abbas manoochehri

"Social Revolutions" have been studied and analyzed in several areas of human-social studies, including in "historical sociology", “political sociology”, “social psychology”, and "social history". One of the major topics in the studies of "revolution" is the crises on the threshold of every revolution. As regards the crises, related to the Islamic Revolution of Iran, this issue has been studied and researched mainly with objectivist-positivist, or structuralist, and sometimes cultural approaches and methods. But there is no research on contextual crises from a "discursive" perspective. Research findings show that this was done by relying on Gadamer's dialectical approach to bring closer the intellectual horizon of the characters in question. Based on this, it can be said that the thoughts of all the evaluated thinkers in this research have identified the crisis of legitimacy, the crisis of inefficiency and the cultural-identity crisis in addition to the economic crises in the Iranian society. In addition to the heavy shadow of foreign colonialism and domestic tyranny, these thinkers have very cleverly reflected it in the form of books or films to examine the effectiveness of internal exploitation imposed by the social powerful, without the obvious anti-government political activity. and depict directness in their works. And in fact, each of them was somehow able to explain the current situation through the underlying crises of the past.

The purpose of this article is to answer the question of what is the position of the "non-western other" in the theory of "Axel Honet" and what are the aspects and coordinates of non-inclusion in Honet's theory of ethics.. Therefore, the first part of this article is devoted to the explanation of the fundamentals of Axel Honte's theory of ethics. The second part of the article is devoted to criticisms that have entered into the whole theory of Haunt. The focus of this part is to shed light on things regarding the exploited class and the humiliated gender, as well as doubting the liberating ability of the theory of values and its abstraction from the structures of domination and power. But in the third part, which is the main topic of the article, the value science is examined in connection with the non-western other. Finally, we try to explain the predicament of the non-western other, which is fundamentally invisible.

In Iran, various answers have been given to the failure of development programs. The importance of the "intellectual foundations of development" has not, however, been taken into consideration in this regard. "Theories of Development" were initially developed by schools such as the “Economics of Growth » and « Modernization Theory», which were formulated based on the paradigmatic assumptions of "modern political science" and "classical economics." In recent decades, however, new theories of development, such as "Development Ethics" and "Human Hevelopment", have explicitly referred to two civic paradigms, namely the "public arena paradigm" and «Market Paradigm and have introduced norms such as "justice", "freedom", and "good life" into development issues. However, in the end, the tension between the two types of civic paradigms has also strained these new theories. Here, the "phenomenology of the civil" as a kind of intellectual-philosophical basis that can prepare development free from the tension existing Development Paradigms.

As a discursive framework, each development theory necessarily includes some interrelated characteristics whose implication would lead to a general theoretical system. The fundamental, the situational, the explanatory, and the normative are the four characteristics which together shape the implicational aspect of any development theory. Focusing on the fundamental implication, the present study attempts to show how a development theory might help in figuring out the developing criteria besides the strategic policy-making process via an intellectual understanding of the interrelation between the human-kind, the society, and history. In such doing, as a discursive-actual system, development theory would identify the present challenges in the society, and explain the roots of such critical situation. Here, we attempt to explain that in the fundamental aspect, such theory should avoid the metaphysical-positivistic approach, and apply a phronetic one in order to introduce a normative system of progress.

In his Nichomachean ethics, Aristotle has introduced Friendshiop (philia) as a civic virtue higher than justice. After Aristotle, Latin and Iranian thinkers articulated on the notions of “Amiticia” and “Dusti” as equivalent to Aristotel’s philia. In the modern times, while justice was regarded as legal system protecting individual rights, Friendship was reduced to a personal concern and was confined to private sphere of life. In recent time once again friendshiop has entered the intellectual melieu both in Iranian and German culture.  In this paper three models of Friendship, namely Phronetic, Erfanic, and Phenomenological, are analysed, and, according to what these models pertain to, it is suggested that as regards convergence, it can be brought about by Friendship more than by Justice.

