Abstract
In the late 1980s and early 1990s, former Islamists who knew the Islam of criticism and protest began to revise the Islamist ideology and its totalitarian and authoritarian tendencies. As a response to their political experience and intellectual curiosity, they revisited the Islamist ideology’s conception of truth. They realized that the number of truths corresponded to the number of human perspectives. Abdolkarim Soroush’s work historicized religious knowledge. Mohammad Mojtahed Shabestari’s work distinguished between religious knowledge and religious experience. Mohsen Makhmalbaf’s artistic work reflected his intellectual journey from advocating a single truth founding social and political reality to embracing the view that reality can be grasped from different perspectives. This intellectual perspectivism created the theoretical condition of possibility of a post-Islamist and democratic political discourse in Iran.
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- 1.
Martin Jay, Marxism and Totality, the Adventures of a Concept from Lukács to Habermas (Berkeley: University of California Press), 1984, p. 376.
- 2.
Nick Crossley, The Politics of Subjectivity: Between Foucault and Merleau-Ponty (Aldershot: Avebury, 1994), p. 94.
- 3.
William L. McBride and Calvin O. Schrag (edited by), Phenomenology In A Pluralistic Context (New York: State University of New York Press, 1983), p. 46
- 4.
Friedrich Nietzsche, The Will to Power (New York: Vintage Books, 1968), p. 267.
- 5.
Ibid., p. 342.
- 6.
Andrew Dobson, An Introduction to the Politics and Philosophy of José Ortega y Gasset (Cambridge: Cambridge University Press, 1989), p. 26.
- 7.
Ibid., pp. 144–146.
- 8.
Ibid., p. 146.
- 9.
Ibid., p. 162.
- 10.
Ibid., p. 169.
- 11.
Richard Rorty, Contingency, Irony, and Solidarity (Cambridge: Cambridge University Press, 1989), p. 5.
- 12.
Ibid, p. 7.
- 13.
Ibid., p. 73.
- 14.
Ibid., p. 75.
- 15.
Ibid., p. 78.
- 16.
Ibid., p. 93.
- 17.
Shariati, Islam’shenasi [Ershad lectures (1)], p. 391.
- 18.
Soroush, Siyasatnameh, p. 174.
- 19.
Soroush, Ideolozhi-ye Sheytani, p. 25.
- 20.
Ibid., p. 23.
- 21.
Soroush, Siyasatnameh, p. 187.
- 22.
Ali Reza Alijani, Ideolozhi alayh-e Ideolozhi (Tehran: Qalam, 2001), p. 124.
- 23.
Ibid., p. 128.
- 24.
Zibakalam, Daneshgah va enqelab, p. 96. Zibakalam recalls a meeting with Soroush, asking him to stop the expulsion of university scholars from Tehran universities, but Soroush’s response was that there were “more important” issues at stake than the job security of certain university professors.
- 25.
Soroush, Siyasatnameh, p. 209.
- 26.
Abdolkarim Soroush, Qabz va bast-e teorik-e shariat: nazariyeh-ye takamol-e marefat-e dini (Tehran: Sarat, 1995), p. 68.
- 27.
Ibid., p. 86.
- 28.
Ibid., p. 91.
- 29.
Ibid., pp. 102–103.
- 30.
Ibid., p. 111.
- 31.
Ibid., p. 112.
- 32.
Rorty, Contingency, Irony, and Solidarity, p. 5.
- 33.
Ibid., p. 27.
- 34.
Soroush, Qabz va bast-e teorik-e shariat, p. 138.
- 35.
Ibid., p. 202.
- 36.
Ibid., p. 239.
- 37.
Ibid., p. 244.
- 38.
Ibid., p. 294.
- 39.
Ibid., p. 296.
- 40.
Ibid., p. 259.
- 41.
Ibid., p. 268.
- 42.
Ibid.
- 43.
Ibid., p. 270.
- 44.
Ibid., p. 276.
- 45.
Ibid., p. 295.
- 46.
Soroush, Qabz va bast-e teorik-e shariat, p. 305.
- 47.
Ibid., p. 329.
