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 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 , 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 , , 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: [email protected]

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. According nian spirituality. In the sense of identity for to him, ethnic memory means a memory that Shayegan, "being Iranian and at the same belongs to tradition and this is not in the pos- time not being Iranian" considered the world session of a particular individual; Rather, it as a special intellectual and spiritual life. At- has a collective aspect, and since the ethnic tention to spirituality remained an integral memory of every nation, whether it wants to part of Shayegan’s thought and belief or not, is also the science of its genealogy throughout all periods of his intellectual life, and maintains its connection with eternal and and Shayegan was always a thinker; Spiritual mythological events, it can also be called and interested in spirituality, and especially eternal memory. (Shayegan, 1986, p. 53) the spiritual heritage of the East, which came Shayegan’s insight into the myth leads him from the deep and complex religious and to an understanding of tradition based on pri- mystical traditions of the East. mordial memory (collective unconscious) in the One of the most important intellectual pil- East. For him, eternal memory is the same tra- lars of Shayegan, which influences his under- ditions and cultures that have been attacked and standing of Eastern heritage, is Jungian's ap- subjugated by modernity, and what gives the proach to the concept of myth and the collec- restoration of these cultures in modern times tive unconscious. The collective unconscious the opportunity to survive and flourish is cul- is Jung's most important achievement in the tural modernity. In this dual confrontation of field of deep psychology. He sees the collec- eternal memory / cultural modernity, Shayegan tive unconscious as a deep ocean over which abandons cultural modernity and focuses his self-consciousness sits like a small boat. Jung thoughts on a return to traditional cultural iden- believed that "the personal subconscious re- tity. (Haghdar, 2006, p. 52) lies on a deeper layer that is not acquired and Shayegan was one of the people who at- personal but innate." I call this deeper layer tended Fardidiyeh meetings; he sees those the collective unconscious. Hence, I have meetings as a living laboratory of distress and chosen a collective name for it, because it is a anxiety that ruled over memories at the time. part of the universal subconscious that is dif- In any case, he became acquainted with Hei- ferent from the personal soul. (Jung, 1960, degger's thoughts from Fardid, and expe- pp. 3-4) rienced a return to the West at some point in Jung believes that the collective uncons- his life through Heidegger. In the later pe- cious, which is at the deepest level of the riods of his intellectual and philosophical life, psyche, is unknown to the individual; Be- Shayegan distanced himself from Fardid's cause neither the individual acquires him nor anti-modernist and Heideggerian views; And is it the result of his personal experience, but even later described him as such. He is the is innate and universal, and unlike the indi- "congenital rioter," with "sparks of genius vidual psyche, he has contents and behaviors and deep hatred," the instigator of "insidious that are more or less the same everywhere and poisonous slanders against persons" and

