rationality

John Rawls (1921-2002) has been rightly recognized as highly influential in contemporary political philosophy. Rejecting utilitarianism according to which just institutions are to maximize the aggregate satisfaction of desires, Rawls formulates a new version of the social contract theory in order to show the possibility of a well-ordered society in which the basic rights and liberties of all citizens as free and equal persons are provided. Although being appreciated by many commentators as highly valuable, Rawls’s theory has been criticized for lacking a clear conception of the political. To examine this view, Rawls’s conception of the political must be fully understood. Moreover, since the idea of a free-standing political conception of justice plays a fundamental role in the Rawlsian theory of justice, the analysis of his conception of the political seems to be necessary and fruitful. The analysis of the fundamental ideas and concepts such as reasonableness and reciprocity, which we view as central to Rawls’s theory of justice, shows that the core of justice as fairness, even before what is called his communitarian turn in Political Liberalism, is Rawls’s conception of the political. Taking the distinction between persons and peoples seriously, he considers the political as a reasonable way in which the preservation of the self and the other at both domestic and international level is ensured. Although this reveals a normative conception, the normative content is not imported from outside the political; that is why justice as fairness can be a normative and moral conception, and yet political, independent of any comprehensive doctrines, liberal or whatever.

For those who observe the intellectual developments of contemporary Iran, the connection between the concept of "spiritual enlightenment" and the name "Mustafa Malekian" is a clear and accepted matter. When it comes to Malekians, more than anything else, the expression of the truth and the reduction of suffering are familiar terms. Malekian considers the last two matters to be the moral duty of every intellectual, which causes tragic aspects in his life. From this point of view, the changes in Malekian's life and the course of his intellectual development can be justified; Thus, his main concern, truth-seeking and reducing human pain and suffering, prompts him to experience different spaces and great thought transformations. From mechanical engineering to seminary education and Islamic philosophy and mysticism, and Islamic fundamentalism and Islamic traditionalism to religious intellectualism and divine existentialism, a path of ups and downs is followed in search of truth and finding a way that ends in liberation and the seal of salvation. In the end, for Malekian, none of the mentioned schools has reached his goal, and his journey in the sphere of life leads him to a destination that he considers to be his own: the project of "rationality and spirituality" and the combination of the two; That is, the thing that can make the "spiritually enlightened" useful in presenting the truth and reduction of suffering, and achieve the aspirational hadith in educating spiritual people and enjoying an authentic life. According to Malekian, "spiritual man" and "genuine life" are the only situations in which human pains and suffering are as low as possible. But to reach that situation, there is a difficult and tortuous path ahead, which can only be passed through "cultural reform" and "spiritual transformation". These last two things are also things that are realized on a subjective/psychological/mental/individual level; Because according to Malekian, social problems and human pains and sufferings in the universe - which for modern man are caused by materialism, science, and crisis of meaning - have a cultural and spiritual solution, and according to his definition and understanding, culture is "individual culture" and It is related to the inner space of a person (mind), it is related to the beliefs, emotions and desires of a person. Also, the change in the field of mind based on the "motivation theory" and "desire-belief theory" leads to a change in human behavior (speech and action) which has its effect on society and its institutions - which according to Malekian, are all abstract matters and They are delusional - including political institutions. Therefore, Malekian believes in the "authenticity of culture", which means that culture has more authenticity, priority, and impact than other areas and areas of individual and collective life - including politics or economy. Therefore, until the element of culture does not change, no fundamental and meaningful transformation can be expected. In this regard, we can refer to the idea of ​​the priority of culture over politics, which is the main focus of the owners' political opinions. Based on this, he emphasized the progress of cultural reforms over political reforms and believes that the change of individual members of the society has priority over superficial and top-down transformations. From this point of view, he uses the term "cultural reform" according to which, "no reform will happen outside unless a transformation and reform has already taken place inside us". Therefore, the transformation in the subjective and personal sphere or the beliefs, feelings, and wishes of the citizens, and other words cultural development, is superior to any transformation in the objective and spatial sphere and the development of civilization. Moreover, in Malekian's thought, cultural reform in the sense of the past will not reach the desired end by itself, unless it is accompanied by "spiritual transformation" which means moving towards "spiritual man" and "spiritual life". It is worth mentioning that Malekian, with the "Rationality and Spirituality Project", considers the function of "religion" to be lacking in the necessary power to meet the problems of today's mankind, and therefore proposes its alternative, which is spirituality. Now, in this cultural reform which has a spiritual direction and is a movement in the direction of the inner transformation of a person and self-fulfillment and realization of his real and original self, the human-centered, individualistic, moral, and psychological aspects become very clear and prominent. From this point of view and in line with the necessity and priority of personal reform and education of healthy and spiritual people, Malekian refers to psychological issues, especially the school of "humanistic