Politics
4 articles filed under this keyword.
A social Perspective On Euphemisms and Their Uses in Kurdish
Zhawaro Abbas Omar
This research investigates (A Social Perspective on Euphemism their Uses in Kurdish). The main objective of this research is to explore the factors affecting the use of euphemism in Kurdish language and understand the phenomenon of euphemism in language. In today's world, talking about sensitive topics has increased, so speakers are looking for a lighter alternative to express their opinions, so they resort to euphemisms. The research approach is praise-analytical, and we have taken the research materials from the everyday language of the people. The results of the study show that euphemisms in Kurdish play an important role in several areas, such as preserving the social structure and values of society. As for taboos, sexual expressions are at the top of taboo expressions in Kurdish, so speakers use euphemisms as a substitute to avoid social complaints. In the field of political discourse, the study showed that euphemisms play a major role in shaping messages and influencing the masses. In addition, Kurdish media (television, radio, newspapers, social networks) have played a major role in the use of euphemisms. The study also showed a strong relationship between the use of euphemisms and religious beliefs in Kurdish society as the majority of speakers follow the holy religion of Islam. This research is divided into two parts, the first part is devoted to (a brief about euphemism (aesthetics)), which includes the following topics (concept and definition of euphemism, types of euphemism, hidden euphemism, explicit euphemism, functions of euphemism, euphemism structure, The second part is entitled (A Social Perspective on Euphemism and its Uses in Kurdish Language) which includes the following topics (Euphemism and Language, Euphemism and Culture, Euphemism and Literature, Effective Reasons for Using Euphemism in Kurdish Language, Reasons for Avoiding Taboos, Reasons). religious, political reasons, commercial reasons).
Volume 11 · Issue 3 · June 2024Politics and Ethics in Farabi’s View
Kaifi Abubaker Hamad, Zryan Hamza Aziz
Farabi, the great philosopher and founder of Islamic philosophy, has a comprehensive global political system for managing humanity entitled the city of Fazila. The city of Fazila is a city that is perfect in all aspects and contrary to the cities of non-fazila and leads us towards eternal happiness. The people of Fazila are working hand in hand for happiness. Farabi, taking advantage of Islam and ancient Greek philosophy, establishes a strong political system in which he believes that morality and politics bind an inseparable relationship. This means that the essence of politics reaches virtue within the framework of morality and the commitment of the people of Fazila a city to high morals. The ruler and the country's president are very important to Farabi. It is an important source of policy implementation and the high principles of The City of Fazila and provides happiness for its people. The ruler has qualities such as psychological, physical, and wisdom that distinguish him from all the people of the city and provide him with the ability to take responsibility for the country. In this way, Farabi establishes the theory of the Islamic State as a Muslim philosopher, and despite taking advantage of old Greek philosophy, especially philosophers such as Plato and Aristotle, it opens the time for the realization and preservation of a set of established Islamic principles, such as believing in God, the messenger and the angels, the existence of inspiration and the revelation of God, and knowing the psyche and the universe in his Islamic state. In terms of education, politics, morality and division of the community classes, and the characteristics of the city's president and ruler (Shahfailasuf), there are common and different points between Farabi and Plato. Comparing the views of the two philosophers helps to understand Farabi's views in Fazila and the theory of his Islamic state in general, and Farabi's view of politics and ethics in particular.
Volume 10 · Issue 3 · September 2023The participation of koye Muhammed Mala (the big Mullah) in the political field
Yasin Xalid Hassan, Abdullah Ahmed Abdullah
Malai Gawra (Mala Mohammadi Koi) is the son of Mala Abdullah, the son of Mala Asaad, the son of Mala Abdulrahman whose family is known as (Jali Zada). He was born in Koya in 1876 and died in 1943. Through a brief look at the history of this family which takes more than 500 years we realize that they have played a great role and participated in social and political events of their time. During 67 years of Malai Gawra's life he witnessed and took part in three different changes and historical stages such as, the end of Ottoman empire era (Abdul Hamid II, Itihad and Taraqi, the English invasion of Kurdistan and Iraq, and the monarchy era in Iraq; Faisal I and his son Ghazi). This study aims at analyzing the outlook and participation of Malai Gawra in the political matters and events of his era along with analyzing three foremost stages and political events he contributed in through analytical and descriptive methods.
Volume 9 · Issue 5 · December 2022The Problem of Religion in the Political Philosophy of 'Thomas Hobbes'
Nawzad Jamal Hamafaraj
Since the name 'Hobbes' in one way or another, associated with political philosophy and the problem of power in particular, rarely comes to mind, he focused on 'religion' as a sensitive and crucial subject in political matters. The prevailing view is that it deals with the issue of power in the first place. However, if we look closely at his texts, we find a major component in his philosophical thought, which is; 'Religion'. Religion as an epistemological problem and as a political problem cannot be overcome without solving it in the political space. Because wars and political instability are often due to rivalries and conflict between religious sects and internal wars, Hobbes believes that the radical solution is based on a new organization of the relationship of religion to power. Rarely did researchers analyze the concept of religion, the motives of religiosity and its relationship to power and knowledge. Therefore, the research answers the following question: Are Hobbes' criticisms of religion and its call for absolute power, the ultimate goal and ultimate end of it? or the end is; Coexistence between religions and sects and political and social stability? From here, the research tries to prove: that his criticisms of the sects and religious rivalries were for that goal. The mental assumption of instability and chaos, which he calls the 'natural state', and the transition from a state of 'war of all against all' to stability can only take place through a social contract that guarantees coexistence and ensures that 'power' is delegated to a higher authority only. Absolute power is a means, not an end in itself. So, the coexistence between the different components of society under one roof is the framework that guides Hobbes' thought. Key words: Aristotle, religion, opposition to authorities, stability, politics.