درخت حوزه‌های تخصصی

The main goal of the research was to Identification of strategic elements of sports diplomacy based on soft power in expanding Iran's international relations with Qatar and the United Arab Emirates. In the first step, by examining the theoretical foundations and research literature, a questionnaire related to the foundation's data theory was designed in order to extract the components of the strategic model of sports diplomacy in facilitating Iran's international relations with the countries of Qatar and the UAE, and information was collected by conducting 16 interviews with experts in this industry. In order to test the model, the community of experts active in the sports industry was used. The following categories of Media policy, Sports cultural diplomacy; Sports economic and commercial diplomacy; Sports public diplomacy; Sports platform diplomacy; Sports political diplomacy and Strategic sports diplomacy were used to design the model. For testing the relationships, Spearman's correlation test method, structural equation model and regression were performed on the data. Results indicate that economic diplomacy, strategic diplomacy and political diplomacy constitute the basis of the model.

Since the beginning of human settlement, the most important factor in facing various natural and un-natural disasters and facilitating development in a society has been solidarity and unity. However, this can only be achieved through the performance of rulers and the formation of governments. As different societies have formed and various cultures have emerged, and as humanity has progressed toward evolution and excellence, the model of this consensus has also undergone changes. With the establishment of governments, based on the decisions of societies in their modern form, multiple fac-tors have played fundamental roles in shaping this unity, while progressive human thought undoubt-edly influencing this process. However, what prompts further reflection on this issue is how this co-hesion emerges when needed and how its fragmentation being prevented under a governance struc-ture. It is evident that a national governance structure plays a significant role in shaping different pol-icy approaches. Due to the influence of various ideas on the formation of governments and the relent-less efforts of scholars and thinkers to develop a suitable and superior governance model, the concept of "good governance" has gained attention in recent decades. Good governance, when properly aligned with a structure that suits a society’s prevailing conditions, can play a crucial role and evolve over time. Principles such as participation, accountability, transparency, the rule of law, etc., are among the fundamental aspects of governance. Each of these principles can be extensively analyzed, but in this discussion, the focus is on the formation of public consensus or, more appropriately, "so-cial convergence" within a desirable "governance structure." Undoubtedly, this structure plays a key role as a fundamental prerequisite for comprehensive and effective implementation of governance thought in fostering social convergence across various sectors of society and government.

The contemporary history of Iran is deeply intertwined with the problem of the Iranian identi-ty crisis, making it a significant area of study. The main question of this research is: What impact have intellectuals had on the national identity crisis in Iran? This research, using Skinner's hermeneutic method, is conducted on the works and ideas of Hedayat and Shamlou, who are both intellectuals of contemporary history and from two different generations. The presupposition is that intellectual writers have exacerbated the national identity crisis and have had a destructive impact on Iran's national identity in the contemporary era. The results show that Hedayat had a fragmented identity and considered Iran's issues and problems to be a result of superstition born from religion. He believed in a form of extreme archaizing and chal-lenged religious identity in his works. Shamlou, with secular thoughts, opposed what he called "Iranianism" and criticized Iran's cultural roots and symbols. This research not only sheds light on the past but also paves the way for future studies in this area, offering a hopeful outlook on the potential for positive change in Iran's national identity crisis.

The distinction between "Religion" and "Religiosity culture and religious beliefs in the sensory and phenomenological perspective" has sociological significance and demonstrates a distinct pattern of sociology. The present study in the first section with critically approaches to the "Sociology of Religion" explains the inadequacy of its conceptual and perceptual organization in explaining sociological relationships of religion, with an emphasis on the inherently reductionist and methodological nature of this prevalent discipline. To this aim, the author explains that a "Correct understanding of religion - especially Islam - can be considered as a foundation that influences the existing understanding of sociology of religion" and examines the relationship between religion and society from a distinct perspective compared to the prevailing literature worldwide, highlighting the distinction of this approach compared to the intradisciplinary literature, which mainly involves an essentialist and fixed perception of religion and religious society in the dominant intellectual-religious traditions in the Islamic world. The author argues in this field with an "Ijtihadi" and "Intra-religious" approach about the combined and creative role of "Social Traditions of God" with "Faith and distinctive characteristics of Islamic spirituality" in constructing a new identity for society. By referring to the idea that "When people take steps towards God and the kingdomin a planned manner, they become closer to each other and a global community takes shape," it reaches a new level of religious and Islamic society. In fact, forming the institutions with common and distinct featuressuch as mosques, pilgrimage, and recently the Arbaeen of Imam Hussein (AS) in relation to the historical and glorious experience of the Islamic community in Medina shows that the Islamic society is a society established on justice and fairness, which follows its principles by creating sensitivity towards "Perceptive and Cognitive" levels, "Moral and Inclination" values, and "Behavioral and Action" aspects, within the framework of "Faith and Righteous Deeds."