In the field of social sciences and humanities in the 1980s, the phenomenon of “globalization” as well as “civil society” were in the spotlight. Meanwhile, the ratio of these two together has been at the center of attention and analysis of various scholars. The concept of civil society in Iran was considered in the mid-seventies (the late 1990s). In this article, using the method of critical realism, the effect of globalization on civil institutions in Iran has been analyzed and it has been shown that between 1997 and 2011 there was no relation between the transformation of civil institutions and globalization in Iran. Critical Realism means that the real, that is, civil institutions, consists of three levels ontological, actuality and factual. Public institutions (participatory) are regarded as the ontological level of the real, social institutions as the actuality level of the real and political institutions as the factual level of the real.

The condition of success and reasons of failure of development strategies and plans, has been one of the most important “development studies” issues. It has been explained in different ways; such as that there is strong relationship between efficiency of development strategies and plans and development theories. According of paradigmatic-implicative theory, which has explained the relation of development theories and political thought and identifies the development theory as one of the practical implication of political thought, one of the conditions of success of development strategies and development plans can be referred to the political thought foundation. So we explore the political thought supporting the Basic Needs model. We use “qualitative content analysis” method for showing the political foundation of Basic Needs model, which is one of the most important development models In 1970s, is based on “the least advantaged are benefitted and not hurt or forgotten”, in correspondence with John Rawls's "Justice as Fair".

The condition of success and reasons of failure of development strategies and plans, has been one of the most important “development studies” issues. It has been explained in different ways; such as that there is strong relationship between efficiency of development strategies and plans and development theories. paradigmatic-implicative theory, which has explained the relation of development theories and political thought and identify the development theory as one of the practical implication of political thought; one of the conditions of success of development strategies and development plans can refer to the political thought foundation. So we explore the political thought which support the Structural Adjustment model; which is the most important development model in 1980s. We use “qualitative content analysis” method in this paper to show that the political foundation of Structural Adjustment model is based on “libertization through rights protection”, in correspondence with Robert Nozick political thought.

In the classical Greek thought, the notion of “right” was concomitant with the “truth”. In the modern era, however, the notion of “right” became intertwined with the primacy of “possessive individuality”. This primacy was, however, from the outset intellectually challenged. In the light of challenges posed, and by invoking the commonalities between Shahaboddin Suhrawardi and Martin Heidegger, the right to excellence is envisioned here as a maximal theory of “human rights”.

Political thought is the kind of thinking which is formulated in different disciplines; political philosophy، political ideology، political theology، and political literature are some of its important examples. Although in the course of history political science was transformed to the “science of power”، once again it has returned to its origins for articulating ways to achieve “good life” and “political thinking”. Considering this epistemic turn to ethics and the normative turn in the study of development and economics، benefiting from the practical implications of political thought seems to be a historical necessity. In the present article، first we discuss the main analyses and theories concerning the nature of political thought، and then a paradigmatic-implicative narrative is presented as an alternative for the interdisciplinary explanation of political thought.

Modern Europe witnessed a historical simultaneity as the result of which, not only Europe ruptured from its own past, rather a forced attachment to the non- European's future was also forged. This historical "development" has been narrated in the "colonial discourse". On the other hand, for the non–Europeans, however, a different historical simultaneity took place. Hence; the colonized/non -Europeans found themselves forcefully ruptured not only from their own selfhood, but also thrown in an imposed 'state of nature' dispossessed of their identity. This historical experience has been narrated in the "post-colonial discourse". The current paper is an attempt to host a 'meeting' between the colonial and the post-colonial discourses.

The fundamental component of political is thought that distinguishes it from other branches of human knowledge it's normative implications. Political thought through civic virtues، as the link between theory and practice، tries to bring order to the human society. In this paper we analyze major works of Sanaî، the great Iranian arif (mystic) and the political capacity and potentials of his ideas (thoughts). The article claims that in addition to the epistemological and explanatory implications, justice, friendship, and tolerance are the most significant normative implications and civic virtues in Sanaî’s thought.

The purpose of this paper is to apply Ibn-Khaldun’s dialectic of Asabiyya to explain the nature of relationship between war and the world order in the modern era via ‘macro structural change’. It is argued here that these changes in the world order in the modern times have a dialectical relationship with war. Here, Ibn-Khaldun’s approach to historical change is applied for the explication of this relationship. Ibn-Khaldun’s well-known historiogarphic enterprise does provide us with an analytical framework of how wars have been interrelated with the distribution of power and change in that distribution. This paper attempts to show the historical significance of war for the formation and the disintegration of world order since the 16th century.