نشریه جامعه شناسی سیاسی انقلاب اسلامی
سال دوم شماره 4 (پیاپی 8، زمستان 1400)

From the beginning of its victory until now, the Islamic Revolution of Iran has been involved in injuries and crises that were neutralized by the tact and instructions of the founders of the revolution and then the Supreme Leader of the Revolution and the vigilance of the people. The present study discusses reaction as a great harm to the Islamic Revolution from the perspective of the Supreme Leader; "Reaction" means to weaken, stop and return to the previous situationThis trait occurs after any revolution among individuals or groups in society who agree with the old, worn-out system and oppose progress. Reaction is one of the most important and dangerous components that threaten the Islamic Revolution.The hypothesis and the findings of the research show that the Supreme Leader considers reaction as a great danger for the revolution that arises by some revolutionaries and considers three factors as the reaction of the reaction; "Moving towards aristocracy", "trusting the affluent classes instead of paying attention to the oppressed and the weak" and "relying on foreigners instead of relying on the people". His Holiness considers the solution to this pest to be recognizing the goals of the revolution and its pillars.

The most important schools of interest in developing countries, especially after World War II, are based on the liberal and socialist approaches, each of which has subdivisions in this area. Models based on the liberal approach rely on market economy, privatization, government non-interference in the economy, and the attraction of foreign capital and the development of exports. Socialist models also believe in government intervention and direction in the economy based on centralized government planning. On this basis, each of the post-revolutionary governments has chosen a specific model according to the specific conditions of that period. An important issue is the comparison of social justice with these patterns of development. In order to study this issue, the question is to what extent the development models in the governments after the Islamic Revolution have been successful in achieving social justice? The outcome of social justice in these states is determined by evaluating and comparing development indicators as well as social justice, such as poverty alleviation and deprivation, inflation rate, unemployment rate, economic growth and Gini coefficient. The present study intends to use the analytical-comparative method to examine and compare the extent of social justice in the development patterns of these states.

Religious democracy has emerged as a novel concept in the political and cultural space of our society and has presented itself as a political philosophy and a special and independent model of government, as opposed to political philosophies and alternative models of government, especially secularism and fundamentalism. The main claim of religious democracy in Iran is that without a purely materialistic view of customary, humanistic, individualistic and commercial principles; A popular government can be established, but based on religious values ​​and within the framework of divine commandments. In fact, the main point of the research is that so far no serious attempt has been made to compare the three types of alternative political systems (religious democracy, secularism and fundamentalism) in order to show their differences or possibly some similarities. In this article, using a descriptive-analytical method based on logical reasoning, we make a comparative comparison between religious democracy and secularism and fundamentalism in order to enumerate their differences and commonalities, components and indicators of democracy. Let us also explain religion.

The formation of society structures according to the structuralist view is created by the action between members of society and the production of similar signs in a system of signs. In relation to each other, these actions arrive at an "interactive order" from which the patterns, structures, and institutions of society emerge. Therefore, the process of community development takes place through these structures and institutions. Therefore, it is important to study the shift of the traditional and social structure of a society and its impact on development. The purpose of this study is to investigate the change in the social structure of Iran. The main question of the research is what effect the shift from traditional to postmodern structure has on the process of political development and the approach of international relations in Iran. The research hypothesis is that the change in social structure leads to the formation of structures and institutions of Iranian society that the concept of development emphasizes pluralism and human development rather than unity and economic development. Using a descriptive-analytical method and an integrated approach, as well as compiling a library, this study concludes that the change in the traditional structure that prevailed in the early Islamic Revolution and mainly in the form of specific roles of individuals and family system. He acknowledged that he portrayed the development of society as traditional and organic growth through the action of the postmodern structure, which takes place mainly in virtual human beings and in multiple and contrasting roles.

Sociology is the study of human behavior in the social context. Society is therefore the basic unit of analysis. On the other hand, politics is the resolution of human conflicts; It is the process by which society authoritatively distributes resources and values, makes decisions, or determines policies; So politics is the exercise of power and influence in society. At the same time, the Islamic Revolution of Iran, with its emergence in an era when the social presence of religion was considered over, created theoretical challenges in processing what the Western world considered to be human utopia, and subsequently turned a wave of Western theorizing. With this description, the interaction point of sociology and politics can be explained in the political perspective. Because political attitude is a widely used concept in social psychology and political sociology; However, little attention is paid to it in this field. However, due to the importance of political attitude in increasing the probability of predicting political behavior, it should be considered. The present article aims to explain political sociology; Individual and psychological factors of political attitude formation as an important stimulus of this research to determine the meaning and how to form a political attitude was put on the agenda to theoretically expand the concept of political attitude of agents and how it is formed using a mixed approach and descriptive-analytical method. The results of the research findings indicate that understanding the political attitude helps to identify the possible political actions and increases the predictability in the field of politics.

Culture is the basis for the formation, consistency and preservation of a society and its demarcation with different societies; Hence, most societies are concerned about the preservation and independence of their culture from other cultures, especially invasive cultures, and it is an issue for them. The occurrence of the Islamic Revolution with a cultural nature was the inauguration of cultural independence along with other dimensions of independence that put the revolutionary society of Iran on a transcendent path with an Islamic-revolutionary culture and the holy defense strengthened and consolidated this situation. After the end of the war, with the aim of economic reconstruction and compensating for the backwardness of the Pahlavi era, the development and implementation of development plans was on the agenda of the government of the Islamic Republic. Development programs, considering its macro approach, affect various areas of society, including the field of culture. Given this experience in the Islamic Republic, and in particular, the experience of the Sixth Development Plan, the question arises that what effect did the formulation and implementation of the Sixth Development Plan have on the cultural independence of society after the Islamic Revolution? In response to this issue, with a descriptive-analytical approach, we tried to evaluate cultural independence and its indicators in the minds of the Imams of the Revolution, especially the communicative policies of the Supreme Leader and its comparison with the Sixth Plan formulated and implemented in the eleventh and twelfth governments. Let's deal with culture in the sixth program. In this regard, by reviewing and explaining the Sixth Plan and the policies of the Eleventh and Twelfth Governments in the form of the Sixth Plan bill and its actions during the implementation of the program, by looking at the intellectual foundations of government designers and development consultants in this period, to evaluate cultural independence and its indicators. We dealt with the statements of the Imams of the Revolution, and in particular the general policies of the system, in this atmosphere and conditions prevailing in the Sixth Plan. Based on this assessment, it is hypothesized that post-war development plans, and in particular the Sixth Plan, have advanced the evolution of cultural nutrition sources and provided grounds for cultural dependence.