Discourse of emancipation as an important part of discussion on social change has a special place in contemporary political thought. Connection of 'emancipation' with philosophy of history over the last two centuries mostly related to Hegelian tradition, has made it dependent on fundamental elements of this tradition. 'Dialectic' with different philosophical aspects is the main axis of such connection. This article studies the relation of dialectic with emancipation and difficulties which emerged from such relation, and tries to illustrate the necessity of criticism and transition beyond dialectic in order to attain more efficient theories to make emancipation possible.

The main problem in the subject of emancipation is power, domination and the negative effects of these factors, which are manifested in the form of characteristics such as "objectification", "lack of independence", "unidentity" and "meaninglessness". Therefore, it seems necessary to study emancipation in the intellectual heritage of contemporary Iran. In this, the emancipation thought of Dr. Ali Shariati as one of the contemporary thinkers is of special importance. Because he has directed most of his thoughts towards emancipation. The comparison of "Dr. Shariati's emancipation thought" and "modern narrative of emancipation" will have significant results. The purpose of this study is to investigate Shariati's emancipation thought and compare it with modern emancipation narratives and explain how he was influenced by these topics.

Judges interpret the law in their position of dispute resolution and justice enforcement, and in this interpretation to achieve justice or righteousness, in some cases misunderstand the legislators’ intention. Therefore, they might examine variety of ways and this plurality because of the possibility of becoming the tyranny and oppression of judges and the loss of the rule of law is considered unpopular. However, the clause that connected judges to each other and ultimately leads to unity despite the plurality is not law or even interference of legislator, but it is their common sense of law and case events. Although common sense with the formulation of judge's interpretation causes coherence, but on the other hand, it links judges to the inherent feature of common sense that is plurality and maintaining the status quo. This connection can be in conflict with one of the ideals of judgment, named emancipation. But the role of the judge is not only disputing resolution that satisfy with the direct application of law and common sense. The judiciary always has the capacity to interpret law, custom and other legal rules to apply justice.

A neutral view of science is one of the main features of scientific theory and one of the fundamental claims of the main stream in the theorizing of international relations. On the other hand, the critical theories in international politics, believing that the analytical shortcomings in this field are rooted in narrow-mindedness of the mainstream, have criticized the positivist, rationalist, materialist, and hegemonic attitudes of this current. The main question is whether it is possible to bridge between the critical approaches and the characteristic of scientific neutrality, and in this way to eradicate the barriers to free thought in the dominant approach and its origin. This paper argues that the four factors mentioned have formed the most important major obstacles to free thought and emancipation in the field of international relations theories through the imposition of meta theoretical foundations, Purposefulness in understanding issues, preventing the global distribution of issues and finally the commitment to secularization of science. The last factor however plays a pivotal role. One of the achievements of this paper is that it uses an analytical method to establish a connection between secularist roots in international politics and barriers to free thinking and an unbiased view. An issue from which the critical approach is not immune.

In this essay, I want to address two main aspects of the arguably central topic of Kant's treatise on Enlightenment, namely maturity: these concern the notion of the freedom of thought (Section I) and the idea of emancipation that is conveyed by maturity, the fact that it involves a process of growing up to become a citizen (Section II). Freedom of thought denotes the idea of self-agency which all human beings possess in principle whereas emancipation points to the fact that maturity is something that is not a matter of course, neither in individual cases nor for society at large. Maturity is not a natural disposition that one either possesses or not but must be developed. This means that not all human beings are de facto mature always, everywhere and all of the time. That this situation is not something that is in principle unalterable can be demonstrated by way of assessing Kant's apparent views on women's presumable minority 'according to sex'.

The critical theory of technology is a title that Andrew Feinberg predicates to the results of his thoughts about technology. This title indicates explicitly that Feinberg is interested in critical thinking arising from the Frankfurt School. In the critical theory of technology, technology is considered neither evil nor accepted its development to its present form. On the one hand, Feinberg points to the risks of the dominant technology space and on the other hand, he believes that the technological development isn' t dangerous completely. In the critical theory of technology, the technologies are analyzed in both functional and external realization. According to this analysis, undesirable consequences of modern technology will be obvious in its current form. Feinberg does not suffice to disply such undesirable consequences and he considers releasing from the dominant technology based on democratic values. In his view, the liberation strategy is trying to realize another form of modernity that is formed based on a wider range of values. In this article, firstly we will explain the main elements of critical theory of technology and then we will point to emancipatory aspect of Feinberg approach for going out of the dominant technology space and realizing of alternative modernity as his ideal. Finally, there are mentions about some of the problems with this approach and the relationship between the critical theory of technology and the share of national culture in technological design.

After passing more than one hundred years of Mashroteh (constitutionalism) revolution as one of the most important socio-political changes, there is many unidentified text which has not been discussed yet. The role of Molla Mohammad jafar ycleped Sheakh O Olama can be noted as one of these discussions. In this article, the author has studied the influence of Sheakh O Olama on liberalism trend and anti despotism of Kermanian characters of Mashroteh such as Mirza Aghakhan, Nazemodoleh, Majdol Islam and Sheakh Ahmad e Rohi.

This article postulates the concepts of subjective violence and objective violence in constructing the revolutionary others in The Slave (1964), the ideological play by Amiri Baraka (1934-2004), also known as LeRoi Jones. The blacks are identified as the others in the white dominant societies, and the inconvenience of their livings under no effective ‘ Civil Rights’ has faded their legitimated targets. They have detached themselves from their origins and experienced numerous troubles in the dominant imperialist world. Jones’ The Slave focuses on the revolt of a black man against the whites’ subjective and objective violence. The paper has centralized Jones’ concepts of black art and identity related to American ‘ Social Movements’ . Baraka’ s The Slave revolutionarily fights back the whites’ violence. To develop the purpose of this study, Ž iž ek’ s concept of violence and his psycho-ideological impacts through the lens of Lacan are to be analyzed. The Slave indicates the centrality of a black massive movement toward the achievement of self-rule, self-confidence, self-reliance, and self-realization. LeRoi Jones, as the leader of the ‘ Black Arts Movement’ and founder of ‘ Black Power’ of the 1960s, attempts to re-define and support blacks’ literature, art, and culture as the operational mission.