فهرست مطالب mohammad nejadiran

The purpose of the current research is to investigate Ali Shariati's subjective approach to the concept of man and his social responsibility and its impact on the revolutionary reading of religion as a radical political ideology. By using this approach, Shariati formulated a revolutionary subject in Shiite religious literature. The main question of the current research is, what place did the revolutionary subject have in Shariati's thought? And to what extent Shariati's revolutionary analysis of Shiism was effective in the political mobilization of the masses of people in the Islamic Revolution? This research, using the analytical-historical method, wants to analyze the main features of Shariati's intellectual project and evaluate its role in the victory of the Islamic Revolution.Paying attention to the political and social consequences of Shariati's subjective approach, including paying attention to the revolutionary subject and its redefinition in Shia religious literature and its role in drawing the revolutionary image of religion as a factor of social and historical transformation and its contribution to the formation and development of the Islamic Revolution are among the most important findings of this It is research.  

The aim of the present study is to investigate the mental approach of Ali Shariati as one of the important figures of contemporary Iranian intellectuals to the concept of man and his social responsibility and its effect on the revolutionary reading of religion as a radical political ideology. The main question of this research is that what role did Shariati's mental, radical and revolutionary approach in reading religious concepts play in the ideological formulation of his thought and what political impact did he have on the victory of the Islamic Revolution? The main hypothesis is based on the fact that Shariati, by redefining religious concepts on the axis of revolutionary subject and social praxis in the framework of a radical political ideology, was able to present a revolutionary narrative of political Islam, which plays an important role in the political mobilization of different sections of society, especially the educated youth in the revolution. had islamicWhat is important for us in this research is not a judgment about the merits and demerits of Shariati's intellectual project or a judgment about the relationship between religion and ideology. Rather, we seek to understand the nature of Shariati's thought as a religious revolutionary intellectual and its relationship with the modern subject, so that we can better understand the logic of his thinking and his method of understanding and interpreting history and religious texts.

 The method of collecting the necessary data to conduct such a research was documents, in the framework of which a collection of Shariati's views related to the revolutionary subject and his radical interpretation of religion was collected. These views have been presented directly or indirectly in the form of his lectures, books and works. Criticism and analysis of the collected data has been done using the analytical-historical method, which wants to analyze the main features of Shariati's intellectual project and evaluate its role in the victory of the Islamic Revolution.

One of the most important findings of this research is that Shariati, inspired by modern humanism, had a volitional and subjective view of man, and based on the role of the subject and the role of the subject, he assigned a special place in social developments. And it pays special attention to the historical agency of man as the agent of historical and social changes and to the dialectic of the individual and the society. Shariati's intellectual project is to present an image of a revolutionary subject who can transform and change the world around him. This is the characteristic that has made Shariati a modern and radical humanist thinker.Shariati tried to strengthen and revive the revolutionary potential of religion by discussing "Islamic Protestantism". In his opinion, religion should move towards worldly issues from an eschatological point of view. Shariati gave the main role to responsible and revolutionary intellectuals in the path of reviving the revolutionary and radical image of religion. He believed that these intellectuals should create Islamic Protestantism instead of fighting religion as a reactionary element in order to give a new thought and movement to the society. The most important feature of Shariati's intellectual work was the use of new ideological and sociological formats in redefining religious concepts.Shariati's intellectual influence among the educated youth and pushing them towards religion as an ideology in the Islamic revolution should be considered as a kind of intellectual creativity in redefining the revolutionary issue around the element of religion as one of the foundations of identity and belief of the Iranian society of that era. Many analysts who have investigated and studied the Islamic Revolution of Iran believe that Shariati's thoughts played an important role in the Islamic Revolution of Iran. Redefining religious concepts around subjectivity and revolution in Shariati's thought is considered the most important strength of his intellectual project, which shows the modern and revolutionary political capability of Shariati's thought. With this pattern in reading religious texts, history and teachings, he succeeded in presenting a radical and revolutionary image of religion and considered religion as the main factor of seeking justice and political protest.Shariati's subjective approach to religion is a completely modern phenomenon that aims to define a revolutionary political and social role for Shi'ism in Iran at that time. Considering the level of widespread influence of religion among different strata of the traditional and transitioning Iranian society, Shariati knew that the dominance of a radical and revolutionary narrative of religion can be the foundation of a comprehensive and revolutionary political action.