- 48.
Ibid., p. 332.
- 49.
Ibid., p. 333.
- 50.
Ibid., p. 334.
- 51.
Ibid., p. 335.
- 52.
Ibid., p. 341.
- 53.
Ibid., p. 343.
- 54.
Ibid., p. 346.
- 55.
Ibid., p. 347.
- 56.
Ibid., pp. 347–48.
- 57.
Ibid., p. 359.
- 58.
Ibid., p. 371.
- 59.
Ibid., p. 374.
- 60.
Ibid., p. 392.
- 61.
Ibid., pp. 422–423.
- 62.
Ibid., p. 612.
- 63.
Ibid., p. 613.
- 64.
Abdolkarim Soroush, Razdani va roushanfekri va dindari (Tehran: Sarat, 1998), p. 128.
- 65.
Ibid., p. 148.
- 66.
Ibid., p. 149.
- 67.
Ibid., pp. 297–298.
- 68.
Ibid., p. 252.
- 69.
Ibid., pp. 253–254.
- 70.
Ibid., pp. 260–261.
- 71.
Ibid., p. 265.
- 72.
Ibid., p. 266.
- 73.
Ibid.
- 74.
Ibid., p. 269.
- 75.
Ibid., p. 290.
- 76.
Ibid., p. 296.
- 77.
Ibid., pp. 304–312.
- 78.
Ibid., p. 299.
- 79.
Ibid., p. 7.
- 80.
Ibid., p. 127.
- 81.
Abdolkarim Soroush, Serat’ha-ye mostaqim (Tehran: Sarat, 1998), p. 2.
- 82.
Ibid., p. 4.
- 83.
Ibid., p. 7.
- 84.
Ibid., p. 19.
- 85.
Ibid., p. 37.
- 86.
Ibid., p. 49.
- 87.
Ibid., p. 59.
- 88.
Ibid., pp. 67–68.
- 89.
Ibid., p. 72.
- 90.
Ibid., p. 74.
- 91.
Soroush, Serat’ha-ye mostaqim, p. 152
- 92.
Ibid., p. 157.
- 93.
Ibid., p. 182.
- 94.
Ibid., p. 186.
- 95.
Ibid., p. 190.
- 96.
Soroush, Siyasatnameh, p. 200.
- 97.
Mohammad Mojtahed Shabestari, Hermenoutik, ketab va sonnat (Tehran: Tarh-e Nou, 2000), p. 167.
- 98.
Ibid., p. 14.
- 99.
Ibid., p. 17.
- 100.
Ibid., pp. 28–29.
- 101.
Ibid., pp. 29–30.
- 102.
Mojtahed Shabestari, Hermenoutik, ketab va sonnat, p. 37.
- 103.
Ibid., p. 39.
- 104.
Ibid., p. 43.
- 105.
Farzin Vahdat, Post-Revolutionary Discourse of Mohammad Mojtahed Shabestari and Mohsen Kadivar Part I: Mojtahed Shabestari” (Critique: No. 16, Spring 2000), p. 37.
- 106.
Ibid.
- 107.
Ibid., p. 39.
- 108.
Shabestari, Hermenotik, ketab va sonnat, p. 46.
- 109.
Ibid., p. 50.
- 110.
Ibid., p. 51.
- 111.
Ibid., p. 58.
- 112.
Ibid., pp. 58–59.
- 113.
Ibid., p. 59.
- 114.
Ali Golzadeh Ghafuri, Naqdi bar layeheh-ye qesas (Tehran: Entesharat-e Chapakhsh, 1980), p. 5.
- 115.
Ibid., pp. 29–30.
- 116.
Shabestari, Hermenotik, ketab va sonnat, p. 60.
- 117.
Ibid., p. 65.
- 118.
Ibid.
- 119.
Ibid., p. 81.
- 120.
Ibid., p. 85.
- 121.
Ibid., p. 86.
- 122.
Ibid.
- 123.
Ibid., p. 92.
- 124.
Ibid., p. 98.
- 125.
Ibid., p. 183.
- 126.
Ibid., p. 184.
- 127.
