فرامرز میرزازاده احمدبیگلو

Abstract Diversity of religions and religious beliefs in different societies is a common thing. But the main problem is why and how believers of a religion present different understanding from it; for example, when Muslims whereas believe one God, one prophet and one book (the Quran), why they are divided in the different sects and why they defined different political systems under the titles of Sunni and Shi'ism? And basically, why Iranians are tended to Shi'ism? So, the aim of this article is showing the Iranians intellectual and cultural backgrounds on accepting the Shi'ism then attend to this hypothesis that ancient Iran's intellectual and cultural traditions led to draw the diverse Islamic political system. We by using descriptive – analytical method trying to explain this hypothesis. In the end, research founds show that because ancient tradition and culture is religious-based – despite it's defects, deviations and misunderstandings – have had more affinity with Islamic teachings.

Making a new Islamic civilization Is a wanted and claimed that supreme leader delineates it as end process of Islamic society evolution. But reaching that level of evolution needs introductions that this article wants to explain it. Then the main purpose of this article is explaining the base of new Islamic civilization by frame of epidemic of political training among the people of society that need to preparation the intellectual and experimental bases for making civilization. For this aim, we need to explain the backgrounds of cultural, historical and religious values and obstacles that origin from internal mentality and external problems.

This research by method of descriptive-analytic and by prioritizing the political training on the frame of phases of symbolic, descriptive, deductive, theorizing and institutionalizing has been studied and explained it's backgrounds and obstacles. For do so, we are gathered data from main and reliable resource then analyzed them to explain the hypothesis that: the main instrument of making the new Islamic civilization is political training that will be obtain by descripting and deducting the Islamic symbols, theorizing and institutionalizing by relying those descript and deduct.

This article shows that the main direction to reach on making new Islamic civilization is building society by relying on comprehensive political training among people and must be go through this process:To recognize the Islamic symbols that have been flowed in Shi'ite society. These symbols are the base of intellectual and practical actions between Iranians.To descript those symbols and repeat them among people to become part of belief them. Description the what exist is themain step to recognizing our identity and bases of Islamic and historical values. Descript is explain the symbols, all what are there, necessities, and even criticize the available conditions.To deduct on scientific basis is the step more than descript. In this phase, university professors and scholars of Hawzah must be get involved in providing the introductions of political training and making the new civilization.; the most important step that will be after the preparation the people and pundits. Theorizing by giving meaning to the world make it understandable and optimal to the people.Institutionalizing is the end and most important step in making new civilization. Institutionalizing by relying on previous step can be informal/subjective or formal/objective. It also can be based on exist conditions that origin from internal or external matters.These processes have the backgrounds that origin from internal culture, history and religious believes; main of them is background of Iranian and Islamic civilized history. But it has been encounters with external problems that shown on the face of western fixed civilization. This civilization by relying on individualism, utilitarianism and profiteering is besieging the mental of Iranians and give direct of them practice.

In the view of this article, civilization is a credit and abstract matter that request of it is will of elites, leaders and rulers. Then, making civilization is relying on making the society that people moody by political training. Political training is necessary equip with introduction of intellectual, historical, cultural and environmental conditions. If society of Iran is to want to founding the new civilization must attention on political training by descripting and deducting on Islamic/Shi'ism symbols, populating them and ancient Iran symbols that are accordant with Islamic teaching, to theorizing on what are in Iran society, findings of Iranian scholars, and acquisition the modern and western conceptions and factors, then must found informal and formal institutions that accord with new Islamic civilization. Eventually, this matter has not been realized except not only it's pre-existing visual evidence (symbols and institutions) but also what borrowed cases in the frame of native subjectivity and knowledge, but accordance with new circumstance and area of globalization, be descriptive, explain and theorized so that be produce or reproduce new institutions with Islamic proportional functions.

The aim of this article is to propose a new understanding of Razavi's debates and explain its relation to postmodern politics. We find out that politics has different meanings and definitions due to its changing and fluid nature, which according to each of those definitions occurs in various forms of government. Scientific production and processing.On the other side, we Muslims say that the Islamic rules and other thing are with it the life of the innocents have the capacity to be used and applied in all eras. This article, relying on the exploratory-adaptive method, seeks to develop the relationship between Razavi's debates and controversial democracy. It has been concluded that Razavi's policy, in addition to using the principles of the politics of disputes, is basically due to the goal of achieving the right and guiding people towards monotheism by relying on the Quranic principle of "dispute", it is a more preferable dispute than the votes of the representatives of democracy and meeting the real needs of humanity.