psychology" and people like Jung, Maslow and Rogers and topics like Self-actualization, individuality, wholeness and mental health occur. Of course, the opinions of the great philosopher-psychologist William James and also the American moral philosopher, Thomas Nigel, have clearly inspired him in spiritualism and the idea of ​​the authenticity of culture. Also, the opinions of existentialist philosophers such as Heidegger and Kierkegaard, as well as mystical schools and various religions, are his intellectual sources in expressing the characteristics of spiritual man and authentic life. With the explanation that authentic life is the spiritual life of a spiritual person who has achieved the combination of rationality and spirituality, and has achieved a level of self-knowledge, self-development, self-foundation, self-control, and self-fulfillment that can personally give meaning to his life. With his own will and authority, he should step in the direction of his goals make decisions, and act only based on his own understanding. In this way, he overcame his own and his society's problems and reduced the intensity of life's pain and suffering to a minimum. In Malekian's human-centered approach, each human being is unique, the growth of individuality, self-realization, and the flourishing of talents - in fact, the possibility of their potential to act - is one of the necessities of any healthy society. On the other hand, mass society is planned in the direction of assimilation and homogenization of people, and in it, the gradual assimilation with the group and middleness make a person lose self-recognition. And self-improvement and as a result, living based on one's own will and authority and self-understanding is hindered and disrupts the process of individuality. In this way, Malekian's approach can be considered individualistic, so that, in his opinion, all the spiritual people of the world are individualistic, that is, their audience is the individual and not the society. Therefore, their difference with intellectuals and social reformers is that most of them are aimed at reforming society and social institutions, but according to spiritualists, a person's goal should only be to reform himself, and reforming society will be the result of his work. Also, in Malekian's opinion, everything comes back to man. Humans did not come for principles, but principles came for humans and should serve them. Our concern should only be human beings and not any other abstract matter such as tradition, innovation, culture, and even religion; Because religion also came for man, its main concern is his salvation and therefore it is the servant of man. In his view, the institution is also an abstract concept and an imaginary entity, and from the ontological point of view, apart from individuals and human beings with flesh, skin, and blood, there is no such thing as an institution and, accordingly, society, and the change and reform of any institution It is dependent and depends on the reformation of the people who were involved in it and has a role. On this basis, the political transformation is not through a revolution with force and violence and only the transformation of the political regime and macro-structures, but in a reformative and gradual approach through changing the attitude of people creating civil institutions, and adopting democratic and peaceful methods. It will be possible. As a result of what is meant by the authenticity of culture in Malekian's approach, it is important that culture has more authenticity, priority, and impact than other areas and domains of individual and collective life - including politics or economy. Therefore, until the element of culture does not change, no fundamental and meaningful change can be expected. It should be noted that pessimism about politics aversion to politics or lack of interest in interfering in political affairs due to sensitivity to one's own fate and that of one's fellow men are not mentioned here. Also, according to Mustafa Malekian, denying the influence of the political regimes ruling the societies on the nature and fate of the citizens is not the point of the opinion, but it is the basic position in opposition to "politicization" which means to believe that the only problem of the society or big The biggest problem of the society or the cause of the problems of the society is the political system ruling the society, by overthrowing and changing it, all the individual and social issues and problems can be solved. Also, in the opinion of the author of this article, it must be added that in the approach of culturalism that is proposed here, the "political matter" is also not questioned; In such a way that it can be seen as an intellectual-cultural-political current that seeks to challenge the official and dominant discourse from the standpoint of politics, by creating otherness, by organizing the society in its own way. The rejection and negation of the hegemonic model, according to Heidegger, seeks to project other types and ways of being-in-existence and choosing a way of life in which, in its text, individual subjects, while transforming themselves, realize their true self. Self-discovery and individuality, the right to self-determination, and the creation of meaningful and purposeful alternatives for the existing situation are also possible. Finally, Malekian, as one of the most prominent cultural intellectuals, emphasizes the importance of cultural reforms over political reforms and believes that the spiritual transformation and the change of individual members of the society are based on superficial and top-down transformations. It has priority. From this point of view, he uses the term "cultural reform" which means that "no reform will happen outside unless a transformation and reform has already taken place inside us". Therefore, the transformation in the subjective and personal sphere or the beliefs, feelings, and wishes of the citizens, and in other words, cultural development, is superior to any transformation in the objective and universal sphere and civilizational development, including political development, which itself precedes economic development. Has superiority Also, according to him, cultural development in relation to the fight against tyranny is also a priority; Because in some countries like Iran, people are not only tyrannical, but also tyrannical, and there is no guarantee that tyranny will not be reproduced by replacing one political system with another.

The issue of unity in the Islamic world has been one of the most important concerns of Muslim political rulers since the beginning of Islamic history, which has gone astray due to the bellicose and militant approach of some leaders and has in practice set the stage for tense international relations in the Islamic world. Imam Khomeini (may God bless him and grant him peace) as one of the most important and influential popular leaders of the Islamic world, used for the first time the beautiful interpretation of Yad Wahdeh for the unity of Muslims. The main question of the current research is, on what basis is the unity of the Islamic world based on rationality realized in the thought of Imam Khomeini (may God have mercy on him)? The collection of data is through the review of numerous books and articles on the topic of unity, and with a qualitative method and a descriptive-analytical approach in the practical life of Imam Khomeini (may God bless him and grant him peace), the foundations of unity in his view are determined. . Based on this, the most important findings and components extracted from the thought of Imam Khomeini (may God have mercy on him) is the fight against oppression and the negation of arrogance without prejudice to ethnicity and nationality. In the rational view of Imam Khomeini (may God have mercy on him), the basis of unity It's not just about the countries being Muslim, it's about having aligned political relations in rejecting colonialism and defending the oppressed. On the other hand, the necessity of re-reading and rethinking the existing situation of Iran in the international relations of governments is important, because the rationality of the Islamic Revolution competes with the rationalities that benefit from the many-year-old heritage of the West. Modeling unity in one of the foundations of Western thought will not be fruitful except to fuel differences and create division.

The role of science in building civilization is not hidden from anyone, and in this, humanities are the software for creating civilization; Therefore, on the one hand, the realization of modern Islamic civilization is dependent on Islamic human sciences, and on the other hand, it is rooted in rationality and wisdom; Therefore, the role of civilization of these sciences is subject to and conditioned by its all-round rationality. It means comprehensive rationality of science, authenticity and credibility at the level of propositions, theories and epistemic systems (disciplines) and the criteria of each are different. Validity at the level of propositions is of the epistemological validity, from which it is referred to the epistemology of propositions; But at the level of theory and disciplines, which is part of scientific authority, in addition to epistemological criteria and rules, it also has other criteria and indicators that philosophy of science and sociology of science are responsible for. This article tries to examine the criteria of validity and rationality of these sciences in the mentioned three levels with a rational and narrative method, especially the verses of the Holy Quran. From the findings of the article, we can refer to the types of validity criteria at the mentioned levels and their differences, as well as some methodological results, such as methodological realism, methodological pluralism, the logic of justifying propositions and theories, and the like.

