The meeting on “New Minorities and Non-Specific Situations in Iran” by the Department of Cultural Research in collaboration with the Islamic Revolutionary Studies Research Institute of the Institute of Culture and Social Studies of the Research Institute on Monday, April 26, with the presence of Ayatollah Ali Akbar Rashad, the founder and researcher of the Hojatol Eslam Research Institute Hamid Parsanian, Faculty Member of Tehran University Was held at the Tehran Research Center.
Mohammad Sadegh Saffar Harandi: In
addition to the goodwill of all the loved ones, the opportunity and opportunity provided by the dear of the Institute for Culture and Social Studies of the Institute of Islamic Culture and Islamic Studies, created by the Institute for Culture and Social Studies, is an integral part of the ideas and ideas that are proposed in the field of issues affecting the society and culture of Islamic Iran Be The first session deals with the description and follow-up of some of the issues that were addressed in the New Year’s eve of the Revolutionary Leader’s New Year speech, which will be the opening of dialogue, critique and enlightenment in the area of his concerns and statements.
The reference of the Supreme Leader to his personal character and metaphor was one of the highlights of his speeches. Seyyed Hassan Taghizadeh is one of the most prominent figures in Iran’s intellectual and intellectual life. His various facets give him symbolic symbolism. His simultaneous presence in the field of contemplation and intellectuality on the one hand and the presence in the field of politics, along with explicit views in expressing the particular historical position of the intellectual flow in his time, had a special emblematic character and gave him the symbolic position – to him. This symbolic position has been criticized and disputed during the post-modern period of Iranian society. The focus of the discussion is precisely, what are the implied metaphors of discourse and thought to us, and what aspects of the intellectual history of Iranian society, and even the Islamic world, represent?
Hojatoleslam Hamid Parsaniya:
Bismillah al-Rahman al-Raimim. The monumental and monophonic text in Iran reflects a social and cultural situation that has a historical identity and acts like in all cultural, historical, and social phenomena within individuals, and therefore individuals are the agents of these currents and the issue, the issue of the person and the flow of the same It is not alone, but the interaction of currents with individuals. And how the flow of unconsciousness acts in tactless ways. From my point of view, this discussion is such that we are not looking for a person named Seyyed Hassan Taghizadeh and his biography and personal life – which we also need – but from this perspective we do not want to look at this. How does he stand and carry such a situation, in other words, if he was born 100 years ago when he was born -1257 – for example, a hundred years earlier – then what would happen?
This controversy and intellectual space is separate from the self-described person, and now we know what is the reason that has narrowed down the tense? How is the date of birth, and how is its intellectual development, and how does it fit with its predecessors, and how do the objections that it represents and fulfill come into effect, according to the stages of this history? In the discussion below, we will look at these.
We need to know firsthand. Manur al-Fakri has an identity in Iran and other non-Western countries and has another identity in his homeland. Although sometimes in the non-Western world, it is more intense than its original home, but sometimes there are differences in these two, so it has two rivals: the first competitor is in the main home and in the middle of it, and secondly, it is born within itself and throughout it. First, I introduce this position in my own home and its differences.
I interpret the monotheistic servant as enlightening – an expression that is used more these days – but at the constitutional level, the translator is translated and the competitor is a statement related to another tradition. The intellectual and intellectual birth of Descartes and the philosophical situation of the new world have formed a few milestones within him; one enlightening intellect in terms of the Western, the Critical Wisdom and Enlightenment, which finds a new identity in Kant, and then – A century later – and in the second half of the twentieth century, wisdom is criticized, and it finds a postmodern form, and so on. In the two writings of Kant and Foucault, one can see the differences with Descartes. These are all insightful, but what is Enlightenment? So the differences and the characteristics of these currents are born from within, that is, the question of enlightenment when Kant responds, is the requirement of the previous steps that have been taken, as well as the question that Foucault has done.
