فصلنامه جامعه پژوهی فرهنگی
سال چهاردهم شماره 1 (بهار 1402)

Abstract
Nietzsche unfolds his radical critique of Western culture due to its emergence from the metaphysical thinking. For Nietzsche, Western culture as a set of metaphysical valuation systems has resulted in nihilism and absurdity of all values. With a genealogical, etymological and historical method, Nietzsche exhibited the logic of metaphysical decadence under his criticisms in the three fields of philosophy, ethics and religion, and sought to get rid of Western metaphysics and the resulting nihilism as a new thing by marketing values ​​in the personality of the Artist-philosopher. he does. Meanwhile, in his thought, the “Artist-philosopher” figure goes beyond the metaphysical oppositions. He is aware of his difference from others due to the hierarchy resulted from will to power, and the “pathos of distance” has caused him to be in the ruling caste. He lives in the realm of fronties and dangers with his creation power, creates new values for overcoming nihilism with his noble form of life, a different form of life which embraces the fusion of mind and passion in the Dionysian-Apollonian unity, and joyously affirms his spiritual world.
 
Keywords: Metaphysics, Nihilism, Decadence, New Thing, Artist-Philosopher
 
 
Nietzsche, as one of the main critics of Western philosophy, introduces nihilism as the final result of Western metaphysical thinking and the dominant intellectual current of the two centuries after him, in which old values have become meaningless and cannot be considered a prescription for today's human life. Nietzsche considers the soil of the metaphysical plant to be the concept of decadence, which the more it distances itself from the Hellenic bio-world, it prepares for itself the path of irreversible decline and decadence, the inevitable result of which will be meaninglessness. From Nietzsche's point of view, decadence is the matter by which life, and nature are emptied of their meaningful form and the existence is transformed into a meaningless thing, therefore it leads to nihilism. Therefore, according to the concept of decadence as the bedrock of nihilism, the thought so far has suffered It has become a metaphysical disease of thought, which Nietzsche criticizes radically under the three domains of philosophy, ethics and religion.
    The main issue and question in this article is whether, from Nietzsche's point of view, metaphysical thinking, like Western philosophy, has led to nihilism, and how has this been realized? What is the main figure of nihilism and what are the signs and symptoms of nihilism? How has the logic of decadence as the bedrock of nihilism led to the construction of the last man, and finally, what will be the way or ways to pass this nihilism from Nietzsche's point of view?
 
Nietzsche criticizes Western philosophy with a genealogical, etymological and historical method and considers the way to get rid of Western metaphysics and the resulting nihilism to be a re-evaluation of values in the way and behavior of art and artist. What in Nietzsche's thought is from the realm of illness, which is the realm of metaphysical thought and is discussed with the logic of decadence, will lead to Nietzsche's triple criticism of metaphysics, and what is raised under the realm of health in Nietzsche's thought refers to Nietzsche's solution to overcome metaphysical nihilism.
    In Nietzsche's genealogical critique, from the field of philosophy by returning to Platonic-Aristotelian-Kantian thinking under the concept of similarity, and in the field of ethics, which has led to general orders and to the thought of homogenizing and leveling people, under herd ethics, and in the field of Christianity, by presenting its generalizing, unifying and democratic theoretical values to It leads to the equalization of all strong and weak species and makes the patient equal next to the healthy under original sin.
 
In this article and in the following, Nietzsche's critiques of Western metaphysical philosophy, we have presented a section entitled "The New" in his thought. The new in Nietzsche's thinking is obtained as a result of philosophizing with a hammer, as a result of which all dominant metaphysical values are overturned at once. Nietzsche considers the European man to be the last man who has the legacy of metaphysical nihilism and is necessary for the emergence of a new post-metaphysical era, because with his decadent and democratic values, he brings nihilism to its peak and helps to build a new world. Nietzsche's new perspective provides multiple possibilities for life, thinking and truth and makes the future pregnant with multiple ideas.
    The new in Nietzsche's thinking invites us to overcome the dualisms of the metaphysical tradition. In Nietzsche's thinking, returning to nature is the first way out of nihilism. Nietzsche considers the alternative of metaphysical thinking in the field of knowledge to be the idea of difference, and in the field of ethics, the superior caste, and in the field of religion, art as a noble style, meaning the unity of poetic reason and joyful passion, which is an Apollonian-Dionysian unity.
 