113

International Journal of Political Science, Vol 11 No 1 Spring 2021 his circle is the "oppression of hatred and tual. Shayegan is one of the few Iranian enmity and the volcano of emotions" (Shaye- thinkers who have ideas beyond the intellec- gan, 1997, pp.78-79). tual and cultural geography of Iran; undoub- Of course, Heidegger's interpretation of tedly, he can be considered a world-national East and West in Shayegan’s thought was not philosopher with Iranian intellectual and cul- merely the product of his discussions with tural origins. His knowledge and studies Seyyed Ahmad Fardid; Rather, Shayegan is range from Indian religions to classical and undoubtedly influenced by the French philo- modern and postmodern Western philoso- sopher Henri Corbin in his inclination to- phies to Islamic mysticism and modern wards . Corbin was strong- Western literature and novels. ly influenced by Heidegger's intellectual and Shayegan’s life and personal experiences, philosophical teachings; On the other hand, as well as his familiarity with several lan- his contribution to introducing Heidegger to guages, as well as his association and interac- the French is not hidden from anyone. Be- tion with diverse people, have made him a cause Corbin is the first translator of Martin multicultural thinker. At the same time, the Heidegger's works into French. But what experience of intellectual changes and theo- makes Corbin a more attractive thinker is retical turns of this great philosopher shows his that; Iranians knew about Heidegger from the courage in criticizing his previous thoughts and beginning and for many years through Cor- beliefs, and this made him an up-to-date and bin’s writings. He lived part of his life in Iran dynamic thinker. Until the last years of his life, and the Middle East. Shayegan continued to think, research and The impact of Corbin on Shayegan was write, and never gave up trying to understand such that, according to Iranian researcher the intellectual, philosophical and cultural rela- Seyed Javad Tabatabaei; Shayegan represents tions of the world around him. the Corbin-Heidegger ideas in Iranian culture The study and study of the various com- (Tabataba’i, 2002, p.143). Shayegan’s affilia- plexities and dimensions of his thought can tion with the circle around Corbin was such only be understood and interpreted by ex- that two years before the revolution he was amining the evolution of his intellectual and called a man with a magic lamp; And after spiritual life and for this reason, for better the revolution, he spoke of him as an old man understanding Shayegan’s thought, it seems who was the beginning of a spiritual move- necessary to study his life. Because Shayegan ment to bridge the gap between traditional cannot be considered separate from the polit- Iran and modernity. (Shayegan, 2018, p. 39) ical developments of Iranian society and in- In September of the year when the revolution dividual and collective experiences in the was rising in Iran, Shayegan appeared on the opposition of tradition and modernity in Ira- bed of a man who had a magic lamp; While nian society. he knew: "The imminent death of Corbin will coincide with the end of a world" (Shayegan, • The ups and downs of Dariush Shaye- 2018, pp. 55-65) gan’s life The tumultuous life of Dariush Shayegan Dariush Shayegan, an Iranian thinker and and the various intellectual and epistemologi- philosopher, was born in Tehran on February cal experiences he has encountered through- 25, 1934 (Ghezelsofla, 2017, p. 405). His out his life has made him a unique intellec- father (Mohammad Rahim) and his grandfa-

114

The Place of Tradition and Modernity in the Works and Thought of…

ther was a Shi’a merchant from Azerbaijan Shi’a and wealthy businessman (Shayegan, (Salmas and ) (Farasatkhah, 1998, p. 1995, p. 8). 23). His mother was named "Abashidze Ba- Shayegan’s father insisted on speaking gration" and came from an aristocratic and Persian with his son. Shayegan also studied old Georgian family and originally from Ba- French at the St. Louis Catholic School in tum (Shayegan, 2017, p. 8); And belonged to Tehran, run by Lazarus priests. Shayegan Russian (Russian-Caucasian) culture and her played the violin before traveling west. In original language was Georgian. She also Europe, he became acquainted with a variety knew Russian and Ottoman Turkish languag- of new music. Darius was a hard worker and, es and was a Sunni Muslim. His babysitter in his own words, "He read whatever he was Russian. His music and language teacher could"; He learned English at home under the was an Armenian and the family Doctor was tutor. And to get acquainted with Persian lite- a Zoroastrian. Their driver also was an Assy- rature and read Saadi’s Golestan, also had a rian. Shayegan had also learned French as a home teacher. child (Farasatkhah, June 13, 1998). Shayegan On his first trip in 1950, he went to Italy studied at a French school (Saint Louis) in and then Switzerland, and finally to . Tehran; A school run by Lazarus priests. It After this trip, Shayegan left for England at was in this school that Shayegan slowly be- the age of 15 without finishing high school in came acquainted with the manifestations and Iran. Then, after four years, he went to Gene- foundations of modern civilization (Ershad, va to study medicine. But after one semester, 2019, p. 47). he gave up and became more familiar with the Shayegan’s father sent him to England at humanities, arts and literature. From that time the age of 15, where he spent his high school on, he paid attention to the differences between years at Bidding Ham College and in 1954 European civilization and the situation in Iran. went to the University of Geneva to study According to him, every time he comes to Iran medicine; but he soon changed his major and during the summer holidays, he realizes that his studied philosophy and political science (Bo- country is "backward". And in each trip to Iran, roujerdi, 1998, p. 221). At the same time, he "I discovered a part of myself and my country" studied the Sanskrit language and continued (Shayegan, 2018, p. 113) his studies at the Sorbonne in Hinduism and Shayegan became acquainted with Indian Sufism under the guidance of teachers through Jean Herber and then at- and succeeded in getting Ph.D. in Indian Stu- tended Henry Fry's Sanskrit language classes dies and Comparative Philosophy. (Ghezel- for two years. On his return to Tehran, he met sofla, 2017, p. 405) Brahman Indoshker, a professor of Sanskrit Dariush Shayegan was born on February at the . He studied San- 25 of 1934, in a prosperous family in Tehran. skrit and Indian literature with him for two He came from a multicultural and multilin- and a half years. With the efforts of Brahman gual family. His mother was Zulogidze Aba- Indoshker, when he wanted to leave Iran, shidze Bagration and was of Georgian origin; Shayegan began teaching Sanskrit at the She was a Sunni Muslim, had a Russian- University of Tehran at the age of 25. At the Caucasian culture, and was one of 's same time, he became acquainted with Henry nobles. But his father, Mohammad Rahim Corbin through Seyyed Hussein Nasr and Shayegan was from Azerbaijan, he was a began an extensive study of Indian philoso-

