مجله رهیافت های سیاسی و بین المللی
سال ششم شماره 3 (پیاپی 41، بهار 1394)

Political Islam is a concept germane to the current century and contrary to conventional Islam. In this regard, Islam plays a functional role in political contexts and creates a theoretical framework for social regularity and its requirements. Nowadays, this issue has been defined not just in its abstract sense, but also in its practical sense in the political arena. In recent decades, the Islamist political agents not only have shown strong impacts on the cultural, political and economic processes of their contexts, but also have challenged the global policies. Several factors such as Palestine issue, the victory of Iranian Islamic revolution, the occupation of Afghanistan, the collapse of Soviet Union, the September 11 events and Arab spring have accelerated pragmatism in Islamic policies. There is no doubt that political Islam confronts other paradigms. Yet, its intra-paradigmatic changes are very important and noticeable. This means that despite the common reference of political Islamic readings to a religious source, in practice, there have been partly different socio-cultural outcomes in the face of globalization, modernity, secularism, new world order, Americanization, Eurocentrism, anti-Westernization and so forth. These specific sociological schools of political Islam and cultural politics associated with it, could at least have multiple social and political manifestations. This study tries to explain and interpret the paradigm of political Islam, its intra-paradigmatic changes in terms of West’s interpretation (i.e., in view of World Politics) and in comparison to different readings of political Islam.
In this paper, descriptive, analytical and explanatory methods were used to describe different models of political Islam, their intellectual forms, structures and agents. In the meantime, their internal components and functional outcomes were analyzed. Then, the nature of thought and its interaction with global policy were explained.

The release of authority has provided necessity of a new look to the international system. Global governance is the name given to this view. Western theories in the context of global governance are based on inclusion and removed. Western definition of global governance, has been removed the undeveloped world from the realm of this concept. The purpose of this paper is a critique of the lack of comprehensiveness in western global governance and fix this problem. In this context, the question is that the western theories, how has been eliminated undeveloped world from the realm of global governance and they are stressed on what principles? And what can be done to solve this problem? In response, provided hypothesis is that a set of ontological commitment on the issues of the relationship between structure and agency and type actors in western theories, eliminates the undeveloped world. Solution is to review the ontological foundations of western theories and create a new perspective with a new ontological dimension about global governance. The theoretical framework of this study was to document the meta-theoretical model (ontology) to analyze the case and ultimately concludes that ontology is prior on theory and this makes the western view with limited actors and agent-based process in its meta theoretical model and with cooperative operations in terms of content, to be amended . Thus, creating an alternative approach with unlimited actors and Interrelationships between structure and agency in its meta theoretical model and with a coherent structure defining and a single law that has a formative relationship with cooperative and non-cooperative processes of global governance in terms of content. This, ultimately has resulted that undeveloped countries enter in global governance structure.

Methodological evolution in the field of contemporary jurisprudence has had a deep influence on political jurisprudence. For example this impact can be considered regarding to the essence of political affair in the view of some jurisprudent. The concept of political affair in Muslim classic theories circuits around the concept of duty and religious authority. Appearing binary right and duty in modern paradigm, the Islamic political affair underwent and became new shape. Hither the main question is: what is the nature of right and duty in contemporary Islamic law and what are its consequences in political concept? Therefore in this article at first the literature of duty and right. Have been studied, thereafter its nature regarding to Mashruteh Feqh[1] is considered. The author tries to show the companionship of right and duty in contemporary Shea political Feqh indicate that the policy in Shea thought is posited between religion commandments and civil right. Therefore this condition has been led to any essential change in the essence of political affair. Consequently new political order has been shaped in Shea political thought and political act in resent time.
[1] Islamic jurisprudence law in the age of constitutionalism movement

Dariush Shaygan is one of the most prominent thinkers in the contemporary realm of Iranian intellectualism whose ideas have received many attentions all over the world. With regard to the destructive assault of modernity which tried to vanish eastern values and morals, Shaygan called for a return to the local values and traditions, a call which was heard by other intellectuals such as Fardid, Al-e Ahmad, Shariati and Naraqi in 1960s. In examining the relationship between mythic thought of Shaygan and his ideas about the West and East, the article, using the approach of sociology of thought and mythical criticism, tries to test this hypothesis that Shaygan, having viewed the world through mythical lenses composed of elements including irrationalism, collectivism, cyclical concept of time, and establishing imaginary binary opposition, had a transcendental and aesthetic concept of the East which resulted in overlooking the realities and failures of eastern culture. Consequently, he prescribed a return to the local, authentic identity as the only panacea for the harassment of western Modernity.

Collaborative planning is considered as a progress in the procedural planning theory. Critics believe that the public in this kind of planning has been become to private sector partners for the reproduction of capital and the real people- no part morass in society- excluded from this kind of planning. The goal of this paper is to discover the unknown areas of collaborative planning with the application of the beginning of politics concept as a new formulation of real politics and an approach for the rediscovery of people. Exploring of the casual relationship of research subject-collaborative planning and the application of the beginning concept for criticising it- constitute the basic framework of paper and this matter shows explanatory nature of this paper. Also exploring the unknown areas of the collaborative planning represent the explorative essence. The independence of politics from government construct contingency characteristic of politics and social field. This fact result in the reference to people politics energy which has not been revealed and this energy has solved in the intra power groups and the capital owners and prevents the immanent movement.

Analytic philosophers are always accused of driving out the politics from philosophy. Among the analytic philosophers, Wittgenstein is one who has been neglected because of what critics call "the lack of political theoretical level". This study seeks to prove a proposition in contrary with this; and so wants to recognize the foundation of Wittgenstein's philosophy . Hence the main question is, "is it possible to draw politics and the political conclusions from Wittgenstein's later philosophy? is this philosophy related to politics? " Our answer in this article is that "Wittgenstein's later philosophy can have political consequences, and the ability to extract political statements and its teachings." To prove this, after referring to the methodology, ontology and epistemology, the political implications of Wittgenstein's philosophy is described. We can speak of the consequences at two levels. The first level, that according to Wittgenstein's discussion of everyday life and the life, the kind of analysis of the subject in public life and policy with respect to the consistency of the finding of issues relating to ethnicity and cultural diversity goes hand. The latter, refers to the critique of ideology and political doctrines using analytical tools that Wittgenstein puts at our disposal. It means relying on critical aspects of his philosophy can be common to the schools and political ideologies, and base their claims criticized. In accordance with the scope of this article to prove the hypothesis and only the second level of the political implications of Wittgenstein's philosophy, the critique of ideology is mentioned.