perfection

Attending to love (affection) as a politico-social component can be regarded as one of the scientific initiatives in the realm of political philosophy of Islam which is unavoidably tied with the religious foundations and values of Muslims.
In the meantime, there have been so many discussions in the field of love among which the two questions of love (affection) and its politicosocial functions in the desired ideal state are of great importance. The three principles of movement of love (the creation being based on love), penetration of love (the element of love being immanent in the universe) and synthesis of love (constructing society on the basis of love) are considered to be the most important theories of Muslims’ political philosophers on the nature of love (affection). The most important socio-political functions of love in the ideal society (state or place) desired by thinkers in the field of political philosophy in Islam can be discussed in relation to such cases as how love and affection lead human society to perfection and happiness (felicity), how love can be adopted as a ‘substitution’ for the principle of ‘justice’ in relations of human society, how love can play a role in establishing relationship between rulers and the people who are ruled and, last but not least, how one can make use of love as the origin and source of obligation and beyond that, as making political commitment.

Habermas divides political thought into two eras of Classic and Modern, in general, to explain the relation of ethics and politics. In his view, ethics and politics had mutual relations in classic era; but, in the beginning of modern era and with creation of two methodological and topical evolutions, classic “political philosophy” was replaced by science or “social philosophy” and this causes the increasing separation of ethics and politics; thus, politicswhich was an institution to ensure the happiness and salvation of citizens became an institution of management and controlling technique in social relations and human instincts. Habermas extended the abovementioned evolution to Kant’s Ideas, too. The purpose of current article, based on the earmarks and features of Kant political thought, is to prove that the mentioned evolution could not be extended to Kant, since in Kant political thought like classic political thought, politic is the way of development of ethical concepts, with this difference that in Kant thought the concept of “happiness” is replaced with “solipsism” and “perfection”.

In western dialogue literature; soft power is the resultant of influences accepted by the society through media, diplomacy and other tools and its influence power is up to the calculated wisdom which covers the surface aspects of "normal society" and at best "philosophical society".Soft power has its own characteristics that is emerged from the western civilization dialogue and covers that part of human existence which is ultimately the primary layer of sustenance intellect (Intellect Mashandysh) to create a society that any operation in it, demands the action to be done by another person, i.e. trade which is introduced as "social contract" in western literature by Thomas Hobbes.But the religious community is based on two trends, Ummah and Imam, "felt that due to the efforts of prophets Tadayon Created in human, due to the need brothers rebellion against it is not even Hajati is perpendicular, so honor the efforts of Aoun have been prescribed higher humanity " and persuasion to it in swear Motahareh is not achievable. These features which belong exclusively to provincial society, has some kind of power namely "fine (Latif) power" which is the highest power and this article is trying to describe it.Looking to the action, intention and social movement, through this horizon, not only gives it meaning and understanding a sensible situation and materialistic feeling but also accommodates it to a position that donates a permanent pleasure.