115

International Journal of Political Science, Vol 11 No 1 Spring 2021 phy; Which he published in 1367 in the form dies in Geneva and returning to Iran. This of a two-volume book entitled Religions and Iranian woman was studying aesthetics in Philosophical Schools of . Before the Geneva at that time. Shayegan has three book is publishing, he had spent a period of children named Roxaneh, Taraneh and Mo- "immersion and meditation" in Iran after his hammad Rahim; the first child was born in stay in Geneva. Shayegan began his research Switzerland. on Indian philosophy from 1950 to 1966 and Dariush Shayegan had a close intellectual ended it with a comparative study of Islam relationship with Ahmad Fardid and he was and India. often present in the so-called Fardidiyeh cir- According to him: cles which were held in the house of Amir India is a land of wonders and this phrase Hossein Jahanbegloo. He wrote Asia vs. the is not an exaggeration and far from reality. West in the 1970s; It was the result of his Because all the different levels and levels of acquaintance with the intellectual circles of Iran human culture, from the basic beliefs of tree and his regular meetings with prominent Ira- and water worship to deep beliefs; And the nian artists and writers. And perhaps it can be study of the quality of the unity of existence argued that Shayegan’s account of the construc- in that land coexist. And in an age when tion of an Asian identity vs the West was a con- some Hindu peasants are still worshiping tinuation of Fardid's reflections on Western snakes and trees, which they have undoubted- criticism that led him to this conclusion. ly inherited from their native and non-Aryan During his years of research, he has also ancestors; Gandhi's "non-free" movement, interacted with prominent clerics such as which originated in the ancient moral tradi- Seyyed Mohammad Hossein Tabatabaei, Ab- tions of India, taught humanity the greatest olhassan Rafiei Qazvini, Mehdi Elahi Ghom- lesson. And gained India's independence in a shei and Seyyed Jalaleddin Ashtiani. Shaye- way that is difficult to imagine for today's gan felt a sense of devotion and respect for world (Shayegan, 1966, p. 5). Allameh Tabatabaei full of love and under- Shayegan’s attachment to the ring around standing. And he acknowledges that” apart Corbin was so deep that two years before the from his extensive coverage of the whole revolution he was called a man with a magic range of Islamic culture, his character that lamp. And after the revolution, he spoke of shocked me the most was his openness and him as an old man who was the beginning of readiness to accept. He listened to every- a spiritual movement to bridge the gap be- thing, was curious, and was very sensitive tween traditional Iran and modernity (Shaye- and alert to other worlds of knowledge. I be- gan, 1994, p. 39). nefited from his presence to the fullest. None Shayegan left for France in 1967 to con- of my questions about the whole range of tinue his Ph.D. studies at the Sorbonne Uni- left me unanswered. He versity, and since then he has traveled to Eu- explained and explained everything with a lot rope several times a year. He received his of patience and clarity. He transmitted his Ph.D. with a dissertation on Hinduism and wisdom to the man in sips. As in the long Sufism and then worked to teach comparative run, it creates a kind of transformation within philosophy at the University of Tehran the person. We had an experience with him (Shayegan, 1995, p. 46). He married Farideh that is probably unique in the Islamic world.” Zandieh two years before finishing his stu- (Shayegan, 1995, p. 70)

