نشریه علوم سیاسی
سال شانزدهم شماره 2 (پیاپی 62، تابستان 1392)

This writing is to investigate the pathology of political power. In a realistic view, religion considers authority as one of divine blessings, whereas like other blessings, it is constantly exposed to damage. The recognition of these damages in view of holy Quran and within the reflection of behaviors and words of good doer and wrongdoer authorities could be helpful for those who are concerned about the best application of authority, since this book is considered as the fundamental source of the political thought of Islam. The favorite power remains constant on condition that it considers the damages of undeserved power in order not to be deviated from the divine path. The hypothesis of the present writing states that, in view of holy Quran there is the possibility of authority being tangled with narcism and rigidity in the material grounds, as well as torturing of citizens, limitation of freedom, violation of con’s rights, uprising and disobedience in the pragmatic areas.

The main issue of the present writing is in regard with the relationship between ethics and politics. Seeking for an appropriate answer and following the study of four-dimension relationships –separation of ethics from politics, following ethics from politics, duality of ethics and politics, unity of ethics and politics- it is illustrated that during the history of change in concept and the relations of power and politics in one hand as well as ethics and regulation on the other hand and also the long lasting trend of unity in the continuous years, in a period which has been talked about separation- politics become ethical through regulation. Due to lack of regulation to make politics ethical, the gradual return towards the unity of ethics and politics led to public demand. In this regard the Islamic revolution of Iran in 1357 is of significant function. Today more than any other time, it is felt that how much politics and ethics are in need of one another. A long historical experience has taught to human that ethics and politics are two inevitable issues and the bilateral need makes these two necessities dependent to one another. Of course in spite of the internal politics in which this trend is identifiable and searchable, ethics and politics in the international level pass a parallel and dual path.

According to the Islamic philosophical system, the discussion connected to the moderation in the domain of community, politics and government is considered as one of the parts of moderation, and learning this issue is one the fundamental concern. Within the mundane order and the civil political life, considering their theoretical principles, they reflect on the homogenous and comprehensive development and they follow it to make balance in the civil and political life through the reflection of balance of world of genesis in the political life. In their view, when the society, politics and government are in the moderation mode, their perfection and happiness is guaranteed. The question is in regard with the position and importance of civil moderation in the arena of community, government and the principles of its fulfillment. It is claimed that the civil moderation with the sense of management of civil science and a measurement originated from the management of wisdom and religion over the measurement and decision making of government and the management of moderation between the groups and classes of society and taking a fair benefit from them will be the mundane common graces, facilities and opportunities. Moreover, the insightful leadership, justice, homogeneity of classes and groups and the balance in the public benefits is considered as its required tools. The consequence of moderate approach towards the society, politics and government is that the intellectuals will be in charge of decision making in favor of the political system and community. Accordingly, it is possible that the individuals- with diverse political and social qualifications- and the institutions develop their talents and potentials in a parallel way and the community will be the observant of cultural, political and economic pluralities and these pluralities are in unity, also it is prevented from any pluralism which is destructive for the general unity of community and political system.

The critical school of Frankfort and the school of cultural studies of Birmingham being affected by social – political trends of 20th century have been so efficient in regard with the political, social and scientific changes of contemporary world and the comparative study of these two schools through a critical approach will be followed by a logical and self-aware encountering with them. In this regard, it has been endeavored to state the similar and different aspects as well as the weak points through the comparative methods of convergence and divergence of Proszowsky and Teyun. The two schools are discriminated from one another due to the existence of European foundation, belonging to 20th century, analogous cognitive principles, Marxist roots, reaction to the classical Marxism, culturalism, critical approach to the modern world in terms of the level of analysis, that is holism of Frankfort and orientation of Birmingham towards wisdom, the principles of epistemology that is the extra- narrative view of Frankfort and the destructive view of Birmingham, principles of methodology that is the mental analysis of Frankfort and the experimental studies of Birmingham and also the interpretation of human as a passive receiver in view of Frankfort and active receiver in view of Birmingham. To end with, the two schools particularly the school of Birmingham have been criticized due to the violation of essence-orientation, no presentation of a criteria for the narration of researches as well as “independent” concepts, and ambiguity in the sense of “culturalism”.

The issue of the relationship between religion and government is of crucial importance in the area of political thought and it has been constantly discussed and reflected. The latest political thought of the west separated its way from the past on the basis of the discussion concerning this issue. Although this issue has initiated from religious modification, it became the issue of theorizing in view of conventionalist. Through the study of this transformation, the present article has endeavored to accurately investigate the sort of view towards religion and government as well as the differences and similarities of the elements of social contract –Thomas Habz, John Luke, and John Jack Russo- in regard with the civil religion. The study of the relationship between religion and government in view of these three scholars illustrate that the authoritative ruler of Christian government, secular sovereignty, and civil religion are considered as a compound model of Habz, Luke and Russo extracted from religion and government.

It is about three years that Islamic awareness has been prevalent in an extended area of Arabic world. Meanwhile, in Persian Gulf it has been provided an appropriate ground for the Islamic awareness due to non-democratic and opinionated structure and the existence of profound economic and social gaps. Whereas the geopolitics and geo-economic position of this area for the western world and the dominant system in these countries in line with the west has led to the westerns’ managing the Islamic awareness and their not letting it run into this sensitive area. One of the other reasons for the significance of Persian Gulf is its geographical proximity to the Islamic republic of Iran. Due to many reasons, the western world has prevented from the direct interference for the prevention from the prevalence of Islamic awareness in Persian Gulf. Some the elements of the area are responsible for this mission, such as Saudi Arabia which is of particular qualification. Meanwhile, Bahrain is of great role in Saudi Arabia being mostly affected by Islamic revolution and consequently Islamic awareness. Saudi Arabia has taken every political and military action to preserve the dominant system in Bahrain. This is in line with the prevention of consequences of Islamic awareness towards the annihilation of conservative rulers in Persian Gulf. Through the theories of “hegemony” and “mahar-control” this article has analyzed the position of Saudi Arabia on behalf of the universal system of domination in encountering with the Islamic awareness in Persian Gulf particularly Bahrain.

The classical international relationships consider national benefits as a guide for the foreign policy of countries. Having rooted in the political philosophy of Habz and the theory of government-nation, this theory guarantees the principles and requires particular action in foreign policy. The Originality of the concept of national benefits in the foreign policy of countries leads to the institutionalization of macro individualism in the relationships of foreign units and intensification of foreignism and pessimism in the universal routine deals as well as the guidance of communal life of men towards the development of separated islands and consequently negligence of happiness. Through thecriticism and study of national benefit thought in the area of Islamic political thought, this article is to prove that the concept of national benefits in terms of its principles along with its objective and particular task is of fundamental distinction from the Islamic political thought and in this regard, the principles of theological thought is the illustrator of an approach with the sense of benefits in the facade of foreign policy which can be called human benefits.