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Culture in the discourse of leadership and its role in the realization of the new Islamic civilization is one of the important issues that need a lot of research. Because culture is very important in the view of the Supreme Leader and has a central position. Accordingly, the importance of the place of culture in the thought of his leadership has led him to develop a cultural engineering perspective. From this perspective, cultural engineering is an effort to strengthen the main components of the Islamic and national culture of the country and protect it against the influence and influence of destructive Western culture, in the light of proper arrangement and determining the correct position of all cultural dimensions and characteristics of society. These efforts require the proper design of cultural engineering. This article seeks to answer the question, what is the relationship between the concept of culture and modern Islamic civilization in the discourse of the leadership of the Islamic Revolution of Iran? The methodology of the present research, which has a descriptive- analytical nature, has provided and collected the required data and information through the library method and by accessing sources such as books, articles and research reports. In the form of the theory of modern Islamic civilization, it is based on the hypothesis that according to the Supreme Leader, culture has provided the basis for the formation and expansion of modern Islamic civilization in society.The results of the research have shown that there is a close and significant relationship between modern Islamic culture and civilization. In such a way that culture is effective in the realization of modern Islamic civilization and according to the most important components of Islamic civilization, which is God-centered based on human dignity and cultural and spiritual values, this statement is confirmed.

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Narrative structures and elements are main fields to express and reflect the cultural underlying structure of civilizations and recreation of such underlying structure in the form of narrations counts as the important elements of linguistics and semiotics. These narrations, reflect different social and cultural status and express the human thoughts and experiences. So, exploring such narrations is considered a method to access dominant discourse of every society and explain its hidden thoughts. Many narratives include stories and pictures of animals which have had human position in the past and have changed the border between human and animal. Horse had been the subject of mythical narrations in different nations due to its unique specifications such as intelligence, adroit, loyalty and chastity. By adopting the theoretical framework of semiotics of discourse, this research tries to study the status and role of horse in civilizations of China, Japan and Iran to show what structures or process on the basis of horse mythical function are formed and how horse functions in forming and developing these narrations. Narrative analysis of  the texts either abstract or concrete shows that there is a kind of semiotic fluctuation which changes horse from an animal and terrestrial creature to an enhanced and holy creature and implicates that how narrations relying on horse as mythical creature and enunciation function of horse are influenced by these fluctuations. The main aim of this research was to study discourse systems on the basis of horse narration function in Chinese, Japanese and Iranian civilizations to answer this question that how and on the basis of which criteria it can be accounted for better understand its status in improving physical and spiritual competence. Accordingly, this study presented at first the review of related literature alongside the investigation of the actional and stative system of the subject.Finally the results showed different kind of horses with diverse axiological features . Furthermore findings of the current study included two different economical and ethical aspects.    

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Abstract

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According to Arnold Joseph Toynbee's (1889-1975) theory, the static period of society can be regarded as a period of stagnation and inactivity. Members of such a society do not have responses to the challenges ahead and they are passive and surrendered to existing conditions. In other words, a static society is a society that in general is somewhat lacking in fundamental transformational mechanisms. According to such a theory, the advent of ancient Iranian civilization is the result of a revolution, as well as the movement of society from a static past to a dynamic future.However, this paper, using the historical research methods, being sought to examine and analyze the characteristics of the Medes society before the dynamic stage based on existing evidence. Whether Society such as the Medes, in spite of stagnation, has absolutely no internal transformation or have. Achievement of this study is to demonstrate the adaptation or perhaps incompatibility of Toynbee's civilization views with part of ancient Iranian history. Meanwhile, the analysis of the general characteristics of the static society of the Median society based on historical facts and evidences, is one of the other achievements of the present study.
Keywords: Ancient Iran, Median community, Arnold Toynbee, civilization, Static Sociology.
 

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Many academics, worldwide have considered Khatami’s Dialogue of Civilizations as a pow-erful rhetoric and antithesis of the so-called ‘Clash of Civilization’ theory. This article, how-ever, tries to show the originality and depth of Khatami’s vision, framed against the back-ground of ‘the end of history’ and clash of civilization’ theories, political frames used by po-litical actors in the post cold war international order. Citing quotations from the number of speeches delivered by Khatami’s author tries to identify the notions behind the dialogue, which according to him has been influenced by many philosophical and religious trends, and which more of less justifies Iranian foreign policy and protect national interest rather a genu-ine vision to construct peaceful and just world. Further, the present article raises many ques-tions regarding the intellectual indifference and liberal west as non receptive to the dialogue, and thus, specially in the wake of recent unease around the globe.

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After the collapse of bipolar system in the world, different views and theories expressed by the scholars and thinkers about the future of the world and international system. One of them is the theory of “ The Clash of Civilizations” which was propounded in 1993 by the Samuel Huntington, the director of J.M.Olin Institute for Strategic Studies in Harvard Uni-versity. This theory caused some anxieties in the world. In reaction to this theory, Mohammad Khatami, president of the Islamic Republic of Iran, proposed “Dialogue Among Civilizations” as a paradigm in the international relations which was accepted by the 53rd General Assembly of the United Nations on 3 September 1998 and approved a resolution for the purpose of promoting dialogue among cultures and civiliza-tions, and called the year 2001 as “the Year of Dialogue Among Civilizations”. This article based on both mentioned theories, refers to the role of dialogue approach in creation of peaceful relations between nations and states.