116

The Place of Tradition and Modernity in the Works and Thought of…

Dariush Shayegan’s serious academic ca- teristics that attracted Shayegan’s attention to reer began in the mid-1950s while studying this society again in the following period. in Geneva and lasted until the late 1960s. His Shayegan is fascinated by Eastern culture main intellectual activities during this period during this period. And this fascination can are a combination of exploring the various be seen in his works until the last years of the aspects of Indian thought (especially contem- 70's. In the sanctification of Eastern tradi- plation on the various religions and branches tions, he goes so far as to claim that what he of Indian mysticism) and Iranian-Islamic calls the lack of historical mobility, cultural mystical culture, and finally comparative stagnation and pastoralism in the Orient was mysticism. Its exact reflection can be seen in a complete fidelity to eternal memory the books "Religions and Philosophical (Shayegan, 1971, p. 54). Schools in India" and his doctoral disserta- During this period, Shayegan shifted from tion entitled "Hinduism and Islamic Philoso- studies related to archeology to comparative phy" or "Hinduism and Sufism". mysticism; In this regard, after getting ac- The books he writes in this period are quainted with Henry Corbin (one of the most generally encyclopedic and are free from any influential thinkers in the first period of direct encounter with socio-cultural events Shayegan’s intellectual life), he became ac- and are generally written in a purely meta- quainted with many Iranian mystical scholars physical framework free from the analysis. such as Allameh Tabatabaei, Seyyed Jalal Thus, "Hinduism" was the first serious con- Ashtiani and Hakim Elahi Ghomshei. Be- cern and interest of Shayegan throughout his cause of his constant interactions with them, various intellectual periods; His first incentive he becomes relatively well acquainted with to study in this field was Jean Herber, a profes- the theoretical and practical foundations of sor at the University of Geneva. From then on, Islamic mysticism and Shiite thought. In his Shayegan began to study Sanskrit seriously and famous book about Corbin, Shayegan men- to study the sacred texts of India. tions the smile of Corbin satisfaction on the Three things made Shayegan more inter- occasion of empathy and having a common ested in Indian culture and society from the origin in his conversation with Allameh Ta- beginning one is that this community is much batabaei. (Shayegan, 1994, p. 44) like a living museum that, according to In those days, a meeting was held every Shayegan of India, is a combination of reli- two weeks in Tehran when the late Allameh gion, philosophy and life. And the second Tabatabaei came to Tehran from Qom and point lies in the continuity of thought and the talked with him. Of course, the late Allameh special and wonderful biological experiences and Henry Corbin were not the only ones in of this society. It can be said that we can see those meetings; Some university professors about 3,000 years of continuous thinking and were also present (Ebrahimi-Dinani, 2002). a series of rituals and rituals (such as reciting And the product of those negotiations was hymns and interpretations) in this society. published as the "Shi’a School" yearbook in And another point is that in Indian society, at 1960 and was widely acclaimed. the same time, all levels of consciousness are This acquaintance, of course, leaves its coexisting with each other. Also, the exis- mark on the writing of some of Shayegan’s tence of multicultural nature and having a books in the later period, such as "Mental tolerant nature were among the other charac- Idols and Eternal Memories" and "Henry

