Heidegger in Iran: A Historical Experience Report

نوع مقاله : مقاله علمی- پژوهشی

نویسنده

دانشیار گروه فلسفه، دانشگاه آزاد اسلامی، واحد تهران شمال

چکیده

This research aims to investigate how Heidegger's thoughts are received in Iran and how the Iranian interpretation of Heidegger has influenced contemporary Iranian thinking. The significance of Heidegger’s philosophy for Iranian thinkers can be due to the fact that Heidegger is the most radical critique of the Western civilization, modernity, and modern rationality. On the one hand, Heidegger’s thought can provide Iranians with the theoretical foundations based on which the Eastern traditions can be reinterpreted and reconstructed. On the other hand, Heideggerian view of the history of philosophy can be used by Iranians as a mirror to see themselves and the whole tradition of Eastern thinking. I also try to provide a sketch of the thought of Ahmad Fardid as the first interpreter of Heidegger in Iran and his influence on some other Iranian thinkers. My main claim is that the religious-spiritual interpretation of Heidegger by Fardid is by no means a distortion of Heidegger’s thoughts but a necessary step towards the academically and scientifically true understanding of Heidegger as the greatest critique of the Western thinking. There are various historical, philological, and interpretive clues in Heidegger’s life and works that make the spiritual (but certainly not theological) interpretation of Heidegger possible. In my opinion, contrary to some claims by Iranian scholars and intellectuals, a secular Heidegger is by no means the true Heidegger, because the secular interpretation is in opposition to the main insight of Heideggerian thought that is overcoming nihilism and forgetfulness of being.

کلیدواژه‌ها


عنوان مقاله [English]

Heidegger in Iran: A Historical Experience Report

نویسنده [English]

  • Bijan Abdolkarimi
Associate professor of philosophy, Islamic Azad University (North-Tehran Branch)
چکیده [English]

This research aims to investigate how Heidegger's thoughts are received in Iran and how the Iranian interpretation of Heidegger has influenced contemporary Iranian thinking. The significance of Heidegger’s philosophy for Iranian thinkers can be due to the fact that Heidegger is the most radical critique of the Western civilization, modernity, and modern rationality. On the one hand, Heidegger’s thought can provide Iranians with the theoretical foundations based on which the Eastern traditions can be reinterpreted and reconstructed. On the other hand, Heideggerian view of the history of philosophy can be used by Iranians as a mirror to see themselves and the whole tradition of Eastern thinking. I also try to provide a sketch of the thought of Ahmad Fardid as the first interpreter of Heidegger in Iran and his influence on some other Iranian thinkers. My main claim is that the religious-spiritual interpretation of Heidegger by Fardid is by no means a distortion of Heidegger’s thoughts but a necessary step towards the academically and scientifically true understanding of Heidegger as the greatest critique of the Western thinking. There are various historical, philological, and interpretive clues in Heidegger’s life and works that make the spiritual (but certainly not theological) interpretation of Heidegger possible. In my opinion, contrary to some claims by Iranian scholars and intellectuals, a secular Heidegger is by no means the true Heidegger, because the secular interpretation is in opposition to the main insight of Heideggerian thought that is overcoming nihilism and forgetfulness of being.

کلیدواژه‌ها [English]

  • Iranian interpretation
  • Fardid
  • Heidegger
-      Abdolkarimi, B. (2012), Heidegger in Iran, Tehran: Iranian Institute of Philosophy (IRIP)
-      Buben, A. (2013), Heidegger’s Reception of Kierkegaard: The Existential Philosophy of Death, British Journal for the History of Philosophy, 21(5), 967–988.
-      Cheetham, T. (2004), An Introduction to the Life and Work of Henry Corbin, Adapted from a Lecture for the Temenos Academy King’s Inn Fields, London
-      Corbin, H. (2003), From Heidegger to Suhrawardi, Persian by H. Fouladvand, Tehran: Ministry of Culture and Islamic Guidance
-      Dallmayr, F. (2017), On the Boundary: A Life Remembered, Lanham, MD: Hamilton Books
-      Gillespie, M. A. (1984), Hegel, Heidegger, and the Ground of History. Chicago: University of Chicago Press
-      Green, N. (2005), Between Heidegger and the Hidden Imam: Reflections on Henry Corbin's approaches to mystical Islam, Method & Theory in the Study of Religion, Volume 17, Issue 3
-      Hashemi, M. M. (2004), Identity Thinkers and the Legacy of Ahmad Fardid, Tehran: Kavir
-      Heidegger, M. (1968). What is Called Thinking? (J. Gray, trans.). New York: Harper & Row
-      Heidegger, M. (1978), "Letter on Humanism", in Basic Writings: Nine Key Essays, trans. David Farrell Krell, London: Routledge
-      Mac Dowell SJ, J.A. (2011), Martin Heidegger and Oriental Thought: Confrontations, Nat. hum. [online], vol.13, n.2, pp. 19-38. ISSN 1517-2430.
-      Mugerauer, R. (2008), Heidegger and Homecoming: The Leitmotif in the Later Writings, Toronto: University of Toronto Press
-      Prudhomme, J. (1997), God and Being: Heidegger’s Relation to Theology, Humanities Press
-      Sartre, J. (2007), Existentialism Is a Humanism, New Haven: Yale University Press
-      Shayegan, D. (2010), Henry Corbin penseur de l'islam spirituel, Paris: Albin Michel
-      Wheeler, M. (2018), "Martin Heidegger", The Stanford Encyclopedia of Philosophy (Winter 2018 Edition), Edward N. Zalta (ed.), URL= <https://plato.stanford.edu/archives/win2018/entries/heidegger/>
CAPTCHA Image