000			03062cam a2200301 i 4500
001			a676512
008			180625s2019 xxk 001 0 eng c
009			676512
020			_a9781108476393
035			_a1140383184
040			_aDLC _bfre _cDLC _dFRAS _eAFNOR
043			_aa-ir---
072			_aMAI
082	0	4	_a320.557092
084			_a322.1A
095			_axxk
100	1		_aMirsepassi, Ali _eAuteur _4070 _9117836
245	1	0	_aIran's troubled modernity _h[Texte imprimé] : _bdebating Ahmad Fardid's legacy / _cAli Mirsepassi
260			_aCambridge : _bCambridge University Press, _c2019
300			_a1 vol. (371 p.) ; _c24 cm
490	1		_aThe global Middle East ; _v5
504			_aBibliogr. p. 352-359
505	0		_aAhmad Fardid and his legacies -- Introduction -- Fardid's life -- The man and his life -- Conversations on Fardid's life and thought: -- Hossein Nasr : for Fardid, Corbin was worthless, but, the Shah was great -- Daryush Ashuri : Fardid was not very religious -- Ramin Jahanbeglu : Fardid was at the center of Fardiddiyeh (Fardid and Fardiddiyeh) -- Abbas Amanat : Fardid whom I came to know -- Ali Reza Meybodi : Fardid was "Dante's inferno" -- Behrouz Farnou : Fardid's thought was post-modern -- Ehsan Shari'at i: Fardid misunderstood Heidegger -- Seyyed Ali Mirfattah : 'I admired his anti-capitalism and his anti-Americanism' -- Mohammad Reza Jozi : Fardid's philosophy was not political -- Mansour Hashemi : Fardid pioneered post-Bergson philosophy in Iran -- Ata'ollah Mohajerani : philosophers need power -- Seyyed Javad Mousavi : Fardid was a great man, with many failings -- Abdolkarim Soroush : Fardid did not impress me at all -- Biographies -- Glossary -- Bibliography
520			_aThis book continues my earlier study on the influence of the Heideggerian counter-Enlightenment in Iran. My last book, "Transnationalism in Iranian Political Thought," focused on Ahmad Fardid's thought, as part of the broader circulation of intellectual ideas to Iran (European counter-Enlightenment tradition), and the reception of Persian Islam to Europe (in Henry Corban's thought). The book explores the nature of these ideas and tradition as they travel back and forth. More specifically, I examined the ideological hazards of excessive anti-modernity, projected in the Gharbzadegi discourse (Westoxification) in Iran. I further discussed the social significance of politicized Erfan (Persian mysticism), or the desire for achieving "Eastern Spirituality", and the violently anti-democratic predicament of what Michel Foucault celebrated as the "politics of Spirituality." The current volume continues this important scholarly investigation, although in a rather different format. This new and complimentary book engages in a dialogue on Ahmad Fardid's intellectual legacy, by those who admire him, some who were once inspired by him but are now critical of his thinking, and others who may hold a more mixed and ambivalent view of Fardid and his ideas
930			_a676512
931			_aa676512
990			_aBen Ali Rihab
999			_c650134 _d650134