Equality

Plato is the first philosopher who states his political views in a sound philosophical system. The testimony to this statement is his two important works, i.e. Republic (Politeia) and Laws (Nomoi) in which one can trace his political views. Plato’s political writings indicate that his life as a great philosopher has never been devoid of the political and social issues of his time. The fusion of politics, metaphysics, ethics and education in Plato’s works demonstrate that he was involved in political and social problems in an important and eventful period. Since no thought is created without passing through the historical bottlenecks, an attempt is made here to examine the impacts of Greece’s eventful and flourishing period, i.e. the fifth century B.C., on Plato’s political views as the recognition of the effective factors influencing the views of a philosopher which will help the researcher understand the historical trends.

Introduction: Philosophers consider justice to be the moral virtue of society; That is, just as honesty, truthfulness and trustworthiness can be considered the virtues of individual ethics, justice is also the virtue of a society; Therefore, both morality and justice can be considered as the characteristics of an individual or society, especially justice has a special and distinct social aspect and is considered the society's morality. Justice is one of the concepts about which various theories have been proposed and people have presented various programs to realize it. Liberal democracy, which after the renaissance, religious reformism, and the enlightenment era, gradually opened its foothold in the theories of human sciences and historical developments, is the source of a kind of intellectual tradition known as humanism, and with this approach, it promotes a special discourse of justice. Considering this, the article was formed with the aim of investigating the concept of justice as a moral virtue of societies in the discourse of liberal democracy. Material & Methods: In this research, data collection was done in document-library form and data analysis was done with the "discourse analysis" method and based on the theoretical framework of " Laclau and Mouffe's discourse analysis". Conclusion: Theorizing about justice in the discourse of liberal democracy is influenced by the approach that places individual freedom, private property and humanism as the basis. The concept of justice in this discourse is based on ontological and epistemological foundations. Liberal democracy believes in instrumental rationality, absolute profit, individualism, welfare, individual inequality.

Ziba Mir-Hosseini employs feminist theory and global human rights principles to promote and implement legal changes to Islamic law to achieve gender equality. She proposes the pursuit of an alternative “sacred spiritual project” as a means to advance gender equality through these legal reforms.To achieve this goal, four underlying assumptions inform her work that are essential for her spiritual project to be successful. (Mir-Hosseini's approach includes: 1) Advocating religion's adaptation to societal changes, prioritizing individual autonomy over religious demands. 2) Applying social constructionism to challenge binary gender concepts and traditional roles. 3) Asserting that Orientalism influenced male scholars' misinterpretation of Islam's sacred texts. 4) Embracing Western individualism to counter Traditionalist or Neo-Traditionalist Islamic teachings while overlooking Western women's sexualization experiences in her pursuit of equality. The possible consequences of her philosophy include that it might aid secularization and syncretic tendencies within the sphere of Muslim women; it might emphasize a personal interpretation of religious texts leading to distrust of male authority; it might intersect with evolving attitudes towards gender roles, family dynamics, and women’s rights within society, which may affect Muslims and their families as a whole. It might contribute to tensions already there among women.

Justice has been reflected upon by various religious and nonreligious thinkers since ancient times. In Islam, discussions of justice among theologians started in different sects with a discussion of divine justice and gradually expanded to reach discussions of social and political justice. While examining the various aspects of sociopolitical justice in Islam, this article makes an attempt to follow this concept in three jurisprudential, philosophical and sociological approaches among contemporary Muslim thinkers. In this respect, the views of three thinkers, who paid attention to this concept in their works, is of significance. To this end, the views of Allâmé Mirzâ Hoseyn Nâini will be discussed from the Islamic jurisprudential point of view, those of Ayatollah Mortezâ Motahari from the philosophical point of view and those of Dr. Ali Shariati from the sociological point of view. This study will also make an attempt to establish landmarks in the discussion of justice, with which the reader can make a comparative study. For this purpose, the philosophical, social and sociological foundations of justice will be emphasized and various aspects of justice (political, social, economic and philosophical justice) will be identified and introduced accordingly.

This paper discusses some key points in the philosophical, political and economic thought of the famous Indian Muslim poet Dr. Mohammad Iqbal. Iqbal sought to reform the Muslim identity and the wider Islamic world in order to deal with the Western challenge. He was deeply perturbed by the ideological domination of the East by the West in the political, cultural and social spheres. His political and economic perceptions, as indicated in his poems, seek to revive the self-confidence and creativity in the Muslim Ummah (Community). Iqbal exhorts the Muslims to realise their identity and selfhood (Khudi) to confront the Western challenge. Iqbal’s politico-economic thought is tinged with his dislike of capitalism and colonial rule. As an anti-dote to these elements, Iqbal speaks positively of socialism and its main proponents in the late nineteenth and early twentieth century although he rejects the atheistic form of socialism. Iqbal also purposes a reconstruction of Islamic thought in order to make it compatible with the demands of the modern world. All in all, Iqbal’s philosophy reveals an eclectic mixture of Islamic modernism, anti-imperialism, pan-Islamism and a desire for a socially equitable society within an Islamic framework.