The rival that was within it and historically rebuffed it, perhaps, is another meaning of enlightenment – in this world – it is not as enlightenment, and in fact it is a dilution to its historical past. Enlightenment first introduced – nationalism – is an indicator of it and it is conceptual and against which the intellect is intuitive, and if we want to apply it with its historical title, it is general reason. As a result, it made sense in the following sense. And this aggression, which brings about reason in the face of general intellect and drops it from authority, means the rejection of revelation, intuition, the Bible and, consequently, the rejection of quotes. These are the features of modern enlightenment that arises and the developments that come with it. Of course, this enlightenment has different political and social inclinations. In the first century, he was very involved with liberalism, and then at the beginning of the 20th century, the second rival, who was born, is the return of Intellt and Intellect, who is referred to as the intellectual, which is a matter of cash. This intelektu, which emerged from the scope of enlightenment and emerged in the 19th century scientism and was very detailed, intends to do general and scholarly work and goes beyond the scope of Science and talks about the totality, values and identity of the community, So intellectual work is beyond scientific work. Critical flow that ends in the definition of science from nationalism to positivism. Social activity and this activity is not in the wisdom of the past and the acts of resistance and jihad. This intelektu, which emerged from the scope of enlightenment and emerged in the 19th century scientism and was very detailed, intends to do general and scholarly work and goes beyond the scope of Science and talks about the totality, values and identity of the community, So intellectual work is beyond scientific work. Critical flow that ends in the definition of science from nationalism to positivism. Social activity and this activity is not in the wisdom of the past and the acts of resistance and jihad. This intelektu, which emerged from the scope of enlightenment and emerged in the 19th century scientism and was very detailed, intends to do general and scholarly work and goes beyond the scope of Science and talks about the totality, values and identity of the community, So intellectual work is beyond scientific work. Critical flow that ends in the definition of science from nationalism to positivism. Social activity and this activity is not in the wisdom of the past and the acts of resistance and jihad.
Therefore, in the modern world, intellectuals and intellectuals are initially liberal approaches and intellectuals come with a left-wing, socialist and just-minded approach, which is another feature of the intellectual. What passes through it is the intellectual meaning of history, and of course, the prophets have entered this world to clarify the world, but they transcend the tradition of a habit established without science, and it is born of a new stream. Which has indistinct indices and has an intellectual background against tradition and does not belong to the previous tradition, and both of these in the West are accompanied by contemplations, thoughts, and social changes and activism of activists. The modern manure is a man who has died. The generations, each of whom are contemplating a period of thought, have expressed thoughts and ideas and established philosophy. An intellectual stream was created to solve problems that exacerbated the undercurrent and enlightenment of early liberalism. Of course, I would also argue that intellectuals stand against rebellion until the second half of the twentieth century. But at the end of the twentieth century, intellectuals face a decline, and in fact the world is divided into two blocks of the East and the West. With the collapse of the Eastern bloc, the monopoly universe is observing the previous course-of course, as the late liberalism-that emerges and emerges.
In Iran, what identity does it have in itself, it is completely activated in another mechanism that is not in the pursuit of the game and not in the aftermath of the emergence of the poverty line and the richness of capitalism, rather than the resistances and disasters that have arisen from it. I think – this flow – in the mechanism of authority and power that has created this phenomenon. We have two levels in each culture. It is a level of public culture. Farabi has the term “common” and “properties”, which, of course, has the following dimensions, and they consider properties as reflective and thought-related, but the common people take the field of public culture, that is, their educational method also differs. In every culture, when a person is born, he first receives his doctrines through methods of dialogue, dialogue, and seeing and hearing and mimicking – all of which is not a scientifically valid method, and this is a level of culture.
Another level of culture is the work of those who reveal and identify the centers of the core nucleus of culture and, while establishing their own bond with it, develop on the level of popular culture through the method of promotion. One of the most effective influential factors in the general culture of power and authority is: Azaa Jaya Nasrallah al-Fattah and Wright Alnus Eidkhlun fi Dinollah Afwajai. About 20 years of the Prophet’s prophet (pbuh) propagate and expand, but after the conquest of Mecca-the people-they all come together. So this kind of culture is influenced by power. A community and culture and civilization have their own internal power, but when there are two cultures encountered and one is in a weak position – and another in the position of power – the general culture of a society that is in a position of weakness to find special vulnerabilities he does. According to Ibn Khaldun, even their language changes. You see in Iran, with the arrival of some powers, some languages have disappeared. We do not have Pahlavi today and Persian Dari remained. But the divergences that Iranians dominated with some of the dominant powers, historians wrote that they even shrugged their faces to find apparent sympathy with the prevailing people. It is at the level of public culture and this is the power requirement. When the Kufra prevail, the general culture becomes vulnerable. Therefore, the value-the work of the mujahideen to preserve the cultural identity is not less than the work of the scholars who protect the essence and truth of culture.