The purpose of the present study was to measure the relationship between the social capital components and political trust of West Azerbaijan citizens through a survey method among all citizens over the age of 18 in West Azerbaijan province (2,284,359 cases). The sample size was determined to be 384 through the random sampling method using a questionnaire. The findings of Cronbach's alpha validity coefficient showed that all items of the variables had the necessary and desirable reliability. The results of Pearson's coefficient test indicated a significant correlation between all variables. Based on the multiple regression test, political trust in West Azerbaijan province depends on an increase in political participation (16%), an increase in forgiveness and volunteer spirit (18%), an increase in religious participation (15%), and an increase in justice in civil participation (35%). Therefore, increasing the level of social capital among the citizens will enhance their political trust resulting in the expansion of people’s civil and social participation.

Introduction and Statement of the Problem:

Communitarianism is based on the critique of modernity and liberalism, and the liberal feminism is no exception in this regard. Therefore, by selecting four communitarians and through their readings, this study examines gender justice in the thought of John Stuart Mill, especially his views in the book “The Subjection of Women”. The purpose of this research is to find a link between communitarianism and liberalism to alleviate the challenges in traditional societies posed by liberalism.Therefore, the question is; in his understanding of gender justice, Mill is close to which intellectual component of the selected communitarians and which aspect of his thought differs from them? The answer is; most of the communitarians in response to liberalism take a different path from Mill's attitude regarding categories such as individualism, neutrality of the state, ignoring culture and traditions of a specific society and universalism. But, because of his moral pluralism, Mill makes some exceptions. Furthermore, Mill and the selected communitarians have a consensus about the uniqueness of each person's personality, which leads to “the right to difference”

The qualitative nature of the current research has led to use interpretative and hermeneutical methods. Therefore, the Quentin Skinner's pattern and his recommendations are used. Skinner ignores text-based approaches and is more interested in contextual approach, but he does not consider it enough and refers to the author’s intention.

Findings and disscusion:

The focus of this study has been on the criticism of communitarians against liberalism including; to enshrine right over good, neutrality of the state, neglecting the traditions and universality. The right of the individual plays a central role in Mill’s theory of justice and the women’s rights which has been resulted from his idea of “equality in right” include equality of all people of all races, ethnicities, religions and genders. But most of the communitarians except Nussbaum give priority to individualism. Nussbaum has a different reading of Aristotle’s teachings. So, she thinks liberal individualism is better for women.Communitarians unlike liberals allow government intervention in morality in order to guide people towards happiness and prosperity. Of course, Mill prefers the non- intervention of the government in social life, but he makes exceptions to this policy. In fact, Mill believes in governmental activities but not those activities that restrict freedom of the people.While communitarians emphasize on the role of traditions in specific societies and the need for the individual to follow the cultural specifications formed throughout history, liberals like Mill see it as an obstacle in the way of personal development and prosperity of women.Nussbaum agrees with Mill and states; looking at the women’s lives helps us see the incompetence of traditional approaches.Historically, universalism gave a powerful argument to liberals and early femininst thinkers to extend the principles of the Enlightenment period to women. John Stuart Mill, like other liberals prefers universality, but sometimes he criticizes the universality of human nature and emphasizes on the uniqueness of each person’s personality. Consequently, he believes in “the right to difference”. In this case, he agees with the communitarians but each one defines it in a different way. Mill's view on the right to be different is influenced by the romanticism of Rousseau and Herder, and communitarians consider Aristotelian practical wisdom and virtue ethics.Therefore, by adhering to the principles of liberalism, Mill considers gender justice in individual freedom and equal rights for men and women in the government limited to law and non-traditional societies and so his attitude is not in line with the attitudes of the communitarians. But about the specificity of each person’s personality which leads to “the right to difference” is close to the views of the communitarians.

In general, John Stuart Mill's meaning of individuality is freedom and independence, not selfish individualism and generally his attitudes are not in line with the attitudes of the communitarians except Nussbaum. But, the views of Mill and the selected communitarians about the unique personality of each person which leads to “the right to difference” are compatible.Another point is that, considering that feminism is an inductive theory and a way of seeing and making sense of things, it is expected that by becoming widespread all over the world, it will turn into a form that can not be easily dealt with by the Western experiences. This issue evokes particularism and situationalism of communitarianism. With this way of thinking, feminism which began with liberalism, must adhere to the meaning and concept of justice and rights that are specific and multiple at the level of societies.

