درخت حوزه‌های تخصصی

China is consolidating its position in the international system, taking advantage of a variety of channels in the process. The establishment of the Asian Infrastructure Investment Bank (AIIB) is a historical step by China in the international economic order. The AIIB, as an international financial and development institution attempts to engage and participate in the economic infrastructures of the member states. The question addressed in this research is, How could China's approach in establishing the AIIB be analyzed with respect to new economic developments in the last two decades?  The hypothesis is that the AIIB is considered as a network structure for making a centrality in the economic order for China, which facilitates the systemic evolution in international arena. The AIIB is therefore considered as a strategic turning point in the international economic order. This study argues that China is attempting to elevate and consolidate its economic role among the regional countries to institutionalize its centrality. Accordingly, it seems that China aspires to promote changes in the international system through a complementary and distinguished evolution. Therefore, the reliability of the AIIB is vital for this openness phase, and China is keenly going to maintain and strengthen the AIIB for coming games and required strategic plans.

Framing is a familiar concept but with a scattered history in several fields of the humanities and social sciences, which seems can be widely used in socio-political studies in the case of a conceptual-operational revision. In this paper, after conceptual rethinking of the term in several theoretical contexts, and especially in the media domain, the author strived to present a consistent and uniform understanding of it to the reader and provide it at the level of a powerful guide concept for social and political research by reviewing the types, strategies, models, and consequences of the framing.

Abū Naṣr Muḥammad ibn Muḥammad Al Farabi is the founder of Islamic philosophy and the greatest philosopher of the Islamic world. Though, among Islamic thinkers, Farabi should be considered as a group of thinkers seeking harmony between reason and religion, but with a description of the earthly divine wisdom of man, inspired by the souls of the grace of the Plotinus, the intellect transcends the intellect beyond the imagination, and compares it with the religious version of the divine intellect and puts it to a higher rank than the creed. The study of political rationality in the sense of understanding the type of role and the flow of reason in the pillars of the political system with this Aristotelian philosopher shows that the starting point of his theory of reason is Aristotle’s book “On the Soul”; but the idealist Farabi is in favor of a unified system in utopia. Using the use of Islam and Platonic and Neoplatonic philosophy, he describes the characteristics of a desirable society, a higher classification of society and the problems of the utopian system, Everywhere reason  rules  over other things, a rationale that compared with faith and religion(shariah) has some privilages. Farabi regards happiness as the ultimate goal of the political community and emphasizes the importance of intellect in individual and political ethics. The main question of the article is what is the role of reason in al-Farabi’s philosophical theorem, and how does Farabi make a relation between reason and religion in his political theory? The findings of the article show that reason and rationality play a pivotal role in theoretical philosophy of al-Farabi, being pivotal, descending, ultimate, and along with the revelation and even beyond it in Farabi’s political thought, and religion has a secondary role. Farabi’s approach in this way is philosophical.

Justice as one of the most important issues in educational and sociological sciences, has always attracted attention of thinkers. The meaning of justice is different from one viewpoint and is the same from anther viewpoint in two realms of sociological and educational sciences (philosophy, theosophy, and gnosticism). In both realms, justice is the quality of action and behavior, but in educational sciences it is the quality of the Almighty and the perfect Man, and also the quality of the universe, while in sociological science it implies the nature of behaviors, relationships and laws of man. Shahid Mohammad Bagher Sadr, with his command of educational sciences and practical Islamic sciences, seriously tried to explain the relationship between these two categories from viewpoints of what “is” and what “should be”. In this paper, using interpretive method, Shahid Sadr’s perspectives about justice were investigated. Justice as an expressed reality across the universe and as the final aim of religion in two individual and social dimensions, beside Shahid Sadr’s viewpoints and guidelines to accomplish justice were explained.