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The Place of Tradition and Modernity in the Works and Thought of Dariush Shayegan Before the Islamic Revolution of Iran

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The Place of Tradition and Modernity in the Works and Thought of Dariush Shayegan Before the Islamic Revolution of Iran International Journal of Political Science ISSN: 2228-6217 Vol 11 No 1 Spring 2021, (pp.109-120) The Place of Tradition and Modernity in the Works and Thought of Dariush Shayegan before the Islamic Revolution of Iran Ehsan Ayoobi1, Fereshteh Sadat Etefagh Far 2*, Amir Dabiri Mehr3, Mohsen Askari Jahaghi4 1Department of Political Science, South Tehran Branch, Islamic Azad University, Tehran, Iran 2Department of History, Yadegar Imam Branch, Islamic Azad University, Shahreh Rey, Iran 3Department of Political Science, Central Tehran Branch, Islamic Azad University, Tehran, Iran 4Department of Humanities, East Tehran Branch, Islamic Azad University, Tehran, Iran Received: 27 May 2020 ; Accepted: 10 March 2021 Abstract: In this article, we will examine the concept of tradition and modernity in Dariush Shaye- gan's thought based on a combination of Carl Gustav Jung's collective psychoanalysis and Heidegger's hermeneutic theory which is the basis for the revival of Eastern spirituality in the face of the dominance of modernity over non-European cultures. Based on this argu- ment, hermeneutics seeks to interpret the text and explain the process of understanding. Hermeneutics is a philosophical tradition of reflection that seeks to elucidate the concept of understanding and answer the question of what constitutes the meaning of everything mea- ningful. Therefore, in fields such as philosophy, theology, literary criticism and social sciences and philosophy of science, we are witnessing the increasing use of hermeneutics and related topics. Dariush Shayegan is one of the few thinkers and intellectuals in the last 5 decades in Iran who is contemporary with intellectuals such as Seyyed Hossein Nasr, Reza Davari Ardakani, Dariush Ashouri and Ehsan Naraghi; And Shayegan’s unique characteris- tics set him apart from his contemporaries. One of the important and key issues in the works of Shayegan and his contemporaries is the issue of tradition and modernity in the face of the Iranian people with this issue. Keywords: Tradition, Modernity, Dariush Shayegan, Anti-Westernism, East *Corresponding Author’s Email: Fereshtehetefagh@yahoo.com 110 The Place of Tradition and Modernity in the Works and Thought of… 1.Introduction country and continues to this day (Ghanbari, The discussion of tradition and modernity is 2000). To solve this challenge, many Iranian one of the topics that has seriously involved the thinkers and intellectuals theorized, including mentality of the elite Iranian society in recent Dariush Shayegan, who at one point called centuries. "Tradition" is used in the word to for a return to Eastern tradition and identity mean way, method, manners and habit. Its Eng- and a critique of modern identity and mod- lish equivalent (Trade) has been used in dictio- ernity. Before the Islamic Revolution, he was naries to mean skill and manner, and in Old in conflict with technology and modernity, English "trader" has been used to mean to but after the Islamic Revolution and observ- transfer and entrust. In a broad sense, the mean- ing its developments and experience, he paid ing of "transferring" (from one thing to another critical attention to modernity and the West. or from one generation to another, etc.) was This article seeks to answer the question of arranged for the word tradition (Sadeghpour, what effect tradition and modernity have had 2017, p. 56). With the arrival of the new on Shayegan’s thought. The hypothesis is achievements of modern life and its require- that Eastern and Western ideas have led to ments, the traditional and integrated identity of Shayegan’s self-awareness and enlighten- Iranian society was subjected to threats and ment towards anti-Westernism and traditio- changes, and these changes brought changes nalism. Regarding the new aspect and inno- and issues to Iranian society. Dressed in a new vation of the research, so far no special work renaissance, Europe underwent fundamental has been done on the political aspects of changes such as the growth of urbanization, the Shayegan’s thought (as stated in the question expansion of new sciences, the emergence of and hypothesis of this research). In this ar- new social, political and educational institu- ticle, the data collection method is a docu- tions, and attention to individual liberties; And mentary method. The data collection tool in these changes doubled the military and eco- the documentary method is all printed docu- nomic power of European governments. And it ments such as books, encyclopedias, maga- made them turn a blind eye to Asian countries zines, newspapers, weekly magazines, pe- and dominate them and plunder their resources. riodicals, dictionaries, printed interviews, The arrival of modernity in Iran began in research journals, scientific conference earnest from the Safavid period, but the Eu- books, printed texts indexed in databases and ropeans could not completely dominate and the