A question that challenges the minds of Plato and Rorty. That is, which poet or philosopher has the most influence in intellectual education and practice in the utopia? Platonic utopia based on rational criteria; Medina is a utopia ruled by philosophers, not poets, and Rorty utopia whose allusions are writers and poets, not philosophers. Plato and Rorty speak of a utopia that one does not allow poets and the other does not allow philosophers. The Greek thinker Plato portrays an utopia tied to a negative view of poetry and a positive view of philosophy and philosophies. It is unnecessary. He spoke of the "ancient contradiction" of poetry and philosophy, and took poetry out of the circle of "like" and "no", because poetry and poetry do not confront man with realities worthy of real life, therefore; He drives Homer out of his city to clarify the task of other low-ranking poets. The amazing effect of poetry on human consciousness can not be easily denied, but one should be careful which poetry is effective in educating the human soul and the good of Medina and causes misguidance.For Rorty, the only thing that can be expected from philosophy is to systematically summarize the moral reputation of a society. The postmodern philosopher Rorty and the ancient Greek philosopher Plato have similar and different ways of forming the utopia.

The story of Women's City is one of the tales in Ferdowsi and Nezamis’ Iskandarnamah. In Ferdowsi’s narrative this city is called Haroum and its inhabitants are all women. Alexander eager to visit new lands and intends to go to this city. Through the story one finds out how women ruled their city. Following Ferdowsi, Nezami wrote a more detailed version of this story and associated it with the story of Ghadifa and therefore brought about a new tale. In this poem, the king of the city is a woman called Noushabeh, known for her wisdom and beauty of body and soul. This story goes on in Barda, which was the homeland of Nezami himself. It bears some resemblance to the story of Khosrow and Shirin in that in the latter Mahin Banou is the ruler of the city whose affairs are all controlled only by women. The Armenian princess, Shirin is one of them.There is also an analogy between these cities and the mythological stories of Amazonian Women who rule their own city: men had no way into their city, and the place of their inhabitance is the same as what is told in Nezami’s poetry. It seems likely that the great Iranian poets and story-tellers got the idea and the required information about the city of women from the prose versions of Iskandarnamah and then composed poems based on that. Also, by writing utopian stories of Women’s City, the contemporary feminists have had a new approach to this utopia.

The question of terrestrial utopia in which there is no sign of concern about natural life is man's longstanding aspiration which has been the special concern of great philosophers. Such great philosophers as Socrates and Plato have delved into the ideas related to this issue and Aristotle logically organized them. Such Muslim philosophers as Farabi and Mulla Sadra have also sought to expound it. From among all kind of utopia and clearly compares them to show the difference between each of them in the light of the conception of utopia. In Mahdist city, all things move towards absolute perfection, there is no room for avarice and extravagance, and all people consider themselves to be responsible. Shedding light on the Greek utopia, this paper highlights the similarities between Plato's utopia and Mahdist utopia and pinpoints the defects of Plato's utopia, and then defines Mahdist city as a worldly utopia which eliminates man's worldly concerns and moves towards a high horizon which cannot be explained through a mere worldly view.

For the first time, Karl Manheim put ideology and utopia in unique framework - sociology of knowledge. But Ricoeur's analysis in this article is more philosophical. Ideology and utopia, according to him, are two expressions of social imaginary.The author considers three levels for the two above concepts, and tries to panalize the levels of each concept with each other.To avoid pathologic forms of ideology and utopia, Ricoeur concludes, it is necessary to give correct function of ideology to utopia and it seems impossible except by the dialectical relation between the two concepts.

utopianism is rooted in human’s perfectionist nature. Many thinkers throughout the history viewed their community from different angles and have developed utopias. Meanwhile, "utopia" of Thomas More is very well known because of its comprehensiveness and is considered the most important utopia after Renaissance. Since the beliefs and knowledge are the main essence of original culture, knowledge structure of More's utopia is based on humanism, pluralism, rationalism, as well as justice and education. This terrestrial paradise permeated from the human mind will be reviewed in the light of knowledge structure of the utopia attributed to Mahdi.