The West, with its authority and authority, creates such a mechanism in relation to all other cultures and civilizations entering it. The coming of concepts from within a culture into another culture is subject to a hegemony that has this concept and this hegemony is subject to the power and authority of that culture. Iran’s defeats in the face of Western powers, and seeing authority from around the world, the culture of Iranian society and the society of the Islamic world, and of course, of other societies, if within these societies there are living elements that have deep connection with the central elements of culture, then the general communication with that culture It also becomes vulnerable. I think that the emergence of monopoly in Iran is not the result of the intellectual reflection of some pure thinkers to solve their own internal problems, but the result of the emergence of a new relationship between authority and the hyman that finds part of the world in relation to the other part naturally everywhere in the world You need to have a clear flow. In the countries that are on the brink of Western power in the weakness of the country, Monarhalfkari creates a state of Einshine, which recognizes a part of public culture and shows power. Identity is mirrored. So the developments that are taking place around the globe are flowing through active and productive roles. Currents that come from around the world come and go with one generation, and sometimes go unchanged until a generation, and a political economy and many other things do not change. It does not change. There is no need for any of these developments there. To happen A single generation, with this feature, has the ability to not have the other, in other words, modern or modern enlightenment in non-modern countries has a feature that does not exist in mother countries. For example, adventurism and liberalism in the Western countries and the emergence of socialist or left-wing movements require dozens of great social changes within itself. But when it was done through a series of internal conflicts, the same set of Eyesanians immediately began to appear on the other side. Taghizadeh is the second-generation current-flow in Iran. The first generation of this flow, itself, is emerging in the other part of the maritime space. The first generation of ambassadors, courtiers and those who are more likely to see the power of the past. Because these are not villagers, nor even the townsmen, not the scholars, and so were transferred here, like Malekm Khan and the ambassadors who were influenced by it – the flow and effects of it. The second generation is one among the scientific culture of society, not in the sphere of power, but in the cultural institution of society, which is the seminary. When the realm of authority and life is changing, this young student wants to enter the community and get his identity, so that different factors will be affected. They have a part of the Aqaba, and their identity has been established in their tradition, which is, as a rule, among the young people, such as Kasravi and Sayyid Ziad al-Din Tabataba’i, and some who were from the Houan scholars who sought social identity in the new conditions. There was no intellectual in the West at a time when it was reflexive, which means that it is a liberal trend.
But the identity factor is two issues. If authority is decisive, on the one hand, the authority and hegemony of the modern world are on modern culture, and on the one hand, the authority of native culture on the social tradition. This shift of power requires time to gradually weaken native culture and the new culture is showing its authority. Therefore, at one stage there is a culture of their culture and their authority. The scientific and epistemic tradition and the historical culture wants to defend its identity, but the authority and attraction of modern culture is also attractive, and others have one foot on either side of the other, in which case it is possible to see the tremor. When they want to go they want to collect. Of course, people of thought and reason simply do not collect because they feel the thrill, and vice versa, someone who has a superficial view – and does not see the depth – is able to combine both simplicity and simplicity and thus the space of a combination of historical concepts And modern concepts arise.
At the first stage, the moon is a collection point. Malekm Khan first begins a series of Islamic writing, and in conversations with Fathali Akhundzadeh he states that we have to say that we speak in the wiki of religion, while you are there, saying that you are comfortable with your travels. We must speak the words of scholars and clerics. The first generation is faced with two powers and powers that should also take into account both of them, so the heart will be left behind, but the power of the culture continues to exist and its attractiveness is overwhelming. The Iranian flourishing flow quickly broke the hegemony of religion and historical culture. In the Constitutional Revolution, this collapsed when Reza Khan came. An intriguing stream whose distinctive feature, the separation between revelation and the quest for knowledge and the separation between the realm of politics and religion, and the secular character was the first to cover the religion, and secularism is hidden. But in the era of Reza Khan, secularism becomes evident. What do you want to see for the second generation – from his base, the demand that his social wants to see and the coming of modern power and his influence and the changes that are being made to this young person in the historical past He has no place left, so modern concepts are attractive to him, he learns far from the eyes of his father and his associates, France and other sciences, and sees what he saw before the war on the battlefield or at embassies. Seeing But as soon as the person who intended to combine between being taught and the concepts described, it is concluded that there is no need for this. Therefore, in a person like Tizzadeh, the experience of two three sections – the sections that lasted a few centuries in the transition of the authority of the Christian tradition to the advent of a few centuries – did not last for two decades, so they both experience, pass through, and there is a certain kind of secular secrecy, and No longer hidden.