117

International Journal of Political Science, Vol 11 No 1 Spring 2021

Corbin: The Horizons of Spiritual Thought in mysticism and thought (with many influences Iranian Islam". Shayegan himself says about from the mythological approach of Carl Gus- the influence of Allameh on his spiritual and tav Jung) is still evident. But the book that intellectual developments: "He transmitted shows us Shayegan’s more precise approach his wisdom to the man in sips. As in the long (which is the age of his semi-traditional and run, it creates a kind of transformation within semi-modern or semi-eastern, western half- the person (Shayegan, 1997, p. 24). thinking) in the 1970s; Is the famous and The Shayegan intellectual period begins prominent book "Asia vs. the West". around the late 1960s and early 1970s; Of In this book, Shayegan has tried to show course, the final product of this period is re- his moderate view in various fields, trying to flected in the writing of two books, "Mental study about Iran and even the world, East and Idols and Eternal Memories" and then his West, regardless of the prevailing and con- most famous book in the pre-revolutionary ventional prejudices of the intellectual com- period, "Asia vs. the West". munity of that day; And especially with a During this period, Shayegan got out of philosophical and metaphysical approach, it his isolated state and his limited association shows the points of difference between these with some scholars and people of culture; two systems of thought to the readers. But his And finds a relatively wide connection with dominant approach in this book suggests a many intellectual circles and celebrities attri- romantic and emotional view of Eastern so- buted to this current. During this period, he ciety; In general, he considers the practical re- wrote not only in magazines such as Culture sult of Western thought to be falling into the and Life and the Alphabet (edited by Gholam trap of nihilism and considers the result of Hossein Saeedi); It even works in some cul- Eastern thought to be full of spirituality and tural centers affiliated with the former gov- mysticism. And in general, it can be said that ernment, such as the Center for the Study of Shayegan’s main project in this book is the idea Civilizations. During this period, the founda- of "returning to the originality of Eastern tions of Shayegan’s thought were mostly in- thought" and expressing the Asian solution. fluenced by some thinkers critical of Western Shayegan’s philosophical approach is by modernity, such as Nietzsche, Heidegger, no means a Chinese version like that of the Jaspers, Paul Tillich, Rene Guenon, Jose Or- ideological companions of Iran at the time tega Gast, and Carl Gustav Jung. and it does not call for a return to the original Inspired by Heidegger's anti-modern Eastern culture, but implicitly states the is- teachings, Shayegan first began to receive sue. In parts of the same book, Asia vs. the Corbin on from the East; And then, based on West, he rebukes many features of Eastern these principles, and his lessons from geolo- thought, such as a lack of distance approach gy, he has offered a special solution, relying and a lack of critical perspective. And many on the role of ancient spirituality and tradi- of the achievements of modernity, such as tional enlightenment in the current conditions having a critical approach and establishing of world culture (Haghdar, 2006, p. 15). the rule of law, respect the principle of civil His book Mental Idols and Eternal Memo- liability, freedom and individual rights; and ries is in the middle of a social and mytholog- even in the final chapter of this book, readers ical approach; And the metaphysical and in- against falling into the trap of Orientalism (in tuitive view of traditional Iranian and Indian its own words). (Shayegan, 1977, p. 93)