Within the realm of governance, the effectiveness of a government hinges on the engagement and utilization of collective wisdom. Research indicates that in less developed countries, debates often center around the fundamental principles of governance and the wisdom behind governmental actions, while discussions concerning policy formulation, planning, and decision-making are relatively scarce. Conversely, in more developed nations, controversies tend to revolve around specific decisions and policies, with little emphasis on questioning the underlying rationality of governance. This prompts the question: what underlies this disparity, and what are its implications? This study employs an analytical approach, distinguishing between two forms of rationality: foundational and policymaking. It argues that the strength of a nation lies in having foundational rationality, governance principles, and related matters largely settled and accepted, thus remaining outside the realm of everyday controversies. Conversely, issues surrounding policymaking rationality and national interests often become subjects of debate. It contends that a broader and continuous engagement with public opinion, along with a wider utilization of collective wisdom, leads to more optimal decision-making and policy outcomes. However, in weaker countries, both executive bureaucratic systems and external adversaries attempt to limit debates to matters of the first type, albeit with varying motivations. Consequently, they exclude issues of the second type from collective participation. This undermines the concept of governance and results in decisions related to national interests, policymaking, and decision-making lacking the input of collective wisdom. This scenario paves the way for autocracy within bureaucratic systems and middle management.

Researches on the subject of "governance" are expanding in the scientific space, but this subject has not yet found a clear literature. For this reason, this research tries to approach some important aspects of governance in its new meaning, so as to firstly create a correct understanding of them, and secondly, to clarify the relationship of the Islamic Republic of Iran with those aspects to some extent. The main question of this research is as follows: What challenges and opportunities do the fundamental features of the new governance create for the Islamic Republic system? Due to the scope of the aspects of governance, this research will only clarify the relationship of governance in the new sense with authority and democracy as two important aspects that have the most contact with the current political system of Iran, so that with a degree of self-awareness, we can understand governance in the field of political and Social life. This research has shown through analytical-descriptive method and with the help of reliable library documents and by introducing three rationalities as three types of governance that governance in the new sense is compatible with the third rationality. The findings of this research show that governance based on the third rationality challenges and opportunities such as greater participation of people in decision-making, increased productivity in the implementation of policies, increased socio-political legitimacy, lack of attention to Threats in the field of culture and fixed religious values create a severe limitation in policy-making related to transcendental values.

Kant is one of the most important philosophers of the West who, by expressing the limitations of rational thinking while showing reason in a disciplined way, challenges the fundamentalism that had dominated Western philosophical thinking for some time. He believes that reason is incapable of interfering in all fields. In Kant's philosophy, reason is the highest power of the soul and rational knowledge is the highest level of knowledge. So, the most basic human characteristic is rationality or wisdom, which is the basis of his innate generosity and honor. But Iqbal considers intelligence to be a divine blessing and intends to interpret the world and find out the meaning of life based on a coherent religious thought system consisting of three sources of knowledge, i.e., nature, history and experience. In this article, an attempt was made to determine the commonalities and differences of their thoughts about the interpretation of human life by examining the meaning network of each thinker. The findings indicate that by separating the practical reason from the theoretical reason in the first step, Kant evaluates it as capable of distinguishing morality and action from morality, and it gives mankind the possibility to establish a universal and valid morality. slow and prevents morality from becoming a relative thing, and so that reason does not make mistakes in recognizing morality, it introduces criteria based on which it is possible to distinguish moral behavior from immoral behavior. On the other hand, the most important feature of Iqbal's thought is his critical and tradition-breaking side. He does not consider the human intellect alone to be able to understand the nature of existence, and he considers the need for human connection with life to interpret the world, and the highest level of awareness and thinking of philosophers comes from their ultimate instincts.

