RESEARCH LETTER OF POLITICAL SCIENSE
Year:2006 | Volume:1 | Issue:2|Papers Count:7

History of political thought has been studied by applying various analytical approaches. In this relation, concepts such as "justice" and "freedom" have had a prominent place. Each approach has reached a particular understanding of history of political thought and has helped with a better understanding of significant political concepts. This paper intends to apply a paradigmatic approach to help with the better understanding of these concepts.

Phenomenology, considered either as methodology or ideology has attracted much attention in the last century; so much so, that many philosophers and sociologists have used the term to define philosophical and social objects. On the other hand, some postmodernists like Heidegger, Gadamer, Deleuze and Baudelaire have criticized phenomenology and have considered it to be one of the last remnants of Cartesian philosophy. Our intention in this article is to take another look at phenomenology and consider it, not by ideological attitude but as a scientific method. We have started with the genealogy of phenomenology and then moved onto to Husserl's understanding of phenomenology especially his theory of "intentional consciousness." Then we have taken a look at some post-Husserl methodological advances particularly at the Heidegger's and Gadamer's hermeneutical phenomenology.

In the recent surveys in social & political sciences, future studies have become a very crucial and important area and have made new trends in socio-political researches. Future studies have special and different epistemological and ontological bases and in the first part of this article, these bases have been studied. In the second part, the author has tried to study the mentality and current situation of Iranian society, based upon the methodology of future studies. The attitude of Iranian youth & people about the future of Iranian society, and some of ethnical minorities in this concern, has been noticed. The author has tried to manifest that the future of Iranian Society will have different situations and the people of Iran will confront with many threats and opportunities and they can create their future by different options and decisions.

The recent plethora of journalistic articles and scholarly studies on religious fundamentalism reflects a growing recognition of its significant social, cultural and political force. When we speak of fundamentalists we speak of religious groups which:(1) arise in response to crises that they perceive as threatening to the identity of the group;(2) see themselves engaged in struggle against various “others” including secularizers, modernists, secular nationalists and religious traditionalists;(3) tend to mythologize their “others”;(4) follow male charismatic leaders whom they consider to be the authorized interpreters of traditional sacred texts. Among other kinds of fundamentalisms, the Jewish fundamentalism is very important. Gush Emunim (as the most radical group) and Haredim (as the most conservative group) are the most important groups of Jewish fundamentalism, that should be considered in this article. In the other hand we are witnessing the emergence of Post-Zionism in the academic and political arena of western countries. This new trend asks the main assumptions of the Zionist discourse. In this article we are going to speak of these trends in more details.

Iran settled as an "object of cognition" in nineteenth century. In one hand, Iran was counted as a passageway for defending of India, and on the other hand, Iran was not necessarily changed position to become gateway for enemies of Britain, because these countries can attack the interests of Britain in India. So, political and diplomatic conducts of Iran's behaviors, what was important the history, the civilization and the culture of Iran must be an object of understood. The author with accurately reading of famous books of English diplomats, want to assess of British Orientalism it is based on the narration of Edward Saeed. It seems the Western Orientalism is fixedness of lordship and hegemony of West on East. Because, it is an acceptable point that Orientalism like a discipline, only emerged that western civilization construe oneself as a dominant and owner of the world. The East was like the "other" for the West and from a pure geographical separation between poverty and wealth chain of calculated and oriented considerations. The equation of inferiority of the East against of hegemony of the West derived from the knowledge and understanding of one country in the face of other country. Explorers and travelers account are important mediators of understanding of "Cultural-Other". Western diarists and diplomatic tourists was the important go-between for recognizing of other and the instrument of construction of Otherness based on strangeness and amazement. This world is made by the west, such as a mirror, in order to knowing, manufacturing and giving themselves high-rank one self.

Libralization demanding has had many ups and downs, and many of movements and political compains have been formatted around this demanding. At the same time, history of Iranian liberalization have been come to grips with unsustainablity, and its people have prrefered escaping from Liberalization to its demanding in some periods of this contemporary history. This Article is seeking to explain these unsustainabilities, and ups and downs and it is possible by theoretical assistance from the model of sustainable development, which is the dominant framework of understanding and explaining of humanity and social issues in new era. On this basis, the author believes that the main Feature of libralization in new Iran is Unsutainability, and also the strategy that can give Sustainej libralizatin for Iranian in Future is “generalization”, Which libralization makes Possible "Presentation of self" Sustainable.