Internet, and any printable identifiable its peak dates back to the Qajar period. Dur- source that contains material about Dariush ing the Qajar period, their relations were not Shayegan. The conclusion is that the critique only in the political and military fields but of tradition (Eastern worldview) and modern- also in other fields such as economy and so- ity (Western worldview) and the answer to it ciety. One of the first steps towards those is one of the most important concerns of new achievements during the time of Fath Ali Shayegan. Regarding the research back- Shah Qajar was that by sending students to ground, the following can be mentioned: foreign countries and then returning to the 1- Century of Intellectuals by Mo- country, they brought some new ideas and hammad Taghi Ghezelsofla, Interna- developments in the country. In this way, the tional Center for the Dialogue of foot of modernity was opened to the country Civilizations in collaboration with and it caused challenges for this ancient Hermes Publications, Tehran, 2001. 111 International Journal of Political Science, Vol 11 No 1 Spring 2021 2 - Who are we from the point of view in France due to the influence of political and of Iranian intellectuals by Hossein cultural developments in Iran; And his mind Kaji, Tehran Rozaneh Publications underwent many changes during this period 1999. and his approach to modernity and its world 3 - Cultural Iran in the Thought of Da- heritage changed. Inspired by the ontological riush Shayegan by Mohammad pluralism of Jill Deleuze, Shayegan turned to Taghi Ghezelsofla and Sakineh cultural pluralism and, using Deleuze's rheu- Moez Sani, Research Institute of Po- matic theory, sought to combine the spiritual litical Science, Fall of 2010 Volume culture of the East with the cultural heritage 5 Number 4 from pages 137 to 171. of modernity on a global scale. Spirituality, 4- Identity, development and moderni- which creates a kind of "feeling of peace" for ty in Shayegan thought by Assadol- a person, includes different meanings and is lah Athari, Center for Cultural Stu- not the same in the opinion of experts. For dies Spring of 2011 Volume 6 spirituality, various terms include these Number 14 from pages 139 to 176. meanings; Inner self, right, position, divine grace, the concept of moral perfection, beau- In this article, we intend to examine the ty, soul and remembrance of God (Abedi Ja- thoughts of Dariush Shayegan as one of the fari and Rastegar, 2007, p. 118). intellectuals of the present era before the Is- The Orientalist view sees the East as lamic Revolution in the field of tradition and fragmented, while the East is a cultural whole modernity. and, despite its ethnic diversity and the polit- Theoretical Foundations of Shayegan’s ical independence of its components, has a Thoughts: Shayegan is a thinker with diverse single meaning. According to archeological intellectual roots whose understanding of evidence, the great society of the East has a intellectual literature requires knowledge of common and unified culture, and its differ- the intellectual and philosophical foundations ences and contradictions are among the inter- and sources influencing him. On the one nal issues of a great and unified society. hand, he is fascinated by the mystical and The first and most important feature of spiritual heritage of the East, and on the other Eastern societies is religiosity and belief in hand, he has complete mastery of Western the unseen; Unlike Western societies after the culture and its foundations. Shayegan Renaissance, it was not influenced by empi- presents a synthesis of Heidegger's critical ricism and the originality of experience and thinking to modernity and redefines the spiri- has not become unimportant. In Eastern civi- tual heritage of the East with Heidegger's lization, unlike in the West, God-centered philosophical hermeneutics. Of course, attitudes have been intertwined with Eastern Shayegan’s intellectual orientation is a com- human thoughts and ideas and have pre- bination of Jungian collective psychoanalysis vented the emergence of humanistic attitudes. and Heidegger ontology, which is the basis The Orient has been the cradle of great ci- for the revival of Eastern spirituality in the vilizations and religions this is a popular be- face of the dominance of modernity over lief that has been clarified in numerous his- non-European cultures. torical, archaeological and cultural sources. In the later periods of his intellectual life, The geographical territory of the East extends Shayegan was forced to leave Iran and settle from North Africa to Sindh and from Central 112 The Place of Tradition and Modernity in the Works and Thought of… Asia to the Indian Ocean, but the concept of and in everyone. Hence, the collective un- the East is still not a single concept and the conscious forms a common ground that has a commonalities of the inhabitants of this land superhuman nature and exists in each of us. are not clear. (Javadi, 2013, p. 3) Shayegan (Jung, 1989, p.149) Shayegan is strongly in- was also a thinker who looked at the world fluenced by Jung's views on the collective through the eastern window, especially Ira- unconscious and ethnic memory.
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