Social and civil affairs are extremely important in Islamic teachings. Basically, in Islam, individual happiness depends on social improvement. In this regard, most of the verses of the Qur'an are dedicated to basic guidance in social affairs to varying degrees. According to the general perception of Islamic rationality, it has been presented and with a macro approach, it has described the key verses of the Quran in the social arena as the infrastructure of the civil rationality of the Quran. In this article, while clarifying the main concepts, a relatively comprehensive picture of the civic rationality of the Quran has been drawn with an interdisciplinary method. The main purpose of drawing such a picture is to know the differences between the civil rationality of the Quran and other rationalities. In addition, delineating the civic rationality of the Quran can be a framework in all kinds of researches that are carried out in the field of political thought from the perspective of the Quran and modern Islamic civilization. Based on the findings of the research, the principles of civil rationality in the Quran include theoretical principles and practical principles. The theoretical principles are: innate wisdom, monotheism, meaning and purposefulness of the world, free will of man, body and soul, prophecy and legislative guidance, comprehensiveness, perfection and harmony of the teachings of religion, world and hereafter, religion and politics, and Imamat Practical principles also include: rejection of mustache, Jihad, instrumental reason and science, meritocratic and scientific governance, freedom and participation, social order, cooperation and cooperation, social justice, commanding what is good and forbidding what is bad, and social education.

If the application of God's supreme creation to reason can be understood in the language of traditions, then rationality, which is not but applying reason and adherence to the requirements of the same reason, giving thought to the matter and make planning, and the conformity of opinion or action with "reason" is of high position. Naturally, thinkers and  philosophers who thoughtfully and methodically made use of the power of reason in the way of gaining human knowledge and understanding of goodness and nastiness, good and evil, righteousness and unrighteousness, can be said to be the  Qur’anic examples of the men of wisdom (ulu’l-albāb), men of insight (Ulu’l-abṣār), lords of understanding (dhawi al-Nuhā), and lords of wisdom and intelligence (dhawi al-Hajra wa’l-hijā).
The present article, with no precedented and scholarly attitudes to the wise thoughts of “Hakim”, is a cursory glance at the “explanation of religious rationality in the jurisprudential realm of Hakim”, with the aim of introducing the heritage and treasures of knowledge left by him, provides a new explanation based on his “method of content analysis of texts”. Perhaps the most important achievement of this research work is to open up new vistas in the research in such fields for those interested in the issue of the “Hakim’s rationality”.

Modern Islamic civilization is an expression that has been used frequently by Ayatollah Khamenei and has been introduced as the end goal of the Islamic Revolution of Iran. Given the importance of this issue, the purpose of this study is to explain the concept of rationality, its role in the revolution and the novel Islamic civilization from the perspective of Imam Khamenei. The research method is descriptive-analytical and documentary and library methods have been used to collect data. The findings show that from Imam Khamenei's viewpoint, rationality in the sense of Islamic rationality is transcendent and monotheistic, not in the sense of the Western self-founded instrumental rationality. From his perspective, rationality means correct calculation, measured actions based on Islamic and revolutionary teachings and values, justice, spirituality, insight and knowing the enemy, human and moral values based on idealism and realism. This kind of rationality encompasses the Islamic revolution and civilization. According to Imam Khamenei, the Islamic Revolution was the result of a correct rationality based on rational calculations, and accordingly, the Islamic Revolution of Iran was called a ‘rational revolution’. Also, based on his religious and doctrinal principles, he emphasizes rationality and intellectuality as the most important basis of lifestyle in a modern Islamic civilization. According to the results from researching Imam Khamenei's point of view, rationality derived from Islam encompasses the Islamic revolution and civilization, and rationality, along with spirituality and justice, are amongst the pillars of the revolution and the novel Islamic civilization

