خلاصة:
What impact and reflection has the Islamic Revolution of Iran had on revolution theories? This is the question that the present article seeks to answer. After a brief journey through revolution theories at the time of the occurrence of the Islamic Revolution of Iran, which involves referencing two important works by Jack Goldstone (1980) and Stathis Taylors (1984), the author traces the reflection of this revolution in two areas: the reflection of the Islamic Revolution of Iran in the third generation of revolution theories and, most importantly, the birth and formation of the fourth generation of revolution theories—theories whose starting point and origin of formation is the Islamic Revolution of Iran. These four new approaches arising from the Islamic Revolution of Iran are: cultural approaches (of which there are many), Jan Fauran's approach to Third World social revolutions, Michel Foucault's spirituality-oriented approach, and finally, Lily Eshghi's supernatural or mystical approach. In the following text, these four approaches are explained relatively in detail and clearly. Accordingly, in addition to the introduction and conclusion, this article consists of two main sections: revolution theories before the occurrence of the Islamic Revolution of Iran, which includes classic works and modern works and theories, and revolution theories after the Islamic Revolution of Iran, which itself consists of two sub-sections: the revision by a number of third-generation theorists of their own theories and the birth of the fourth generation of modern revolution theories. It is in this final part that the four approaches—cultural, Third World, spirituality-oriented, and mystical—are described and interpreted in detail.
ملخص الجهاز:
The epistemological methods and theoretical frameworks of both groups in this scientific endeavor were the same well-known and common methods and formats existing in contemporary social sciences, with the difference that, first, the reality of the inability of Iranologists to predict the revolution in Iran (Cook, 1981:1) on one hand, and the "Islamic" nature of such a revolution (Arjmand, 1988) on the other, caused fundamental revisions by this group in their Iranology studies; second, the inability of contemporary revolution theorists' theories to fully explain this Islamic revolution led to a revision by some of them, such as Theda Skocpol in her own theory, and pushed and guided others, such as Foucault, Foran, and Eshghi, toward creating new theories regarding revolution.
In the group of followers of single-causal approaches for explaining the Islamic Revolution of Iran, one can also mention Paul Wille French 1 and Eric Houlgaard 2 in the sociological approach, Marvin Zonis American 3 in the psychological approach, Robert Luney 4 and Mohammad Ali (Homayoun) Katouzian 5 in the economic approach, Yervand Abrahamian 6 and Bernard Harcourt French 7 in the (1).
Thus, with the Islamic Revolution of Iran, a new approach emerges within the set of revolutionary theories, where many thinkers theorize from various angles the how and why of the role of culture and religion in creating fundamental transformations and basic socio-political changes in societies.
In this way, the symmetry and accumulation of four factors and phenomena, namely dependent development, a closed and repressive state, opening in the world system, and economic decline, cause the emergence of a revolutionary crisis, and the existence of opposing political cultures and resistance within Iranian society guides various actors into an anti-state coalition; thus, ultimately, the revolution in Iran takes the path to victory and achieves it.
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