جستجوی مقالات مرتبط با کلیدواژه « civilization » در نشریات گروه « علوم سیاسی »

The widespread and systematic presence of Christian missions in Iran goes back to the Safavid period. Protestant evangelical missions also came to Iran from the Qajar period with the aim of propagating Protestant Christianity. Among the Protestant missionaries in Qajar Iran, the American missionaries were older and more powerful. For this reason, they were able to be present and active in Iran for a long time. One of the ways to explain the performance of Christian missions is to examine their intellectual and ideological foundations. The present study aims to explain the ideological foundations of the American evangelical missions in Qajar Iran with the historical-analytical method and using library sources, and then examine its effect on their evangelistic approach in Qajar Iran and answer the question why American missionaries spread Christianity in Qajar Iran by creating a network of schools, hospitals and service centers. The results of the research show that the American missionaries, based on their own ideological foundations, Christianized the Iranian society through civilization. They started the civilization and westernization plan with tools such as schools, hospitals and publications, and they followed this method until the end of their presence in Iran and expanded it.

The issue of identity is one of the fundamental issues of human beings in different personal and social dimensions, and throughout history, different societies have faced many challenges to preserve and update their desired identity. Iranian society, like other societies, has gone through this process and faced many challenges.In the contemporary period, identity in Iranian society becomes a big and continuous issue that creates a duality. On one side is Iranian Islamic identity and on the other side there is a dynamic and influential whole called modernity. This identity challenge has produced continuous confrontations and contradictions in the Iranian society, in which different elites on both sides of the spectrum produce their desired narrative of their desired identity.The most specific identity alignment at the elite level is between the two spectrums of religious innovators as believers in Iranian-Islamic identity and the spectrum of intellectuals as genuine representatives of modernity, and each one presents its own desirable narratives. Ayatollah Khamenei is one of the people who, by being in the spectrum of religious thought both in practice and in opinion, confronts the spectrum of intellectuals as believers in the discourse of Westernism and Westernization.The results of this research show that Ayatollah Seyyed Ali Khamenei, as one of the original representatives of the spectrum of religious innovation, in the face of the representatives of the discourse of modernity, i.e. intellectuals in different spectrums, both in opinion and in practice, seeks the dynamism and continuity of the whole identity. It is Iranian-Islamic in all dimensions, in such a way that with a maximum view, it places the greatest emphasis on the achievement of modern Islamic civilization against today's Western civilization. However, the spectrum opposite to them, which are the Western intellectuals, does not emphasize and insist on preserving the Iranian-Islamic identity, although they sometimes claim it, but in practice they travel the path of diminishing the dimensions of the Iranian-Islamic identity and in the macro view Also, he sees no choice but to follow the path of western modernity and follows it.

In the Modernization process, Muslim societies face many problems that sometimes appear in political form, sometimes in economic form, sometimes in social form. The huge volume of these problems has not only delayed the development process, but even stopped it and caused cycles of corruption and crisis of legitimacy. A group of Muslim thinkers believe that most of these problems have cultural-civilizational roots, i.e., the passage of time will not change the nature of these problems. We are still dealing with the intellectual problems that the Muslims faced a few centuries ago. As a result, Muslim thinkers prioritize the theories that use the internal possibilities of culture to solve these problems. This article, using library sources and employing descriptive-analytical method, is an attempt to find answer to the following question: How Muslim thinkers use "tradition" for development. According to these thinkers, the tradition still provides us with the most important facilitating ideas; the ideas that are compatible with the characteristics of the Muslim communities and are away from the simplifying West-oriented or East-oriented theories.