The new in Nietzsche's thinking can be seen as the final summation of his main opinions, which are expressed in the general format of the new valuations of the post-metaphysical world. Nietzsche followed the roots of Western thought in the opinions of Plato and Aristotle with the genealogical method and by returning to the origin of Western culture i.e. Greece, and influenced by the origin of this culture, he shows us its destination, which is metaphysical thought. Nietzsche, who is struggling with the crisis of meaning, considers the flow of Western culture, which is completely immersed in metaphysical thinking, towards nihilism. Nietzsche saw nihilism as the result of metaphysical thinking, the definitive trend of the next two centuries after him. In his three criticisms, Nietzsche considers the logic of decadence as a platform for nihilism in the three domains of philosophy, ethics, and Christianity. In Nietzsche's thinking, the new is simultaneously destructive and creative: the destruction of the concepts and values of the metaphysical world and the creation of new values of the post-metaphysical world. In the depth of Nietzsche's aristocratic culture, the new is present, which means multiple possibilities of living and thinking in the future. In Nietzsche's view, the superhuman and post-metaphysical character is the artist-philosopher who bears the heavy burden of the new. At the heart of Nietzsche's alternative plan for the nihilism of metaphysical thinking, there is a place for the artist-philosopher, who, from his point of view, is a different character, he is beyond confrontations, lives in danger, stands at the borders and makes the existence of the new thing clear and visible. Finally, the personality of the artist in Nietzsche's modern world, with the example of the noble style, which is the Apollonian-Dionysian unity of art, enables new thinking.

Abstract
The present study aims to identify and highlight the points of commonality between Jacques Lacan’s and Søren Kierkegaard’s views on the deconstruction of the social issue. To this end, Kierkegaard’s three spheres of existence, especially the religious sphere, are analyzed and studied via a descriptive-analytical research method. Then, Lacan’s three orders are analyzed by focusing on the real order. Then, using a comparative study and examining the opinions of these two thinkers, the research fundamental finding emphasizes that although Lacan and Kierkegaard belong to two different schools of thought, Lacan’s real order, implying opposition to social norms and symbolic order, is very similar to Kierkegaard’s religious sphere, also denoting opposition to social and ethical norms. The study demonstrated that the dialectic of the real order and the symbolic order (society) in Lacanian thought is a psychoanalytical interpretation of Kierkegaard’s paradoxical faith, involving synthesis and reconciliation between the infinite and the finite.
Keywords: religious stage, Kierkegaard, Lacan, real order
 
 
 

Kierkegaard’s three spheres of existence

The experience of demonic boredom; characteristics of the aesthetic sphere



 
An aesthete never refers to his behavior and does not have any review of his actions, and is only in pursuit of unlimited and insatiable pleasure. The aesthete’s life is the life of a person seeking to free himself from the shackles of limitations. Such a person suffers from despair due to not reaching the unlimited. Of course, this unlimitedness has no roots in reality; like Sisyphus, he tries to become unlimited, and this is an unsuccessful attempt because it is impossible for a human being to become unlimited, a kind of desire to be magical and become a god that ends in despair. If life in the ideal stage is the most pointless futility, the despair resulting from it is the best refuge; this despair can create a brilliant moment, the moment when a person turns from an ethical and passing time to the state of eternal time. This moment is the absolute limit of the ideal stage, leading to the ascension to a higher stage, i.e., an ethical stage.
 

loss of self-discipline; the distinctive feature of the ethical sphere

The purpose of the ethical sphere is to remove the human being from the state of isolation and isolation and turn his life to the other and the general rules of society, and the problem arises precisely in this sphere. An ethical person prefers the general rules of society, and a person who devotes himself to ethical life wastes his time and loses the opportunity to experience individuality, singularity, and self-discipline. A person in the moral sphere is often forced to adjust to a society that often does not agree with his taste.
 

