مجله پژوهش سیاست
پیاپی 29 (پاییز 1389)

Qualitative scholars and policymakers have different viewpoints on Ideationalism. The main feature of Ideational is its challenges with materialism. In the case of English school, we can say that there is a goog attention to the non-material factors. Based on this school the role of agency in international relations is not significant. But images, meanings, believe, rules, norms and interpretations of international society are in high importance. So our hypothesis for answering this question that how the English School explaining Ideationalism and what is its perspective on the structure - Agency problem? is that, Ideationalism is the most important part of English School ontology, and then English school theory-ageist material theories consider the structural level to explaining international relations

The Iranian Political thought has been witnessing an ideal government, supported by a powerful meaning system. This article tries to interfere the meaning system of political thought in Ancient, Medieval and Modern Iran. The main question of the article is: What are the main conceptual foundations of the Iranian political thought in the three above-mentioned eras? The hypothesis is that the ideal government in all the three eras has been inherently based on the combination of religion and state. However, the Ancient era’s political order reflects the order of constellations and also the general tension between the good and the evil; The Medieval era’s empire-induced order stems from the cosmic order and also the relationship between the must-be (in this case, the king) and the can-be (in this case, the ruled); and, the Modern era is characterized by a merging of civil- empire - theological order.

The growth of politics and political theories has always been formed within the paradigms beyond the policy itself. These paradigms some times led to creation of concepts and new theories besides other theories and political concepts, and some times have changed essence the politics. Politics in ancient Greece developed in context of Greek school discipline philosophy and in the era of enlightenment and after renaissance in context of humanism. It seems that the essence of politics in new era is the same final truth and politics can not have a new essence. But Islam as an only dynamic religious in new era can not accept this essence of politics. The question which arises is that in Islam relation to policy, whether the effect of Islam on politics is accidental or formal? This study aims at verifying that the effect of Islam on politics is accidental through investigating the expectation from religion as well as the realm of Islam in policy. That is, policy in Islam paradigms has quit a different essence from the past.

The paper analyses some important aspects of Indigenization of humanities and political sciences. Furthermore, the paper chaims that Positivistim is not the only valid guidance to the truth. The revelatory knowledge, veridical dream and the like could be other ways in this field. Revelatory knowledge could express a set of social common laws or draws a perspective on the horizon. Religious doctrines and norms like rational approach could regulate the behavior of the believers or initiate recurrent, orderly and predictable behaviors in the religious world of the believers. Since the religious rules are unique, recurrent and rule-based, therefore, behaviors of the believers also have the same attributes. Religious statements in the spheres of religious beliefs, morality and instructions could inspire hypothesizing, rulemaking and deductive theorizing or provide the new research possibilities for critique and critical evaluation of existing theories. The Qur’anic traditions reveal other manifestation of universal laws in all times and spaces. These orders are investigable only through studies of historical blocks of millennial and the like.

Designing and implementing foreign policy is depend on the internal situation, external pressures, statesmen's perception from other countries foreign policy, understanding global events, decision-maker's perception from international arena, and efficient diplomacy. Foreign policy is a complex of goals, orientations, and instruments that a state adopts vis-à-vis other states in order to achieve its national interests. The aim of foreign policy is to provide security, which covers a spectrum from territorial integrity to the development of cultural and economic facilities. In the Islamic Republic of Iran's foreign policy both continuity and discontinuity can be seen. After the triumph of Ahmadinejad's Ninth / Tenth governments in post revolutionary Iran, the word elevation is innovated for explanation the differences between development (as a western term for progress and growth) and exaltation (an Islamic term for progress).The main question in this paper is: what is the gene and origins of transcendental (exaltational) foreign policy? Our first answer to question is: there are many linage and bases for the emerging the special foreign policy, such as: Nostalgic return to revolutionary characteristics of the 1960 and 1970 decades; Hope to recreating of the mechanism of the Iranian / Islamic civilization; The cultural currency of Anti modern and anti west in the contemporary history of Iran; cultural engineering for reconstruction the Iranian society; Mahdiship (promised Mahdism), and existing schools like postmodernism, constructivism, and the critical theory.

The modern rationality is based on this hypothesis that the human reason is nonchronic and nonpositional and has a transcendental and universal feature. This characteristic is the result of Greek legacy of Logos in western rationality. The deconstructive aspect of the modern philosophical basis has led to the decline of the unity of reason in favor of diversity of rationalities. On the other hand, it insists that reason is contextual and is shape in accordance to its peripheral circumstances. The aforementioned justification brings about this connotation that with resort to a local rationality of a special geography, the rationality can be localized. According to this logical basis, this essay aims to examine the possibility of localization of international relation science and tries to answer to the question of “Can we have an Islamic local international relation science?” It assumes that by substituting the Logos based rationality in with textual rationality international relation science; we can have a new science of international relation based on the tradition and the holly texts of Islam.

