Emphasizing modern science, power and politics, this article examines and analyzes factors leading to identity crisis in modern world. Then highlighting Foucault, Laclau and Moffett's theories, it will mention solutions to step out of crisis in science, power and politics. Later applying descriptive method, statements of Islamic revolution in science, power and politics will be examined and applying analytic method, their role in solving modern human's identity crisis will be clarified. Finally post-modernists' and Islamic revolution's solutions to address modern human's identity crisis will be compared.

Infallible Leaders and Muslim thinkers, Imam Khomeini regards politics as guiding human beings, protecting their interests, and ensuring their true felicity. On this basis, politics is both a public right and a public responsibility. Therefore, the enforcers of politics are in principle all members of society who participate in determining their destiny. The goal of politics is guiding individuals according to reason and justice through the path of human perfection so that they can achieve their true rights and real felicity.Accordingly, in Imam Khomeini's view, what form the basis of politics-i.e. being in the path of real felicity-are the basic principles of wisdom, freedom, identity and independence, seeking justice, spirituality, affection and fraternity, and holism.Based on his attitude towards universe, the status of human and the role relegated to him, the goals of politics aimed at by human beings, as well as humans' general perceptions, Imam Khomeini states various types of politics as follows: 1. Satanic politics 2. Animal or worldly politics3. Divine politics In Imam Khomeini's view, the religion is wholly the same as politics. In this view, the mixture of religion and politics is stressed on in its extreme form, i.e. the equality of religion and politics. The divine politics would lead to realization of just and humane government in the society by the prophets and their true followers, being far from telling lies, deceiving and cheating. Accordingly, in Imam Khomeini's view, all divine prophets were delegated the divine mission for realizing the just government; such a government is in essence [a religious] politics. Imam Khomeini himself presented such a government in the form of Islamic Republic, knowing nothing deserving except it.

According to the doctrines of great monotheistic religions, God will fairly judge on the deeds and intentions of all people on the Day of Judgment in hereafter. He will reckon all deeds, even the tiniest ones, will do justice to everyone according to their acts, and will condemn some sinners to eternal punishment. There seems to be at least two important problems about this religious doctrine: First, the eternal punishment is inconsistent with divine justice; second, eternal punishment is inconsistent with divine love. Theologians and thinkers such as Anselm and Jonathan Edwards have tried to prove the consistency of eternal punishment with divine justice. Aquinas has also provided some arguments for the consistency of divine love with eternal punishment. There have also been endeavors in Islamic tradition to argue that the eternal punishment is consistent with divine justice; among the main and recent examples is Motahhari’s view in his book "Adl-e Elahi" (Divine Justice). Examining and comparing the main arguments presented against the two mentioned problems, the present paper argues that all of these arguments fail to provide justified moral answers to the problems, though they differ in terms of their merits and demerits.

This article tries to show the queer aspect of Jacques Rancière's methodology in his political theory. For Rancière, the political is an aesthetic act that changes the distribution of the sensible in the police order and how to face the world. Police order is a corporal and spatial order that creates particular ways of thinking, speaking, seeing, and visibility through the distribution of the sensible by the bodies. The aesthetic side of political action deals with redistributing this order due to expanding the boundaries of senses. Then, based on the triple regimes of Rancière's art, a triple model of body regimes in gender studies is presented to show how the queer body as an aesthetic one, under the concept of the body without organs, approaches the political subject/body in Rancière's view. To comprehend the queer side of Rancière's theory and the political dimension of Judith Butler's theory examine the idea of performativity. Subsequently, to analyze politics of identity/difference and queer politics, Rancière's thoughts compare with Axel Honneth's theory. To clarify the link between Rancière's theories and queer politics, the affect theory and distribution of emotions and their function on/between bodies is referred to, as the political economy of emotions.

Since the word "treasuries" has been mentioned in the Koran and Hadiths, scholars of the interpretation of the Koran and Hadiths as well as theologians, philosophers and Gnostics have discussed it from several aspects. In this paper, we first interpret it literally, formulating the scholars' opinions about it; then, we develop the discussion to the "key of treasury" and "treasurers"; finally, to make clear the philosophical-theological perspective in addition to the interpretation of the issue. We attempt to discuss the points mentioned among the scholars' utterances.

One of the four real attributes of the Necessary Being is Divine Knowledge, which enjoys special significance. Reviewing various views in defining knowledge and giving the rational arguments as well as narrated proofs to establish divine knowledge, the present paper deals in detail with the objects and the how of divine knowledge. Among different things that are the objects of divine knowledge, that which is most controversial are material creatures and their ontological states. The how of divine knowledge of His creatures is different before creation, after creation, and after annihilation? Most of objections are in relation to His knowledge of creatures and their ontological states prior to their appearance, which the paper’s discussion on it is comprehensive.

Feyz Kashani was among the well-known personages in Isfahan school of thought, who has reconciled various tendencies. He was an Akhbari (i. e. traditionalist)2 jurist with gnostic thoughts and philosophical method. Feyzs perception of politics, as a thinker contemporary to philosophical renaissance of the Isfahan school, was under the influence of his tendencies and noetic, 3 philosophical and gnostic system. He considers the universe as the place for manifestation of divine knowledge, and the man as a theosophist being who covers the path towards knowing God. This wayfaring towards God is some kind of politics as well because the goal of politics and religion is the mans felicity. This article aims at exploring the political thought of one of the most important intellectual figures of Isfahan school, and using the method of analysis of noetic system, we are seeking to investigate types of politics in Feyz Kashanis view with an emphasis on two treatises entitled Â, ʾ, î, na Shâ, hî,and Rafʿ,al-Fitna. The main question of this article is as follows: What is the relationship between the gnostic-noetic system and Feyz Kashanis attitude towards politics, and what has been the effect of this attitude on his typology of politics? The results we obtained from this study show that Feyzs noetic system has a direct relation with his political attitude and, accordingly, he maintains that the true politics which is a type of politics of external state is dependent on the politics of the soul or the internal state, i. e. the human state. On the basis of the relationship between these two principles, Feyz Kashani offers a typology of politics in proportion to his noetic-gnostic system. He speaks of these two types and five types of politics and state in the practical level. Here, we explain them.

What follows is a series of ethics lessons by the esteemed scholar, Allameh Mesbah Yazdi, on 'Political Ethics and Ethical Politics.' The first part of this series, titled 'Conceptualization of Ethics, Politics, and Islam,' introduces the concepts of ethics, the general use of ethics, its application in the science of ethics, the concept of politics, and both the common and scholarly uses of political terminology. Finally, the scholar examines the relationship between Islam, ethics, and politics.

Our time is an age of politics referring to everyday life (micro-politics) on the one hand and different and distinct politics on the other. Our time also represents an era of proliferated life-worlds or social world of the people. In other words, the life-worlds of today's humans are increasingly fragmented or proliferated. Such conditions have provided the ground for the birth of expressionist self and mosaic identities. The life-world of this world is a life-world without borders, replete with multiplied truths and affected by diverse lingual and discursive games. The world of this self is a world accompanied by perplexing, fluid, penetrable and unclear changes, full of ambiguity, likelihood, accidence, contradiction, complication, innovation and apostasy. Hence, today's human being has faced unique variables in sociopolitical realms; variables that have exposed the order of his archaic social and political relations to a deconstructive current, demanding a different outlook to politics, theory and methodology. This paper seeks to portray these deconstructive currents and their impact on political sphere.