Religious sphere; manifestation of paradoxical faith

According to Kierkegaard, having hope and gambling for faith is essential. Faith is not an organized and pre-determined program, and faith is somewhat like a romantic relationship between two people in which risk-taking is seen, and the person is uncertain. Diving involves danger when the space is dark and ambiguous, faith is also of the same kind, and it is at the same risk that a religious sphere occurs. The path of faith requires the deterrence of ethics and condemns the faithful to absolute silence and solitude. The awe and anxiety of the faithful knight also originate from here. Who can assure him that he did not make a mistake? Faith is not seeking wellness and is accompanied by inflammation.
 

A reflection on Lacan’s three orders

imaginary order



In the imaginary order, a baby has a broken and fragmented inference of its existence, and his body at this time is a shapeless mass without wholeness or unity. This multi-part and disjointed inference of the baby from its own body ends when it enters the mirror stage (six to eighteen months). In the mirror stage, the child faces his image in the mirror, and the image of the disjointness of the body parts and the surrounding world disappears for him, and he sees his body independently of the surrounding world; he realizes that his existence is independent of his mother’s existence, contrary to his imaginary world, and he realizes that the mother is different. The child is fascinated by the monolithic figure in the mirror, identifies with it, and moves toward what Lacan calls the “ideal ego,” which is apparently stable, complete, and unified.
 

Symbolic order

The symbolic order is when a person enters by accepting the father’s name and the law forbidding adultery. Unlike the imaginary field, which has a pre-linguistic nature and comes from individual images, and the mother plays an important role, the symbolic field has a linguistic nature; it follows the dominant social culture, and the “the name of the father” dominates it.
 

Real order

Experiencing reality requires removing the barrier called language and reflecting on existence without the mediation of discourse. The periods when a person realizes the loss of dominant social values or official belief systems due to depression, but cannot express his feelings about those values and systems, are rare moments when a person comes in contact with the real order. These moments and periods are terse and transitory, but they always create and cause anxiety in a person. In the real order, the fakeness of accepted meanings in society is revealed to the person who realizes that the truth is hidden behind the discourse.
 

Traces of Lacan’s real order in Kierkegaard’s religious stage

The return of Isaac from death to Abraham in this earthly world is a return from Lacan’s real order to the symbolic order. If we accept that Kierkegaard’s contradictory belief is a dialectic and exchange between the infinite and the finite, this dialectic and exchange between the symbolic order and the real order can also be observed in Lacan’s psychoanalysis. Abraham’s insane decision to accept the slaughter of Isaac by divine command is a clear example of stepping into the field of ethics and law and a kind of Lacanian symbolic veil tearing. But on the other hand, the return of Isaac to Abraham in this finite world and the earth is a kind of movement from the real order to the Lacanian symbolic order.
 


It can be mentioned that Abraham’s crazy and fearful decision and action to sacrifice Isaac is a kind of deconstruction of the symbolic order and throwing it into the unknown and indefinable under the concept of real order. However, Abraham believes in his heart that God will not take Isaac from him and will return Isaac to him in this limited and perishable world is a kind of return from real order to the symbolic order. Simply put, in Kierkegaard’s paradoxical faith, a dialectic and going back and forth between the infinite and the finite, or in Lacanian psychoanalysis, standing on the border between the real order and the symbolic (modern) order can be observed.

Abstract
One of the less discussed aspects of corruption in the political-administrative structure of contemporary Iran is its habitual aspect. This issue, as one of the influential factors in the development process, has been going on in a stable way in the contemporary history of Iran; For this reason, the current research, focusing on the first Pahlavi government, which is the dividing line of the appearance of modernity in the structure of the government in contemporary Iran, and based on Norbert Elias's process theory and using the historical analytical method, investigates personal gain (one of the main components of political corruption). ) in the political structure of contemporary Iran. Examining examples of this behavior in the governments of the Qajar and Pahlavi dynasties shows its prevalence (multiplicity) at all levels of power and its continuity in the investigated periods. These findings, along with paying attention to the point that this behavior has continued in the Pahlavi governments - which changed the relations and formation of the government through modernization - also prove that personal interest is a habit that goes hand in hand with the changes in the structure of the government towards modernization. did not and as a result its habitual requirements have continued to reproduce this behavior in the political-administrative structure of contemporary Iran.
 
