ibrahim barzegar

Media as a tool to securitize the Islamic Republic of Iran based on the US Congressional Documents.After the victory of the Islamic Revolution in 1978, the United States did its utmost to undermine the Islamic-revolutionary identity of the Islamic Republic. The most important US action is to securitize Iran on the world scene. In this process, the United States, as a security actor, has used the media as a functional and facilitating actor to persuade public opinion, consensus among official actors, and take action against Iran. The question is, how has the United States used media tools to secure Iran? The hypothesis is that the United States has facilitated the process of securitizing Iran by enacting policies for the media and their financial support. In the first decade of the revolution, persuading American and world public opinion was on the agenda. In the second decade, this tool was used to persuade public opinion to reach a consensus against Iran. In the third decade, a consensus was formed to act and change the beliefs and attitudes of the Iranian people with the aim of bringing them together to change the system and impose international sanctions on Iran. In the fourth decade, media tools were used to consolidate and strengthen the security process in persuasion, consensus and action. After the victory of the Islamic Revolution in 1978, the United States did its utmost to undermine the Islamic-revolutionary identity of the Islamic Republic. The most important US action is to securitize Iran on the world scene. In this process, the United States, as a security actor, has used the media as a functional and facilitating actor to persuade public opinion, consensus among official actors, and take action against Iran. The question is, how has the United States used media tools to secure Iran? The hypothesis is that the United States has facilitated the process of securitizing Iran by enacting policies for the media and their financial support. In the first decade of the revolution, persuading American and world public opinion was on the agenda. In the second decade, this tool was used to persuade public opinion to reach a consensus against Iran. In the third decade, a consensus was formed to act and change the beliefs and attitudes of the Iranian people with the aim of bringing them together to change the system and impose international sanctions on Iran. In the fourth decade, media tools were used to consolidate and strengthen the security process in persuasion, consensus and action.

Civilizations and models of development, based on fall and rise rule, turn to decline after a while and give their places to models and other civilizations. In the meantime, modern civilization of the west and liberal-democratic model, despite having a life of over four centuries, still survive as it is and has appeared as a structural disturbance on the way of achievement of rival and claimant models. One of the major barriers of materialization of the Iranian-Islamic model of Progress is horizontal design which can portray this act of removing barriers. This paper prescribes “Jihadi administration” as a strategy. Huge brokerage power of jihadi administration can eliminate hard structure and structural disturbance of novel civilization of the west and liberal-democratic model. In the first part, the status quo and Iran’s status in international order is analytically considered in materialization of the Iranian-Islamic model of progress. The author pays attention to differential status of developing nations (like Iran) and developed nations. In the second part, the article author offers a solution for passing through international structure and evaluates optimistic points and brokering elements of jihadi administration in using relative privilege of developing nations.

Society is classified into two groups, the political elites who govern the people and non-political people who are governed. The relationship between these groups has been always one of the perpetual and the everlasting question in political philosophy and political sciences. The subject of political sociology is the current relation of people and governors, and the subject of political philosophy is the appropriate relation of them. Although in some periods of the history some ethical elites came to power and struggled to organize those relations, in conflicts of bitter objective limited facts, rough facts could overcome ethical norms, so it put an end to the honeymoon of the temporary relation of the governors and the people. A suitable relation between the governors and people could make to get knowledge about people’s situation, their shortage or satisfaction (getting their insight), also it could make to understand the feeling and emotion, calling or curse, and pain or joy of them (getting their attitude). These two prerequisites bring about rational and appropriate behavior of the politicians toward Ra’iyyat (whom the government is responsible for).
In this article, we try to study the relations of people and rulers, then with pathology, present some suitable solutions. The method of gathering data is library research, and the method of analysis is qualitative and interpretive content analysis.