utopia and utopianism are words to have been born simultaneously with man’s power of thinking.There have also been many thinkerys who have deliberated over and written about an imaginary city with a perfect social and political system at a golden age in a desirable life. At any rate, utopia must be an ideal place imagined like ‘Paradise’ which does not really exist on the earth.In Persian, utopia means “a city we do not know where it is”, since it is taken as an abstract word made and polished in the mind, a place that has not been realized yet.The term ‘utopia’ was first coined in the 16th century and used afterwards. In the following centuries, some antiutopian writers like Huxley arose and some critics such as Pauper appeared to oppose the idea of the “perfect city” to come into come into being or to be true.utopia and Ideology, which is the manner of thinking about a desirable economic, political system in real life, are in contradiction. Ideology basically explains the existent system but utopia negates such a real physical system.utopianism has paid much attention to most of human aspects of life such as family relations, possession of things, consumption of goods and food, organization of political life, religious beliefs and others. But many of its plannings are in contradiction with one another since they do not have identical characteristics. However, by studying different utopias, we can come to the conclusion that although, their characteristics seem to be different, some common concepts in utopias link them together. Such common concepts can be named as justice orientation, low-centeredness, general connection, peace seeking, etc…

utopia or a good-place land (as some writers name it) was used for the first time by Thomas More, famous writer and philosopher of England during 1515 and 1516. It was applied to a society of rational and idealistic system.  Although it was the product of 16th century AD but its origin dates back to 5th century BC.  Plato, the Greek thinker, is the first one who has depicted such a society in his book Republic. What is more notable in Plato's Republic is that he depicts justice as the center of his imaginary society and philosopher as the head of it. After Plato thinkers of different nations have somehow shown their inclination towards this ideal society in their works and given various descriptions of its characteristics. Farabi in his book Ara' Ahl Madina Fadila describes his imaginary and spiritual city emphasizing on philosophical principles and after him, Hakim Sheikh Shahb al-Din Sohrawardi, whose philosophical views are in accordance with Plato's one,  called it no-place land and presented a new image of his desired world.Clear difference between various definitions given by philosophers is the result of their material or spiritual perspective. More's utopia in spite of its religious atmosphere but is ruled by Communistic ideology. Farabi's utopia relying on religious law is mostly painted by philosophy.By studying the works and sayings of the infallible Imams we find out that there is a special kind of utopia in their thoughts which is based on the Quranic and Islamic teachings. This is clearly depicted in Imam's and Hadrat Fatima's supplications, sermons, and words. The author of the present paper tries to describe this ideal society relying on the words of this great lady, peace be upon her.

Abstract One of the questions that always arise when studying or teaching political philosophy, especially for beginners or non-professional readers, is what is the use of these apparently impossible ideas? If these utopias are not going to be realized, why are they proposed? In the specialized field, for several decades, utopian thought has been exposed to harsh criticism and people like Karl Popper have considered them as the origin of totalitarianism. However, in recent years, the field of studies related to imagination and utopias has seen expansion and transformation, and efforts have been made to consider their positive and efficient aspects. In this article, using recent studies on imagination and utopian thought, attempts have been made to show that imagination and its main product, utopia, are not only tools of thinking but also an inseparable part of political philosophy itself. Therefore, in the education and training of political philosophy, along with cultivating the philosophical and rational thinking, the faculty of imagination should also be strengthened. The research method applied in this study is analytical-explanatory. Keywords: imagination, utopia, utopian thought, political philosophy, creativity and innovation.   Introduction The teachers of political philosophy are always faced with the questions of students and audience as follows: are such imaginary thoughts and ideas, which are neither possible nor feasible in the outside world, useful? What is their use? In the contemporary era, with the dominance of the attitude of originality of proof and scientism over the fields of human sciences, imagination, and consequently, utopian ideas have flourished, and even some think of the death of philosophy in general, and, political philosophy in particular. In this article, the basic question is, what is the significance of the imagination and design of utopian ideas for political philosophy? And perhaps with more courage, one can ask whether political philosophy is basically possible without using the power of imagination and projecting utopian ideas? In response to these questions, the main idea of the upcoming article is that the power of imagination is one of the most important sources of political philosophizing, and basically, without using this power, not only it is not possible to raise deep philosophical issues, but also it is said that that philosophizing is probably impossible. Imagination through utopian ideas has played an essential role in the formation and deepening of political philosophies. Imagination and utopia as inseparable parts of philosophy and political philosophy, along with thinking, especially rational thinking, are very important. Text In this article, after examining the power of imagination and utopian thought and the possibilities that these two provide, their importance for political philosophy has been examined, which are: 2.1. Creativity and innovation in the production of concepts: the language of political philosophy The creativity and innovation hidden in creativity in political philosophy has led to the production and creation of thousands of political concepts that could not be imagined without imagination and utopian thought. Political philosophy can basically create a new world through the creation of new concepts and words. Our understanding of the world and politics is enriched through these concepts. In this sense, it can be said that without utopian imagination and thought, it would not be possible to produce and create new words and concepts that shape our understanding of the world. 2.2. A different world in political philosophy Political philosophy presents its idea and work by presenting a different picture of the world – a world other than the current world. The task of political philosophy is not only to describe what exists, but also to present what should be (in the maximalist sense of political philosophy) or what is possible (in the minimalist sense of political philosophy). 2.3. Relativize the present As was mentioned, one of the important functions of imagination and utopia is to relativize the present time. From classical political philosophy to contemporary political philosophy, political philosophers have served this relativization of the present by providing alternative images for the political order prevalent in their time. This way of looking at the political order always provides the possibility for the audience to imagine alternatives. 2.4. A different interpretation from the past Basically, political philosophy cannot find a way to the future without interpreting the past. By presenting nightmarish or imaginary images of the past, utopias make it possible to visualize the future. The term "natural state" in the political thought of the parties to the agreement is a narrative from the past to reach the political state in the future. In terms of anthropology, there is no evidence that we can call a period a natural state. However, the members of the social contract had to create the natural situation in the past for the image of the political order they had in the future. 2.5. The principle of change and hope as a substance of political philosophy Political philosophy has accepted the principle of change by portraying an imaginary or nightmarish past as well as criticizing the present and presenting an imaginary picture of the future. Based on the acceptance of the principle of change, human hope to reach a better life and a better situation is smoothed as one of the main functions of imagination and utopia. In the history of political philosophy, we can mention hundreds of examples of change with hope. From Plato's utopia to Rousseau's political situation, which inspired the French Revolution, to the political philosophy of Marx and Marxism, which led to the Soviet Revolution, to the New Left political philosophers who inspired the events of May 1968 in France. It may not be an exaggeration if we claim that behind each of the great steps that mankind has taken throughout history, we can find a trace of the collaboration of imagination, utopia and political philosophy. Conclusion In the decades after World War II, as a result of the tragedies caused by great ideas such as Marxism in the Soviet Union and fascism in Germany, there was an increasing skepticism towards utopia and of course the role of imagination in philosophy in general, and, political philosophy in particular. However, in the last one or two decades, we have seen a kind of optimistic and cautious return to utopias and to a large extent nightmares in political philosophy. John Rawls reopened the blocked way with his realistic utopia plan. In the last few years, separate groups of studies converged at a point like separate rivers; On the one hand, the power of imagination was placed in the center of attention of psychological and anthropological research and gained special importance and was recognized to a great extent as the power of creativity and innovation. On the other hand, new studies were conducted regarding the role and importance of utopias, and their importance and their constructive role was emphasized, being alert to the lessons from closed and holistic utopias. In this article, with reference to these efforts, a preliminary attempt has been made to show that political philosophy, as a branch of the sturdy tree of philosophy, has been inevitable from the beginning to use the power of imagination, and in a sense, without the power of imagination and utopian thought not only could not enrich its philosophical language, but also it was not even possible to propose its own ideas. Without the power of imagination, we will never be able to criticize the past and the present, and offering a new plan for the future will be impossible. Therefore, in teaching political philosophy, along with rational philosophy, which is very important in its place, it is necessary to take advantage of the power of imagination and utopia and not to neglect the capacity and creativity of this power.

