merely as an epistemological criterion and was said to have shaken the foundations of political thought, was seriously attacked by thinkers like Rodulf Carnap, one of the eminent theorists in ûVienna Circle‎.The criticisms levelled at this criterion were so serious that they caused destructive damages to the high status accorded to positivism. Positivism was seriously attached not only by those who rejected the verifiability criterion but also by Ludwig Wittgenstein who is considered to be one of the forerunners who advocated and developed the idea of logical positivism in the early twentieth century but subjected it to the most serious and damaging criticisms in his later works.The criticisms levelled at positivism undermined it so much that the traditional political thought was rejuvenated and the way was paved for it to regain its value and validity.In this article an attempt is made to find answers to the following questions:1. How did logical postitivism reject the fundemental presupposition in question?2. why does positivism appeal to the Hume's principle that ûought‎ cannot be derived from ûis‎?3. Why does positivism hold that reason cannot deduce moral and political affairs?4. What form can political studies and researches take in a postivistic paradigm and what are their content?5. How was positivistic dominance over political thought demolished?

Power is a key concept which has been of major concern in natural sciences, theology, philosophy and humanities. It is also of great significance in social and political sciences. There have been various views on power. Some people of various social classes have taken a view on power which is chiefly grounded on the social class they live in while others have explained it in terms of the results it produces. Still, others have identified it with capocity to pruduce or prevent change, However, all views on power are said to be subject to criticisms. As for the political power, some political sociologists have made efforts to define the limitations of power, distinguishing between the power in relatively simple or primitive societies and the power in modern complex societies.This article seeks to deal with the mentioned - above issues and points to the strengths and weaknesses of the various views on power. Finally, an attempt is made to present a concept of power to include all sorts of power, along with their distinctive features. The article comes to an end with some references made to the Quran concerning political power.

The present article consider religious revival as a research programme in which two groups, religious intellectuals and religious scholars, are involved. The writer's emphasis lies in the fact that Imam Khomeini's approach to the issue in question was unique and innovative. It was innovative because Imam Khomeini claims that religious revival should be carried out in its complete form (the revival of religious community) through the traditional methods, possibilities and requirements, for he put great emphasis on that aspect of religion, i. e., ûjurisprudence‎ (fiqh) which is mainly neglected in other research plans or recieved less attention. Imam Khomeini resarch programme is centered on ûjurisprudence‎. Thus the present article claims that the theory of ûSupreme Theological Mandate‎ (Wila¦yate Mutlaqeh Faqih) is to be understood in the light of Imam Khomeini's research programme as a revivalist project, not merely as a political theory. In fact, through rethinking religious approaches and increasing potentialities or possibilities of religious tradition, this theory paves the way for the society to revive in accordance with religious fundementals in modern times.

Mahmud ibn Mas`ud ibn Muslih Kazeruni Ash`ari Sha¦fi`i, known as Qutb al-Din al-shira¦zi, was one of Khawa¦ja Nasir al-Din al-Tusi and Sadr al-Din Qunawi's pupils. Among his important ideas which spread in the seventh century, the time when the Mongol's power over Iran was at its utmost, are: the civic and political man, the identity of politics, its origin and different levels, the various types of political societies and the design of a desired political system and state and the conditions of its constancy and sustainability.Qutb al-Din originated and drew up an organized and sound philosophical system on which all his political views were based. He considers that the world of existence is a world of moderation and order, and in every part and element the hierarchical order is observed.He thinks that moderation and order are innate characteristics of heavenly world and the rational world, but in this world, i. e., the earthly world, the world of generation and corruption, it is necessary to commence with forming a desired political system which on the basis of reason and Shari`ah, establishing the virtuous state and spreading virtues, especially the virtue of justice, to ensure individual's needs which paves the way for the attainment of heavenly moderation, order and discipline in this world.In his arguments of state, he believes that when wisdom and political rationality governs and when Shari`ah and faith are taken into consideration, then the principles of the policy of a state will aim at the acquistion of sufficient knowledge of individuals, groups and sects of a society as well as their talents, competence and skills, giving equal rights to them, punishing criminals to ensure security for people and state, and paving the way for establishing close relations between people and their fellow-citizens and between people and government.He maintains that rationality, wisdom, counselling and Shari`ah precepts form the foundation of a safe and sound policy and sovereignty.