Mohammad Sadeh Saffar Harandi:
The conversation came from the fact that Taqida and – in the words that the leader of the revolution had in their speeches – the path of ill-being of his mental flow has two directions and flows; the first direction is as a person, and his other aspect is a metaphor that is limited to one generation And a period and a kind of intellectual in our society and our history point to it and implies it. By explaining the components and features of metaphorical Taghizadeh, Professor Parsaniya began the discussion. They considered the Tzhizadeh as a factor in the general structure of the monarchy. Manur al-Fakri, which is neither its original nor European model, and based on the intellectual experience and the particular direction, but itself, derives from a relationship of power and a particular situation in the range of elites and thought-minded people of the Iranian community, which in the form of the flow Manur-al-Fakri appears to himself, and the tact is, of course, related to the second generation of this movement and movement.
Ayatollah Rashad:
in the name of God. The Supreme Leader of the Revolution, as you pointed out, – as in many of the discussions he speaks in the language of the symbols and uses a lot of metaphors. In the recent discussion, in fact, they, in the language of the symbols, were born in the language of the symbolic symbols, as the symbol of the incompletely defunct. Indeed, in a sentence, a world of meaning is passed on to the audience. Sometimes explanation and explanation are not as exemplary as mentioning the expressive symbol. In fact, Tizhizadeh is one of the symbols and the kind that the wise leaders of the revolution have been considering and mentioned the most prominent symbol of the flow of nobility. What specific features and what was the course and route in its relatively long duration, which lasted for a long time and its lifetime, and very soon entered social issues and political and social challenges and, of course, many events and events Also, he experienced a lot of travels around the world to a person who could have different directions. But in general, there are characteristics in them that are exemplary, and the Supreme Leader regarded them as a symbol and example of behavior, thinking and action. If we were to explain and explain our expression, then we might have to say something about the nature and characteristics of the flow of consciousness. The current flow of manifestations, which has been manifested in the narrowest, has certain characteristics and characteristics that they must recognize and avoid speaking. In the vast part of our enmity in the course of events and revolutionary behavior, we are going to know and understand this kind of behavior and characteristics and flow. As noted above, the issue of intellectual, enlightenment and intellectualism is not an indigenous phenomenon of the essence of our culture and history and our tradition, but rather a flow that has been restored beyond the borders. And so it may be said that the first and most important feature of this process and its elements is the virtual life that this flow and its elements and factors are affected by which I mean from the permissible domain.
The first feature of the Iranian social network is that it is based on the mind and language of this flow, virtual life and virtual mentality and virtual language and virtual lifestyle, and all are allowed under the influence of dominance. In a part of the world, it has experienced a history and nations, and has gone through historical periods, and has lived up to the cultural, social and political developments and realities. The West really has a modern, modern and postmodern tradition, and these are the realities of Western history that have happened in the West. And so much – with exaggeration and perhaps extremes that are their drawings – as they determine the origin of history to the year and month, and sometimes to the day. That day, this essay was written; this day or so, this person emerged. And the origin of this evolution is that this historical, cultural, social, and political cycle is more or less recorded and specified. In Iran, people were asked to pay attention to the West, the West, and the East, the East. The world of Christianity is the world of Christianity and the Islamic world, the Muslim world. There is one thousandth difference between the West and the East, the Christian world and the Islamic world, and even countries with a great historical and civilization background, such as Iran and China, and so on, with other countries. If it is listed then it will be determined that the level of similarity and the possibility of implementation and What is relative to the size of the differences, differences and contrasts, and it turns out that we need to pay more attention to the differences and differences, and imagine in the form of the so-called stereotypes of the same history here. Just follow the same thoughts and behaviors in which the universe happened, as well as not responding well. And this, in fact, is by virtue of this fact that this mind, under the dominant virtual