The general result of this research shows that Shariati, as a revolutionary religious intellectual, by presenting his coherent, methodical, history-oriented and creative narrative of the texts and history of Islam, was able to draw a different picture from the traditional narrative of the clergy about religion, which has new political capacities for it as It provides the impetus for political action in an ideological formulation. Shariati's revolutionary approach to religion became the basis for presenting a radical and protesting image of religion, which played an important role in stimulating religious youth towards political action. Shariati's ideological reading of religion was carried out with the aim of pushing the Iranian society towards a political revolution against the autocratic and dependent Pahlavi regime. By applying a subjective, ideological and revolutionary approach to religion, Shariati has turned it into the main element of the political mobilization of various social forces in the Islamic Revolution.

The aim of the current research is to investigate the subjective approach of Ali Shariati as one of the important figures of contemporary intellectuals of Iran to man and his social responsibility, its impact on the revolutionary and radical interpretation of religion as a political ideology. By using this approach, Shariati formulated a revolutionary subject in Shiite religious literature. And with its help, he was able to provide the ground for the political mobilization of the masses during the Islamic revolution. And to what extent Shariati's revolutionary analysis of the Shia religion was effective in the political mobilization of the masses of people in the Islamic Revolution?

Using the historical analytical method, this research wants to analyze the main characteristics of Shariati's approach to religion and evaluate its role in the victory of the Islamic Revolution.

Paying attention to the political and social consequences of his analysis, including his attention to the revolutionary subject and its redefinition in Shiite religious literature and its role in depicting the revolutionary image of religion as a factor of social and historical transformation and its contribution to the formation and development of the Islamic Revolution are among the most important findings of this research.

The general result of this research shows that Shariati's intellectual project of presenting a subjective, ideological and revolutionary image of religion was ultimately the basis for turning religion into the main element of political mobilization in the Islamic Revolution.

This article tries to examine modern humanism and the position of the concept of the subject from Nietzsche's critical point of view, considering the importance and position of instinct compared to consciousness. Man as the subject and subject of knowledge has a privileged position in modern metaphysics, and basically, modernity has an inseparable link with the subject and consciousness. Nietzsche's criticism of the subjective concept of modern man and the revival of the elemental instinct in the drawing of the human face is considered a fundamental criticism of modernity. In this research, firstly, the relationship between instinct and consciousness is examined in the theoretical foundations, focusing on the thought of Rousseau and Schopenhauer, and then the relationship between instinct and moral values, as well as the desire for truth in Nietzsche's view, is investigated. Nietzsche believes that the reduction of man to consciousness (the knowing subject) requires ignoring other dimensions of human existence, such as physical, instinctive, emotional, and historical dimensions, and as a result, he considers the image of modern man as a subject to be an incomplete form of man, which, despite the cognitive and moral centrality in modern metaphysics, has ignored important aspects of human being and natural dimensions that can lead to his prosperity. This article finally deals with the place of body and instinct as natural dimensions of human existence and their priority over mind and subjective consciousness in Nietzsche's anthropology.

