Hamid Dabashi and Sadri Brothers Slam Secular Philosopher Aramesh Doustdar correspondence with German colleague
pbs.org via Tehran Bureau / HAMID DABASHI, AHMAD & MAHMOUD SADRI
25-Oct-2010 (5 comments)

 Recently the Persian translation of an open letter by Aramesh Doustdar to the German philosopher and sociologist Jürgen Habermas was published by a number of Persian websites. In this correspondence, Doustdar accuses Habermas of having been duped by Iranian pretenders to intellectuality and philosophy and of undue reverence for Islam. Doustdar also warns Habermas about the incorrigibility of Muslims and the danger they pose to Europe. The following is a letter addressed to Jürgen Habermas regarding the content of Doustdar's correspondence.

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Darius Kadivar

Thanks David Jaan For providing the Link.

by Darius Kadivar on

Gorbanat !

David ET

Aramesh Doostar's letter

by David ET on


Mr.Darius Kadivar , where is Doustar's letter?

by jasonrobardas on

  Interestingly , the vitriole of the Sadri brothers and Dabashi is all directed at the man himself not the content of his letter . What he wrote is not even debated . ( I like to see the letter ) .  These so called "Scholars" who have more devotion to religion than to people often times , do influence their western counterparts   

    Lots of western academia in the field of social sciences have been led into believeing that Islam is compatible with modernity and  whatever is happening in  the islamic countries is in accordance with the culture .  "Western world should not worry about forced hejab or underage girls married to old men , It is all prevalent cultral norm  there " . This is the belief shared by many western anthropologists . Cultural relativism that even western feminists have blindly accepted . Thus they talk about feminism within the islamic cultural boundaries .

   the fact is that human soul , human spirit seeks freedom regarless of where you are and what your culture is . Seeking freedom is a universal need . 

Darius Kadivar

Islamic Academia in Action ...

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Make Sure Not to miss this semester courses at Columbia with Dabashi and the Sadri Bros ...

Darius Kadivar

About Aramesh Doustdar

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Aramesh Doustdar (born in Tehran) is an Iranian philosopher, writer, scholar and a former philosophy lecturer at Tehran University.

Doustdar received a PhD degree in philosophy from University of Bonn. He is known in Iran as a secular Heideggerian philosopher (in contrast to Reza Davari Ardakani who is a religiousHeideggerian philosopher).





Non-religious intellectual circles

Main figures in this category are Javad TabatabaeiDariush ShayeganAmir Hossein AryanpourRamin JahanbeglooEhsan NaraghiAbbas Milani, and Aramesh Doustdar.

Javad Tabtabaei deplores the deep roots of religion in the Iranian culture. For Tabatabai, the decline of the Iranian political thought goes back to the 9th and 10th centuries and, since then, it has been impossible for them to adequately understand the modernity. The social sciences, according to him, have been introduced in Iran without the secularization of thought and its rationalization and therefore, they reproduce in an unconscious way the ancient prejudices and the inability to think adequately. Dariush Shayegan criticizes a view of religion that does not take into account the major trends of the modern world where cultural homogeneity and religious absolutism are questioned. The quest for a holistic identity based on a monolithic view of Islam is alien to the evolution of modern world and means the isolation and regression of the (Iranian) society.

Dariush Shayegan, who writes mainly in French (but has been extensively translated into Persian), shares some of the views of these particular intellectuals, but his major contribution is to invite Iranians to accept the ‘‘fragmented identity’’ of the modern world and to renounce a unitary view of the Self which leads to a fascination with utopian and mythological ideologies. He insists that, since Iran has undergone the change directly from tradition to postmodernity without the mediation of modernity, it is experiencing a strong malaise. His solution is to open up Iran to the new multicultural world in which one has to accept the diversity of the perspectives and, therefore, to be tolerant towards others who do not think and behave in the same way as the Self. This invitation to become open-minded and to give up the idea of a homogeneous culture exerts an undeniable influence on many young people in Iran.