domination, the language under the control of linguistics, and the life under virtual virtual control and the fact that we do not really want to deny the effects of these currents, but as much as they claim And the reality of our social life is that they should not be as effective as they are, because they are an external event and a virtual flow that in our social reality we want to act and influence. And this also causes our culture and literature, our social and religious beliefs and beliefs to be harmed, so our society is confused and obsessed with society. This identity of the disappearance of the unconscious stream emerges in the form and reality of encouraging and conceiving the intellectual identity and the mental, linguistic, behavioral, and biological identity of other classes of society. The issues of culture are our problem, which is not our problem at all. Issues, backgrounds and links. Affected by a variety of factors for a community, they become the problem of that community. But, artificially, the problem that we are dealing with in the field of politics, philosophy, ethics and values is not an issue and, of course, it is also incompletely transformed into a problem. For example, about thirty years ago, the same thing was discussed about such discussions and content in the country, and sometimes it sparked the sound and propaganda, including several sessions on feminism in Iran, which my servant had also been invited to, and – in At the beginning of the discussion, I said that let’s first prove that this has happened and there is feminism with those degrees and forms that exist in the West; is there such a thing and happened? But it does not happen when it happens and we do not have that – by telling and striving towards it. We have seen a lot like these spaces; for example, the announcement of a name for the option of the Ministry, which initially denies itself, but continues to whisper and reject others, reaches the hearers of the decision makers and becomes one of the options. Finally, We see that he was – he was! That is, some things happen by saying, and thus, this pest is not permissible and ineffective, too – not for these currents – at least it is not a problem, but it is a problem as long as literature, culture and lifestyle are destroyed and damaged, and what We have our own, historical, historical calm. That is, when we consider Islamic philosophy as a historical one, many people are welcomed and, as a result, orientalists look at our philosophy from this angle, but the angle of the carbon look is that it is historic and appropriate, such as a historical rug – and antique – laid in the arch. Be! To be remembered as a symbol and a traditional effect, and – in fact – our philosophy has become historical philosophy. This is one of the characteristics of the non-public flow.
The next point, in the words of the leader of the revolution, was that intellectual in Iran was defective. This was also one of the materials he used in the form of metaphor, but he did not reflect on that work on the part of the experts and technicians. The point is that if one day, once the intellectual flow has taken place in Iran, is happening, and such a period should arise, then time has to come. And if such a thing was to come to an appearance – which according to our servant did not have such a thing – its aspects were not yet complete and – finally, it was caesarean section. Like the communist revolutions that occurred in different parts of the world and did not work in some places. First, the Marxist founders of the historical era were depicted and depicted signs and avenues for the course and course leading up to these revolutions, and even foreshadowed areas of the world, such as Italy and England, which means that the leaders of these revolutions, The worker’s stream, while there were no workers at all, who were probably if they were, were the same peasants and the toilers, so the work of the hand-worked, revolutionized science. If the claims and ideas were correct, it did not answer again because it was not in the dish. There has also been a similar incident regarding the intellectual flow in Iran that did not occur in its historical position and when it should have occurred, and thus was born early and incomplete, and eventually had its own consequences in the functioning of intellectual currents in our country. If the claims and ideas were correct, it did not answer again because it was not in the dish. There has also been a similar incident regarding the intellectual flow in Iran that did not occur in its historical position and when it should have occurred, and thus was born early and incomplete, and eventually had its own consequences in the functioning of intellectual currents in our country. If the claims and ideas were correct, it did not answer again because it was not in the dish. There has also been a similar incident regarding the intellectual flow in Iran that did not occur in its historical position and when it should have occurred, and thus was born early and incomplete, and eventually had its own consequences in the functioning of intellectual currents in our country.
