There have been different readings of Plato’s works and treatises, especially in relation to “Republic”. Among them, treatises of this statesman and sophist are of special importance. Plato, in “Sophist”, writes that he would have a sufficient inquiry on “Philosopher” in a near future. This statement has led some researchers to look for Plato’s lost book on the “philosopher”. Does the statement really mean that he had in mind to write the book “Philosopher” especially considering the fact that he had written the “Statesman” before this? This paper, by focusing on the different readings, studies the relationship between “Sophist” and “Statesman”, and claims that writing of an independent treatise by Plato, under the name of “Philosopher” was not what he intended to do. In fact, by writing “Sophist” and “Statesman” he had characterized “Philosopher” to his readers. All the characteristics of the “Philosopher” are available in the previous treatises. This article drawing on the internal logic of Plato’s thought, this claim has been investigated from different perspectives.

Taj- uddin- Mo’taz Khorasani an Iranian statesman in Rome Saljuq era was one of the devotees of Mowlana Jalal - eddin - Rumi. He was in charge of tax affairs in Rokn - oddin –Ghlich Arsalan IV, in Ghostmunieh and Anghore, Anatolia.Having a strong tie between the statesman and Mowlana, as the former used to visit Mowlana frequently and the latter calling him “Townsman”, “ noble of Khorasan” and “supreme companion”, Mowlana seemingly had several writings to him asking for sorting out his devotees as well as other’s problematic issues in the region. Taj- au -ddin Mo’taz Khorasani made a great contribution to Mowlavieh sect by building some schools and monasteries in Anatolia all for his sincere devotion to Iranaian culture and to support Mowlana himself as Iranian poet and theosophist.This study focuses on Taj- au -ddin Mo’taz Khorasani’s biography and his role in Islamic Iran’s cultural and theosophical improvement in Anatolia region as an influential Iranian vizir in Rome-Saljuq’s era.

The impact of Plato in evolution of philosophical and political thought is so, that still current political, social and philosophical schools are being evaluated with his thought. The dialogue between Republic, Statesman and Laws are three of his most important works. These three works, especially, are so important in the field of political thought and by writing these works, Plato, is known as the founder of political thought. His different form and context are caused that his political thought would be interpreted differently. It seems that leaning on the theory of Transmission from political philosophy to politics in Plato's thought and emplacing these three dialogues in their proper stance would solve most of the problems and help to enlightening dark aspects of his thoughts. Special attention to Statesman is among the features which distinguish the theory of transition from the others. According to this idea, Statesman dialogue intermediates Plato's political philosophy in Republic and politics as well as one of the distinguished role in connective segments. In this article, we try to represent a more accurate interpretation of Plato's political thought of transformation by reading and interpreting the statesman in virtue of 'Transmission Theory' from political philosophy to politics.

Amongst the poets of constitution era one can hardly find a poet like Malek-o-sho’ arā-ye Bahā r who deals with themes which contain both old and new aspects. He is one of the last ode composers, traditionalists, and celebrated poets who enjoy a multifaceted individuality. Not only is he a skilled and illustrious statesman, but he is also a liberal and modernist poet. Bahā r honors the past history of Iran. He employs allusions and references to old myths and historical stories almost in all his poems. He not only is a moderate poet and modern statesman who has deeply digested the emergence and call of modernism, but also is one of the forerunners and advocates of reformation and modernism in the community of his time. In this regard, based on the triple approaches of myth, religion, and history on the one hand, and modernism on the other, this study attempts to examine the styles and dimensions of these two opposing approaches in the works of Bahar, who has not stopped in the past, but has experienced and understood the importance of modernity properly.

In the openings of Sophist and Statesman, Plato does reportedly promise the reader that he intends to write a trilogy respectively entitled Sophist, Statesman and Philosopher. The two former dialogues have been authored and are available today, but this is not the case with the third dialogue; that is, Plato never writes the third dialogue, or as said differently, he does not pen it like the other two ones. There are different views concerning this third dialogue. This essay is a critical appraisal of Heidegger’s taking on this issue. Heidegger does not accept the common view among the interpreters that Plato has had the intention to write the triple dialogues and accordingly he seeks to retrieve the depiction of philosopher through Plato’s corpus. He believes that Plato has written the Philosopher but not in the form of other dialogues or rather in a Socratic fashion. This essay seeks to demonstrate that firstly, Plato does not meet his promise as regarding to the composition of Philosopher; secondly, the reason for not keeping his promise is that Plato believed basic philosophical themes could not be presented in written form, and that there is no benefit for the public in having them inscribed; thirdly, his depiction of philosopher can well be retrieved from his works.

In this article an important part of the Iranian history, during the Constitutional Movement, is reviewed on the basis of the social reforms made by Mirza Mahmud Khan (Ehtesham al-Saltaneh). He was an influential statesman in the Constitutional Movement and one of the founders of the Justice administration. He had also several other responsibilities. Throughout his social activities, he was against the despotism and defended the Constitution. The present article gives an account of the life of Ehtesham al-Saltaneh and the consequences of his activities in the Iranian Constitutional Movement.

In this article, the writer has provided information about the life and the literary personality of Seyed Sadroddin Hosseini, writer of Zobdatol Tavarikh (Best of History Books). Based on this information,gathered from all available sources, Seyed Sadroddin Hosseini was a statesman in the Khararzmshahiyan government. His job was to collect tax from Neishaboor. But later he resigned trom his post and began writing books. Among his books are: Zobdatol Tavarikh, Description of Proper Nouns in Nahjolbalagheh,He has also written another book, "The History of Eskandar",of which there is no trace.

Amin-ud-dowleh, a Qajar reformist statesman, and his policy in the national and foreign affairs have raised some contradictory judgments. His foreign policy that is on the focus of this research which is based on documentary analysis of his views, should be considered realistically within the political and international affairs of Qajar’s state. Although attracted to the Great Britain because of Russia’s threat, Amin-ud-dowleh should not be labeled as Britain’s agent in Iran. His foreign policy with the inclination to the Great Britain can be counted as the proximity to the third power principle.

Azod of Yazd is an 8th/ 14th century poet and statesman. From early youth, he took up divani responsibilities ascending high governmental posts. In addition to poetry, he possessed mastery in the sciences of the time. Hafiz, in some of his ghazals, was influenced by Azod.An imperfect manuscript of his Divan, kept at Noor Osmaniyeh Library in Istanbul, contains his qasidas (odes), ghazals, tarji'bands (stanzaic refrains), and qit'as. Of his prose works, only his laudatory introduction to the Collection of Letters by Rashid al-Din Fazlollah of Hamadan, has survived. Among his descendants, his son, Jalal, was a famous poet, and his grandchild known as Ibn-e Jalal also wrote poetry.

His background of executive activity as a statesman caused Seyyed Hossein Nasr’s thought to be linked with secularism. Examining his background in this context is not separate from his basis of thought rooted in his traditionalist procedures. Valid connection between spiritual authority and temporal power that is one of elements of Traditionalist thoughts, backing Nasr’s thought on religious governing. According to religious doctrines that are in contrast with western thoughts, Nasr believes that religion, especially Islam, cannot be separated from the governing realm. This article tries to study Nasr’s theoretical reasons against secularism, i.e. separation of religion and government. Also it shows that how Nasr explains this subject causes someone thinks that there are rooms Tor influence of secularism in his thought and oppose with him.