Different theories of international relations have different views into rationality of international relations actors. The theories influenced by the positivism approach, especially neorealism, consider governments as rational actors, in the sense that they seek to advance their preferences in such a way as to maximize their interests. Rationality in this approach takes place Based on the calculation of material profit and loss in competition with others. in return, for post-positivists and Islam, this definition of rationality is incorrect and limited, because they consider the role of ideological, normative and socialization factors of actors to be involved in their rational behavior. The current research aims to investigate rationality in positivist, post-positivist and Islamic theories, has raised this question: What criteria do positivist, post-positivist and Islam theories consider for the rationality and rational behavior of actors in the field of international relations? The hypothesis is that the calculation of material profit and loss is the criterion of positivist rationality, but norm-oriented and value-oriented rationality is the criterion of the rationality of actors' behavior in post-positivism, and logical rationality, which is the calculation of both material profit and loss and spiritual values, is the criterion of the rational behavior of actors in Islam. Considering that how theories are processed in the form of meta-theory, in order to investigate rationality, the ontological, epistemological and methodological metatheoretical foundations of theories are discussed. The present research has come to the conclusion with descriptive-analytical method that although instrumental rationality is a useful analytical concept to explain some important motivations of international relations actors, but the rational behaviors of the actors in some cases are guided by strong ideological, moral or emotional motives.

The theory of velayat al-faqih is an important theory in the political philosophy of Islam and is one of the most important foundations of the Islamic government and the main component of its structure. Considering the importance of this issue and the need to rationally defend it as the most basic basis of Islamic government, this article examines the position of velayat al-faqih with an analytical and descriptive method. In Islam, he analyzed some doubts about its legitimacy, acceptability, and rationality, and answered them by referring to sources such as Imam's views, verses, traditions, and rational teachings. The findings of the research show that the theory of religious authority is valid and inviolable, according to the reasons and foundations of Sharia and Sharia, so denying it is a kind of disobedience to the rule of reason and Sharia.

After confronting the Western world and especially with new European ideas, Iranian Muslim thinkers considered the issue of government based on rational processes. Although before that; The relationship between rationality and politics in the Greek and Islamic intellectual tradition was wide, but in practice the efforts of Muslim thinkers and philosophers did not lead to its realization, and in the world of Islam in general and in Iran in particular, the government failed for a long time be rational. This became even more apparent during the constitutional movement. One of the thinkers of the constitutional era was Mirza Yousef Khan known as Mostashar al-Dowleh. He sought a government based on rationality and public participation. The main theme of his thought is the relationship between government and rationality; it was examined with the "One Word Treatise". He sought to find the grounds and reasons for underdevelopment and tyranny in Iran. This article, which was written by Skinner's hermeneutic method, sought to answer the question of how and with what concept the ideas of Mostashar al-Dowleh, is it in the process of social changes in Iran? The study revealed that he, achieved this by writing the book "One Word" and emphasizing the concept of "law".

Emphasis on theorizing and responding to the challenges of the Islamic Revolution has been considered by Ayatollah Khamenei . One of the important and necessary issues that cause the stability and dynamism of the Islamic Revolution is the need for theorizing in social and political issues. After the Islamic Revolution, theorists have written in this field according to their intellectual foundations, but the desired goal of the constitutional ideals and the leaders of the Islamic Revolution has not been achieved. How can Ayatollah Khamenei's views be explained?The findings show that Ayatollah Khamenei has emphasized problem-solving and theorizing for several years. The theory of political progress is based on philosophical foundations that are consistent in political and social conditions. The theory of political progress includes components such as accountability and oversight. Justice is central, meritocracy, political, social and religious freedoms, spirituality and morality, a revolutionary society, the existence of parties and non-governmental organizations and an efficient political system with the aim of achieving a good life. The process of achieving political progress includes actions such as relying on the issue of identity, managing culture, maintaining and developing the legitimacy of the political system, relying on rationality, institutionalization and discourse building.

