نشریه سیاست پژوهی اسلامی ایرانی
پیاپی 3 (پاییز 1401)

he purpose of this article is to examine the relationship between identity and rationality in formulating and implementing the foreign policy of Rouhani’s state based on a combination of different theoretical approaches to international relations. The experience of foreign policy of the Islamic Republic of Iran indicates that the main sources and components that shape the identity of elite’s rationality are the basic and decisive elements in defining the national interest and orientation of foreign policy. Foreign policy is pragmatic, modernism with a focus on economic development, statehood and emphasis on the role of the nation-state in foreign policy, de-escalation with the United States. The main question that this article seeks to answer is: What effect have the identity components of the elites and the element of rationality played on the foreign policy of Rouhani's state? The hypothesis of this research, which tries to be proved by analytical and explanatory method, is: The dialectical relationship and the influence of the national identity elements of the elites of the Rouhani's state and the element of rationality have played an important role in defining the national interest and the orientation of Iran’s foreign policy.

This article examines Suhrawardi's understanding of Ferdowsi's Shahnameh. In Iranian intellectual history, Shahnameh has always reflected Persian identity and its historical continuity in the Islamic period. Various interpretations of this Persian epic's stories and characters have been presented in Persian literature, philosophy, and mysticism. One of these interpretive schools is the Illuminationist Doctrine (Hikmat Al-Ishraq) of Suhrawardi, which is presented explicitly in his Persian treatises. This article focuses on Suhrawardi's understanding of Shahnameh and its themes, trying to emphasize aspects of it that are related to the topics of political philosophy. Among contemporary scholars, Henry Corbin was the most important thinker who paid attention to the Illuminationist philosophy and its connection with Shahnameh. In this article, using some of Corbin's reflections on what he called "the transition from the heroic epic to the mystical epic," we try to examine the political aspects of this transition in the works of Suhrawardi and, more broadly, in the history of Islamic thought in Iran.

In this article, we will try to provide a description of the "what" is the historical geography and discussing a bout changes in historical geography in recent years and, basically, whether what is understood today from the concept of historical geography is the same. Was it understood in the past or not? Therefore, in two parts, we will try to compare the definitions of historical geography among the ancients and contemporaries. The new understanding of historical geography that exists among German and English geographers, despite the great difference that the old understanding of this category had, has a lot of dynamics that can provide a wide objectivity for this concept so that the audience of this field with a practical, scientific, objective, dynamic and comprehensive - to deal with a static and subjective category. In our view, historical geography is not a static and learned category to understand the place of geographical names, but a very dynamic knowledge system, whose minimum function is to express an appropriate answer to our border, identity and history issues and a solid step to strengthen the national relations of Iranians.

The definition of politics from a realistic point of view is always mixed with deceit and often far from any moral idea. In today's world, this definition is undoubtedly a guide for many politicians and activists, who believe that in the constant conflict, which is often mixed with violence, one should seize their own interests. In today's world, where all the chaos, war, and violence happen in the name of politics, some political and moral activists have sometimes decided that politics should be seen from a human, moral, peaceful, and friendship perspective and that politics is not violence. Among these controversies, the meaning of politics and its relationship with violence still seems vague and their relationship is an issue. In this research, we tried to address the issue of "the relationship between violence and war and politics" and to answer the question, what is the relationship between violence, war, and politics? For this purpose, we focused on Hannah Arendt's opinions and investigated the main topic of the research with a descriptive-analytical method.Our study shows that Hannah Arendt presents a definition of politics based on existentialist intellectual foundations. From his point of view, politics is the result of rationality, speech, initiation, motivation, being with others, and dialogue. Arendt sees politics as an act of speech and human interaction in the public arena, which has no relation to violence and is in contrast to it. Where violence begins, politics ends.

In this paper, we will attempt to establish, in a phenomenological study, an ontological relationship between the pre-contemplative lifestyles of a people and politics that make it possible to understand the concept of political ontology in conjunction with the fundamental concept of lifestyle. In this framework, we will try to show how this neither the Islamic state, whether it is the prophet of the Prophet or the Imam of the innocent, or whether the Shi'a or Sunni cleric, but the Muslim soul, was in the way of life or form of It is a question of joining the world that represents the religion of Islam as a political entity. We will discuss the ways of joining the world and the specific system of physical control that make different political identities by studying prayer and its logical interactions. We will finally show how prayer, especially as a collective sanction, is a form of identity or political distinction. We will try to study the relationship between the concept of friendship, its Aristotelian meaning, and prayer-related politics. We will also show how prayer, like other religious practices, can be in the form of collective relations as a democratic basis for forming political identity, or as we see in the radical Democracy of Chantal Moff. We will try to turn the concept of prayer into the theoretical foundation for formulating the concept of a socially Muslim way in a political recitation of Islam.

The Holy Quran is the fundamental source of the political thought of Islam and one should refer to this source for a detailed understanding of its elements. Its strategies can be deduced from the divine verses, so that in the next steps, the desired plans and strategies to achieve political justice can be set. This article is in search of one of the influential and fundamental elements of the theory of political justice, that is, the ways to achieve it from the perspective of the Holy Qur'an. can be observed mainly in cases such as the institutionalization of justice in the lives of the rulers, seeking justice, fighting against oppression, inviolability of oppression and helping the oppressed, key principles that can be basic platforms for designing solutions and programs To achieve political justice.This important thing has been done according to the method of ijtihad interpretation, which can provide all the capabilities of understanding the text to the interpreter and explain all the ways to ensure political justice.

Citizenship rights is the most important contemporary legal issue and an emerging concept that has found a special place in social and political theories. Above all, citizenship rights discuss the rights, such as residence, education, and health, that everyone gets as a citizen of a state. Citizenship rights are realized when all members of the society achieve all civil and political rights and the citizen has responsibility as a member of the society along with the better management of the society and establishing social order and recognizing these interactive rights have an effective role in promoting citizenship rights and creating a society based on social order and justice. The present article, relying on the historical sociology approach based on Bryan.S.turner's theory, has tried to understand citizenship and citizenship rights in the constitutional era, by using library documents and resources and descriptive-analytical method by examining the obstacles to the realization . In this article, it is trying to answer the question that what were the factors and obstacles to the realization of citizenship rights in the constitutional era? The hypothesis of this research is that in the context of the weak central government, the weakness of the political culture of the mass of the people, the political elites did not ultimately lead to the formation of citizenship rights.

As one of the most successful ministers in Iran's political and social history, Khawaja Nizamul Molk has always been diligent in writing down his political thoughts and has also authored the book "Siaasat-naameh" based on his political actions. Based on this, in the present research, with a descriptive-analytical method and a library approach, and with an emphasis on the content of the policy book, we are looking for an answer to the question of what was the criterion of the legitimacy of the government in the thought of Khwaja Nizam al-Mulk and the strategies he devised to monitor the government. which are the results of the research show that although the political document is a text in the direction of legitimizing the government ruling the society, Khwaja Nizam al-Mulk's view of the government is significant by emphasizing the essential role of the king, whose legitimacy is based on God's choice. in the system designed by Khwaja Nizam al-Mulk; Both the designer and the executor and even the evaluation of the reviewers of the decisions taken by the system go back to one position and person, that is, the sovereign king, and some kind of structural and functional separation has not been done by Khwaja, although Khwaja tried by embedding the institution of the ministry in such a system between the spheres of Create a separation design and implementation. But due to many reasons, such as powerful royal-customary-religious traditions, elite competitions, historical setbacks in the political, cultural and security fields, etc., this work remained unfinished.