نشریه جستارهای سیاسی معاصر
سال سوم شماره 2 (پیاپی 6، پاییز و زمستان 1391)

Abu-Bakr Tehriani، the historian of the era Aq-Qoyunlu، knows their main houseroom grakhtai. (Turkestan، and Machyn) When Mongols over whelmed on Anatolia، they Along with them settled in East. With weakening of Mongol rule in Asia Minor in the eighth century، Agh gholonoh as active a group entered to politics and about a century later in area which its center was diyarbkr، under activities and their leader a. ssociation (Ggara osman) established the Government. However graylag osman originator of Agh gholono government in diyarbkr. Emeraged their onion from anonymity but that was Ozun Hasan who over twenty yerars of successful government with military operations against the local governments in Iran and adjacent power with polities activities and support from influential cult safavi could almost be dominant on Iran. It was obvious that Ozun Has am from first step try to. Use from all element of legitimacy of Bregular part time to show itself right. There for main porpose of this paper is to understand the basics of evolution of this lineage and to recognize How ideologists deal with this issue.

When “Islamic awakening trend” reached the climax at the beginning of 2011، Bahraini people along with this trend ventured the widespread protest. But with military intervention of the Bahraini Government and other “Persian Gulf Cooperation Council” forces، this protest has become a real crisis. At this situation the media of Arabic countries in the Persian Gulf، represented and managed this crisis according to their government dominant discourse. This article tried to discover this discourse through representation theory and discourse analysis method. According to what have been said، 18 news reports of 8 Arabic newspapers published in Arab Countries of Persian Gulf was selected، as a sample for discourse analysis. This analysis eventually led to discover the “strategy adopted” and “represented crisis” managed by the mentioned media and the functional model which has been used to implement their media diplomacy.

Hunchak is one of the oldest Armenian parties which was active in Iran in addition to Armenia، Russia and Ottoman. Its competition with other Armenian parties like Dashnaktsutiune، which was also founded in the late 19th، was brought into the boundaries of Iran in the Iranian constitutional era. Although according to circumstances، the rival party‘s name (Dashnaktsutiune) shined more in Iranian constitutional struggles، the ideological and political effects of Hunchakyan in Iran cannot be ignored. This paper without any prejudice or moral judgment، investigates the role of this party in those areas of Iran which were more involved in the Iranian constitutional movement. Also it reveals the political and social relations of this party with other political parties of Iran.

Western human rights have been based on merely «being mankind» and human''s divine nature and one''s talent to achieve worthy evolution have been ignored. In this viewpoint of human rights، concentrating the view on liberal thought، atheism، individualism and formalism and ignoring the beginning and the destination of the existence and the universe and then ignoring duties and personalities، what is not western is not considered as human rights and rather than paying attention to human sublimation، real human identity is ignored and therefore any ideological، political، cultural and racial differences will be changed to serious challenges. Because which of them، on this viewpoint، leads to formation of a new identity. Really western human rights discourse has not been universal both theoretically and practically. Neither it has been successful to achieve universal consensus or at least to involve a common area of different cultures and civilizations nor it could have been impartial than different cultures، religions and civilizations، kept out humanism and codified rights based on primary and innate requirements. Criticizing the bases of humanist western human rights discourse، this paper is supposed to explain that these rights have been based on atheist humanism and therefore cannot be universal.

By using Laclau and Mouffe discourse analysis theory، broad explanation of political thought’s principles of Qom’s seminary Jame-e Modaressin has been described. Moreover، by explanation in manifests of that organ، nodal point and floated elements of Jame-e Modaressin’s discourse especially political- religious point of views have been determined to clarify relations between those elements and anaphora of them to signified based on Laclau and Mouffe discourse analysis. The result is that، nodal point of that organ has been consist of applying of religious orders based on Velayat-e Faqih، divine legitimacy of leader، relation between religious and policy، and political authority of Islamic clerics.

Book of Eternal Wisdom (Ketāb al-Hekma al-ḵāleda) is a text composed of different texts. Ketāb al-Hekma al-ḵāleda as an Arabic translation of the Persian work Jāvidān ḵerad comprised various Hikmats from different cultures and so many social horizons. Plural voices of Book of Eternal Wisdom، with the ethics-based Reason in core، in truth، formulated a kind of multiple practical philosophy. Ibn Miskawayh designated an image of a universal and eternal wisdom، and draw a humanistic schema beyond the cultural borders، collecting Iranian، Roman، Indian، pre-Islam Arabic and Islamic Arab heritage. Book of Eternal Wisdom as a polyphonic text is a realm of discovering the Other، promoting political tolerance and learning from the Other. Presence of the Other is an evident matter throughout the book; the Arab other، the Greek other، the Muslim other، and the non-Muslim other. Approval of the Other based upon a humanistic ethics، empties the realistic reason of politics from violence and then drives a concrete border between rationality of practical wisdom of the eternal and the rationality that we find in Realpolitik tradition. Ibn Miskawayh`s practical wisdom has so many potentialities for reconstructing the contemporary political thought on the Old tradition. It is possible to “express” or “re-write” these potentialities upon the contemporary situations.

Constituional Era is one of the important periods in the Iranian political and intellectual history. Furthermore، it seems that this time contaias noteworthy issues and subjects for respurch in Iraq and even during the Ottoman Empire، in the light of shiite authorities’ religious and political leadership. Pondering the documents، records، treatises، and the press during the first and second constitutional are، i. e. the first decade of the constitutional، however، shows serious difference between the analysis level، distresses، and the priorities mentioned in these firsthand documents and those written and told later in the name of the constitutional and in the process of sketching this period. By reviewing parts of these works and by comparing these works with some of the modern historiographies done during the constitutional، this article tries to mention some of these distortions. Revealing these dishonesties can show us somehow the principles needed in understanding the different aspects of the political history of Iran. It seems that the more time passed from the constitutional and on the other hand the more profound issues posed in the contemporary Islamic revolution، we can understand better the political history of Iran by comparing these two processes intellectually.