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Man's past condition is related to his present life and history means surveying the quality of the past activities whose traces remain in the present time. The main field of historical research is man's past life, the stages which have been put behind in the process of evolution and changes as well as progresses made in these stages. History is a means to provide human beings with a complete insight into the events under study. Also another subject matter of history is discovering the common relations between the events, but the reconstruction of common relations is an essential part of this subject. History revives the forgotten events and by studying the cultural legacies we come to know about human past. History cannot properly play its cultural role in the form of event recording and mentioning wars and successes and only through philosophical perspective and understanding of causal relations it is possible to achieve historical goals. History is a science that studies human in the course of its evolution. And with developing connection and understanding of the causal relations of events it works with whys and states of events and by reconstructing the past cultural legacy, shows what had gone upon past inhabitants. Culture and civilization and its course in the human history is the best presentation of human development and progress and is the truest part of human history in whose course of development all members of the society take part. In the light of the above, the present article is an attempt to cast a quick look at the contribution of history to the understanding of cultures and civilizations.

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Archaeology is growing science that continues to discover the material remains of man; hence, it is the best evidence to understand human relations that too shows close co-operation between the neighboring countries, especially Iran and India (present Pakistan). Right from Bronze Age when man started building a better social organization, archaeology presents positive evidences for economic and technological cooperation to boost their living standards. In the case of Indian Sub-continent, the earlier rural evidences from Kili Gul Muhammad (Kili=Urdu word, stands for "Fort") , Zhob and Loralai valleys of Baluchistan show a continuous growth pattern until they reach to mature stage of Indus Archaeology is growing science that continues to discover the material remains of man; hence, it is the best evidence to understand human relations that too shows close co-operation between the neighboring countries, especially Iran and India (present Pakistan). Right from Bronze Age when man started building a better social organization, archaeology presents positive evidences for economic and technological cooperation to boost their living standards. In the case of Indian Sub-continent, the earlier rural evidences from Kili Gul Muhammad (Kili=Urdu word, stands for "Fort") , Zhob and Loralai valleys of Baluchistan show a continuous growth pattern until they reach to mature stage of Indus Civilization that presented by the cities of Mohenjo-Daro and Harappa. It seems that such urban pattern could not develop without its deep contact with the Bronze Age Culture of Iran, as evidenced from the excavations of Bampur, Tepe Yahya, Tepe Sialk and Tepe Hissar. Hence, according to archaeological evidence, one can say the people of Iranian Plateau and those of its extension into Baluchistan and even in Sindh maintained a close trade and commercial relationship. In the beginning of the 4thMillennium B.C., trade spread simultaneously with the art of pottery and the human effort for having agricultural products, and commerce started between the Western and Eastern world. Barley and wheat from Iran were exported to Egypt and Europe, and millet from India was exported to the West via Iran. Plenty of seals and identical ornaments found in Iran and throughout the vast Indus Basin and the areas of Mesopotamia and Central Asia are evidences of the simultaneous expansion of trade in the Great Iranian Plateau. This article tries to discuss and prove that the gradual progress in this vast basin, especially in ancient sites of Iran and Western India could be possible through road links, such as Silk Road, and it strengthens the claim and leads to the point that this link has been solely through growing trade and commerce. The next point, it will express that this trade not only was responsible for the emergence of the stimuli for the development of simple and original settlement in a section of the proposed area but also developed cultural relations especially in the patterns of urbanization, architecture and arts which is highlighted in two ancient cities, Shahr-i Sokhta in Sistan (Iran) and Mohenjo-daro in Sindh (Pakistan), in 3rd Millennium B.C.

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Modern Europe witnessed a historical simultaneity as  the result of which , not only Europe ruptured from its  own past, rather a forced  attachment to the non- European's future was also forged. This  historical "development" has been narrated in the "colonial discourse". On the other hand, for the non–Europeans, however, a different historical simultaneity took place.  Hence; the colonized/non -Europeans found themselves forcefully ruptured not only from their own selfhood, but also thrown in an imposed 'state of nature' dispossessed of their identity. This historical experience has been narrated in the "post-colonial discourse". The current paper is an attempt to host a 'meeting' between the colonial and the post-colonial discourses.

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Ibn-khaldun,s social change theory has been often classified as cyclic theoty of social changes that has three stages includes in generation, growth and progress and ultimately regressive and decadence. But, what is inferred by rethink in text of Ibn-khaldun,s Moghaddame, are two different courses,as interrelated to each other, “civilizational evolution” and “cyclic changes of state.Avoiding make absolute his ideas, Ibn-khaldun believes in multilinear or fluctuating evolution of civilization procedure, on the one hand, and cyclic/decadence change of states in the domain of Arab-Islamic civilization of his time on the other hand. It can be argued that cyclic changes of state processes and continues in framework of civilizational evolution, and because of relay civilization on level of state powerfulness, its changes are fluctuating form. Ibn-khaldun,s focus on decadence problem of state in the domain of Arab-Islamic ,can be seen as independent foundation for sociology of Islamic and thired world countries that without mimesis and total dependency to thoritical framework of western sociology, is consentrated on social problems of these countries.