One of the rational foundations of jurisprudence that Imam Khomeini highlighted in his political discourse was expediency. Imam Khomeini paid attention to the fact that for the continuation of the political system in the Islamic Republic, it is vital to pay attention to the interests of the political system and society. Therefore, facing new political challenges and conditions opened the way for the use of the element of expediency, in which "public good" played a prominent and special role. The evolution of the category of expediency, which was accompanied by the rulings of Imam Khomeini, was to open political and social knots that had become "problems". Therefore, in the revision of the constitution, solving the problems of the system is one of the consultative matters that the Expediency Council He gives a leader who can solve them by securing the interests of the country and society. The sign of expediency, in the discourse of the Islamic Republic, which is the continuation of the discourse of political jurisprudence, is closely related to reason and rationality. This article clarifies that the formation of expediency was precisely based on the issue of legislation in the Islamic Republic. This issue is directly based on the relationship between Sharia and law.

This article deals with the place of psychological development in Iran's public policy. The necessity of this issue is because the explanation of a series of psychological factors will determine the reasons for the realization of development policy. The purpose is to explain the indicators of psychological development and in the general policy of development. In the importance of the present discussion, it should be said that value, belief, norm, behavior and rationality play a fundamental role in examining the results of the public policy process in Iran. The question here is what is the place of psychological development in public policy making? The hypothesis states that psychological development by institutionalizing indicators such as value, belief, norm, behavior and rationality in Iran can lead to sustainable development of the country. The theoretical framework, inspired by the theories of psychological renewal, seeks to consolidate the proof of the hypothesis. Therefore, with the help of descriptive and analytical method, the desired indicators have been explained. The results showed that the development of psychological indicators and good governance lead to the realization of general development policies in Iran.

Rationality plays an irreplaceable role in the construction and continuity of any civilization; Therefore, the relationship between rationality and civilization is considered as one of the fundamental issues in social sciences; To the extent that sociologists such as Weber consider the rationality as a prominent feature of modern civilization. Muslim Intellectuals has also been worried about the relationship between rationality and civilization. Mohammad bagher Sadr who is known as an innovative thinker has also addressed this issue. In his point of view, the fundamental "problem" that has plagued the mind of contemporary man is this question: What is the ideal system that will bring the society to prosperity?  The answer to this question divides into four schools: liberalism, socialism, communism and Islam. Under this question, he considers the ratio of rationality and civilization. In this research, we formulate Mohammad bagher Sadr's view on the relationship between rationality and civilization using a qualitative documentary method. One of the untangling analytical tools that he has chosen to analyze many topics is the model of infrastructure and superstructure. According to him, the Islamic philosophical vision, which is influenced by theoretical rationality, is the foundation (infrastructure) and the school of Islam is its superstructure. He considers the condition for the realization of this infrastructure and superstructure to be the flow of Islamic morals in the Islamic Ummah (Islamic nation). Accordingly, the first step to achieve Islamic civilization is to explain the ontological and epistemological dimensions and the second step is to establish the school of Islam based on this foundation and the fundamental keyword "general human caliphate".  Furthermore, it is necessary to implement educational programs to excellence of tendencies and temperament of the Ummah (nation).

he purpose of this article is to examine the relationship between identity and rationality in formulating and implementing the foreign policy of Rouhani’s state based on a combination of different theoretical approaches to international relations. The experience of foreign policy of the Islamic Republic of Iran indicates that the main sources and components that shape the identity of elite’s rationality are the basic and decisive elements in defining the national interest and orientation of foreign policy. Foreign policy is pragmatic, modernism with a focus on economic development, statehood and emphasis on the role of the nation-state in foreign policy, de-escalation with the United States. The main question that this article seeks to answer is: What effect have the identity components of the elites and the element of rationality played on the foreign policy of Rouhani's state? The hypothesis of this research, which tries to be proved by analytical and explanatory method, is: The dialectical relationship and the influence of the national identity elements of the elites of the Rouhani's state and the element of rationality have played an important role in defining the national interest and the orientation of Iran’s foreign policy.