The third point – the interpretation that Master Parsanay had – is a defiant personality of the Iranian elemental elements. Basically, our elemental elements may not even find anyone who has been left on a single story from the beginning of the immortal movement until the end of his social life. Relying on this front to the front, and from this flow to another stream – motion and mutation – move not even in the form of zigzag and scrolls, but as a process of paradoxical life. Would we really be surprised if we draw a curve from the process of life and the paths of the prominent Iranians! Somebody has started from the prince and is left to the Marxist, to the right of the West and to the West, and to the extreme, to the rebellious and the extreme, even to the West, and sometimes even to the devotion, of which we have so much! Even Tomzadeh himself, too, later repented and returned, saying that we should return to our tradition and religion, and to regulate relations within the framework of religious and moral concepts. Even in the meetings I had with Mr. Jamalzadeh – overseas, he himself – also changed from the friends of Garmaba and Golestan Taghizadeh – had also changed. The person who became apostate personality was now optimistic about the regime and the revolution, and had positive opinions about the officials – albeit at a moderate level. He talked about the issue, and he also stated that the proverbs that claimed to be from the tip of the head to the western tip were also repentant and confessed to his own mistake. I would like to say that typically clandestine college students are missing out on the route, otherwise the deep and cooked students will never miss the road and route, except in exceptional cases – and in the sense of being blunted. The cal students who studied for the first few years, along with their father and nephew, their neighborhood and their city, were like the same as themselves, which was not the same as in the garment that was not the gown and the tribal tribes.
Of the other features of this trend, they are alien to the point, while they are selfish. Again, it is a sign of the superficiality and superficiality of this trend. In the slogan, they are seemingly anti-tyranny, but are highly submissive to colonialism; and of course they do not care that the new tyranny is the son of a new colonial. The traditional and ancient tyranny that has its own character, but the tyranny of recent periods, are all the sons of the new colonialists. So how is it possible to chant slogans against tyranny, but when it comes to the hard work of escaping from tyranny, you go to the embassy of the United States and embrace colonialism? How is this complete? The same person, Mr. Takizadeh, is the first person to put forward the American tendency in the country and emphasize in his speeches that it is necessary to invite Americans to solve problems and problems of the country at any cost so that they will be given cultural privileges while staying in office. And economic and … and conclude contracts to cause them to be present in Iran! Of course, we admit that Mr Tikhizadeh’s life was prolonged in autocracy, but this one was among the first supporters of Reza Khan and his reign, and was one of the forerunners and followers of the Qajar’s extinction. Unfortunately, in our own time, new dilemmas, I think that they suffer from the first and last attributes, and more intrusive, more sophisticated, and simplistic, make things easy to see. Of course, Dasheedeh was a literate and scholarly man who was familiar with the new sciences and was present at many universities at home and abroad. Therefore, the human being was not illiterate, however, very superficial, so that he was illiterate with Reza Khan, a kind of thinking they did. Reza Khan thought that if we changed our clothes, we would be advanced, so that we could get rid of our cover – to be advanced. The identical clothes brought us closer to the modern world and looked at it at such a superficial and formal level; of course, it was induced, and those who instilled Reza Khan were perhaps the cultural aspects of clothing that they identified. However, the great virtues and virtues of intellectual flow are, of course, the most important, if unfortunately, if they are not well-known, they are nice, and therefore at the time of their encounter, especially for the young and unbelievers who are ignorant of the background and disconnected from the historical timeline, This is a flow of attractions, and this is gravity – an important intellectual asset, which tends to be younger, and even later, who are aware of it, they are no longer working past and settled in space and thought, while their age Ups and downsides.
Mohammad Sadegh Saffar Harandi:
We can see more than anything else as a flowchart. The mainstream of the process is import and livelihood, legitimate, imperfect, instability, self-control, and superficiality. The main thrust to be answered is that, in spite of the fact that the person who was and who was the historian, in the present situation, we call for a metaphor from the Supreme Leader under what necessities and conditions and atmosphere. has done? Perhaps, in one sense, this question has the meaning that a generation of intellectuals represented by Taqizadeh, at least in the historical experience of Iranian society, has undergone that type of intellectual after the coup experience, or at least such an impression by some There are commentators. What are we talking about today’s new definitions of what the situation is in our present state?
Hojatoleslam Hamid Parsaniya:
We have come to the point where the Monar al-Qa’firi position has come to an end, and now we are going to find out what is happening and what are the perpetrators of this issue, how do they deal with the situation?
We do not talk much about the personified person, we are not talking about his developments and the outcome of his work, or if we want to judge his person – we do not have that – because we are not a queue of hell and paradise. And we do not even know if we were in that condition and in what section and space? And they and the type of those who were with them had different differences that are appropriate to be investigated, such as Foroughi and Yahya Dolatabadi. They had some kind of anxiety for the elderly Bibbis, perhaps because they were gathered together by their own self and by the suffering that Yahya Dolatabadi himself found about the issue and thus gathered the theorem.