118

The Place of Tradition and Modernity in the Works and Thought of…

Shayegan considers himself psychologi- Shayegan borrows the concept of wester- cally Oriental and says that "all the rhythm of nization from Fardid and Al-Ahmad. In his spirits" follows the emotional system of Shayegan’s philosophical view, the Wester- the East, but he is Western in work and nized is not suspicious of Western traits; Ra- thought. The way he deals with issues, the ther, he is someone who has no knowledge of distance he takes from things, his cold- Western concepts at all. Also, in this period, blooded way of dealing with other issues, are according to Ahmad Fardid, Shayegan con- not compatible with that Eastern context and siders the culture and civilization of the West nature. He describes this condition as a "per- as an indivisible whole; Some of it (for ex- sonality rupture" and believes that he has ample, techniques, industry and economic been able to tame and soften it (Shayegan, methods) cannot be used and the other part 1995, p. 47). On the other hand, Shayegan (such as worldview and value system) cannot Orientalism and Oriental spiritualism is a kind be ignored. of anti-Westernism that is presented with a dua- Shayegan deals with westernization and listic approach to the confrontation between alienation and considers them as two aspects East (Asia) and the West (modernity). of double illusion. He says that Westerniza- In "Asia vs. the West" and "Mental Idols tion is the result of the destiny of the history and Eternal Memory," Shayegan, as an East- and spirit of the time; And it is not due to the ern traditionalist, explains the legacy of the recognition of the West, but due to ignorance Eastern world and critiques modernity; And of the historical destiny of the West, in other like Nietzsche and Heidegger, it reduces the words, the result of ignorance about it. In his West to nihilism. Shayegan considers the view, this phenomenon is another aspect of course of modern Western civilization to be the same ignorance of the historical destiny declining; According to him, he considers of the West. Westernization means ignorance this movement from top to bottom, from intel- of the West, it means ignorance of the domi- lect to instinct, from intuitive thinking to tech- nant elements of thought, which is the most nical worldview, from resurrection teological- dominant and aggressive way of worldview ism to historicism, and from the manifestation on earth (Shayegan, 1977, p. 59). of absoluteness to extravagance against God Shayegan believes that the effects of mass and nature (Shayegan, 1987, p. 20). Westernization in Asia include its effects on Shayegan has tried to confront the East nationalism and mass uprisings. Shayegan and the West with a philosophical approach; writes in the discussion of boundaries and And unlike Al-Ahmad, he avoids political distances from privacy and modesty. In his confrontation. Shayegan, for example, de- view, the constructive essence of Asian cus- fends an "open relationship with nature" toms can be found in these two concepts. Pri- (East) against "technological domination of vacy is an effective factor in creating harmo- nature" (West). Shayegan’s approach is close ny, and Asian customs have sought harmony. to Fardid, not Al-Ahmad; Therefore, Shaye- Shyness is an emotion mixed with a state of gan and Fardid's thoughts can be considered mystery, but it reveals itself while covered. Our as the concern of philosophers who look at role is twofold because we must not only rec- their society from all angles and carefully ognize Western thought in the context of that study it to find a new path. Not to criticize culture; But we must also rediscover the themes out of emotion and misunderstanding.

119

International Journal of Political Science, Vol 11 No 1 Spring 2021 of our ethnic memory, the remnants of which Persian and French are important books in are still somehow floating in our minds. the field of Eastern and Western philosophy Following Heidegger, Shayegan believed as well as literature which has traveled in that nihilism was the logical consequence of different and deep cultures. For this reason, technique. The nihilistic reflection of tech- his system of thought is multi-layered, forty- nical thought undoubtedly leads to the gra- piece and comes from different fields of hu- dual rejection of all Eastern beliefs. Accord- manities and sometimes natural sciences and ing to Shayegan, substituting reason for dis- it has less ideological and one-dimensional covery and intuition by Western philosophers character. Its precise and clear reflection can led them to reject all metaphysical values. He be seen in one of his most important books, says that the West has lost its spiritual trust The New Enchantment. He spoke of the East- since the 16th century when civil society re- West confrontation by writing "Mental Idols placed the religious system (Shayegan, 1977, p. and Eternal Memory" and "Asia vs. the 73). Shayegan’s critique of the non-figurative West." Issues such as tradition and modernity foundations of Western civilization does not in the East and the West and the impact of mean denying the capabilities of this civiliza- modernity on Iran from the perspective of tion; And he considers Western culture to be Dariush Shayegan have been among his intel- the most active, innovative and tragic culture lectual priorities over the years; And tried to on Earth (Shayegan, 1995, p. 37). separate Western philosophy from Asian ci- Years later, in his book Under the Skies of vilizations. Because in his view it is a mys- the World, Shayegan himself states that the tical Asian philosophy and thought and is main objection of Asia to the West is the cri- based on revelation and salvation; While tique of Eastern societies tainted with the Western thought and philosophy deal with manifestations of Westernization through the secularization of all things and know- conclusions in advance. This means that in ledge. Shayegan considers nihilism to be the this book he used a kind of precise and ad- destiny of Western thought; but he did not vanced critique of a developing society such mention the essence of it, which is the denial as Iran and Asian countries; Which has been of divine guardianship, and he failed to real- created to project the contradictions and con- ize that the only salvation alternative from tradictions of post-industrial societies nihilism is the true, original and complete (Shayegan, 1995, p. 152). religion (Islam). Shayegan also calls nihilism a "terrible guest"; And he worries that this Conclusion: horrible guest will nest among us while half In the contemporary century, different ideas of Asia, subjugated and enchanted, to the were influential in the field of Iranian culture. latest product of Western nihilism. On the The main categories of post-constitutional other hand, he was worried about Iran's iden- thinkers were their relationship to the West tity and Iranian culture and was always look- and modernity. Dariush Shayegan was one of ing for a solution. What has remained of the most important and well-known theorists about half a century of intellectual and cul- who, in his own words, was a free thinker in tural activity has been nothing but empathy the field of connections and connections be- between cultures and a sense of curiosity tween Eastern ideas, especially Iranian iden- about different cultures and religions. Dialo- tity and Western concepts. His works in both gues with various representatives in his

