نشریه سیاست پژوهی ایرانی
سال چهارم شماره 3 (پیاپی 13، پاییز 1396)

Different views in the field of thought and philosophy, and then its impact on political thought and political action have always been one of the most important and most decisive categories of human life, and religion has played a special role in the Middle Ages throughout history. "The realm of religion" is one of the most important and contemporary issues of contemporary religious studies and contemporary humanism, which is nowadays part of the philosophy of religion and new wisdom. Professor Motahari emphasizes the government as the Beit Al-Qazidi and the basis of the teachings of the prophets, and thus emphasizes the link between religion and politics, and has offered a special position in the religious intellectual discourse. Accordingly, the question of this research is the verbal bases and the kind of approach to the realm of religion, which has influenced the concept of government in the thought of Motahhari? According to the author, the maximum view of religion and the comprehensive view of religion in the approach of Professor Motahhari has led to the model of the rule of the jurisprudent. To achieve this goal, the paper has used the interpretive method and has provided an answer by reviewing the works of Martyr Motahhari.

Contemporary society is moving from traditional viewpoints to modern settings. The characteristic of the transitional period is the chaos evolved regarding the general state of affairs as well as both the behavioral and thought developments in a given society. Nonetheless, among these developments, women have not found a deserved place in political participation. Also, they have been judged as an incomplete political entity. The current study delves into the social losses of women through a descriptive-analytical study design. It investigates the notion that females have been diverted from the social interaction network and their way towards high levels of political power structures has been made difficult based on the various reasons rooted in the traditional social and economic belief structures. In other words, the participation of women in the higher levels of different organizations suffers from social, political, cultural, traditional, and personal barriers. Although the number of women specializing in society and work force has increased, their progress in decision making in the higher levels of political power structures has not reported to be significant. At present, the number of females in power structures of the world has been decreased dramatically comparing the last years in a way that they comprise less than five percent of the total world leaders."

This article claims that up and down of Islamic civilization, more than whatever, are dependent upon power struggles and problem of political legitimacy of the Islamic states. While Islamic civilization peaks during the Abbasid, the golden era of Islamic civilization shows down side in the same state. However, origins of such up and down find shape in political culture and socio-political developments during the previous Umayyad and Nabavi states. The Abbasid state won the political struggles by further having full control of jurisprudence and theology knowledge and achieves supremacy, in continuity, over its archrivals that are the Shiites and the Khwarijites by making changes in legitimizing power knowledge. As a result, Islamic civilization had been fundamentally dependent on weakness and strength of the Islamic states and such weakness and strength originate from formation of political legitimacy problem. This article firstly explains theoretical framework of legitimacy of political justice-based state and secondly it deals with contraction and expansion of problem of legitimacy during the Umayyad regime and the Abbasid’s, afterwards.

In past decade, Middle east people insurrections underlined safety, political and economic variations more than any change and event in that region. By happening the variations and lapsing some years since commencement of insurrections and its inappropriate consequences in Arabian countries, many studies were performed on discussion shaping indicators of the insurrection and its frustration factors in societies and research centers which their results are pertinent to analysis of different insights in terms of effectiveness of a special indicator or variable. In regard to studies, it was tried to answer important question that what were the most important shaping indicators and frustration factors for middle east Arabian insurrection? The documentary response is offered in terms of constructivism theory. The findings proved that shaping and forming indicators for Middle East Arabian insurrections are derived from procedure affair in terms of effectiveness of semantic and material indicators for cultural, political and economic dimensions like cultural dissatisfaction, tribal conflicts, distrust to government systems and inefficient economic structure. In fact, not a unified indicator but collection of indicators underlies people insurrection in Arabian countries of Middle East and in relation with frustration factors in order to obtain suitable aims, one sees effectiveness of different cultural, political and economic factors including extension tribal conflicts, extend cultural absolutism, integrity for political processes and to lose economic opportunities in the country.

Fardid, having invented and expanded the concept of westernization and split it into two types of non-double and double that are subject to the old and new, has had a great impact on the intellectual society of Iran. Freddie sees the Renaissance as the beginning of double-harboring, because the domination of the subject matter or the originality of subjectivism is the result of evolutionism. Nazrine challenges the discourse of traditionalism or wisdom, the self-centered humanist subject that underlies modernity. The Nazarene is a modernist state with a Renaissance and a religious reformation centered on humanism against the Sunnah. In fact, two different philosophical views of humanism, with the definitions of human beings, are the heart of the anthropological way of thinking. These two, with their particular intellectual and philosophical system, seek the critique of Western modernity, and through this the central axis of modernity, which is humanism or self-founded subject, The focus on the views of these two philosophers on the face of modernity in terms of philosophical anthropology and the analogy of texts such as freedom and human rights as two modern concepts; against mystical definitions such as freedom of the heart and humanity with the sole of human freedom and responsibility In the face of God, instead of human rights It will.

Skill training is the key to sustainable development in each country, and now its special significance is not hidden by anyone. In this research, we have tried to describe this scientific issue with the scientific method Considering the fact that our research question is related to the comparison of policy-making skills of the Islamic Republic of Iran and Japan, and the reasons for the inefficiency of training in Iran, so many methods and models are widely discussed in this research(regard). We came to this conclude that Phillips' six methods are the best and most consistent. This means that we can provide a useful and systematic way of comparative education. So that we can systematically examine the requirements for a conceptual analysis of a problem, the separation of the variables under consideration, the development of the hypothesis, the re-examination of conceptual analysis based on the hat-vernis, and the examination of the generalizability of the findings. The results of this study are to highlight the importance of both countries to skills, to coordinate and formalize informal and formal education, and the kingdom and livelihood. The beginning of educational reform in a historical period and the increasing spread of these trainings in both countries are shared and market-oriented, flexible and targeted. The coordination of the private and public sector, and the existence of an independent and working policy institution from the points of differentiation between the two countries of Iran and Japan. This research is a descriptive-analytical method with a comparative approach.

Sheikh Fadlullah Nouri was one of the distinguished and avant-gardes of the constitutional movement. He had well realized the existing problems and challenges that faced Iranian people with full wisdom and said that the despotic regime was the main cause. For the same reason, he believed that people must counter with the autocratic regime in the best way that is constitution of legislature and constitutionalizing the Imperial regime; hence, once constitutional movement began, he made speeches and distributed tracts to insist on this important thing. After the westernized intellectuals involved in the constitutional movement, intellectuals held control of the constitutional movement that Sheikh and scholars had in mind and they rose up for restricting autocracy, all laws written down by intellectuals after establishment of the first parliament he seriously opposed and he published treatises, statements and speeches for their improvement. The martyred Sheikh realized problems and incidences in the constitutional age through deep and precise understanding of the Islamic doctrines and their adjustment with his time and age. This triggered his confrontation with intellectual movements, colonialism and autocracy. The present article, based on historical evidence, intends to analyze the cases by which Sheikh opposed to the laws of the first parliament (laws of intellectuals) such as constitutionalism, transition from the constitutional movement to legitimate constitutionalism, the Constitution, theory of main oversight of Majlis, elucidation of concepts in the Constitution and amendment to the press law.