Mr. Taqizadeh, about 92 years old, is part of the Iranian spirited soul and finds the opportunity to help us. It is not important for us to make a personal development, and at that point, when it comes to the appearance of hair and the appearance of hair. We will discuss. But, according to his own words, he says that I was the first to blow up the bomb. This stance always continues, that is, this person may be displaced and tormented; this metaphor is more than the real one that can not happen in the other world. This is the characteristic of everything that changes when it comes to the Mongols, such as clothing and language. Even at a certain time, he tried to change the language and the line. And this is the place of discussion. And it takes a part of the culture that is not thoughtful.
We note that people from different religions are different from those who think. The social origin of this is the relationship of authority, so that if the power was weak, the part affected by power would accept this effect. As long as there is a hegemony of culture, they try to combine the two without paying attention to passing through one of these, crossing philosophy and lifestyle and many issues. By this definition, I do not think that the position of an intellectual with an intellectual position is the same. Where intellectuals have come from, they have taken the place of the intellectuals. Of course, at a time when, from the beginning of the twentieth century, the duality of liberalism and left and right socialism and intellectuality are emerging, and they want both of their own shares, we both have a common base. At that point, perhaps, if the third generation would have been tight, perhaps the possibility of Marxism and joining the Tudeh Party was 50-50. But when he was, the left-wing waves of the Caspian Sea were still in the pipeline and still had no effect. Of course, at the same time, both were both, and some were in the space of liberalism, and some were left, even left and right, this state of interpretation or the state of the mysteries. When they came to parliament, the parliament said they were Democrats. The talks are that they said that the parliament has two groups, and we want both groups and some would ask that we can be in both groups ?! That is, everyone plays a role for personal reasons that may be the basis of this. A large part of Omar Taqizadeh is a section where there is a naked secularism and the cover in the religion is in the constitution, after which the removal of religion is put on the agenda, and as the agent of Reza Khan is the agent of this flow. They are too late and they want to arrive too early – while, as a matter of urgency, the culture that still exists at the level of public culture, religion, and beliefs is to be fooled. The incident that happened is, I think, a matter of a few moments. In my opinion, the re-establishment of religion at two levels in the years 42 and 57 is centered on Imam Khomeini (RA) in the field of public culture. In the 42nd uprising of June 15th, in the left and right dual competitions formed on the margins of the East and West bloc between the liberals and the left, they determined the fate of their quarrels in global polarization, and their weight was also seen in such a measurement, and their perception of danger The extent to which the rival has been light and heavy in the global style has been considered, and the Third Imam has revived the third flow of the tradition, which has been under pressure from the head of the constitutional movement for 70 years, as the tradition of the tradition. The revival of this issue led, when this power showed itself and created its own attraction, to bring together a part of the mirror between the two. That is, the combination of Marxism and religion, which occurs in the 1950s, such as the mood of the MKO, and the Ferghana group, which seems to me to be the stand of this group, the struggle between tradition and the modern world, in between Two parts are created and Sheikh Fazlallah or Behbahani is assassinated, then the accused is accused and ultimately Ali Muhammad Tarbiat, who is his adopted son, is a retribution, and in the famous letter of Akhund Khorasani who sentenced him to exile and his corruption The two sides, in the same way, repeat in Goudarzi and Martyr Motahari. This is the same effect and continuity of tradition and resistance that is in the making, which is, of course, very different between the martyrs with Sheikh Fazlallah or Behbahani, as it is different between Sheikh Fazlullah and Behbahani, and as it is between Goudarzi and Taqizadeh . When religion does not have a chance to emerge, if there is to be a conflict, religious affiliation does not come under the religious cover, in the name of religion, or the flow of arrogance, which is part of it, but it is now religiously covered and the incident happens.
