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Showing 4 results for Political Thought


Volume 2, Issue 1 (3-2025)
Abstract

The political discourse of Islamism in Tunisia, which has roots in the intellectual tradition of the Muslim Brotherhood, has undergone significant changes over time, especially following the 2011 revolution. After a brief period of rule from 2011 to 2014, the moderate Islamists led by the Ennahda Movement gradually moved away from the revolutionary and ideological foundations of political Islam and adopted a more pragmatic approach. This study aims to explain how this transition from revolutionary political Islam to pragmatism can be understood. Using MacIntyre's epistemological framework, the analysis suggests that this shift is not merely a tactical political move but also reflects an epistemological crisis within the leaders’ reading of the Brotherhood’s intellectual tradition. Confronted with complex societal crises, Ennahda leaders recognized that solutions based solely on past principles and beliefs were no longer viable. Instead, they saw the need to reassess and reinterpret the Islamic intellectual tradition to address current shortcomings. Their reinterpretation was less about expanding the possibilities within the tradition and more about distancing themselves from traditional principles and criteria, favoring pragmatism and political realism. This reveals that Islamist leaders lack the necessary analytical and intellectual tools to effectively address societal crises, which hindered their ability to develop a systematic and coherent model of Islamic governance grounded in traditional criteria. Going forward, their potential role in Tunisia’s future depends on their capacity to equip themselves with the intellectual tools needed to confront emerging issues and challenges.
 

Volume 7, Issue 1 (5-2015)
Abstract

This paper intends to identify Seyyed Hassan Taqizadeh's thought and its social and mental bases, and analyze his political action as an Intellectual and political actor in the era of constitutionalism according to the historical sociology approach with regard to the sociology of knowledge. Mannheim's sociology of knowledge focuses on some traits such as social position, dependence of thought to social background, and historicality of thought, and to some extend pays attention to person subjective. These are competent elements, which were used for recognizing Taqizadeh's thought and the process of becoming an active political actor. Besides, this paper uses the concept of action in its details to understand the type of Taqizadeh's action and its relation to his social and intellectual bases. According to these facts, the paper tries to answer how and to some extend why such relation exists between Taqizadeh's thought and his political action. It concludes that Taqizadeh's family position, social rank, social environment, and experiential and humanity sciences, especially evolutionism, as well as his former knowledge of Islam are the main bases of his modernity. With regard to these foundations, it should not be wondered that Taqizadeh's thought and political action are mixture of Islam, liberalism and socialism.

Volume 20, Issue 79 (4-2023)
Abstract

In this research, the authors have tried to analyze the three main currents of Iranian political intellectuals in the four periods of Ahmad Shamlou's intellectual life in a descriptive-analytical way and with a library method. Examining Shamlu's poems, it is determined that Shamlu is a poet born from the heart of the society and belongs to the masses, and his poetry is the manifestation of the realities of the society and the ideals of the masses, and in his political poems, he wants to remain in the memory of the society as an intellectual. Stay as a poet. An intellectual who has used poetry as a tool for his struggle. He expects the reader to look at his poetry as a tool. A tool that is supposed to serve as an awareness for their creation and liberatio.
Hoosein Rezai, Ali Imani,
Volume 29, Issue 1 (1-2022)
Abstract

In the general discourse of political science, "common good" refers to those material, cultural, or institutional facilities in which members of a given community share public interest. "Common good" is an important concept in political philosophy and political thought; because it plays an important role in philosophical thinking about the public and private dimensions of social life. In this article, while recognizing and analyzing the concept of common good and related concepts, we have examined the views of Muslim thinkers in relation to common good thought. The analysis of the political thought of Muslim thinkers has shown that they consider man to be, by nature, a social being, and in their opinion, the attainment of perfection and common good also depends on the formation of society. "There is no doubt that it is not possible for man to attain the perfections for which he was created, except for a large integrated community where everyone helps each other with what they need, and that thanks to them all that is necessary for human perfection is obtained." Therefore, Muslim thinkers such as Mullah Sadra and Farabi consider correct thinking and beneficial science as a necessary condition along with good morals, self-purification and exaltation of the soul. They believe that the first head of Medina should have the rank of divine caliphate and deserve to rule over the people and accomplish the mission of Allah the Almighty, so that common good may be spread. Such a person has reached the position and level of comprehensiveness in the threefold origin of intellect, soul and senses, has the merit of the Khalifatullah (Vicegerent of Allah) and the comprehensive manifestation of the divine names, and can spread common good in human society. This article tries to analyze the concept of common good in the political thought of Muslim thinkers in a descriptive-analytical way, using reliable library resources.

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