Man's salvation is the of the Transcendent Philosophy, and the key to this happiness is the entelechy of man's rational soul in the light of theoretical philosophy and general guidelines of practical philosophy attained through the mystic journey and the trans-substantial motion.The first basic question in this regard targets the place and role of Politics and Government in Sadrian practical wisdom. This question concerns both their station, i.e., existence, and their functions and effects in the Transcendent Philosophy.The second basic question concerns the necessity of utopia. Without political organization and the establishment of utopia, Politics and Government will not have any certain effect and, instead of influencing social life, will remain useless and unproductive alongside individual life.The third basic question concerns the role of leadership and management in utopia and the development, evolution, and transcendence of society.The fourth fundamental question is related to religiousness and Politics, in utopia. On the one hand, man is at the center of Politics and a part of it, and, on the other, religiousness is the cause of man's existence. Is this relation a philosophical and ontological one or a Governmental and accident alone? In Mulla Sadra's practical wisdom, law has a quid dative role. Without law utopia cannot be realized. Nevertheless, the question is which law and honor consolidate the pillars of utopia and are the causes of its continuity. The focus of this paper is on the "transcendent law" upon which utopia is based. Likewise, Sadrian Politics and Government and the Transcendent Philosophy will not attain perfection without transcendent law. The secret of the Sadrian utopia is this law, and, perhaps, in the light of clarifying the transcendent law and its role in practical wisdom and Sadrian Politics and Government, a ray illuminates the horizon and the outlook of future.The last basic question in this regard concerns the role of transcendent Politics, Government, and practical philosophy in man's future Government and Politics. Will the people of the future need Mulla Sadra's philosophy and political thought? Will future Politics and Governments search for the elements of Mulla Sadra's practical wisdom? The utopia of the Transcendent Philosophy is related to the future, and we can discuss it following a futuristic view and approach.

The Iranian Government is faced with important challenges and crises in different areas of public policy making such as economic, cultural, educational, environmental and industrial issues. In this article, we will discuss why these issues exist in Iran today and we will propose that there is a direct link between the involvement of people in Politics and the efficiency of Governmental policies. Even though Iranians believe that they are very political, in reality they are not as defined in this specific article. This leads Governmental authorities to behave inefficiently or to suffer from megalomania. We will bring forth arguments that will support and defend our hypothesis in this article.

The goal of this paper is to study the political and social aspects of the poem of Iran's well-known contemporary poet, Parvin Etesami. Comparing not only to all contemporary female poets, but to many male poets of the same period, Parvin worked more on social and political issues. One of the major and dominant political and social characteristics of Parvin's poem is the preference of social justice over political liberties. Nevertheless, Parvin's poem is also the reflection of her contradictory views on social and political matters and problems. The author believes that this contradiction is resulted from the contemporary effects of the social context and political-social currents of her time on one hand and cultural manifestations of Iran's literary heritage particularly theosophical and pantheistic heritage on the other hand.

Pragmatism as a philosophical theory and an approach is almost a new viewpoint which became popular in late nineteenth or early twentieth century in the United States.Pragmatism is based on this fact that each theory or doctrine is to be judged on the basis of the result which is derived from it. According to pragmatists if an idea leads to an efficient and useful result for man then it should be considered as real and useful. In fact the reality is not something absolute which exist apart and independent from man. Pragmatism like other philosophies has deep connection with Politics and political affairs. The present article initially examines the philosophy and approach of pragmatism and then connection of pragmatism with Politics in theory and practice is critically discussed. The finding of the article shows that although in certain cases a pragmatic outlook is necessary but it is not sufficient because excessive use of this method leads to certain problems. These problems are: non-adherence to ethics, instrumentalism, lack of attention to political and social ideals and preferring interests to values and principles.

The paper briefly explains the characteristics and capabilities of ICTs. It proceeds with a review of the interactions between communications, information and Politics. ICTs have astonishingly developed the potentials of the traditional mass media, i.e., the press, radio, television, in terms of time, space as well as social distance and interactivity. These transformations present the increasing possibilities for the .npowerment of direct and representation democracy. Governments have different roles in relation to the ICTs, such as, being initiators, investors, users, and regulators. Achieving these functions results in the digitalization of the governing and creation of an electronic Government, i.e., e-Government, or briefly as e-gov. E-Government, in turn, expands democratic processes in the society and also develops public services. In this paper, the effects of the three levels of e-Government, i.e., information, communication, and transaction, in the various areas of Government-society interrelations, such as G2C, G2B, C2B, etc. are discussed.

