International Journal of Political Science
Volume:4 Issue: 1, Spring 2014

Globalization is a process of similarity and integration of human in the worldwide in influence of increasing and extension of information and communications technology, and  compaction of time and space, under guidance of democracy and domination discourse of neo liberalism. Globalization becomes a process of reshaping human life through globalizing certain values, which include economic patterns related to free trade, production, consumption and  distribution; cultural patterns related to entity, language, and lifestyle; and political patterns  related to democratic process and human rights. Despite the continuing emphasis on promoting global prosperity and achieving a more “just world,” negative aspects of globalization remain rife in our globe. Poverties, inequalities, injustices, starvations, backwards and marginalization are all serious problems many societies are still experiencing.The aim of this paper is to examine the positive and negative aspects of globalization inthe economic and cultural aspects of Iran and realize how one could successfully deal with the challenge it poses. The author attempts to explain that globalization is a process by which capital, goods, services and labour cross national borders, and acquire a transnational character, it is  often accompanied by the flow of related lifestyles, tastes, ideas, and even values across boundaries which help reshape local political institutions, cultural patterns and social relations. It also creates new opportunities for many peoples to increase their wealth and enhance their prosperities. On the other hand, a globalizing ‘modern life’ will involve displacing the poorest and the most powerless societies to make way for ‘new roads and buildings’ for the rich. The problem in fact lies in the sharp differences and inequalities between haves and have-nots. This process in its current features and aspects presents not only a moral crisis, but also the potential for economic disaster and civil unrest in many areas in the world. This paper concentrates on the gradual transition to the participatory-democratic culture during the period after the Islamic Revolution. Structural changes (characterized by indices such as population growth, literacy rate, higher education centres, communications, relative economic growth, transportation, etc.) during the second decade of the Revolution, on the one hand and the information revolution and political and cultural globalization on the other, led to the intellectual developments and political and social awareness in Iran. In this historical period, we witness the gradual transition from the subject political culture to the participatory-democratic one in Iran. The country has now passed through the preliminary periods of the participatory political culture, and its institutionalization requires removing political-social vulnerabilities, striking balance between political and  economic development and more importantly, the internalization of values and new civic concepts in people’ beliefs and real application of freedom and observance of law and the rights of other people.

In his book The Law of Peoples, John Rawls described an international society in which there are enemies and friends seeking their goals by deferent means. Rawls introduced us principles as the fundamental rights of every people. The people who reserve these rights can sustain in the world. Although this theory is supposed to be part of liberal foreign policy, the peoples Rawls talks about are not necessarily liberal. Decent hierarchical peoples also feature as parties to the Law of Peoples. Beside liberal people, he categorized burdened states, outlaw states and benevolent absolutisms that don’t recognize the law of peoples. In this article I try to offer some attributes of Iranian people as the decent people. The exclusion of those regimes and the inclusion of decent hierarchical peoples are demanded by the notions of plurality and toleration that require the presence of Iranian peoples in this circle. This point necessitates Iranian thinkers to take part in the theoretical attempts for complementing Rawls’ theory as an Ideal one.

Khazar provide Iran with an excellent geopolitical position, while Iran's "ant domination policy" not only deprive it from these privileges but also bring some serious security challenges for it. U.S. engagement in vast economic, military and political undertakings in this region is one of major threat for Iran's vital interests. I'm going to argue here that major difficulty in the way of consisting some firm regional security coalitions and organizations, which in its turn relates to discrepancy in powers of nation states of the region, entails calling non regional powers to the  region. U.S. effort to isolate Islamic republic of Iran is one of consequences of non-regional western power presence in the region.

Considering the cosmology with mythological form of consciousness era as the primary base of metaphysical form and the basis of development toward an integrated  cosmology, political ideas has been placed in an organic link with a metaphysical system in the ancient Persians as well as Chinese political thought. Based on considerable similarities among cosmological systems in civilizations e.g. the Chinese, Indian, Egyptian, and Persian nations a comparison of the metaphysical base of the ancient civilizations’ political ideas could be an interesting subject in the field of political thought. This article has a brief comparative glance at the metaphysical basis of the political thought in the Persian as well as Chinese cosmology. The research questions include:1- In the two ancient civilizations – Persia and China – how was political thought related to their metaphysical bases. And; 2- In comparison, how could the relation conceptualized? This study enables us to understand the nature of political thought in the first days of human civilization.

This article mainly seeks to provide a framework to help us reach a better understanding of the nature, causes and grounds of increasing administrative corruption in developing countries. In this regard, the author identifies six approaches to administrative corruption and surveys issues related to the rise of corruption within these context. These approaches include cost-benefit, relative deprivation, rent-seeking, principal-non-agent, patron-client, and moral approaches. Each of these approaches is able to explain part of corruption in developing countries (like Iran). According to the author, administrative corruption in these countries is a kind of institutional deficiency related to the institutional arrangements and political structure of their economy rather than bureaucratic moral hazards. It also emphasizes that the fight against corruption cannot be independent from the reform of public sector structure. In conclusion, the author enumerated the characteristics of an effective strategy against corruption in developing countries.

Research and scientific explanation about discourse democracy theory of Jurgen Habermas  and studying and evaluating reflection and generalization of his philosophical and epistemological principles are objectives which the researcher follows in this research From this view, there is studied representation of concepts and categories such as cognitive interests, communication action, discoursing ethics, an ideal situation of the speech, and public sphere  as the most prominent components and principles of his democracy. These concepts were chosen and studied, because of their importance and situation of this topic in order to represent the logical relations between epistemology principles of Habermas and its resulted criteria and teaching with his democracy model. Therefore, it is tried that by searching thoughts and representing Habermas theoretical collection, there is clarified and identified democracy principles and criteria and its distinctive and theoretical components, besides analyzing discoursive Democracy model of Habermas and its capabilities in analytical–descriptive perspective and library studying. The researcher believes that the considered discourse democracy of Habermas has the deep philosophical roots, and it is considered as a part of knowledge foundation and a methodology focused on emancipation. He processes discursive Democracy  in a wide public sphere, by relying  to Ethics of Discourse, considering higher reasoning and by critical reading from modern rationality in the frame of communicative rationality concept, as which its objective and nature is a emancipation idea. Findings of this research show these political opinions and thoughts of Habermas have been resulted and affected from principles of his philosophical frame. Therefore, epistemological strong tracks of Habermas have been reflective in his appropriate democracy.