The Islamic revolution in the stage of formation and continuation, with intellectual support and with the aim of trying to lay the foundation for the emergence, has been promising for the pre-emergence era; Therefore, the main problem of "discovery of civilizational components in the Mahdavi government" which the present article tries to answer by looking at the theory of modern Islamic civilization and using a descriptive-analytical method, in order to follow their creation or strengthening in the pre-emergence era and in the Islamic government of Iran, due to the attention It is necessary to expand the hand of governance based on Shiite teachings.The achievements of the present research are expressed as follows: by paying attention to the three levels of anthropology, insight, tendency and action in the verses and especially Mahdavi's narrations, it is clear that important components such as rationality and scientific development in the dimension of insight, the development of moralism and also the tendency to human manners in The dimension of orientation, spiritual and spiritual improvement, poverty alleviation, maximum welfare, promotion of security, extension and expansion of justice can be mentioned as the components of action. Most of the civilization-building components are practical and defined in the field of behavior, action and reaction, which indicates the importance of the pragmatism of those who are waiting for the realization of Mahdavi world civilization.

One of the main factors in the creation and formation of any civilization is the talented and experienced forces in any civilization, which are the powerful arm in achieving the lofty goals of that civilization, and Islamic civilization in a religious government, from the perspective of Amir al-Mu'minin Ali (peace be upon him). If the agents of the Islamic government are pure, pious and well-educated people and have the ideal conditions that the Holy Prophet orders, the most important principle of Islamic civilization will be formed in the society. To achieve this goal, it is very necessary to pay attention to the second step of the revolution. From the point of view of the great leader of the revolution, the second step of the revolution is entering the second stage of self-improvement and civilization.
To achieve this goal, it is very necessary to pay attention to the second step

There is a lot of talk about why states and civilizations arise and how they arise in the political opinions of Muslim thinkers, because on the one hand, the central sign of political thought is the analysis of the existing situation and the explanation of the desired situation, on the other hand, the critical situation of many of the period The historical events of the past of the Muslims intensified the desire for an ideal state. Therefore, talking about the decline and survival of the state and civilization is not a new thing, but the question of why the decline and survival of a civilization by applying Spriggan's method of analysis is a new issue because in this Method 1. An image of the crisis, issue and problem that the Islamic state and civilization often faced is presented. 2. The causes and reasons of this crisis and problem are examined in the opinions of Muslim thinkers. 3. The desirable state or the ideal civilization society is mentioned in the eyes of Muslim thinkers. 4. Finally, the ways of obtaining and achieving that civilized society are examined. The findings of the research emphasize that: depressed nervousness is one of the issues of civilization. The lack of justice intertwined with peace is one of the causes of the civilizational crisis. Al-Farabi's utopia and Ibn Sina's righteous Medina are examples of a desirable civilized society. The way to achieve such a society.. leadership and the creation of a new social order.

The final goal drawn by the leaders of the Islamic Revolution of Iran is the realization of the new Islamic civilization. There are many obstacles to the realization of such a strategic goal. For this reason, research in this field is necessary. At present, intolerance of other people's opinions and opinions in various political, cultural, ideological, economic, etc. dimensions is a dominant phenomenon in the Islamic society. The main question, taking into account the principle of limitation in the research topic, is what role does the lack of patience and tolerance in ideological and knowledge dimensions play in the realization of the new Islamic civilization? To answer this question, the verses of the Holy Qur'an, narrations and historical data have been studied. The proposed hypothesis is that: patience and tolerance in the dimensions of belief and knowledge is one of the requirements for the emergence, dynamism and reliability of modern Islamic civilization. To prove the mentioned hypothesis, a descriptive method is used. An analysis has been used. The available documents indicate that there is a direct and necessary relationship between modern Islamic civilization and patience and tolerance. In the sense that the increase and continuation of patience and tolerance in Islamic society causes the emergence, reliability and dynamism of modern Islamic civilization and intolerance. It will cause stagnation and backwardness of the society in various dimensions, including ideological and knowledge.

