فصلنامه اندیشه سیاسی اسلام
پیاپی 4 (زمستان 1389)

Since foreign policy is formed in a changing environment, it is usually regarded as a specific kind of the players’ political behavior which is characterized by constant change. Therefore, it is believed that no fixed principle can be found in it. However, the fixed principles in Islamic discourse of the foreign policy, has made some people criticize it as rigid. It is hypothesized here that “fixed principles” are among the important bases of a successful foreign policy. In the first part of the article, the patterns of foreign policy are analyzed. In the second part, the author describes and discusses the fixed principles of Iran’s foreign policy. Therefore, these fixed principles are defined in three different levels of the idea of foreign policy, the behavior of foreign policy and the organization of foreign policy.

The character of Agha Mohammad Khan has been an important concern and research issue. His castration, establishment of Qajar dynasty, Machiavellian ideas and policies, violent behavior toward his nine brothers, cruel treatment of people, like in the Kerman event, succeeding to the throne in spite of his impotence, political education and his succession are among issues of interest in studying his political psychology. This article aims to discuss the political psychology of Agha Mohammad Khan and illustrate his political behavior in his adulthood and kinghood. To provide an answer to this question, the following hypothesis can be formulated: his political behavior in his adulthood reflects his childhood education, maternal pattern, tribal education and his castration. His character was formed under the influence of two variables: tribal education and maternal education.

The statistical society of this study included teachers, principals and advisors of high schools and pre-university center of Tehran in the 1387-88 school year. Sampling was carried out using the classified random sampling method and the 19 districts of Tehran were divided into 5 districts of north, south, eat, west, and center, in this study. In accordance with Morgan Table the statistical sample was designed to include 354 people. The researcher distributed 470 questionnaires, but analyzed only those that were filled out completely, which amounted to 461. Because of the related factors and the aims of the study, the descriptive method was employed. The data was gathered through questionnaire using the field method; the number of questionnaires corresponded to the number of statistical sample. The questionnaires, which were based on the Lickert rating and included 24 questions, were distributed among the teachers and principals in the fall of 1387. The questions addressed the educational, socio-economic, political and cultural ideas of Imam Khomeini. The choices were: 1. Imam Khomeini 2. Ayatollah Khameneyi 3. Shahid Motahari 4. Shahid Beheshti 5. Ayatollah Rafsanjani and 6. None. In order to calculate the internal homogeneity among questions and factors, the Kronebach Alpha method was used in a preliminary study covering a sample of 35 people; the Alpha coefficient was 0.89. The main question of the study was, how much are the teachers and principals of Tehran acquainted with the ideas of Imam Khomeini? Out of 461 people, 169 people give right answers to the questions concerning the political cultural, economic and educational ideas of Imam Khomeini.

The process of globalization can be studied in the fields of economy, politics and culture. The present article aims to study the effects of the emergence of information and communication technologies on religious values. The main question here is what are the effects of the emergence of information and communication technologies on religious values? After distinguishing globalization from the project of westernization and Americanization, I will deal with the relationship between globalization and religion and globalization and Islam through analyzing the outcomes of globalization and information and communication technologies optimistically, pessimistically and in a combined fashion. The present evidences and findings show that although globalization has some negative outcomes, it has promoted the unified Islamic nation and has made Islamic countries closer to each other. In fact, what I claim here is that globalization is inevitable; although it has brought about some challenges and crises, and has been directed by the western imperialism, the globalization has paved the way for the development of a religious network, and the identification and unification of Muslims. Taking advantage of present situation can lead to the globalization of Islam.

Obtaining a profound insight into the ideas of thinkers of different periods has always been a great concern, because of which numerous methodologies have been developed. This article aims to analyze Avicenna’s ideas, especially the political ones, using the hermeneutic methodology of Quentin Skinner. According to Skinner, meaning is closely related to the author and is the same as the motivations, intentions and purposes of the author, and can be understood only by taking into consideration the political and social currents and the discourses of the time of the creation of a specific work. Therefore, it can be claimed the author’s writings are an embodiment of his purposes and mental patterns in the historical context and his way of dealing with the issues of his time. In this article the methodological issues are first studied, and then the political, social, thinking and discourse context of the mid-Islamic period is analyzed and finally Avicenna’s ideas on the issues of his time, which are embodied in his writing are discussed.

To study the literary history of each era, the prominent literary books and sources of that period are of utmost importance. Chronicles are among the most important sources of information on the history of literature which directly acquaint us with the literary tradition of the past. Chronicles which deal with the literary tradition of one century are of greater significance. Tazkereh Mazaker Alashab is the only chronicle that focuses on the literary history of one century of Persian literature in Central Asia. Unfortunately, little attention has been paid to this chronicle in Iran and, as a result, the literary tradition of Central Asia and the changes in Persian literature in this area have not been fully understood. This has led to the distortion of cultural and historical facts of the area, and the main rivals of Persian literature and language have used this to their advantage. This study aims to discuss the importance of this chronicle in keeping a record of the history of Persian literature of the 17th century Central Asia.

The official discourses in politics are defined by the dominant viewpoints in the political and social system in the last three hundred years. These discourses are characterized by lack of new ideas and experiences in political theory and thought, rigid theories of revolution, identifying modernity with progress, the contrast between religion and this world, the historical contrast between religion and government and the contrast between religion and science. By taking advantage of the rich culture of Islam, the Islamic Revolution, monotheistic reason, noble ideas, the concept of historical progress, the post-secular revolution and introducing the period of transition into the monotheistic society, Imam Khomeini tried to deconstruct the dominant official discourses in politics.