Culture in the discourse of leadership and its role in the realization of the new Islamic civilization is one of the important issues that need a lot of research. Because culture is very important in the view of the Supreme Leader and has a central position. Accordingly, the importance of the place of culture in the thought of his leadership has led him to develop a cultural engineering perspective. From this perspective, cultural engineering is an effort to strengthen the main components of the Islamic and national culture of the country and protect it against the influence and influence of destructive Western culture, in the light of proper arrangement and determining the correct position of all cultural dimensions and characteristics of society. These efforts require the proper design of cultural engineering. This article seeks to answer the question, what is the relationship between the concept of culture and modern Islamic civilization in the discourse of the leadership of the Islamic Revolution of Iran? The methodology of the present research, which has a descriptive- analytical nature, has provided and collected the required data and information through the library method and by accessing sources such as books, articles and research reports. In the form of the theory of modern Islamic civilization, it is based on the hypothesis that according to the Supreme Leader, culture has provided the basis for the formation and expansion of modern Islamic civilization in society.The results of the research have shown that there is a close and significant relationship between modern Islamic culture and civilization. In such a way that culture is effective in the realization of modern Islamic civilization and according to the most important components of Islamic civilization, which is God-centered based on human dignity and cultural and spiritual values, this statement is confirmed.

Historical and cultural traditions, especially if they originate from the lives of the Imams of the Infallibles (as), have a meaning and a reference value when they are used in the current world, so that its possibility can be measured with one of the aspects of modern politics. Especially, this type of politics has faced a cultural revolution and has changed its meaning from the study of government and official institutions to dialogue democracy and related to daily life. Relying on the adaptive documentary method, this article deals with the feasibility of Razavi's debates and deliberative democracy in the framework of virtue-oriented ultimatum politics and from the perspective of process, direction and goal; and it has come to these conclusions that despite the similarity in cultural basis and process (rationality, freedom, equality and tolerance), they are different from each other in the rest of the fields. The goal and purpose of deliberative democracy is to encourage people to participate directly, but the goal of Razavi's debates is to revive the prophetic policy, monotheism and the legitimacy of the Imamate of Imams (as). As a result, Razavi's politics can be used in the contemporary world as deliberative democracy, with the difference that instead of paying attention to individual and material virtues in deliberative democracy, we should turn to the collectivist virtues focused on happiness in Razavi's politics.

People's trust in a political system has a significant relationship with the citizens of that society's belief in the efficiency of the government, a trust that leads to an increase in the acceptance of that political system by the people and, as a result, an increase in the level of political participation of citizens. Also, the welfare level of a nation and their ability to compete with prominent societies in this field is a result of people's trust in the political system. In economy, trust reduces costs and psychologically creates peace, security and mental health of the society. Establishing trust and interaction between the government and citizens, democracy, central justice of the government in the distribution of facilities and positions, and the presence of concern in the government's institutions to solve the problems of the citizens, increases the level of public trust, and as a result, improves the level of public trust in a relationship. Mutually, it causes the citizens' political trust in the government at three levels: trust in the political system, trust in political institutions and in political agents, which brings about the same level of improvement of welfare and security indicators in the society. The research hypothesis is based on the fact that there is a significant relationship between social trust and political trust. This article has been analyzed by descriptive analytical method and using primary and secondary sources including: books and articles.

Postmodernism, by deconstructing all the foundations and meta-narratives, has created a situation in which pluralism is the basis for policy-making. While some scholars have spoken of the refusal to form politics in the postmodern space, and have considered the lack of a basis for establishing political theory inappropriate, others have sought to establish a policy appropriate to this space, both theoretically and practically. Among them is "William Connolly", who, by inventing concepts such as multidimensional pluralism, onto-politics, politics of becoming, critical responsiveness, and agonistic respect, explained postmodern politics, and proportionate with multiplicity, pluralism, dispersion, and diversity of identities has proposed a practical solution. Agonistic democracy, which of course includes other founders and proponents such as Chantal Mouffe, David Owen, and James Tully, is a viable alternative to deliberative democracy and attends it as an inclusive, contingent, and accountable political life, by respectful contestation of wonderful, different and even contradictory new identities. Uncertainty, unpredictability, juxtaposition of divine and atheistic beliefs in the context of the multiplicity of gender, linguistic, racial and cultural identities are some of the components that Connolly has considered and explained in postmodern politics.

Whatever in the researchers studying don't be attention on the Jihadi Salafism is the relation between the thinking and the situation of the epoch; postmodern era needs own special thinking, like tools and necessaries of the encounter with threats have been shifted. Ought to study that Salafists how thinking on external circumference and which factor have increased and abounded them in this era? This research have been studied the bases of the escalation of Jihadi Salafism on two conceptual and external motive factors, and have seen it consequences in ever far-flung of this trend and international society's debility on control and counter with them. For explain this hypothesis that have been fulfill by descriptive-analytical method, first have been used from rhizome metaphor as framework to transition from authority-base on self-ruling in Salafism, until be shown the Salafi conceptual transition from imitation from clergymen to direct imitation from the exact text. And then, has been used from west military invasion on Islamic society as external motive and duplication of the Jihadi Salafism groups. Finally, have been suggested this conclusion that the only solution to dry theirs life possibilities is the factors such as no access to financial resources, equipment, manpower and information.