The pursuit of an effective social rationality is a significant preoccupation for Muslim intellectuals, especially in the wake of the modern era. The central inquiry revolves around the means to attain rationality while navigating the abstract and unidimensional perspectives on reason and rationalism held by Muslim philosophers and theologians, which finds expression in practical wisdom. This pursuit embodies a rationality that not only maintains religious authenticity but also establishes connections with instrumental reason and empirical science. Such a rationality aims to bolster the material and spiritual prowess of the Islamic world, compensating for past inactivity and failures in competing with the modern Western civilization. There are already general studies of this topic, but has clearly presented a theory of an efficient social rationality. This study explores novel interpretations of religious texts and leverages religious sensibilities to apply instrumental and calculative rationality, along with common-sense scientific approaches, to individual and societal contexts. By doing so, it presents a fresh understanding of rationality within a distinct theoretical framework, offering a unique perspective on this significant subject matter. The research methodology employed in this study is argumentative-deductive, and the method of ijtihad is utilized to analyze religious texts. The theoretical framework primarily draws inspiration from Mulla Sadra's perspective on existence and the nature of human beings, while also expanding beyond the confines of the Sadraean approach in practical terms. One implication of this research is its significant contribution to the development of Islamic human sciences and, by extension, facilitating theoretical discussions on the revival of Islamic civilization. Moreover, in the short term, it can assist in addressing governance issues through the lens of Islamic rationality.

The role of culture as a spiritual aspect and civilization as a material aspect are two important topics in the field of identity and national identity of the Islamic Republic of Iran. These two inseparable and reinforcing elements have been of great importance in the history of Iranian civilization. In the Islamic Republic of Iran, due to the explanation and emphasis on civilization based on the discourse of the Islamic Revolution, the issue of civilizational identity has been considered as a main issue in cultural policy. Based on this, the main question of the research is, what effect did cultural institutions have on the institutionalization of modern Islamic civilization in the Islamic Republic of Iran? The main hypothesis is that cultural institutions, knowing the goals and nature of different layers of modern Islamic civilization based on educational, media and cultural and political socialization components, should act in the direction of institutionalization and reproduction of modern Islamic civilization. According to the nature of the discourse of the Islamic Revolution and the viewpoint of the Supreme Leader, as well as the programs formulated in the field of cultural policies, it is possible to achieve the civilizational identity and its development and deepening. The research method is a qualitative method, and the method of collecting information in a library and analyzing the collected data is qualitative analysis.

In this article, the revolution and the revolutionary system are examined from different perspectives.The question is what is the solution to prevent the transformation of the revolution and not to turn it into a conservative system and also not to limit the circle of the revolution. Ayatollahs Khamenei, Leotrotsky, and Arnold Twain Bey have responded to the issue from different perspectives. Ayatollah Khamenei believes that given the continuity and evolution of the phenomenon of revolution, the resulting political system must always remain revolutionary in order to prevent stagnation and stagnation. To this end, he proposed the "theory of the revolutionary system."Leotrotsky proposed the "theory of continuous revolution" to prevent the defeat of the Russian revolution and its export to other countries. Arnold Twainby justified the evolution of civilizations (occurrence, survival, and decline) by proposing the idea of ​​"opposition and reaction."From a methodological point of view, the issue has been briefly studied using a descriptive-comparative study within the framework of the three schools of Islam, Marxism and liberalism.Keywords: Ayatollah Khamenei, Revolutionary system, revolution, civilization, continuous revolution, Trotsky, Twin B.Problem:Transforming the process of revolution into a system and how to maintain the revolutionary spirit is one of the controversial issues regarding the revolution and its consequences. The general belief among revolutionary theorists is that with the victory of the revolution and the change in the structure of the established system and the establishment of a new political system, the mission of the revolution ends and conservatism takes the place of the revolutionary spirit.One of the questions that arises from the question of the consequences of revolutions is what is the solution to prevent the revolutionary spirit from turning into conservatism and thus not to limit the time and place of the revolution. To answer this

The central goal of the Islamic revolution is to establish a new Islamic civilization in the current era. Understanding this importance and the huge plan to realize it is one of the necessities of our current society and especially the elites of the field and university. In order to understand this issue accurately, we must reach a precise understanding of the place and role of the Imam in the realization of Islamic civilization by considering the divine verses and in the light of Quranic concepts such as Medina, Ummah, Balad, Rasul and Imam. Among the divine verses, verse 74 of Surah Yunus is "Wallikl' ummah is a messenger, so if their messengers come to a dispute between them, we will not be oppressed." The verse can be used to explain the social theory of Islam in formation Ummah and civilization are realized and that is the theory of Imamat-Ummat. This theory is fundamentally different from the social theory of domination in pre-modern societies and the social theory of the market in modern societies. In this theory, the Imam is the pillar of the Ummah and civilization, and civilization is built around the authority of the Imam and through the love of the Ummah. Civilization and the nation are formed on the basis of the system of wills centered on the central will, which can be observed in the emergence of this system of wills in various fields of the nation; Second, the most important act of the Imam in the Ummah is to establish justice and justice, and this means adhering to the proportions of the establishment of monotheism, which can only be realized through the path of the Imam's wilayat and the guardianship of humans to that guardianship, which is just like the path of the divine guardianship and guardianship of God. Is. Therefore, justice means the fulfillment of the proportions of the flow of guardianship and responsibility to the Imam.

