JOSTARHA-YE SIYASI-YE MOASER
Year:2011 | Volume:2 | Issue:1|Papers Count:7

One of the main constituents of each and every ideology is its own anthropology. Political ideologies are sets of political teachings aimed to action and based on reason to make changes and manipulations in the society and its sectors, which are formed in the human mind. Thus, they have founded a main part of their topics on the political anthropology, in particular in the contemporary world in which not only various aspects of anthropology are developed, but they find a strategic taint as well. Today, as a discipline, anthropology discusses all issues with which man deals- from social behavior to arts, religion, morality and the like. More important is what we want to discuss i.e. anthropology as the approach adopted by a philosophy or political ideology to man as the noblest creature living on the Earth. From a political viewpoint, apart from issues such as ontology, epistemology, eschatology, each and every political school should decide about man and his nature so that, on the basis of such knowledge, it may explain and describe the relation between man and politics to attain the aims prescribed by that ideology. The present article tries to explain foundations of political schools and ideologies (whether Divine or materialist), and in this way, it goes to study political anthropology as viewed by such ideologies, and discuss various aspects of the relation between man's knowledge and politics.

The main question for which the author tries to provide a reply in this article is that where is the place of governmental commands in the Constitution of the Islamic Republic of Iran. The hypothesis of the research is that the Constitution is based on the governmental commands, and its enforcement and efficiency is in debt to these commands; and many Articles of the Constitution show the same point. The Constitution is a legal basis to administrate the country; and the governmental command, as an instrument to increase efficiency and attain the objectives of the State, has been provided for the country's higher management. To explain the main question, minor questions resulted from the former, and hypothesis of the research, the present writing has been arranged in an introduction, eight sections, and a conclusion. Because of the firm relation between the Constitution, governmental commands, management, and efficiency, in Introduction and first five sections of the article, efficiency and management and objectives of the system, governmental commands, interest, the scope of authorities of the Wilayat Faqih (Guardianship of the Jurist), and study of interests have been discussed as an explanatory introduction. In the last three sections of the article (Governmental commands and the Constitution, Wilayat Faqih and the Constitution, the Place of the Governmental commands in the Constitution), the hypothesis of the research is explained and a reply is provided for the main question. Conclusion shows in brief that this goal has been attained.

In their histories, Revolutions have various achievements. Revolutions have brought about re-distribution of farmlands, put an end to oppressive systems, eliminated hereditary privileges of the traditional aristocracy, promoted literacy, education, and more hygienic cares, sense of honour in respect to the national power, and independence for many people. Revolutions are international phenomena not only since they cause in most cases military conflicts between countries, but also because their ideas and objectives are disseminated throughout the world. When revolutionary ideas find their way into other countries and nations are attracted by them, such ideas are able to advance revolutions, and create new waves of revolutionary uprisings with similar objectives. The authors of the present article seek to study the concept of “export of revolution” in a comparison between two classical revolutions of the 18th and 20th Centuries belonging respectively to Liberal and Marxists traditions, and show similarities and dissimilarities between the two.

The main question discussed in the present article is “may religion be used to increase and improve the functions of the social capital and at the same time to reduce the adverse effects of the social capital?” The authors have assumed that the principles governing the social capital cause special characteristics to rule the relationships creating the social capital and, as a result, many malfunctions of the social capital may be eliminated. In a comparative way, at first, the present article discusses the concept of the social capital and its malfunctions; then introduces the principles recommended by Islam to improve the social capital. In the present writing, the authors recommend to employ the Islamic teachings to reduce adverse effects of the social capital.

Based on his deep understanding of the religious teachings, Imam Khomeini, as a Shi'i scholar, shaped his own intellectual principles in a governmental model called "Islamic Republic". Imam Khomeini's thoughts are based on the religious and Quranic principles, and Jawahiri jurisprudence of Imam Sadiq (pbuh), and influenced (and still influences) the history of developments in Iran. In the present article, while re-reading Imam Khomeini's thoughts and enlisting some of his initiatives within the field of political thought, the author seeks to study the relation between his thought on the one hand and reformist and Principalist thoughts on the other. The author wants, in the present article, to defend the model of Imam Khomeini's thought, which he calls "evolutionary reformist" (which has its roots in principles) versus the above ideas.

The relation between jurisprudence and “the political” forms a special political science which is called, in the Muslims' knowledge system, political jurisprudence. Political jurisprudence is an interdisciplinary field which to understand it, an understanding of its bilinear relation with jurisprudence and politics is required. Epistemologically and methodologically, political jurisprudence is in debt to jurisprudence; but, thematically, it discusses "the political". Thus, as an Islamic political science, based on its own principles and methodology, reflects upon “the political” to find the religious statement about "the political", and regulate a faithful political life. Based on such a view, this discipline has been epistemologically elevated; and no more it goes to infer only a religious political statement; but rather, in addition to this, as an Islamic political science, it tries to regulate the political life as well. Taking into account absence of such studies in the field of political jurisprudence, the author of the present article tries to introduce this important issue and show necessity of strengthening its epistemological status as an Islamic political science.

In Iranians thought and practice, Messianism has a particular place. In a sense, belief in emergence of a Savior to free people from political and social problems may be considered as one of the characteristics of the Iranians' political culture. It is as if that, in spite of discontinuities, some kind of continuity has been involved in the history of Iranians' political thought. Iranians' angel of the Earth has in every age faced a risky situation; and, at the same time she has developed various hopes. The present article describes and analyzes the elements of Messianism in Mazdian/Iranian mythological system. Relying on four categories of “risky situation”, “principle of hope”, “principle of justice”, and “democratic promise”, the author tries to infer gains and possibilities of Iranian Messianism. This theoretical attempt relies upon requirements of the postsecular horizon. To discuss the issues mentioned in the present article, two questions may be introduced: what are the Messianic elements in the Mazdian political theology? In the context of the Iranian political theology, how may the democratic promise be developed along with the principles of hope and justice?