درخت حوزه‌های تخصصی

In this trilogy "Homo Sacer", "State of Exception" and "What remains of Auschwitz", Giorgio Agamben analyzes important aspects of the human condition and human rights concepts over the centuries. Through an internationalist perspective, and based on the concepts brought about by Agamben’s Homo Sacer, this paper argues that the State of exception is constantly in force, alongside the universality of human rights – thus the coexistence of the universality of the exception and the universality of human rights, not ignoring the debates on universalism versus relativism, and the hazard of imposing a ‘one-size-fits-all’ approach to every situation. Furthermore, this research explores the denial of the otherness as a means to justify mass atrocities grounded on speeches and policies that reject any kind of diversity. Additionally, taking into consideration the boundaries between the human and the Homo Sacer, this study questions the possibility of an international vindication of human rights, and the legitimacy of external interference in States that are lenient towards violations of human rights. This analysis will be guided by the concept of jus cogens and the role of the International Criminal Court as an alleged mechanism of deterrence of further abuses and reinforcement of International Human Rights Law.

Changes in the structure of the global single-polar system and the transition towards a multi-polar order highlight the new norms of the global order. It is clear that the dominance of the new normative order and the elements of the new structural meaning are primarily considering the decline of US hegemony and its redistribution among new poles. These conditions create more space for the expression of competing cultural ideologies. In such a space, there are ample opportunities for culturally and civilizational rich actors like Iran to emerge. The importance of this issue becomes more apparent when we realize that key players in the new structure, such as China, lack the high capacity to confront Western cultural-hegemonic dominance regarding the absence of modern software. In an era where the main characteristic is "Power Dispersion," some of the material shortcomings of the Islamic Republic of Iran can be remedied to play an effective role in the new era of cultural power vacuum, if attention is paid to its software capacities. Therefore, the main question of this research is formed by examining what software-based priorities for the foreign policy of the Islamic Republic of Iran towards the cultural Iran region suggest. In response to this question, with a descriptive-analytical approach by gathering a library of data, highlighting the coordinates of the new global order, and examining the coordinates of the cultural Iran region. The main recommendations of this new situation for the foreign policy of I.R.I in the cultural Iran region are explored. The results indicated that the framework of this software capacity can be explained in three dimensions: culture, values, and foreign policy. This capacity has gained a particular significance in connection with the concept of the Islamic Revolution and the opportunities it has created.

Two years after the beginning of the pandemic, various strains of COVID-19 continue to affect relatively all regions and countries in the world. Each country responded to the pandemic based on its facilities, approaches, beliefs, and costumes. The main objective of this research is to study the responses, as well as the social and cultural approaches of COVID-19 patients in Iran. Twenty patients, who recovered from COVID-19 in Tehran, participated in this phenomenological and descriptive-interpretative-based research. The extracted profile includes social black holes, individual and social reactions to COVID-19, as well as outlooks on the different aspects of COVID-19 and post-traumatic growth. The findings of the study suggest that the patients face problems such as economic difficulties that coincided with the pandemic, as well as a lack of adequate medical equipment. This led them to ambivalence, which in turn prepared them for change; patients eventually reached a degree of acceptance and achieved post-disease growth.

Justice has always been the most basic issue and the most important ideal of man since the beginning of civilization on earth, and for this reason, humans have tried to turn it into reality. Parallel to this importance, the thinkers of every age have tried to explain the limits and gaps and realize it. Because the lack of justice in the society causes the emergence of discrimination, oppression, corruption, and the lack of public consensus, and a society based on injustice and heterogeneity emerges. As a result, in order to pass from this society and move towards a healthy society where justice is based, idealistic thoughts are created to reach the desired society. This creates schools, movements and revolutions. This process shows the importance of the fact that in the process of the evolution of civilization, human beings have always had the concern of justice in front of them and it is not limited to a specific group or nation. People everywhere and at all times have the desire to achieve justice. In this article, while examining the origin of justice in the thoughts of John Rawls and Allameh Tabatabaei, this concept was compared from the perspective of two thinkers. Rawls from the contemporary West and Allameh Tabatabaei from contemporary Islam are among the most prominent philosophers and thinkers in the world who look at the concept of justice with different intellectual bases. But their theoretical output has similarities in the field of the concept of justice. In this article, using the hermeneutic recovery method, the challenges in the thoughts of Rawls and Allameh Tabatabaei in the field of justice were investigated.