Govern mentality is a thinking method about the government. The scientific methodology in Iran researches governs mentality in the approach of functionalism, Marxism and constructivism. All this methodology criticized and limited the tradition of govern mentality in Iran. In the article we have choices quality method and attention to the stream of mirror of king and we studies Boston saadi in the form case study. For analysis constructivism govern mentality of Boston saadi, we have focus on 7 elements, include:1)Centralization on role of people in the govern mentality sadi.2)Quality tolos (aim) of govern mentality. 3)Legitimate the basic of citizen and ideal state in related to separate of classes.4)Prestige of govern mentality of abroad.5)Control power to power and cultural organization.6)Operation quality adjective of elite's government.7)Careful and punishment in the mirror of king.

The first steps to the rational understanding of political phenomena in the ancient Greece coincides the ideational inclination to the social knowledge. Form the time a main question has posed: is there any adherence between Ideationalism and idealism as a utopian trend? Whether any kind of Ideationalism based upon the essentiality of the idea and meaning in the social thought is equivalent and synonymous to the idealism and utopianism or every trend to the Ideationalism requires a sort of utopianism in social and political thought. In the article I endeavor to respond the question. It seems that a kind of Ideationalism could be found in the history of Islamic political philosophy and thought; however there is a considerable different between Ideationalism, spiritualities and utopianism. The same deference can be observed in the history of Christian Medieval and Modern political thought. I will try to elaborate the meaning of the Ideationalism and its difference with idealism, utopianism and spiritualities. It is also expressed that not only Ideationalism is not a new inclination against modernism but also it is a sort of modern realism and a sign of evolution of the modern social thought.

The rising positive philosophy and therefore the special and behavior knowledge and in social science, this debate was also sparked that political philosophy is over. This meant that the normative and critical approaches in theory have no validity. The recognized book of John Rawls, Justice as Fairness, while rejecting the false claim, shows the political and social thought and Spiritual trait are being normative. The paper presents this hypothesis that, according to the variable indications, the political philosophy is being more Idealistic and Spirituality. In order to prove this important assumption, the paper is set in two parts. In the first part, the reasons and basics of Spiritual ideas discuss in the three fields. But in the second part and to provide positive reasons for the hypothesis, several components as features of modern political philosophy will be described:1.A positive approach to the idea of culture with the identity and value character. 2.Ultra-positive approach which has been reflected in dispersion and diversity of methods and theories.3.Return to discourse of ethics. This article uses descriptive, analytical methods and critical theory, also normative framework will follows.

If knowledge made of meaningful statements, it's important to know what the nature of meaning is and how we can make it. In response to first question, this article claims that basically meaning is transmittable or shared concepts. But how we can transmit or share concepts? For producing meanings or shares concepts, we need two kinds of representation. First representation (mental representation) includes taking mental image of many different and complex-related entities existed in our world. We can call these mental images "concepts" or "ideas". But for maintaining and developing social life, we must change these personal entities to common or intersubjective entities by another representation. Through the second representation (linguistic representation) we relate any concept to a kind of sign by codes and get very numerous different signs. These signs and principles that rules the coordination between them made Language. To put it simply, meaning is shared concepts and conceptual systems that produced by very numerous and different signs. So we can use language (or a collection of signs) for producing and distributing meanings. So culture simply includes meaning and membership in a culture is having shared concepts and conceptual systems or common meanings and meaning systems.

Ibn Sina undoubtedly is the most important philosophical figures in the Islamic world, but in political circles that the Muslim world long since torn lands has not been included under the unique rule. The diversity of thought and action that ¬ share is the power of Khalafat, that addressing the philosopher Ibn Sina′s about politics is considered very important. Meanwhile, Ibn Sina in this way followed his predecessor to bring on the dream. This paper will attempt to describe Imagination in the political thought of Ibn Sina in his effort to replace imagination agains reason.

The resources on which political actors’ decision-making and behaviors are based could be seen as essential factors influencing events and transitions in political sphere. In other words, actors’ subjective conception of the world and life is the key term in interpreting and analyzing the political events. Thus, as the Islamist actors see the political as a function of the religious –al-Sharia’-, any political decision or behavior which is not rooted in religion is basically amoral. Focusing on 4 key thinkers of radical Islamism in Arabian Middle East –namely, Seyed Qotb, Ahmad Shokri Mostafa, Mohammad Abdo-Salam Faraj, and Iman Al-Zawaheri- the present study attempts to explore the way they read and interpret their meaningful resources (Quran and Sharia’). Although they introduce themselves as the executor of God’s commandments and Quran’s imperatives, it is shown that there is a mutual interaction among them and those meaningful resources.