Key words: personal interest, atawarah, habitual requirements, political structure, modernization
 
Extended abstract
It is important to deal with political corruption in various research fields, including in relation to the issue of development. One of the main components of political corruption is "personal gain" and deviation from the pattern or rule related to political power must be for the personal benefit of the holder of political power to be considered political corruption (Golmohammadi, 2012). One of the issues related to political corruption in the public and scientific environment of Iran is the politicized view that this issue (political corruption) and in fact the hidden personal gain in it by highlighting the role of individuals (politicians and government officials) ) and explains based on their individual characteristics. Acknowledging the fact that individual characteristics such as class origin and character, personality type, the person's position in the power pyramid, etc. are effective on the personal interest of individuals in the government structure, it is stated that the mere or excessive emphasis, on the role of individuals and their individual characteristics prevents the understanding of the complex process of the occurrence of this behavior in the political-administrative structure, because the importance of dealing with the structure (network of mutual dependencies) that through behavioral-emotional patterns (social habits) not only allows the occurrence It gives people this behavior, but it is less likely to lead them to this behavior. The current research aims to investigate the personal interest in the political-administrative structure of contemporary Iran (among politicians and government officials) by focusing on the first Pahlavi government, which is the dividing line of modernism in the government structure in contemporary Iran. In fact, the question in this research is: How is the existence of personal gain in the political-administrative structure whose formation has been changed by modernizing measures explained? For this purpose and in accordance with the theory of Norbert Elias that "later states arose from previous formations and configurations" (Elias, 2012: 244), first the examples of this behavior in the states of the Qajar dynasty (without considering the constitution as a stream of modernization in The structure of the late Qajar states made some changes), and then we examine the modernist states of the first and second Pahlavi. This research is based on interpretative paradigm, and it was done with case-oriented approach and historical-analytical method. In this method, research is based on a type of context, temporality and causal conditions. The most fundamental difference that the historical-analytical method has with other methods is the type of research data and the way they are used. Although many sociologists and historians doubt the necessity of narrative in historical sociology, historical sociology recommends emphasizing the connection of a historical process that may not exist to reality, and this implies that the present includes the past; That is, the past that we intend to know more about is how the present has been reconstructed (Hamilton et al., 2008: 112). Based on this, historical analysis does not mean the use of data related to the past, but the narration of the sequence of events and contextual, temporal and processual analysis of historical events. Examining the examples shows the extent and continuity of personal gain in the political structure of the examined governments. Based on the extent (multiplicity) of this behavior, we concluded that this behavior is ongoing in the political structure of contemporary Iran as a habit that carries habitual requirements, and it should be explained accordingly. Based on its continuity, especially in the Pahlavi governments, which created a transformation in the relations and formation of the government with the strategy of modernization, we concluded by citing Elias' theory that this behavior (personality structure) has not changed along with the changes that happened in the government structure. , and as a result, its habitual requirements have persisted. The importance of explaining personal gain from the habitual aspect that leads to a more accurate understanding of the complex process of the occurrence of this behavior in the political structure of contemporary Iran is important because it is a necessary step in the direction of more targeted and correct intervention to correct this behavior.

The purpose of this research is to identify the sociological challenges of the development of knowledge human resources in the cultural dimension in knowledge-based organizations. The current research is developmental in terms of purpose and descriptive-exploratory in terms of method. Theme analysis technique was used to collect qualitative data. The participants of this research included managers and officials of the Research Institute of Humanities and Cultural Studies. Based on the snowball sampling method, 20 interviews were conducted in 1401. Based on the results of sub-theme coding and theme categorization, the sociological challenges of knowledge human resource development have been classified into four general categories of individual, group, organizational and environmental challenges. In this regard, individual challenges including personality, behavioral, perceptual and value dimensions, group challenges including team conflicts, informal rules of teams, structural asymmetry of knowledge teams with the organization and the formation of subcultures, organizational challenges including evaluation, Structural, procedural and legal ownership and environmental challenges include the dynamics of new technologies, changes in human resource development approaches, environmental changes and changes, organizational changes and weaknesses in the infrastructure of new technologies.

