درخت حوزه‌های تخصصی

Achieving peace in contemporary societies has become a fundamental issue in political and ethical thought due to complexities in identity, cultural pluralism, and political challenges. This article focuses on how the concepts of the "Self" and the "Other" are defined, and examines the impact of ethical readings on the possibility of achieving peace. The main research question is: How can ethical readings of the "Self" and the "Other" contribute to achieving peace in contemporary societies? This article explores the dominant frameworks for confronting the "Other" through a comparative analysis of the ideas of Carl Schmitt (friend/enemy dichotomy), Liberalism (rational consensus), and Chantal Mouffe (agonistic pluralism). Then, in contrast to these approaches, it introduces the responsibility-centered ethics of Emmanuel Levinas as a fundamental alternative. The hypothesis is that although each of these approaches offers a way to manage differences, stable peace is only possible through understanding the "Other" as an ethical existence that has precedence over the "Self," and establishing a relationship based on empathy and asymmetrical responsibility, as explained by Levinas. Using a qualitative content analysis method, this research shows that the transition from a purely political logic to an ethical logic is a necessary condition for peaceful coexistence and can lead to the development of theories related to dialogue and justice in human relations.

This article conceptualizes the relationship between the components of modern Islamic civilization and the indicators of Islamic lifestyle on the basis of a structural analysis of the geometric organization of Surah al-Ḥadīd. It addresses the main question of how the Islamic lifestyle in the modern age can be modeled in light of civilizational components such as faith and a monotheistic worldview, rationality, spirituality, economic justice, Islamic governance, and faith-based, mission-driven management. The methodological approach relies on analyzing the four thematic segments of the surah, identifying the relevant components, and assessing their connections with both theoretical and practical lifestyle indicators, while quantifying verse–indicator relations and employing measures such as the number of possible links, a “decision number,” and TF–IDF weighting. The findings indicate that, at the civilizational level, faith and a monotheistic worldview occupy the central position of the model, with rationality, spirituality, and Islamic governance forming the main pillars of Islamic civilization, and economic justice and faith-based, mission-driven management also playing indispensable roles. At the lifestyle level, emulation of  the Prophet and the infallibles in the theoretical domain,  and divine servitude in the practical domain, emerge as the key axes that  orient other indicators and function as the connective link between the monotheistic worldview and the regulation of economic, social, and moral relations within the framework of Islamic governance.

Le présent article examine l’expérience de la wilayat al-faqih (gouvernance du jurisconsulte) dans la mise en œuvre de la démocratie religieuse au sein du système de la République islamique d’Iran. La démocratie religieuse, conçue comme un modèle distinct de la démocratie libérale occidentale, repose sur une synthèse entre principes religieux et valeurs populaires. Dans ce cadre, la théorie de la wilayat al-faqih, fondement de la souveraineté dans la République islamique, joue un rôle central dans la conceptualisation et l’application de cette forme de gouvernance. L’article devant vous met l’accent sur le rôle du leadership exercé par le Guide suprême, en analysant les fondements théoriques et historiques de cette gouvernance, les mécanismes constitutionnels de sa réalisation, ainsi que son fonctionnement dans divers domaines tels que la participation politique, la justice sociale et l’indépendance nationale. À partir d’une évaluation critique des expériences accumulées au cours des dernières décennies, les forces de ce modèle — telles que le renforcement de la convergence entre religion et société ou la capacité à instaurer stabilité et unité nationales — sont discutées, et des pistes d’amélioration sont proposées afin d’optimiser son efficacité.