Document Type : .
Author
Assistant Prof. of Philosophy, Contemporary Intercultural Studies Department, Institute for Humanities and Cultural Studies, Tehran.Iran
Abstract
Dariush Shaygan (1935-2018) and his reflections and Ideas are actually one of the capacities of Iranian culture in facing modernity. Dariush Shaygan is an outstanding intellectual figure who is familiar with the traditional heritage and culture of Iranian society, and has a relatively complete knowledge of modernity and its philosophical foundations. However, what have made his thoughts remarkable are the gradual changes that have taken place in his attitude towards modernity during his intellectual life. During his five decades of intellectual life, on the one hand, he took a serious position against anti-modernists and proponents of cultural relativism, and as an Eastern individual of the third world who experienced the danger of losing enlightenment values in his lived experience, he defended the civilized-social order and the achievements of modernity. And on the other hand, due to the recognition of the lack of meaning and spirit in the body of the western modernity experience, he thinks in the struggle between these levels in the model of the planetary man he wants. Philosophical developments of the post-modern movement, the spread of post-secular ideas of people like Vatimo and the project of fragmented ontologies and weak .
Keywords: identity, secularism, postmodernism, Shaygan, Iranian culture, nihilism
Introduction
Some writers considers three intellectual stages for Shaygan; In the first stage, Shaygan is an individualistic identity thinker, and the center of his thought is the originality of the eastern identity, and in the second stage, he is a critic's identity thinker, who shows sensitivity towards eclecticism and biases and tries to distinguish different things from each other. In the third stage, he basically draws the story of identity thinking as finished. In this stage, he maintains the desire for mysticism and spirituality from the first stage and the tendency towards modern culture and especially his civil achievements from the second stage and tries to depict a new intellectual system in a stage beyond the previous two stages, in which the rights of both are fulfilled. be He considers Shaygan to be one of the few global thinkers in Iran, whose ideas will be a problem for the future generations and will open future horizons for young thinkers of the next generation.
Materials & Methods
we have tried to provide a hermeneutic reading of Shaygan's opinions and present the evolution of his understanding of the relationship between religion in two discourses of modernity and post-modernity, taking into account the conceptual context and his lived
. The hermeneutic reading of Shaygan's opinions is more of a turning point of our attention to philosophical or ontological hermeneutics in dealing with religious matters.
Discussion
Shaygan considers the simultaneous presence of all levels of human consciousness from the Neolithic Age to the Information Age to be the essential component of our time, and considers this situation to be a natural result of cultural and historical developments, and not necessarily a kind of identity contamination, as he said before: "What is actually happening at all levels of the world And all the levels of knowledge stand out, the principle is mutual solidarity... It has created a colorful world, a fringed and extremely colorful city, so that the first inevitable result is the emergence of the field of disorder and hybridization of everyone, that is, whether we like it or not, we are about to develop a forty-piece human being, which is no longer a single It does not belong to a particular identity and it is instead a multi-identity. In other words, the previous bipolar equations that defined and separated cultural boundaries, such as us and others, insider and outsider, east and west, north and south, have deeply faded... In short, we are witnessing the emergence of a kind of planetary consciousness. which includes all levels of human consciousness from the Neolithic Age to the Information Age" (Ibid.: 8).
In parallel with the situation of "forty-part planetary identity", we are also faced with "new disenchantment" and these two twins determine the nature and destiny of contemporary developments: "In short, we see both disenchantment in front of us and a new disenchantment that changes the world anew. He has done magic" (Ibid.:10).shaygan makes a conscious distinction between the forty-piece identity and schizophrenia, which he previously discussed as an identity injury.
Results
Shaygan's impression of the idea of the failure of metaphysics and the emergence of weak thinking, which is influenced by Watimoi's reading of Nietzsche, led him to realize that with the emergence of nihilism and the illusory experience of existence, human beings deal more with interpretive choices than with fixed and unchanging values. As a result, strong and fixed categories of metaphysics such as truth, existence and logic have been weakened and become illusions and legends. By resorting to the metaphor of loose ontology, he describes postmodern philosophy as an illusory experience and its interpretative method as hermeneutic ontology. The idea of a loose ontology in the thought of the late Shaygans serves the meaning that we should weaken any idea about the end of history through interpretation and the process of meaning making and think about the beginnings. But what is important about them is that we continue to loosen and weaken the dominant ideologies so that we can organize them in a productive and generative way and make new beginnings by bringing them to a minimal and neutral state.
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