Pluralistic and varied Iranian society, requires a sensitive and responsive curriculum multicultural features. This research was conducted using a qualitative research method of synthesis research with the aim of identifying the Components multicultural curriculum.The studied sources include all valid scientific articles in this field. Due to regular searches in databases, in the period from 2007 to 2022, 1024 documents were identified and then based on the input criteria, 24 studies including articles, theses, and books were finally selected for the final analysis. To provide information, a worksheet designed by the researcher was used to report and record the information of the initial research, and to analyze the findings,a six-step Roberts synthesis model was used. According to the findings, the components of multicultural Curriculum were presented. Therefore, four components of human-oriented, minority-oriented, education-oriented and pluralistic were identified with 15 sub-themes, which in total include 163 basic themes. Also, the results showed that with the complete appearance of the components in the curriculum, one-sidedness in curriculum planning in favor of a specific culture will be avoided.
Keywords: multicultural education, multicultural, Synthesis Research, Components Curriculum
It is believed that the problems caused by multiculturalism can only be solved through multicultural education (Aslan, 2019), which has been discussed for years and although it has not yet evolved (Race, 2019) and its meaning has changed, but the aspects Its essence has been preserved (Castillo, Donoso & Ortega, 2020). Hermino (Hermino, 2014) considers the duty of multicultural education to discover differences as a gift from God that we should treat these differences with tolerance and respect (Arifin & Hermino, 2017) and the purpose of education in The case of the diversity of cultures in response to demographic and cultural changes in a particular society or even at the global level (Gorski & Pothini, 2014) and the acquisition of students with appropriate knowledge, attitude and skills for effective and successful participation in a society. He is a democrat. Because in the 21st century, young people are increasingly challenged to have the ability to work across cultures and political boundaries, they must increase their understanding of other cultures (Dwiningrum & et al, 2021).
Considering that the results of the analysis of upstream documents indicate that multicultural education in Iran has been paid attention to some extent, but it has not been used in a transparent manner and using multicultural literature (Havasbeigi, 2017), the need to identify the components Multicultural education seems to be a necessary thing, so that the content of the designed curriculum has coherence, comprehensiveness and inclusion based on multicultural standards, which currently textbooks are either not properly realized, or if they appear, the quality of attention is not appropriate. be
Therefore, based on the inherent diversity in Iran's pluralistic and culturally diverse society in different ethnic, linguistic and religious dimensions, the domination and sovereignty of a curriculum indifferent to multiculturalism will be in conflict with the realities of the society and considering that 80 to 95 The percentage of time students spend in class with textbooks has a major impact on their knowledge and behavior in the future (Banks, 2016), reflecting diversity and in other words multicultural education in the curriculum is necessary and expected. Therefore, the current research aims to identify the components of multicultural education to plan in the curriculum in order to avoid one-sidedness in favor of a particular culture in textbooks, and seeks to answer this question:What are the components of the multicultural curriculum?
The current research was conducted with the qualitative research method of synthesis research with the aim of identifying the characteristics of the components of multicultural education. The studied sources include all valid scientific articles in this field in the period from 2007 to 2022, according to the regular search in the databases, 1024 scientific documents were identified and based on the input criteria, 24 studies including articles were found. The letter and book were selected for final analysis. In order to provide information, the worksheet designed by the researcher was used to report and record the information of primary researches, and the six-step model of Roberts synthesis was used for the analysis. Then, in order to identify the components of multicultural education, the findings of the selected documents about the subject of the research were combined and with repeated and detailed readings, as well as comparing similar and contradictory findings by coding with different colors of the class. Necessary classification was done. Data analysis was done based on the coding process based on thematic analysis. Similar codes that almost refer to the same concept were combined and formed the basic themes. From the combination of basic themes, sub-themes were formulated. Finally, by classifying sub-themes, components (main themes) were extracted by inductive method.
According to the findings of the research related to the purpose of the research in Table 1 and after repeated review by the researchers, all the basic concepts were grouped around 15 sub-themes and finally organized in the form of 4 main themes or the desired components. Based on this, the human-oriented component includes 3 sub-themes and 29 basic themes, the minority-oriented component includes 4 sub-themes and 34 basic themes, the education-oriented component includes 4 sub-themes and 48 basic themes, and finally the plurality component. It is oriented and includes 52 basic themes with 4 sub-themes.
Discussion and If we use the research evidence as the basis of the analysis, we will reach the inferential conclusion that multicultural education, considering its scope, extent and importance, will require systematization in education and the need to identify its components. However, the search results in related sources show that the efforts made inside and outside the country lack comprehensiveness in presenting the components of education, because in most researches, researchers focus more on a specific aspect. The goals of multicultural education have been emphasized or the components have been presented in a way that lacks the necessary comprehensiveness, inclusion and coherence. However, the findings of this research have been able to include the multicultural concern from a political-cultural and philosophical perspective in an educational format in order to avoid one-sidedness in the multicultural curriculum. Therefore, the use of the findings of this research is suggested to the curriculum planners, considering the components of multicultural education, on the one hand, they were freed from the trap of common and wrong beliefs about multicultural education, and on the other hand, they were freed from one-sidedness in Curriculum planning in favor of a specific culture was avoided.

