پژوهشنامه متین
پیاپی 46 (بهار 1389)

The mass media as a means to shape public opinion is an undeniable fact of today's life. One of the most important philosophical problems of this field is reflected in the arena of religion and media. The essentialists consider these two categories essentially contradictory. On the other hand, semanticists focus on the interaction and interconnection of the two. In this approach, media is a means to achieve any end. Given the religious philosophy of media, Imam Khomeini attached significance to the role of media in educating the social classes. Besides paying attention to the religious content of the media, Imam Khomeini paid due attention to the religious structure of the media as well. Overall he used the media to impart religious meanings and doctrines.An analysis of the viewpoints of Imam Khomeini about the national media leads us to eleven functions for the national radio and television and other mass media. The present paper is an attempt to offer a normative notion for mass media of the Islamic Republic of Iran.

The disciplines of Jurisprudence and Principles of Jurisprudence are among the disciplines that deal with conventional issues. Conventions have their own domain and their existential status is in the control of the authoritative. Some of the jurisprudents, regardless of conventional concepts, issue the decrees of true concepts for them. For instance Akhund Khorasani in some cases has relied on the principle of "al-wahid" or impossibility of antecedence of condition or impossibility of combination of contradictions, while rational rules belong to the world of evolution not divine legislation. In the world of divine legislation condition may materialize after the conditioned or cause may come after effect, for it is conventional and is in the control of the authoritative and will not face any rational objection. Attempts have been made in the present article to provide a picture of true and conventional issues and their decrees and consequences in their existential fields. Since Imam Khomeini does not permit intermingling of conventional issues with the true issues, the picture has been depicted by relying on his viewpoints.

The Pahlavi regime, due international pressures, domestic contradictions and realization of the necessity of gradual transfer of power to the crown prince, decided in 1977 to manage the affairs through open political atmosphere, political participation and democracy. Hence the 13-year-old cabinet of Amir Abbas Hoveida was dismissed and Jamshid Amuzgar was asked to form his cabinet as the National Unity Government. But shortly due to certain developments and Imam Khomeini's insightful leadership, Amuzgar was replaced by other figures such as Jafar Sharif Imami (National Reconciliation Government), Gholam Reza Azhari (Martial Rule) and Shahpour Bakhtiar (National Coalition Government) which finally led to the victory of the Islamic Revolution. The main focus of the present paper is to study the reasons for the change of those figures as well as the measures taken by Bakhtiar to contain the Islamic Revolution of Iran.

Under the influence of democratic discourses in the recent decades, the theoretical approach opposing revolution has increased its opposition and beside considering infertility of revolutions in achieving freedom, maintains that it is not possible for the post-revolution societies to achieve democracy. The present article is an attempt to analyze the reasons for the emergence of this approach regarding the relationship between revolution and democracy. Attempts have been made to discuss the intrinsic and extrinsic aspects to reject the claimed incompatibility between the two. While those who oppose revolution rely on the terrible experiences of the European revolutions to conclude incompatibility of revolution and democracy, there are some referents in those eras and in recent years that undermine the absolutism of this idea.The Islamic Revolution of Iran is an example refuting the infertility and incompatibility of revolution with democracy and freedom. The doubts sprouting from it instead of confirming incompatibility, acknowledge the compatibility of religious-popular systems based on revolution with liberal democracies.

In Imam Khomeini's viewpoint poverty is discussed in both practical and theoretical fields. In the theoretical field, poverty is discussed from cosmological and anthropological aspects to delineate the situation of man's quiddity, or rather other than God, vis-à-vis God. In anthropological discussion of poverty, besides absolute poverty which is towards God, the issue of relative poverty which is towards the world is also discussed. Therefore, two poverties are defined for man, one of which is praiseworthy and the other scolded. On the basis of these two poverties then true poverty and true poor as well as true richness and true rich are defined as well. In the next step, on the basis of knowledge of this truth, the quality of man's relations with God is defined.

One of the main concerns of Muslims thinkers is to understand the nature, dimensions and features of Islamic management. In order to understand Islamic management one can refer to different sources such as the verses of the holy Quran, traditions, mode of conduct of the Holy Prophet (PBUH) and those of the Infallible Imams as well as mode of conduct of Muslim leaders and managers such as Imam Khomeini. Imam Khomeini established a government and managed it for several years. Hence it is a good source for understanding of Islamic management. One of the aspects of his management was strategic management, including the definition of the mission of the Islamic Republic of Iran. The present paper is an attempt to study this mission.

Constructive criticism is one of the means used for the development and growth of an organization or a society. This effective method is a social capital. Social capital is the degree of confidence and respect accorded by the staff of an organization to each other and as much as the level of this confidence is decreased, destructive criticism is increased as much.Overall, every body may be criticized in accordance to the level of his or her effectiveness and there are always some people who think that criticism is a part of their duty. So, the more crucial the role of a person the more ready are the grounds for his or her criticism, which is part of the price that he or she should pay for his or her success. Successful managers are those who utilize the criticisms leveled against them to improve their organization instead of blocking such criticisms. Imam Khomeini always emphasized on constructive criticism. The present article is an attempt to discuss his viewpoints on this issue.