نشریه سیاست پژوهی اسلامی ایرانی
پیاپی 1 (بهار 1401)

Iranian thinkers always tried to maintain the order of society intellectually in critical situations. The more political and social conditions become critical. One of the horrible conditions of Iranian society was the Mongol invasion and the collapse of the theoretical and social elements of Iranian society. Killings, looting, rape, destruction of heritage disappeared in the invasion of desert tribes. Elites such as Saadi, Hafez, Obaid, Jovini, and Khajeh Nasir tried in various ways to save the politically and economically fragmented intellectual and cultural structure. Hafez is one of the thinkers who, due to being in the tradition of Iranian mysticism, does not consciously represent the state and socio-political power, but political and linguistic thought in the form of linguistic unconscious, crystallization of identity and interpretable linguistic ideals. . And most importantly, it shows its reliance on truth, joy and love in the form of a struggle against a powerful, sad and hypocritical language. For this purpose, to study politics in Hafez's court, the phenomenological method has been chosen, which appears in the phenomenological method of various thought forms, and the phenomenologist's job is to identify the backgrounds of identity, language and structures that relate different signs and symbols to cultural backgrounds.

Yousuf Khan Mostashar al-Dowleh is one of the most important and effective progressivists in the Qajar era. His treatise titled A Word, in spite of concision, has an important role in the constitutional thought during the Nasirid period and the Persian Constitutional Movement. A significant part of modernist view on the law in contemporary Iran is derived from the “status” of Mostashar al-Dowleh as the one of the main constitutionalists who is standing in the crucial place. This Article, by viewing the “Introduction” of A Word as the locus in which the spirit of the work is mentioned, situates the treatise in its modernist context and thereby attempts to show that Mostashar al-Dowleh’s position is completely modern from the law point of view and that is the case in spite of his emphasizing on the traditional “considerations”. We will try to do this by showing that he principally accepts the modernity and then he treats tradition but not vice versa. Therefore, we can consider him as a founder and not as a merely modernist intellectual. Considering this “status”, this article reread A Word and its introduction as a monument struggle to institute “the law” aimed to institutionalization of the government and legalization of the society.

Sir Reeder Bullard, a famous English politician, is one of the most important political figures due to the many positions he held among the Muslim countries of the Middle East in the first half of the 20th century, and his works and memories can be used to understand Islamic societies at that time. . He had various jobs and missions in the Ottoman countries (before the collapse) of Iraq, Saudi Arabia and Iran, and in addition to political reports, he also looked at the social issues of Islamic countries.Bullard's works, in which aspects of political and social history can be found, reveal a new image of Islamic countries at the threshold of the 20th century. Therefore, the purpose of this research is to re-identify Iran and its neighbors from the point of view of Bullard as an ambassador and in some cases an orientalist. The research method is a library and it is prepared based on the original and first-hand sources, which are Bullard's works and writings And the findings of the research show that from the political aspect of the German issue and the tendency of the countries of the region towards the policies of Germany as a third force other than Russia and England, it has had a great impact on the fate of these countries. From the social point of view, these societies have suffered from two cultural and social divisions, in a way,

The objects of each generation are also potentially important to another generation, but these generational objects usually have a different meaning; Other objects, especially historical objects, have a more precise meaning; Although some consider evolution as a deviation from the norm, which means that the normal state of affairs in society is a state of stability, and it is assumed that morals and values ​​remain stable with the passage of time, and this type of thinking is a reflection of the conservative currents in the sphere. There is any society, but the majority of people in the society seek development in all periods of time. Therefore, the question raised is that the historical transformation in Iranians' mentality and its impact on politics originates from what turning points in the last hundred years? It seems that the historical milestones in interaction with global developments and the positive and negative objects of each generation in turn provided the grounds for the evolution and development of Iranians' spirits, which had long-term effects on the field of politics in its internal and external dimensions, the effects of which will be felt by other generations. in order to discover the proposed hypotheses from the theoretical dimension and match them with the facts, he used the historical-comparative method, and for this purpose, by collecting the necessary data, he described, analyzed, analyzed and inferred, and evaluated the variables by providing scientific and research solutions.

The current research is in search of understanding the concept of revolution by emphasizing the ideas of Iranian Marxists in the 40s and 50s and the emergence of the Islamic Revolution. The aim of the research is to investigate the concept of revolution in the thought of Iranian Marxists. research question; Based on which theoretical foundations did Iranian Marxists try to understand the concept of revolution? The hypothesis of the current research is that the Iranian Marxist forces have struggled to understand the concept of revolution based on the knowledge system derived from Marxist ideas. The results of the current research, which was carried out with a descriptive-analytical approach and by reading first-hand sources, come to the conclusion that from the perspective of the flow of Iranian Marxists who borrowed their ideas from other Western thinkers, the concept of revolution means transforming the political order and establishing the order. New is understood. They thought exactly in the theoretical framework and thought system of Marxist thinkers and sought to implement the same point of view for change and developments in Iran. From the point of view of Iranian Marxists, the concept of revolution depends on the ideas of Heraclitus, Marx and Lenin, the understanding that is summarized in the macro-narrative of matter and all that transformative force that causes the ruling order to undergo fundamental changes in the system of knowledge of Iranian Marxists, to matter ends

Law is the key concept of Iran's constitutionalism. Iranians realized the importance of this concept from the beginning of the new era of their history. They believed that the law was the solution to many problems in the country. Iranian thinkers from the Qajar period have tried to express their views on this concept and how to write it in Iran. In this article, the opinions of one of the most important Iranian intellectuals about the law in the Qajar era have been examined. Mirza Malkam Khan was one of the first Iranians who spoke many words about the law, and the history of Iranian law-seeking is tied to his name. In this article, an attempt has been made to analyze the definition of law, how the law is established, the characteristics of law, and the relationship between Feghh and law by relying on Malkam Khan's writings. Although his words are significant on some issues such as the characteristics of law, the truth is that it is not possible to extract a coherent and orderly thought about the concept of law from his opinions.