Abstract
One of the questions that always arise when studying or teaching political philosophy, especially for beginners or non-professional readers, is what is the use of these apparently impossible ideas? If these utopias are not going to be realized, why are they proposed? In the specialized field, for several decades, utopian thought has been exposed to harsh criticism and people like Karl Popper have considered them as the origin of totalitarianism. However, in recent years, the field of studies related to imagination and utopias has seen expansion and transformation, and efforts have been made to consider their positive and efficient aspects. In this article, using recent studies on imagination and utopian thought, attempts have been made to show that imagination and its main product, utopia, are not only tools of thinking but also an inseparable part of political philosophy itself. Therefore, in the education and training of political philosophy, along with cultivating the philosophical and rational thinking, the faculty of imagination should also be strengthened. The research method applied in this study is analytical-explanatory.
Keywords: imagination, utopia, utopian thought, political philosophy, creativity and innovation.
 


The teachers of political philosophy are always faced with the questions of students and audience as follows: are such imaginary thoughts and ideas, which are neither possible nor feasible in the outside world, useful? What is their use? In the contemporary era, with the dominance of the attitude of originality of proof and scientism over the fields of human sciences, imagination, and consequently, utopian ideas have flourished, and even some think of the death of philosophy in general, and, political philosophy in particular. In this article, the basic question is, what is the significance of the imagination and design of utopian ideas for political philosophy? And perhaps with more courage, one can ask whether political philosophy is basically possible without using the power of imagination and projecting utopian ideas? In response to these questions, the main idea of the upcoming article is that the power of imagination is one of the most important sources of political philosophizing, and basically, without using this power, not only it is not possible to raise deep philosophical issues, but also it is said that that philosophizing is probably impossible. Imagination through utopian ideas has played an essential role in the formation and deepening of political philosophies. Imagination and utopia as inseparable parts of philosophy and political philosophy, along with thinking, especially rational thinking, are very important.

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In this article, after examining the power of imagination and utopian thought and the possibilities that these two provide, their importance for political philosophy has been examined, which are:2.1. Creativity and innovation in the production of concepts: the language of political philosophy
The creativity and innovation hidden in creativity in political philosophy has led to the production and creation of thousands of political concepts that could not be imagined without imagination and utopian thought. Political philosophy can basically create a new world through the creation of new concepts and words. Our understanding of the world and politics is enriched through these concepts. In this sense, it can be said that without utopian imagination and thought, it would not be possible to produce and create new words and concepts that shape our understanding of the world.
2.2. A different world in political philosophy
Political philosophy presents its idea and work by presenting a different picture of the world – a world other than the current world. The task of political philosophy is not only to describe what exists, but also to present what should be (in the maximalist sense of political philosophy) or what is possible (in the minimalist sense of political philosophy).
2.3. Relativize the present
As was mentioned, one of the important functions of imagination and utopia is to relativize the present time. From classical political philosophy to contemporary political philosophy, political philosophers have served this relativization of the present by providing alternative images for the political order prevalent in their time. This way of looking at the political order always provides the possibility for the audience to imagine alternatives.
2.4. A different interpretation from the past
Basically, political philosophy cannot find a way to the future without interpreting the past. By presenting nightmarish or imaginary images of the past, utopias make it possible to visualize the future. The term "natural state" in the political thought of the parties to the agreement is a narrative from the past to reach the political state in the future. In terms of anthropology, there is no evidence that we can call a period a natural state. However, the members of the social contract had to create the natural situation in the past for the image of the political order they had in the future.
2.5. The principle of change and hope as a substance of political philosophy
Political philosophy has accepted the principle of change by portraying an imaginary or nightmarish past as well as criticizing the present and presenting an imaginary picture of the future. Based on the acceptance of the principle of change, human hope to reach a better life and a better situation is smoothed as one of the main functions of imagination and utopia. In the history of political philosophy, we can mention hundreds of examples of change with hope. From Plato's Utopia to Rousseau's political situation, which inspired the French Revolution, to the political philosophy of Marx and Marxism, which led to the Soviet Revolution, to the New Left political philosophers who inspired the events of May 1968 in France. It may not be an exaggeration if we claim that behind each of the great steps that mankind has taken throughout history, we can find a trace of the collaboration of imagination, utopia and political philosophy.


