Purpose: There are various approaches to study the modern state in Iran including the Marxist approach, Patrimonial approach and the Oriental despotism approach. These approaches, however, often consider the modern state as a full-blown despotism and Reza Shah as an "oriental despot" or an autocrat who imposed his will upon the society. The critics of Reza Shah claim that he was a dictator: He secularized laws, forced women to do away with the veil, and introduced Western-style dress for men. They state that during his time, there was hardly any political life in the form of opposition. The press was muzzled; the parliament rubber-stamped the king’s decisions, and some of his political rivals and confidantes were imprisoned, some eliminated. Religious protests were put down robustly, and Reza Shah was ruthless with tribal rebellions. Indeed, his style was very brusque. This study aims to show how a seemingly absolute and autocrat modern state, Reza Shah’s State, could be limited by a number of factors including the existence of strong social forces such as tribes, the state’s incapability to exert absolute force, and the intervention of foreign powers. In other words, there have been some social and economic contexts influencing the modern state. In this situation, the Shah could be forced to make a decision and take an action different from his own will. To prove this claim, this study gives some evidence from various sources, including foreign state documents, books, memories, diaries of foreign financial advisers such as Dr. Millspaugh, eyewitnesses who registered their observations etc.Design/Methodology/Approach: The structural approach is adapted to justify the modern state. In other words, it is shown that to understand the concrete reality of The Modern State, one should refer to the context (social forces, geographic situation, and intervention of foreign forces) and, moreover, one should refer to the state and its ability/inability to exerting absolute force in its territory.Findings: Our thesis can be summed up by one typical statement: Social, economic, and demographic situations (including social forces and geographically large countries with dispersed population), that is what is called as a context and some characteristics of the Modern State (including state inability to exert absolute force on the country), prevent the state from falling into full-blown despotism. The study has summarized the other approaches and compared them to the approach of the present paper for highlighting the different dimensions of this approach.Originality/Value: It is the researcher’s belief that this study throws a new light to the debates on Reza Shah’s state as the first modern state in Iran. The critics of this state assert that it was a full blown despotic state, and the defenders consider it as a reformer-dictator state that laid the foundation of modern Iran and transformed the chaotic and desperate conditions of the time. This study shows that, in spite of the fact that there were some suppressions, some structural impediments prevented the Shah to act on his own absolute will.

The political thought of the ancient Greeks is rooted in the myths of Greek civilization. It was due to changes in the society of Greece, especially in Athens, that Greek philosophers shifted from myth to rationalism. In some Greek city-states, aristocracy became democracy and in some other city-states, dictatorship replaced it. Due to these developments, all myths, especially the myths related to politics, made a fundamental change and the tragedy of political myth was created in the form of political theater. Antigone, as a political myth and one of the most important tragedies, shows the battle between freedom and AUTOCRACY; it explains the tragic results of AUTOCRACY on the city-state, the people and the ruler. By using descriptive-analytic method, the present article attempts to study this battle based on the political and social changes of the city-state of Athens and the Greek world.

The scattered stories, due to the way they are put together in The Shahnameh, show a thoughtful and systematic pattern and tell more than what they have in their appearance. According to the tradition of The Shahnameh research, the book is divided into the following sections: mythical, heroic, and historical. Although clear lines do not indicate this classification, the interval and overlapping sections should not be overlooked, because transition from section to section is not possible without the requisite preparation and introduction of the author’s knowledge. It is the writer’s belief that the Goshtasp Era in The Shahnameh is the transition of the National Epic from Myth to the historical period of the Sassanids.

