نشریه علوم سیاسی
سال ششم شماره 2 (پیاپی 22، تابستان 1382)

Stepping away from the subject, the author is to examine the arguments proposed for and against the right-basedness of modernity and the duty-basedness of tradition. The proponents of this view falsly suppose that 'right' and 'duty' have their common and general meanings in law, whereas the subject, being related to philosophy and metaphysics, has an ontological and humanistic nature. Thus, the paper, despite having a positive view of the right-basedness of modernity and the duty-basedness of tradition, considers this particular relationship between modernity and tradition and right and duty to be niether a privilege for modernity nor a shortcoming for tradition.

Introducing the basics of liberalism, this paper brings into consideration its differences with the Islamic thought. The paper comprises of two main parts. The first studies the views of liberalism towards important categories such as justice, freedom, and limits of the rights of the state and new trends in liberalism. And the second part deals with incompatibilities of liberalism with the Islamic thought.

Structural method is a new approach for the interpertation of the Quran, on the basis of which any chapter has a main idea and all verses in the chapter are logically related to the main idea. The writer believes if we approach the Quranic chapters devoted to political isses from a structural perspective, we discover new political statements which may not usually be found if we use other common methods. This paper is a study of how to encounter rumour on the basis of the structure of the chapter "ghalam" [the pen].

This paper studies the methodology of political thought in the west of the Islamic civilization. The philosophy of the west of the Islamic civilization refers to the philosophical thoughts in the works of philosophers such as Ibn-Tofeil, Ibn-Bajeh, and Averos. Contrary to the thinkers of the east of the Islamic civilization such as Avecina, they had a specific methodology in political science. They believed that political reason had its roots in religion and at the same time supported and criticised the religious precepts of politics_ religious politics_ with logical reasoning. Thus, a kind of methodology centered on interpretation formed in the philosophy of the west of the Islamic civilization. It is now called the Islamic hermeneutics or the Averosian hermeneutics. This paper is a methodological analysis of the theory and its implications for the political science.

Farabi's approach to civil science, since being fundamental, overarching, systematic, and teliological in the field of objectivity or civil phenomena, mind or civil reason, science or civil achievements, or even practice or civil behaviour and relationships, has a great capacity for the reconstruction of the modern age. This independant and moderate theory has much capacity to enter into contemporary political, scientific, and social challenges and to provide solutions for modern practical and scientific problems. Farabi's civil science approach, because of being independent, from an epistemological, methodological, scientific, social, and political viewpoint, is an appropriate approach to remove or decrease extreme biasedness contrary to current or future scientific or political challenges.

The peripatetic philosophers, classify knowledge to philosophical and non-philosophical, considered part of the political science called "civil policy" [siasat-e modon] as being philosophical; the other part called "siasiyyat" [social and general matters] which was included in Fiqh was considered as non-philosophical. Though both of these two types of sciences from the viewpoint of "raees-e avval" [the prophet] and "roasa-ye afazel" [the Imams] were the same and refered to the same truth from different perspectives, "rosa-ye sonnat" [the religious scholars] attained political realities not by rules of reason but by linguistic rules. Therefore, the political processes common in the cities [madinah] of "raees-e avval" and "roasa-ye afazel" were different from those common in the cities of "sonnat" [tradition], though all these cities were considered as utopian. The peripatetic philosophers, establishing the "salvation" principle, interpreted the political life based on salvation, not individualim or collectivism. The classification of societies into utopian and non-utopian and the internal categorization of each of them was done in the same way.The "salvation principle" led them to the conceptual pair words, "the real salvation" and "the imaginary salvation". In its prescriptive application, the principle depicted the political life utopia, as well.

This paper deals with methodology crisis in political sciences, providing explanations for its causes and solutions for leaving the crisis behind. The methodology crisis in political sciences may be categorized into several groups: crises arising out of the confusion in the philosophy of science; crises resulting from philosophy of social sciences and problems specific to political sciences. When entering societies like ours, political concepts face with misinterpretation which reinforces the crisis in the methodology of political sciences. The most important solutions to leave behind the crisis in our society are: familiarity with modern methods, reading them critically and nativizing them, rereading the political heritage and its methods, and finally comparing and coordinating these two methods.

Studying the classic and the modern texts writen by the theoreticians of the human and political sciences proves that disputes over man has always been an axial issue. Thus, if we consider politics and international relations field as being under the influence of human beings in the form of governments, our view of the nature of human being will result in the formation of different approaches to international phenomana and relations. This paper is a study of the human nature as being rooted in the good, the evil, or a mixture of the two, along with an Islamic interpretation of the issue.

Mirdamad is among outstanding scholars of the Safavid period, whose works can be considered as clarifying many fundamental Shiite theological issues. To explain the Shiite theological thoughts from Mirdamad's viewpoint, this paper examines subjects such as unity, determinism and free will, prophethood, etc.

This paper is an introduction to the thoughts of the Moroccan thinker, Muhammad Abed Jaberi. The criticism of the Arabic reason is a project to survey the evolution of the heritage and tradition of the Arab Moslems and to explain the causes of the frustration of such reason in the modern world. Employing his own way of critical reading, Jaberi tries to step back from the tradition to be able to criticize it.

Any system of thought requires its own particular view towards the world and human being, on the basis of which expresses its judgement with regard to society and politics. Accordingly, underestanding the political thought of the Moslems, too, depends on underestanding the basics of their cosmology and anthropology. This paper is an attempt to study the classic political philosophy of the Moslems from an anthropological viewpoint. To underestand human nature as being inclined to the good or the evil is the first and the most important step. Next comes an explanation of the hierarchical status of human beings in the society with an emphasis on their social nature. Finally, evaluation of the efficiency or inefficiency of reason for discovering the laws of human life in the classic discourse leads us to knowing the classic political philosophers, "man".