Politics as a new concept in Iran is a subject that has involved various classes, statifications & groups. It has embraced different areas of Iranians’ living. For existing researches have studied classes, Iilat & some groups in Iran’s political sociology, this research studies a group that political literature don’t give pay attention to that or belong on social history and very hard to study its political behavior. However the main question of the present essay is studding of political behavior of doctors of medicine & presence of them as interest group in & on Iran’s Politics. Generally, the presence of medicine (doctors) in Politics environment have been because of new developments in Politics, social status, attention of society to them & some accidents, the luck of the game. The presence in new Politics of Iran has been started in Qajar era. The most feature of the period was use of medical concepts for general understanding of political concepts in Iran. In the first Pahlavid, medicine tried to influence on Politics & did not participate in that. In the time, medicine was a new job and an instrument for modernization. Medicine tried to introduce itself as necessary job with a high level in the society of Iran. In the 1940- 1980 decade, they participated in Politics as prime minister, minister, MP & opposition. The essay tries to explain the hypothesis with statistical indicators to show relationship between medicine & Politics. On the whole, medicine couldn’t affect Politics similar to engineers.

Talking about the hedonistic society in the eyes of political thinkers is one of the ways to understand the types of desirable political system in different societies. This issue is of particular importance in the eyes of Islamic thinkers, who have raised the issue of happiness both in the Qur'an and in the Sunnah. The current research aims to deal with the hedonistic Politics and Government in the thought of Farabi and Ayatollah Khamenei. The hypothesis of the present research is that the hedonistic Politics and Government in Farabi's thought is based on the existence of moral qualities and properties in the eyes of political leaders and members of the society, and in the eyes of Ayatollah Khamenei, it is based on the role of the Government in providing the material and spiritual needs of the people. Based on the findings of the research, Farabi's approach to hedonistic Politics and Government is an attempt to establish a desirable and ideal political system that includes the model of the Government of the Messenger of God (PBUH) along with Greek wisdom and is considered an intellectual support for the idea of religious authority. to be But the model considered by Ayatollah Khamenei is in the stage of establishing a political system and a measure to build a new Islamic civilization in the present era. A Government can be hedonistic that provides the material and spiritual needs of the people and is separate from the model of western secularism. Posterior and ultimate happiness in Farabi's thought and good life in the worldly and afterlife in Ayatollah Khamenei's thought are the focus of hedonistic Politics. In the current research, the descriptive-analytical method and references to Farabi's texts and works and Ayatollah Khamenei's statements have been used.

The Islamic Republic Party was the leading political organization in the constituting process of the Islamic Republic political system. Furthermore, it was the most influential political party during the first decade after the 1979 Islamic Revolution. This article investigates the understanding of Politics and Government concepts in the political discourse of the Islamic Republic Party by using a metaphorical approach and tries to answer these questions: How were Politics and Government comprehend in the Islamic Republic Party discourse? and which metaphors were the party used to understand those concepts? Those metaphors were analyzed using the method of Metaphor Identification Procedure (MIP). The analysis demonstrated that the concepts of Politics and Government, and related abstract concepts in the party's discourse, were recognized by the use of everyday experiences that related to religious practices and perceptions. The maktabi (or doctrinaire) Islam, as the general metaphor, was the fundamental source domain of understanding those concepts. Source domains such as worship, duty, divine trust, and doctrinaire played a pivotal role in comprehending political concepts. As a result, in the political discourse of the Islamic Republic Party, Politics and religion, the political institution and the religious institution, and political action and religious behavior are the same, and political knowledge and cognition are inseparable from religious consciousness.

The purpose of this study is to critique one of the latest works on Iran's foreign policy by Farhad Rezaei. The questions of the research are: Has the author of the book could survey the subject in a scientific method? How much of the collected data has validity and the results of the book are reliable? To what extent has this work been able to answer the ambiguities and questions in the minds of Iranian and foreign audiences and be effective? To answer the above questions, first, the main idea of the different chapters of the book has been addressed and criticized. Then, in two separate sections, the book is criticized in terms of content and form. Each of these sections includes two sub-headings: the book's strengths and weaknesses. In the end, the authors stated their general evaluation of the book. The research methodology is descriptive-analytical and conducted by library-based data.