Ban on exile during the Qajar period was used to evacuate the influential person from the center. Princes and Bureaucrats were from these exiles. Exile during the contentious period of constitutional struggles between constitutionalists and constitutional opposition was used to defeat the rival. Other groups of exiles were those from the First World War, opponents of 1919 contract and the 1921 coup. The purpose of this article is to examine and analyze the characteristics of exile from the Minor AUTOCRACY to the 1921 coup. The method used in this research is historical analysis, and the tools were archival documents and main sources. The study seeks to answer the main question that: what are features of exile from the Minor AUTOCRACY to the end of the Qajar period? The findings of this research show that the exile climate, remoteness from the center, the control of the exiles, the exodus of the exile group and the diversity of the social groups of the exiles, as well as preventive exile, are specific components of exile in this period. Deportation abroad as well as the interference of Russian and British governments in the exile of Iranian citizens began in this period.

An archaeology of mashroteat, s discourse show that nodol poit or basic signifier in this discourse was AUTOCRACY and dictatorship problem. There was two effect in feild of foreign relations. First: Mashroteat’s discourse cause lose the power of central government and then expanded the power of local government and Second: the mashroteat discourse was about some basic signifier on internal issue and then does not created any knowledge about AUTOCRACY policy and finally mashroteat s discourse prepared a better context for hegemony and more intervention of relations in Iran.

The current paper which is the outcome of the sociological study on Rumi' s Masnavi (Couplet), deals with one aspect of the study, that is political sociology, and demonstrates a lot of mentalities related to government and governor, along with other subjects indicated in this work of art, despite evading the truth.Rumi has indicated a number of the political social subject matters of its time, but in terms of more general matters, he has told a lot and has revealed his own special viewpoints accordingly. Since he provides his ideas through dual interactions, he points to two kinds of governors who interact from policy making and supremacy point of view. Thus, at the heart of his theory there are two rulers, the first one Pharaoh as a symbol of dictatorship and the second one Solomon as a symbol of justice.There are a few examples presented in various parts of the paper over the AUTOCRACY and cruelty of kings as well as the cruelty of their agents on their people.Then, some examples are given on the treason of courtiers against one another, showing that though there is treachery with different motifs, there will be a disaster if king is impressed by word of others; otherwise, treachery is not effective. In addition, there is a brief discussion on the goodness and badness of prime ministers who are the most powerful people after the king, and in the end, some signs of utopian king has been referred to in Masnavi.

Afghanistan is a country besieged by years of instability and unrest as a result of the weak governments that have seized power, especially after King Zahir. Mohammad Asef Soltanzade’, s “, Brazen Bulls”,is the story of the tragedy that befalls a country similar to Afghanistan. The story is an allegory of the atrocities committed against the civilians and the civilians who resort to extreme forms of violence to counteract the government and occupied forces’,measures. The novel has propensities for dialogical analysis as a result of the voices that represent different discourses in the present-day Afghanistan. This paper is an attempt to link the text of the novel to the discursive and social practices that gave rise to the emergence of such novels. It aims to illustrate the way in which literary products could engender discourses that are necessary for forcing effective changes in hegemonic discourse over time. The methodology used to fulfill the purposes of the paper and generate discussion is the critical discourse analysis endorsed by Norman Fairclough.

Fatalism is a belief in the attitude and beliefs of the public maintaining that the destiny of the man is already predetermined and all the affairs occur on predetermined basis. In such a belief, there is no place for human will and choice. In fact, believers in destiny believe that all affairs in the individual's social life depend on the forces and metaphysical factors. In this article, we try to root out the components and examples of fatalism in the Safavid era travelogues including: fortune, good and bad periods, AUTOCRACY and sanctified airs of the king from the views of the travelogue writers. The research findings indicate that fatalism in the Safavid era had a special status among the Iranians and the Safavid kings (both in the community and in the field of politics). This factor has not been omitted from the viewpoints of travelogue writer such as Shardin, Tavernieh, Campfir, Pietro Delawale, Sanson and Krasinozky, and they referred to it and its related components in different parts of their works. They believe that fatalism has penetrated the culture and customs of the Iranians, and they consider it as one of the cultural and social obstacles to the development of the society in the Safavid era.