Dariush Shaygan is an outstanding intellectual figure who is familiar with the traditional heritage and culture of Iranian society, and has a relatively complete knowledge of modernity and its philosophical foundations. However, what have made his thoughts remarkable are the gradual changes that have taken place in his attitude towards modernity during his intellectual life. In the first period of his intellectual life, Shaygan was strongly anti-modernist and considered it a European-centered phenomenon which was in the stage of nihilism and absurdity; and he was concerned with its dominance over Eastern culture and spirituality. Years later, he changed his views in an obvious way and  recognized modernity as a superior meta-narrative, and believed that its dominance over other cultures and civilizations were inevitable. The main objective of  this research is to find the underlying reasons for the transformation of Shaygan's attitude towards modernity, and his confrontation with political and social developments of his time. The perceptible transformation of his views on modernity can be seen in his books published during two time periods: a) Those written before the Islamic Revolution of Iran (e.g., “Mental Idols and Eternal Memory;” and “Asia vs. the West”; and b)  books published one and two decades after the Revolution (namely, “New Enchantment,” and “Forty-piece Identity and Mobile Thinking,” In the first post-revolution decade,  Shaygan was strongly influenced by the developments caused by this particularly momentous event in Iranian contemporary  history; and consequently, he tried to analyze the ontological foundations of the occurrence of this astonishing revolution. During the last years of his life, the focus of his work  was on the literary and cultural heritage of the East and the West, as seen in his two books entitled “In Search of Lost Spaces,” and “Five Climates of Presence: A Discussion on Iranian Poetry.” In this research, we evaluate these books by using the method of qualitative conceptual analysis.It is argued that Shaygan’s attention to Kant's approach to the critique of pure reason led him to distance himself from his previous Heideggerian interpretation of modernity. By criticizing metaphysics, Kant created a new possibility for a pluralistic design of modern thought. A possibility that could be an opportunity to break out of the impasse of modern nihilism and move to a kind of radical cognitive freedom in the context of modernity. Shaygan's attention to postmodern ideas —instead of the traditional Eastern heritage — as a new philosophical basis for overcoming Heidegger's previous Nietzschean approach, has been made possible by this re-reading of Kant's critical rationality, and perhaps by his attention to Watimo's views. The authors try to answer the following main research question: What are the reasons for the change in Shaygan's attitude towards the relationship between modernity and cultural heritage of Eastern societies, from the perspective of Heidegger-Nietzsche's view of Kant? In the hypothesis, it is postulated that  the prevalence of anti-Western political radicalism in Iran showed Shaygan that Nietzsche-Heidegger's reading of Eastern heritage and the denial of modernity had no effect other than its ideological reproduction. Shaygan reconsidered the foundations of modernity in the context of a Kantian and post-Kantian pluralism. Realizing the danger of the negation of modernity, Shaygan concluded that the interaction between the Eastern traditions and modernity is inevitable. This interaction was not seen possible with the earlier approach based on the negation and reduction of modernity to nihilism. Reconsideration of Shaygan’s  approach was inspired by Watimo's Kantian reading of Nietzsche; and thus, he sought to adopt a Kantian and post-Kantian approach to Eastern modernity and tradition. While modernity is universally interpreted, Eastern traditions are not considered as alternatives to modernity, but as spiritual complement to give meaning to human life in the modern age.

This research aims to analyze the concept of westernization in Ahmad Fardid's philosophy of history and its relationship with the Islamic Revolution. In it, while analyzing Fardid's attitude towards the state of human civilization in the new era, the position of the Islamic Revolution in it as a great transformation to get rid of the control of Westernization is attempted. And to deal with the non-existence caused by it should be considered. The critical interpretation method has been considered in this research, and with its application, it has been tried to evaluate and criticize the concept of westernization in Farid's intellectual literature and its relationship with the Islamic Revolution. Fardid's analysis of this important political development is mostly based on the anti-Western characteristics of the Islamic Revolution, and he is indifferent to the political nature of the revolution as a modern political phenomenon.The main finding of this research is to understand the reductionist nature of Fardid's thought about the relationship between the Islamic Revolution and modernity and to examine the consequences of his analysis, which requires ignoring the political, economic and social aspects of the revolution and focusing only on its ontological dimension. The overall result shows that the ontological approach and individual history philosophy, which is based on Heidegger's critique of metaphysics and attention to Ibn Arabi's mystical nomenclature and apocalyptic ideas, has fundamental shortcomings in explaining the phenomenon of the Islamic Revolution.

Althusser is considered as a pioneer of Hegelian interpretation of Marx's theory. His theoretical framework presents the most complicated conception of social structure. He criticizes the concept of the subject, as the foundation of modern epistemology, as well as an ideological picture of human. By this means, he manifested the weakness of this concept. Through review of Marx’s later works, he showed that contrary to what humanist Marxists claims, the importance of his work is producing a new problem; i.e. history as a material fact, independent to human conciseness and willing. In the modern theoretical field, he presents a new materialistic formation of the history of human social life. For Althusser, the most important result of this was exiting the concept of subject of the modern thought. His attempt to separat consciousness and subject leads to an essential evolution in Marxist structuralism. Althusser attempt to show that human isn’t the actor of history and signifier of its direction. In principle, history is more the outcome of partial independence of economic, political and ideological structures, than the product of willing and consciousness and interaction of subject.