The second issue, that is, religion comes to the field of power and authority much more intense and more rapid, with revolution. In addition to the hegemony of the modern concepts of the other, here the revolution is also finding its attraction. Now that part of the general culture that is influential, as it is influenced by the modern world, also affects the interior, and here it also becomes intense, overcoming the religious sphere and diminishing the opposite, and eventually being eliminated. In the meantime, in this process, which is effective and open, it opens the opposite of the world while it is also necessary to bring the revolution together – and to bring these together – in this process the mother and the mainstream of a major change after the revolution with less than a century of opportunity it happens. We see the decline of the left flow and the re-emergence of liberalism in the form of later liberalism. Of course, in terms of epistemology and examples, there are differences between late and early liberalism, which, of course, does not allow us to address it. But this will prevail, and the unitary world order in this single world that has created two poles within itself and now wants a monopoly world, so you see that part as a triune of triune between religion, being left and being liberal. . All three occur during a 4-5 year period with a single person. That is, what is happening there are two parts of the world, one part of which, and the other part. Here, a single person throws back the left currents and reflects the right straight right! They start with other concepts; incidentally, they have to do that, if they fail to do so, they are not on this side of the world, and the authority on that side has such a contingency. The same people who had gathered between religion and Marxist until yesterday were in the position to say that there is no thing in the Qur’an as ownership, and verses attributed to obsolete possessions with verses which say: “And we are in al-Samawat and we are on earth” , Gathered together, now they have to gather between Islam and liberalism. Of course, the combination between liberalism and Islam as long as it requires that the authority of Islam remains after the revolution, which, if weakened, will go towards secularization. In other words, we are a monarchist, present in a work that was called the intellectual or intellectual era, with a look at the seminal intellectuality. If we wanted to make a distinction between these two, there was a diligent background that quickly abandoned that we were no longer collectivized We do not have this between them, and even social enlightenment after the 40’s, this is more serious after the revolution. And if it is to be part of this intellectual in the field, which, of course, was in the circumstances, which, of course, in the earlier discourse, had said that in Tehran, Goodarzi, in Mashad, the other gentlemen and Qom, the Khan school and the people who were there, you were in the section The recent one – you see – that the rebellious position has been restored, that is, you will not have the intellectual outside of the field or inside the domain. That is, if the Basque people, if they want to, now have that position, they must certainly take a liberal stance, the position of the later liberalism, and the readings there, with the spaces and interpretations that it brings. The early liberalism is embarking on some kind of pre-Kantian enlightenment and expresses it as a fact. This space is the dominant spatial space and is the sum of these two. If Mr. Tashizadeh’s atmosphere quickly expelled clothes and revealed a kind of naked secularism, because the turning point in the current is actually the secularization of the world and man than the Western world. Because the Western world is secularized and mundane, it is not a commentary on secularization and schooling. Now you see a kind of secular interpretations not with Marxist readings, and secondly, if you quickly dress and even dress up for some time, it’s like public clothes, and when the government sees that Reza Khan has put on clothes, Welcomed, well, this time they did not lose their clothes because there is the authority of religion. Do not follow the classmates who act from this position, and then come to terms with secularism completely naked; well, they are absolutely trying to work with religious concepts, because they have the power of both. The atmosphere of the constitutional revolution, which Reza Khan quickly came to, and the religious atmosphere left, and they continued on the same path, no longer exist. Today, the extent to which the Islamic Revolution of Iran and religious concepts in the field of general culture have found a hegemony and have come to power, this weight does not allow this to happen. And of course, the weak and the weakness will be revealed. The power of religious concepts in today’s world is linked to the future of the Muslim world. If Islam can eliminate its authority and express the notion that the unity of Islamic societies and Islamic states is taking place and that Islamic identity can show its economy, politics and power, there will be a death there and we can say that there is a deadly position. Which will be eliminated; and as long as this is going to happen, whether inside or outside the domain, especially with the global authority that modern concepts have in other ways in our societies, this process will continue. The power of religious concepts in today’s world is linked to the future of the Muslim world. If Islam can eliminate its authority and express the notion that the unity of Islamic societies and Islamic states is taking place and that Islamic identity can show its economy, politics and power, there will be a death there and we can say that there is a deadly position. Which will be eliminated; and as long as this is going to happen, whether inside or outside the domain, especially with the global authority that modern concepts have in other ways in our societies, this process will continue. The power of religious concepts in today’s world is linked to the future of the Muslim world. If Islam can eliminate its authority and express the notion that the unity of Islamic societies and Islamic states is taking place and that Islamic identity can show its economy, politics and power, there will be a death there and we can say that there is a deadly position. Which will be eliminated; and as long as this is going to happen, whether inside or outside the domain, especially with the global authority that modern concepts have in other ways in our societies, this process will continue.
