درخت حوزه‌های تخصصی

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."

The contrast between tradition and modernity has always been criticized throughout the histo-ry of political thought, and many thinkers have presented their views in this field in the West-ern and Islamic worlds. Meanwhile, the concept of modernity in the thought of Dariush Shayegan as a free thinker and Seyed Hossein Nasr as a traditional thinker and theorist is ex-amined in this research. The theoretical framework of the research is a combination of Carl Gustav Jung's collective psychoanalysis and other hermeneutics theories. This research aims to answer the question, what is the approach of Dariush Shayegan and Seyed Hossein Nasr in facing modernity? The findings of the research also indicate that Dariush Shayegan as an Ira-nian thinker and intellectual underwent important changes during his intellectual life, and for this reason, his early views have very significant differences with his later opinions. On the other hand, Seyed Hossein Nasr, like Shayegan, is an ardent critic and opponent of modernity, and he believes that reforming religion leads to the deconstruction of religion and that there is no end except secularism and anti-religion. But his full-length defense of religious pluralism makes it difficult to make a final judgment about his thoughts. The method of descriptive an-alytical research and the method of collecting data is documentary.

In Iran, all the border areas of the country where the majority of Iranian ethnic groups live are underprivileged and underdeveloped, and ethnic elites are not present in any of the macro and middle administrations, and the diversity of ethnic groups is not viewed as a positive thing and is considered as a threat. The type of security approach to the thinking of radical and ex-tremist groups in the region has caused Sistan and Baluchistan to not have a place in Iran's development basket worthy of the province in the development policies of the country. This article seeks to answer this question by providing a correct analysis based on the institutional approach to political and security damage in Sistan and Baluchistan province. The research method is qualitative and analytical-descriptive. The findings showed that Sistan and Baluchi-stan has not enjoyed a favorable situation in terms of political, economic, and social indicators compared to the neighboring provinces, and in the future, it will cause threats, political and security violence in this province. In recent decades, a number of favorable institutional and governance indicators and relatively favorable economic and social achievements have been realized in Sistan and Baluchistan province. However, with a realistic approach, it should be said that in relation to economic and social indicators, Sistan and Baluchistan province has relatively serious distances from the ideal point, so that the people of these regions and the Sunnis have a sense of experiencing economic, social and political discrimination.

The "Statement of the Second Step of the Revolution" that Ayatollah Khamenei, as the leader of the Islamic Republic of Iran, published in 2018 is a document that defines the future strategy of the Is-lamic Republic of Iran; And governments in the Islamic Republic must adjust their policies accord-ingly, foreign policy is no exception to this rule. Ebrahim Raisi's government has tried to adjust its "justice-oriented idealist" foreign policy according to the statement of the second step. One of the characteristics of this "statement" is that it can be found references to internal and external oppor-tunities and threats facing the Islamic system, and by analyzing that text, certain things can be iden-tified. By analyzing the "second step statement" based on the SOWT model, it is possible to deter-mine the opportunities, threats, weaknesses, and strengths, and determine the appropriate strategies for the foreign policy of Ebrahim Raisi's government. Based on the SOWT analytical model, four strategies in the SOWT model, namely SO strategy, ST strategy, WO strategy and WT strategy, are the basis of the analysis. As a result, based on the statement of the second step of the Islamic Revo-lution, four strategies can be designed for the government of Ebrahim Raisi in the period after the 40th anniversary of the Islamic Revolution. First, the Islamic Revolution's "advanced" strategy fo-cusing on internal forces and external opportunities. Second: the "defense" strategy of the Islamic Revolution, looking at internal forces and external threats. Third, the "competitive" strategy of the Islamic Revolution focusing on external opportunities and internal weaknesses. And fourth, the "re-sistance" strategy of the Islamic Revolution, looking at internal weaknesses and external threats.