Ibid., pp. 166–167.
- 128.
Ibid., p. 184.
- 129.
Ibid., p. 185.
- 130.
Ibid., p. 189.
- 131.
Ibid.
- 132.
Ibid., p. 202.
- 133.
Ibid., p. 196.
- 134.
Shabestari, Iman va azadi, Tehran: Tarh-e Nou, 1997, p. 28.
- 135.
Ibid., p. 29.
- 136.
Ibid.
- 137.
Ibid., p. 100.
- 138.
Ibid., p. 101.
- 139.
Ibid., p. 103.
- 140.
Ibid., p. 104.
- 141.
Ibid.
- 142.
Ibid., p. 122.
- 143.
Ibid., p. 123.
- 144.
Mojtahed Shabestari, Naqdi bar qaraat-e rasmi az din, pp. 314–315.
- 145.
Ibid., p. 442.
- 146.
Ibid., pp. 389–390.
- 147.
Massoud Razavi, Motafakeran-e moaser va andisheh-ye siyasi-ye Eslam (Tehran: Farzan-e Ruz, 2000), pp. 139–141.
- 148.
Vahdat, “Post-Revolutionary Discourse”, Part I, pp. 53–54.
- 149.
Razavi, Motafakeran-e moaser, p. 145.
- 150.
Ibid., p. 147.
- 151.
Ibid., pp. 148–149.
- 152.
Gholam Heydari, Naqd-e film’ha-ye Makhmalbaf (Tehran: Negah, 1997), p. 25.
- 153.
Hamid Dabashi, Close Up Iranian Cinema: Past, Present and Future (London: Verso, 2001), pp. 167–68.
- 154.
Ibid., p. 176.
- 155.
Dabashi, Close Up Iranian Cinema, p. 178.
- 156.
Ibid.
- 157.
Ibid., p. 179.
- 158.
Heydari, Naqd-e film’ha-ye Makhmalbaf, pp. 24–25.
- 159.
Ibid., p. 27.
- 160.
Ibid., p. 28.
- 161.
Ibid., pp. 94–95.
- 162.
Ibid., p. 36.
- 163.
Ibid., p. 246.
- 164.
Dabashi, Close up Iranian Cinema, p. 184.
- 165.
Golmakani, Kiyan, Vol. 8, No. 45 (Feb-Mar 1999): 188.
- 166.
Heydari, Naqd-e film’ha-ye Makhmalbaf, p. 266.
- 167.
Ibid., p. 103.
- 168.
Ibid., pp. 193–194.
- 169.
Ibid., p. 129.
- 170.
Khosrokhavar, Critique, No. 16 (Spring 2000): 6.
- 171.
Golmakani, Kiyan, Vol. 8, No. 45 (Feb-Mar 1998): 192.
- 172.
Ibid., p. 191.
- 173.
Ibid., p. 192.
- 174.
Dabashi, Close up Iranian Cinema, p. 188.
- 175.
Ibid.
- 176.
Zaven Qukasian, Majmueh-ye maqalat dar naqd va moarefi-ye asar-e Abbas Kiarostami (Tehran: Nashr-e Didar, 1997), p. 269.
- 177.
Ibid., p. 271.
- 178.
Heydari, Naqd-e film’ha-ye Makhmalbaf, p. 376.
- 179.
Ibid.
- 180.
Ibid., p. 382.
- 181.
Ibid., p. 383.
- 182.
Mohammad Rasul Jahromi & Amir Reza Porhelm, Khatami’ha (Tehran: Dadar, 2001), p. 335.
- 183.
Heydari, Naqd-e film’ha-ye Makhmalbaf, p. 384.
- 184.
Ibid., p. 385.
- 185.
Ibid., p. 97
- 186.
Ibid., p. 395.
- 187.
Dabashi, Close up, Iranian Cinema, p. 189.
- 188.
Ibid., pp. 211–212.
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Shahibzadeh, Y. (2016). Post-Islamist Perspectivism. In: Islamism and Post-Islamism in Iran. Palgrave Macmillan, New York. https://doi.org/10.1057/978-1-137-57825-9_5
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