The main goal of this article is to study how Iranian society crossed from the millennium utopian ideas towards liberal utopian ideas. The ideas which helped form the sociology of the Constitutional Revolution. To this end, we reviewed four types of Karl Mannheim's ideals, which are about the formation of a new utopia from the late middle ages to the new and modern era. The research data was obtained from the Iranian’, s itineraries from their trips to the European countries. The results were analyzed using the phenomenology approach. They indicate that the Qajarid’, s itineraries to Europe have the elements of a new and liberal utopia and played a role opposed ideologically to that era’, s social structures. Such ideas and works could lay a foundation for the new utopia by laying aside the Babieh millennium utopia and introducing the European utopia to the Iranian society. The utopia was based on a new understanding of Iranian society from the progress and development concepts and prepared their sociological and insightful minds for the formation of the Constitutional era.

According to the words of its impact on the audience of the main angle of biography of the Holy Imams (AS) is, the word of the deep layers of the mind penetrated the hearts of people, life is a constant companion, the best example, according to the founder of Islam, the Qur’an is the miracle of the Word is, the more words Vnsayh Imam Reza (AS) teachings of the Koran as direct and indirect footprint ethical principles can be seen at the peak of the meanings of words, literary and moral tailored to the needs of the community.With Search in the intellectual life of Imam Reza (AS) is determined, to lead them to true happiness of man, the true utopia of human effort applied, and when the West in the Middle Ages regression was cutting through cultural decay, and the siege of the culture of their thoughts constantly circle became tighter, progressive Islamic thought and culture Razavi promoting intellectual freedom in the founding utopian ideals, thoughts and left a strong moral values, which seeks to lay the foundations of Islamic civilization, people in various fields cultural, emotional, respectively. This article is a descriptive, analytical, written using library resources for, and examples of the views of Imam (AS) in relation to human and fundamental moral principles is examined. This article is a descriptive, analytical, written using library resources for, and examples of the views of Imam (AS) in relation to human and fundamental moral principles is examined.