The invasion of modernism to the Islamic territories has caused different reactions in the Islamic world. These reactions are of three-folds: disregarding the integrity of the west and returning to the fundamental Islam with respect to reviving Islamic identity, accepting western culture indisputably and neglecting Islamic virtues while adapting to modernism, and eventually returning to Islamic virtues once accepting some aspects of modernism with focus on the two concepts of "finding identity" and "being adoptable". This paper stands on this point that the third reaction in the form of political Islam has emerged in Islamic world specially Turkey; therefore, it is necessary while studding about the political Islam in this country, as well as the whole Islamic world, the concepts of " finding identity" and " being adoptable" be considered and Islamists reaction be analyzed with respect to these two concepts. This research, hence, has been carried out to answer to this question that how and in reaction to which issues political Islam has shaped and developed in Turkey.

In continuance of the topic of “the relation between intellect and religion” in the realm of practical sciences – specially Politics, the issue of “place of intellect and Shar’ (Religious Law) in setting the hierarchy of sciences” is of high importance in such a way that any interpretation of this relationship leaves an undeniable effect on categorization and of various knowledge and knowing their position. With formation of translation movement and transition of Greek knowledge to the Islamic world, some of the noticeable thinkers of Islamic civilization, have proposed new categorizations of their various contemporary knowledge on basis of their principles and hypotheses which has been due to the mastery of Shariah and its explaining knowledge; Fiqh. Naturally, in such a viewpoint, the science of Fiqh is considered a religious and civil foundation for the politics. Ibn-e Rosh Andulusi, the Masha’i philosopher and the 6th century great jurist is one of the Islamic thinkers who, although didn’t write Ehsa-Al Olum like Al-Farabi, but we can arrive at typology of political science for him with referring to some of his works. With seeking for response to the question “what is the place of Political knowledge for Ibn-e Roshd in the hierarchy of sciences?”, this paper follows the hypothesis that practical Hikmah (Ethics and Politics) and the science of Fiqh are considered “civil knowledge” because of their sharing of “Fazilah” (superiority) being the end.

A variety of approaches in the field of humanities methodology is presented. Approaches of positivism or naturalism, behaviorism, structuralism, post structuralism, discourse, critical, postmodern and feminism have a rich literature in the West. These approaches were proposed in the framework of three pillars of ontology, epistemology and methodology. Considering the importance and necessity of localizing in humanities policy, the author, in order to diffuse this culture, considered a moderate of the Humanities Localize and then for trying to approach native humanities such as other approaches, provide and development the three pillars of ontology, epistemology and methodology. After the initial design, the criticism, and a clarification of its weaknesses, a rich theory can be achieved that is applicable to all fields of humanities.

This paper assesses character and political psychology of Grand Ayatollah Brujerdi, one of the Marja’e in Shiite Imamiyye, according to the theory of Abraham Maslow. Due to the ‘basic concepts’ of this theory, which is studying the best human sample i.e. the mostinnovative one, the most decent and grown human is employed in order to discover the human nature. Different aspects of Grand Ayatollah Brujerdi’s life, including his childhood, education and during his Marja’iyat time that are filled with several lessons andinspirations are studied. Ayatollah Brujerdi is referred to by Maslow as a perfect example of an academic, decent, refined and well-known person.

Identity or who question is integrated with otherness, and is also deemed to be the interface of "self" of "selves" with "others". Hence, the other side of the identity coin is contest or otherness, which if manifested in other’s symbols and interpretations, and in enemies, foreigners, infidels, or competitors. This identity has some rules and Criteria, that while representing selfness or otherness, clearly define the concepts of "self" and "other". It is hereby daimed that on ther side of the thinking mind, there exsist the metaphor of "the straight path"[1], which is seen as a yardstick for this recognition. Revealing the split between the real and fake selves, the straight path examines the issues of identity and otherness, and interoduces their representations. The path, also provides a perspective for avoiding the identity crisis. Therefore, it methodologically deals with the identity dillema in the frameworke of political thinking


[1]. A reference to the Holy koran, surah one (the opening), verse fine: [show us the straight path]. (translator’s note)