The global arrogance led by the US has always sought its interests in the global arena through coercion and extravagance. This fact has prompted the supreme leader of the revolution to address the need to fight against it with his civilization-building view based on religious principles by explaining the nature of arrogance, and as the leader of the Islamic revolution, be its flag bearer in the world. The adoption of this approach by His Holiness is the reason of this research in response to the question that what are the intellectual foundations of anti-arrogance based on the civilization-building thought of the Supreme Leader of the Islamic Revolution? The research seeks to investigate this issue by using the descriptive-analytical method and in the theoretical framework based on the trinity of ontology, epistemology and methodology. The findings of the research show that anti-arrogance is a result of the monotheistic system and a belief necessity in order to prevent the spread of corruption and destruction on earth, and the main method is to stand and resist against the attacks of arrogance.

Revealing and explaining the requirements and strategies that the Supreme Leader, Ayatollah Khamenei, has proposed in order to achieve a modern Islamic civilization as the most important goal of the Islamic Republic is of particular importance and can help everyone to walk this path. Achieving these requirements and solutions which have been done by emphasizing the statement of the second step of the revolution and with a descriptive and analytical method, shows that in order to achieve this goal, some things, such as using the experience and lessons of the past, hope and optimism for the future, attention to spiritual and moral affairs, and the preservation and continuation of national dignity, independence and freedom, are essential things. Some things, such as using science and knowledge, trying to achieve a resilient economy, using natural and human capacities and improving lifestyle, are strategies and measures that should be considered in order to follow this path.

Using the capacity of one of the applied methods of futurology, the present article evaluates and signifies the importance of the most important shaping factors in a new civilization in four analytical layers after identifying them. Causal Layered Analysis (CLA) is recognized as an effective method to provide multilayer analysis of a phenomenon or issue. In this scientific endeavor, seventeen representatives of civilization were identified using the study of the background of the topics in the field of civilization and the expert panel. The identified reagents were then divided into four levels of realities, systems, discourses and myths using the capabilities of the layer analysis method of causes. A questionnaire was designed based on this and experts were asked to evaluate the importance and position of each representative of civilization in different layers. The most important representatives of civilization in each layer were then identified by analyzing the opinions of the experts. The findings indicate that on the level of realities, two representatives of civilization ‘rituals, behaviors and symbols’ and ‘languages, rituals and customs’ represent civilization at a level of the social system (systems and structures of governance and management – state and society administrative systems); at the level of discourses, there are two references of civilization: ‘a system of ideals and goals and a system of functions’ and ‘a collection of sciences and educations (theoretical logic)’. At the level of myths, the references of civilization (role models) are more important and should be given special attention by the country's management strategies.

The victory of the Islamic Revolution of Iran in 1978 was the beginning of the hegemony of a new discourse in the form of religion in the contemporary world, which was able to change the view of Iranian society into two categories of religious government and look to the future. This discourse created a new movement towards the new Islamic civilization, a new horizontal horizon not only in Iran but also in most Islamic countries and in the international arena. Therefore, it has always been necessary that in order to achieve Islamic civilization, a sub-discourse should be formed as an accelerating factor within the discourse of the Islamic Revolution, which seems to be present in the discourse of resistance. Therefore, the main question is what characteristics this discourse should have in order to push the Islamic system towards the new Islamic civilization as quickly as possible. This article intends to introduce the mentioned discourse as one of the necessities of achieving a new Islamic civilization by using the method of Laclau and Moff discourse analysis method and the Supreme Leader's emphasis on the importance of discourse-building on the characteristics of resistance discourse.