120

The Place of Tradition and Modernity in the Works and Thought of…

works were an example of this empathy and rituality, Tehran, Kavir, Second Edi- closeness between cultures and that Shayegan tion was fascinated by what he called "being from Javadi, Shohreh (2013). Tehran, Rereading everywhere." That means, he was Iranian, but the Orientalist Theory "In Search of he tried to understand the world and human Oriental Identity", Quarterly Journal destiny, and he did not always confine him- of Oriental Art and Civilization, First self in a certain field and discipline; And Year, First Issue sought discussions between different cul- Jung, Carl Gustav (1989). four examples, tures. translated by Parvin Faramarzi, Mashhad: Astan Quds Razavi References Jung, Carl Gustav (1960). The Archetype and Abedi Jafari, Hassan & Rastegar, Abbas Ali the collective unconscious. New (2007). Tehran, Reflections on Spiri- York: Princeton University tuality with an Islamic Approach, Bi- Sadeghpour, Mohammad Hassan (2017). Is Quarterly Journal of Iran's Health tradition and modernity in essential Progress Model, Volume 2 Number 3 conflict? Javan Online Website Boroujerdi, Mehrzad (1998). Iranian and Shayegan, Dariush (1967). Religions and Western Intellectuals, translated by Philosophical Schools of India, Te- Jamshid Shirazi, Tehran, Farzan hran, University of Tehran Rooz Publishing Shayegan, Dariush (1976). Mental Idols and Ebrahimi Dinani, Gholam Hossein (2002). I Eternal Memory, Tehran, Amirkabir was free to ask questions, Question Shayegan, Dariush (1977). Asia vs. West, Monthly, No. 6, Interview with Gho- Tehran, Farzan Rooz Publishing lam Hossein Ebrahimi Dinani Shayegan, Dariush (1995). Under the Skies Ershad, Mohammad Reza (2016). Searching of the World (Ramin Jahanbegloo’s for Thought in the Life and Works of Conversation with Dariush Shaye- Dariush Shayegan gan), Translator by Nazi Azimi, Te- https://www.dinonline.com/16039 hran, Farzan Rooz Research Ghanbari, Ayat (2000). Iran and the first Shayegan, Dariush (2018). Henry Corbin on; wave of modernity, Political Science Horizons of Spiritual Thought in Ira- Quarterly No. 12 nian Islam, translated by Baqer Par- Ghezelsofla, Mohammad Taghi (2017). Ide- ham, Tehran, Farzan Rooz Publish- ology - The Power of Power, Intel- ing. lectuals and Politics in Iran, Tehran, Tabataba’i, Seyed Javad (2002). Iranian intel- Omid Saba Publications lect captivated by double illusion, Haghdar, Ali Asghar (2006). Dariush Shaye- Iran newspaper, eighth year, No: gan and the Crisis of Traditional Spi- 2184