In the decades after World War II, as a result of the tragedies caused by great ideas such as Marxism in the Soviet Union and fascism in Germany, there was an increasing skepticism towards utopia and of course the role of imagination in philosophy in general, and, political philosophy in particular. However, in the last one or two decades, we have seen a kind of optimistic and cautious return to utopias and to a large extent nightmares in political philosophy. John Rawls reopened the blocked way with his realistic utopia plan. In the last few years, separate groups of studies converged at a point like separate rivers; On the one hand, the power of imagination was placed in the center of attention of psychological and anthropological research and gained special importance and was recognized to a great extent as the power of creativity and innovation. On the other hand, new studies were conducted regarding the role and importance of utopias, and their importance and their constructive role was emphasized, being alert to the lessons from closed and holistic utopias. In this article, with reference to these efforts, a preliminary attempt has been made to show that political philosophy, as a branch of the sturdy tree of philosophy, has been inevitable from the beginning to use the power of imagination, and in a sense, without the power of imagination and Utopian thought not only could not enrich its philosophical language, but also it was not even possible to propose its own ideas. Without the power of imagination, we will never be able to criticize the past and the present, and offering a new plan for the future will be impossible. Therefore, in teaching political philosophy, along with rational philosophy, which is very important in its place, it is necessary to take advantage of the power of imagination and utopia and not to neglect the capacity and creativity of this power.