The Futuristic movement is one of the most important intellectual identity-giving movements in the contemporary Islamic world, which has a strong historical-intellectual background in the Islamic works. The formation of the thought system of this movement in the contemporary era has been caused by the intellectual efforts of thinkers such as Mohammad Abdu, Muhammad Taher bin Ashour, Alal Al-Fasi, and in the later period, Taha Jabir Al-Alwani, Ismail Farooqi, and Abdul Hamid Abu Salmian. Alwani is one of the most prominent thinkers of this movement, whose intellectual development is in three stages, the effort to reconstruct Fiqh and Usul in the light of objectives, the Islamicization of knowledge, and finally returning to the Qur'an to provide solutions to the crises of the Islamic world. Therefore, the fundamental concern of the paper is to analyze Alwani's understanding of the most important intellectual challenge and the requirements of returning to the civilizational glory of the contemporary Islamic world. The findings of the study show that Alwani considers the central issue to be an intellectual crisis and does not consider the tradition of Muslims from the past centuries to be sufficient to get rid of these big crises. Therefore, by presenting an examination of the Qur'an that considers the connection between the unseen world and the universe, he considers implementing the macro goals of Sharia (monotheism, purification and development) as the solution of the reconstruction of Islamic civilization and considers this macro theoretical approach capable of responding to the challenges of contemporary civilization, which are analyzed in the paper.

The perception of political and spiritual leaders, especially Ayatollah Khamenei's approach to the Persian language issue in his writings and speeches, shows the importance of the present study to pay attention to the function and importance of the Persian language in his view. The research method is descriptive and the tool is a library whose perception in their meetings with different strata, especially writers and poets during the years 1385 to 1395 has been researched on the Persian language. Ayatollah Khamenei's views on this subject are fully collected in this study and how he views the Persian language, its importance, its advantages and disadvantages, how it affects and factors affecting the Persian language and its role Has been analyzed and criticized in the transmission of culture. The results of this analysis showed that the Persian language is important from his point of view in terms of transmitting cultural elements, intergenerational relations, preserving historical memory, and achieving the goal of building Iranian Islamic civilization; In such a way that during all the years and in many meetings with different strata of people and audiences from all walks of life, the value, importance of the Persian language has been pointed out.

In the political sociology of Safavid Iran, the ideologicalization of religion on all elements of government and sovereignty is considered an important matter and this issue causes a kind of ideology within the Iranian schools and schools of education in this period and confirms the system of governance and A government will come out. In other words, the Safavids in the category of political sociology of Iran base all their economic, security, cultural and social projects in the form of the official ideology of the Shiite government and accordingly demand such an output from all existing pillars. The ideological theorizing of the Safavid rule is one of the important cases of political sociology in Iran at that time, which is looked at in this study based on Modarres Khan of Shiraz and Chaharbagh.This research has filled the political sociology of the educational system in the Safavid era in a library manner and in a descriptive-analytical manner.

Theoretical evolution in international relations is one of the important topics in the knowledge of international relations. In examining theoretical developments, the central issue is how to create new theories, create scientific debates between theories, and ultimately the emergence of different or conflicting theories. The introduction of the concept of civilization into the knowledge of international relations and the emergence of two readings of civilization have revealed the civilizational analysis of international relations in two different approaches. One approach considers civilization as a fixed and static "state", and the other approach considers civilization as a "process". The common feature of both approaches is that they both acknowledge the context-oriented nature of the theory and accept civilization as a level of analysis and a political category, but their difference lies in providing a different definition of the nature of civilization, the international system and Analytical outputs of civilization application are as a level of analysis. The hypothesis of the current research is that the existence of two conflicting approaches to civilization in international relations has shaped a civilizational debate in international relations and it seems that international relations is on the verge of the emergence of a civilizational theory. In this research, an attempt is made to provide a clear picture of this debate and a meta-analysis of the requirements of international relations theory by referring to the texts and meta-analysis of the generated data using the descriptive-analytical method.