Virtue-Oriented Governance in the Political Thought of Morteza Motahhari and the Communitarians
Document Type : Original Article
Authors
1
Assistant Professor, Department of Political Science, Faculty of Humanities, Azadshahr Branch, Islamic Azad University, Golestan, I.R.Iran
2
PhD Student in Political Thought, Department of Political Science, Faculty of Humanities, Azadshahr Branch, Islamic Azad University, Golestan, I.R.Iran
Abstract
Virtue-oriented thought, as one of the principal pillars of political ethics in Shia political thought, by emphasizing human and innate values, presents a model of governance in which consideration for indigenous cultural norms across different geographical regions becomes possible. To explain this issue, the communitarian perspective on the challenges of the modern world has been adopted as a model—challenges whose negative consequences are observable in the so-called advanced and modern countries. The fading of human values and the neglect of human virtues and the notion of the good—as one of the innate tendencies of humankind—is an issue that can be examined and understood through recourse to religious literature. Thus, by examining these challenges, the present study seeks to elucidate a model of innate governance in the political thought of Morteza Motahhari. This article seeks to address the question of whether the virtue-oriented society envisioned by the communitarians bears affinity and compatibility with the society envisioned by Morteza Motahhari. In response, it may be argued that the society described by the communitarians through their critique of the components of liberalism bears a certain degree of affinity with the society envisioned by Motahhari. However, the fundamental difference between these two approaches lies in their understanding of human nature (fitrah), reason, and the relationship between reason and spiritual sources. In fact, between these two approac.hes there exist both meaningful points of convergence and affinity, as well as fundamental differences that prevent any claim of complete equivalence between them. This affinity makes possible dialogue and comparative engagement, yet it does not lead to assimilation or the reduction of one approach to the other.
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