The subject of this article is the analysis of the social dimensions of "Mystical Ethics". One of the dimensions of Mystical ethics, which Muslim mystics have paid attention to, is its social aspect. Contrary to what is generally thought, mysticism in the Muslim World has not been a passive and unconcerned movement towards the society, and the concern and responsibility of the mystics is quite evident in their Futuwatnames (epics of chivaleries), conditions and advices and narrations of Abu SaeedAbul-Kheyr.The aim of this research is to inquire the social dimensions in the lives and conditions of Muslim mystics, and the best example of such a socio-mystical life can be seen in the works titled Fatutnames and mystical anecdotes of Sheikh Abu SaeedAbulKheyr. The findings of this research indicate that the character and social life of Abu Saeed is considered one of the best models for social-mystical ethics. He does not consider worship to be only seclusion and being alone with the Divine, but he seeks one of the most important aspects of religiosity in the service of creation and social responsibility, and he never emphasizes monasticism and distancing oneself from society.One of the most important elements of Sheikh Abu Saeed's plots is serving the people as a religious duty, paying attention to the rights of others, forgiveness and self-sacrifice in relation to people, his loyalty and responsibility towards the society.This research is based on the descriptive-analytical method and referring to ethical-Mystical literature and referring specifically to the work of Asrar al-Tawheed fi maqamat Sheikh Abu Saeed, in order to exemplify social-mystical ethics as a sociologically significant problematique. Keywords: Ethic, Mystical ethic, social-mystical ethics, Futuwat, SaeedAbul-KheyrExtended abstract:  Ethics is a science that investigates the virtues and vices of the soul and seeks to retort the human being living in society, what is a good life for humans, and how humans should behave. This science has faced different approaches; each of them has led to the formation of a specific moral system. Taking mystical ethics as an example can be analyzed and explained as a social fact.Gnostic ethics is one of the ethical schools formed in the context of Islamic mysticism, and from one point of view, it is one of the best schools to achieve prosperity. The issues of prosperity and tranquility, as the main concerns of human beings, depend on reaching the deserved perfection of a human being and require specific moral conduct. Undoubtedly, mystical ethics has a high and fine position in the course of this path. The influence of this school_ with its long and old history_ has continued from the second and third centuries of Hijri until now and has played a significant role in shaping the character, ethics, worldview, and lifestyle of a large group of people (Ibn Moskawayh, 24:2011).Mystical ethics generally observes three aspects individual, social, and environmental. The current research aims to investigate the socio-mystical aspect of this moral school. The main question of the present paper is whether the mystics were only interested in individual-mystical ethics and considered themselves separated from the body of society. In other words, has Islamic mysticism been a passive movement toward society? Or were the mystics adhered to the community, had social insight, and sensed responsible for the community?By referring to the mystics' lives and states, it can be well proven that the mystics in addition to paying attention to the individual aspect of mystical ethics, focused on social-mystical ethics; According to the political, cultural, social, and regional requirements, this issue is more tangible in some mystics and less visible in others. The best social-mystical ethics representation can be seen in the fatowat-names (Nobility letters) and spiritual states of the famous mystic of the 4th and 5th centuries of Hijri, Sheikh Abu Saeed Abul Khair (357-440 A.H.). Abu Saeed Abul Khair is among the gentiles and mystics whose conducts and behavior are compatible with the socio-mystical ethics dimension. Anecdotes of Abu Saeed's behavior and character indicating his concern and empathy with society have been narrated to others. Examining the stories, one can understand that the bases of Sheikh Abu Saeed's mystical behavior are his serving people considered divine worship, religious duty, attention to the rights of others, forgiveness and sacrifice for the rights of others, loyalty, and responsibility towards the society.Abu Said describes serving and helping others as the most direct way to reach God. When Abu Saeed was asked about the ways of arriving from creation to truth, he answered in one narration: "There are more than a thousand ways" and in another narration, he said: There is a way to the truth in the number of every particle of the creatures, but there is no way closer than bringing comfort to the heart of a Muslim, and we went this way and have taken this option, and we hereby bequeath everyone" (Ibn Munawwar, 1381: Vol. 1, 290). As his spiritual path, Abu Saeed introduced honesty with Haqq and friendship with people, which were parts of his teachings. In one of the stories of Asrar al-Tawheed, this issue is clearly stated by Sheikh Abu Said: "There is no place for me, neither beneath nor above, nor right, nor north, nor direction. And the fact that we sit in a place is for the benefit of the people and for the sake of fulfilling the needs of the people. And let their work be resolved because of us" (Ibn Munawwar, 1381: Vol. 1, 105-106).It is clear from the statements of Muhammad Ibn Munawwar and the stories of Asrar al-Tawheed that most of the audience of Sheikh Abu Saeed in the meetings were common people (Ibn Munawwar, 1381: Vol. 1, 4 and 67). The people who had found Sheikh’s monastery as their only refuge recognized Abu Saeed as the support of their souls. The people their precise status and the quality of their livelihood at that time are described in Asrar al-Tawheed. Simple, unrestrained, and free people interested in Abu Saeed due to their healthy inner side and direct nature devoted to his service. Offering love to these common creatures, Abu Saeed reduced their obvious sufferings and mental and physical pains (Damadi, 1374: 48).In general, the stories of the life and valiant conduct of Abu Saeed Abul Khair reflect a testimony of his loyalty to the people and as a source for social-mystical ethics to observe the social aspect of mystical ethics. Studying these aspects of Abu Saeed Abul Khair's life, we can understand that worship is not merely seclusion and solitude with God, but a man should consider himself responsible for the social problems and sufferings in the lives of others. Abu Saeed Abulkhair, in his practical life, searches for the interior and truth of religious rituals in the service of mankind. Since in the ritual of Islamic chivalry and nobility, as well as the practical behavior of Abu Said, monasticism and distancing from society is disgraced, the plot of the life story of this Muslim mystic can be more effective in developing another vision of mysticism in the form of a responsible and active approach.