Transnationalism In Iranian Political Thought

A study of the life and thought of the Iranian philosopher Ahmad Fardid and the development of political philosophy in post-revolutionary Iran.

Ahmad Fardid (1910-94), the 'anti-Western' philosopher known to many as the Iranian Heidegger, became the self-proclaimed philosophical spokesperson for the Islamic Republic, famously coining the term 'Westoxication'. Using new materials about Fardid's intellectual biography and interviews with thirteen individuals, Ali Mirsepassi pieces together the striking story of Fardid's life and intellectual legacy. Each interview in turn sheds light on Iran's twentieth-century intellectual and political self-construction and highlights Fardid's important role and influence in the creation of Iranian modernity. The Fardid phenomenon was unique to the Iranian story, and yet contributed to a broader twentieth-century Heideggerian tradition that marked the political destiny of other countries under a similar ideological sway. Through these accounts, Mirsepassi cuts to the nerve of how deadly political 'authenticity movements' take hold of modern societies and spread their ideology. Combining a sociological framework with the realities of lived experience, he examines Iran's recent and astonishing upheavals, experiments, and mass mobilizations.

A new reading of Ali Shariati's intellectual legacy on Iranian political discourse and concepts of Islam and modernity.

Ali Mirsepassi's book presents a powerful challenge to the dominant media and scholarly construction of radical Islamist politics, and their anti-Western ideology, as a purely Islamic phenomenon derived from insular, traditional and monolithic religious 'foundations'. It argues that the discourse of political Islam has strong connections to important and disturbing currents in Western philosophy and modern Western intellectual trends. The work demonstrates this by establishing links between important contemporary Iranian intellectuals and the central influence of Martin Heidegger's philosophy. We are also introduced to new democratic narratives of modernity linked to diverse intellectual trends in the West and in non-Western societies, notably in India, where the ideas of John Dewey have influenced important democratic social movements. As the first book to make such connections, it promises to be an important contribution to the field and will do much to overturn some pervasive assumptions about the dichotomy between East and West.

A new reading of Ali Shariati's intellectual legacy on Iranian political discourse and concepts of Islam and modernity.

In this thought-provoking study, Ali Mirsepassi explores the concept of modernity, exposing the Eurocentric prejudices and hostility to non-Western culture that have characterized its development. Focusing on the Iranian experience of modernity, he charts its political and intellectual history and develops a new interpretation of Islamic Fundamentalism through the detailed analysis of the ideas of key Islamic intellectuals. The author argues that the Iranian Revolution was not a simple clash between modernity and tradition but an attempt to accommodate modernity within a sense of authentic Islamic identity, culture and historical experience. He concludes by assessing the future of secularism and democracy in the Middle East in general, and in Iran in particular. A significant contribution to the literature on modernity, social change and Islamic Studies, this book will be essential reading for scholars and students of social theory and change, Middle Eastern Studies, Cultural Studies and many related areas.

Offering a new perspective on Iran's politics and culture in the 1960s and 1970s, Ali Mirsepassi challenges the prevailing view of pre-Revolution Iran, documenting how the cultural elites of the Pahlavi State promoted a series of striking 'Gharbzadegi' or 'Westoxification' discourses. Intended as ideological alternatives to modern and Western-inspired cultural attitudes, these influenced Persian identity politics, and projected Iranian modernity as a 'mistaken modernity' despite the regime's own ferocious modernisation programme. Focusing on the cultural transformations which defined the period, Mirsepassi sheds new light on the Pahlavi State as an ideological gambler, inadvertently empowering its fundamentalist enemies and spreading a 'quiet revolution' through secular and religious civil society. Proposing a new theoretical framework for understanding the anti-modern discourses of Ahmad Fardid, Jalal Al-e Ahmad, and Ali Shari'ati, Iran's Quiet Revolution is a radical re-interpretation of twentieth century Iranian political history which makes sense of these events within the creative, yet tragic Iranian nation-making experience.

This book illuminates the historical origins and present situation of militant Shia transnational networks by focusing on three key countries in the Gulf, Kuwait, Bahrain and Saudi Arabia, whose Shia Islamic groups are the offspring of Iraqi movements. The reshaping of the area's geopolitics after the Gulf War and the fall of Saddam Hussein in April 2003 have had a profound impact on transnational Shiite networks, pushing them to focus on national issues in the context of new political opportunities. For example, from being fierce opponents of the Saudi monarchy, Saudi Shiite militants have tended to become upholders of the Al-Sa'ud dynasty.The question remains, however, how deeply in society have these new beliefs taken root? Can Shiites be Saudi or Bahraini patriots? Louer concludes her book by analysing the transformation of the Shia' movements' relation to central religious authority, the marja', who reside either in Iraq and Iran. This is all the more problematic when the marja' is also the head of a state, as with Ali Khamenei of Iran, who has many followers in Bahrain and Kuwait.