Farzin Vahdat has written a trenchant analysis of the intellectual discourse of modernity in Iran. Although there have been several recent studies about Iranian intellectuals, this volume is unique in that it focuses almost entirely on intellectual discourse among the clergy. Vahdat first provides us with a solid foundation for understanding the key Critical Theory concept of subjectivity—especially as expounded in the writings of Jurgen Habermas. Then, he successfully shows how one Western philosophical approach does have universal applicability by demonstrating the concern of Iranian theorists such as Shariati, Motahhari, Khomeini, and Sorush with human subjectivity. By engaging the major theoretical discourses of modernity, the author attempts for the first time in a non-Western context to address some of the central theoretical issues involved in, modernity and Iran's experience of these issues. As such, this study can contribute to a profound understanding of modernity and its development in a Middle Eastern context. This book is an important addition to the growing body of work in Global Studies and Critical Theory as well as on contemporary Iran.

This historic book may have numerous typos and missing text. Purchasers can usually download a free scanned copy of the original book (without typos) from the publisher. Not indexed. Not illustrated. 1914 edition. Excerpt: ... 23 CHRISTIANITY VEESUS OTHER WORLD RELIGIONS TO judge the character, and estimate the actual content and inherent worth of the world religions in comparison with Christianity, we must not be influenced by biased or preconceived opinions nor captivated by mere verbal resemblances, but seek to discover the exact meaning that was originally embodied in those familiar terms, for they may not have conveyed to the followers of a particular religion the same qualities that we attach to them. Every day we hear misused words, as when some speak of "The awfully sweet child," and that it was " So sweet and awfully nice in you to write me, and I thought I would die when I read of the fun you were having." We have grown so familiar with such abused language that we make due allowance for the "marvellous" words, the hyperbole and confusion of terms, and we are not deceived by them. However, our reverence for sacred things restrains us from such a flippant abuse of words when speaking of the Almighty, and hence we were not prepared for the prevailing habit of the Swami to whom I referred in a preceding chapter, and who indulged in such a misuse of sacred terms that seemed incredible, for he knew that they were at direct variance with the meaning that he conveyed to his hearers, and many were misled by his cunning or unscrupulous jugglery of words. Whilst attending the Christian College in Calcutta he had become thoroughly familiar with the content of the leading theological terms embodied in Christianity and which he employed subsequently in his public lectures, although he himself had eliminated the essence and essential reality of the fundamental and saving doctrines of the Christian religion, and was really feeding his hearers upon the mere husks or...

The big man tried another tactic, which was a mistake. He smiled. His top teeth were filed to fine points... Jason made the mistake of trying to grab for the can of mace in his pocket. The man hit him hard with a body slam that sent the little can of pressurized irritants flying into the woods and Jason falling to his back. As the backwoods warrior stepped in to grab Jason again, Jason kicked hard to the inside of the knee, throwing the man down again. Both man and boy regained their feet at the same time, and the man again charged. Had Jason been fighting as the large muscular man he was only a few days ago, he would have had no trouble throwing the charging barbarian, but he had to remind himself to fight as a kid would against someone over three times his weight...

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This work has been selected by scholars as being culturally important and is part of the knowledge base of civilization as we know it. This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. To ensure a quality reading experience, this work has been proofread and republished using a format that seamlessly blends the original graphical elements with text in an easy-to-read typeface. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant.