Ahmad Fardid

Seyyed Ahmad Fardid (Persian: ‫( )ﺳﯿﺪ اﺣﻤﺪ ﻓﺮدﯾﺪ‬Born in 1910,[1]

Yazd – 16 August 1994, Tehran), born Ahmad Mahini Yazdi,[2]
was a prominent Iranian philosopher and a professor of Tehran
University. He is considered to be among the philosophical
ideologues of the Islamic government of Iran which came to power
in 1979. Fardid was under the influence of Martin Heidegger, the
influential German philosopher, whom he considered "the only
Western philosopher who understood the world and the only
philosopher whose insights were congruent with the principles of the
Islamic Republic. These two figures, Khomeini and Heidegger,
helped Fardid argue his position."[3] What he decried was the
anthropocentrism and rationalism brought by classical Greece,
replacing the authority of God and faith with human reason, and in
that regard he also criticized Islamic philosophers like al Farabi and
Mulla Sadra for having absorbed Greek philosophy.[4]
Ahmad Fardid
Fardid studied philosophy at Sorbonne university and University of
Heidelberg. The sparsity of Fardid’s written work has led to his
recognition as an "oral philosopher". This was, to be sure, a puzzling attribute. Although Fardid tried to
justify his expository reluctance to the poverty and contamination of the language, (in the Heideggerian
sense) some suspect his reticence stemmed from his paralyzing perfectionism.

Fardid coined the concept of "Westoxication" which was then popularized by Jalal Al-e-Ahmad on his then
widely known book Gharbzadegi, and after the Iranian Revolution of 1979, became among the core
ideological teachings of the new Islamic government of Iran. Among those influenced by his thought are
also included "the theoretician of Islamic cinema", Morteza Avini,[5] and the former conservative president,
Ahmadinejad.[6]

Fardid's turbulent intellect was absorbed in the enterprise of synthesizing (promisingly or otherwise) the
results of his studies of Eastern civilizations with the Western philosophy, as interpreted by Heidegger.
Fardid's project remains unfinished and fraught with shortcomings and errors. Nevertheless, it remains an
enormously intriguing and valuable endeavor. Heidegger himself on several occasions (including in his
encounters with DT Suzuki concerning "transmetaphysical thinking" and in his valedictory interview with
Der Spiegel) optimistically alluded to the possibility of a convergence of Eastern and Western thought but he
never explored the subject matter himself, citing a lack of knowledge and insight about the non-Western
universe of discourse. Ahmad Fardid, from his corner, hoped to produce a blueprint for the endeavor, but he
only succeeded in vaguely adumbrating certain contours of it. His influence is evident in the work of many
philosophers in modern Iran even if that is left concealed in their biographies and writings due to the
criticism that is generally directed at his thinking by intellectuals with liberal and leftist politics.

Contents
Early life
Criticisms
Quotes
References
External links

Early life
Ahmad Fardid was born on September 4th, 1910, in the city of Yazd. His father, Seyyed Ali Marvi, was a
small scale farmer. In 1922, at the age of 12, he began to attend Islamic and secular schools in Yazd, where
he started to learn Arabic, as well as philosophy and mathematics. At the same time, his father employed a
private tutor to teach him French.

In 1926, Fardid moved to Tehran to start middle-school at Soltani High School, where he began to attend
study meetings with scholars of Islamic studies.

Two years later, in 1928, he commenced classes at Dar ul-Funun, notably the first modern university and
modern institution of higher learning in Iran.

Criticisms
Ahmad Fardid has been widely denounced by prominent Iranian intellectuals such as Abdolkarim Soroush
and Dariush Ashuri as a total fraud; and perhaps this is due to their own political commitments rather than
being as such on purely philosophical grounds. Mahmoud Sadri, himself a student of Fardid in the seventies,
has rejected such virulent ad hominem attacks on Fardid in an article for www.iranian.com. Fardid rejected
Human Rights declaring it a Western notion, and an instance of "Westoxication". Fardid often instructed his
disciples, many of whom later became among the ruling clique of the Islamic government of Iran, to
disregard such "westoxicated" concepts as democracy, civil rights, and tolerance, and instead to return to
their "authentic Oriental self".

Abdee Kalantari has described Fardid as "a terrorist with 'philosophical' gloves". Introducing Dariush
Ashuri's famous exposé documenting Fardid's fraudulent scholarship, and the horrendous consequences of
his anti-west, nativist views and teachings, Kalantari wrote:

Those who remember the little clownish figure of Fardid on TV (Beyond the West and the
East), with his stern but funny gestures and incomprehensive phrases, would enjoy the
debunking of the ‘depth’ of this cartoon figure. But when they reach the final pages, blood is
everywhere! They will be touched by an apt comparison and contrast with Sadegh Hedayat,
whose gentle countenance lies silently next to the cold, pale, sleeping figures of all those
murdered writers in morgue; all the victims who saw through the Oriental spirituality and anti-
modern postures. Reminiscent of the work of Aramesh Dustdar thirty years ago, here Mr.
Ashouri points his finger at, and then stirs some, the swamp. Fardid is dead but little Fardids are
all around us. And not just of religious stripe. They come in all varieties: secular, left, right,
liberal …When will this cycle end?

Quotes
My wish is to be free from the modern cave, which is filled with self-founded nihilism,
enchantment by earthly gods (taghutzadegi), and historicism. This is my ideal, and wherever I
see a lack of angered fists and the prevalence of compromise, I will be disappointed...
because to possess and insist on a position is the right move.[7]
 Weststruckness has dominated us for a hundred years... The youth are looking for the God of
the yesteryears and that of the future. They are looking for the God of the Qur᾽an, while the
nihilistic and self-founded history of the contemporary world has put down deep roots among
us.[8]
Democracy means the asceticism of taking refuge in Satan.[9]
There is no way to find democracy in the Qur’an. The Islamic Government is achieving the
truth of the” day before yesterday” and the “day after tomorrow.”’ Democracy belongs to
Greece, and they embody idolatry.[10]
Humanism has nothing to do with the human. In the Universal Declaration of Human Rights,
there is no trace of the human… It is all about liberty, equality, and fraternity of the ego (nafsi
ammarah) and the satanic self.[11]
In accordance with Heidegger, I put forward a historical position [mowghef]. Mankind is in a
historical age when God is absent, the true God... Now, human is the Truth which is apparent,
that, human is god, and the Greek taghut [idolatry] embodies the human. This is the humanism
that I previously mentioned: humanism and human taghut [idolatry].[12]
Mysticism's one eye has been blinded by wahdat al-vojud ("the Unity of Being'), and the other
one has been blinded by Bergson. According to Bergson, there is turbulence in the world.
Where is presence ? Where is God ? I hope the human dies of the unrest. This intrinsic
(natural) wisdom [esnokherad], which is like darkness, appears like lightness for Bergson.
Bergson's gnosis one of the examples of Westoxification. In fact, there is no gnosis in the
West. During the last four hundred years, philosophy in the West has focused on the actually
existing reality (mowjud). In fact, you can not find any question about "existence" [vojud] in the
nineteenth century, and all discussion were centered on mowjud.[13]

References
1. Boroujerdi, Mehzad (http://faculty.maxwell.syr.edu/mborouje/) Iranian Intellectuals and the
West: The Tormented Triumphs of Nativism (https://books.google.ca/books?id=B6gRGzqz4Ws
C&lpg=PP1&pg=PA63#v=onepage&q=1912&f=false). Syracuse: Syracuse UP, pp. 63.
2. Farhang Rajaee, Islamism and Modernism: The Changing Discourse in Iran, University of
Texas Press (2010), p. 182
3. Farhang Rajaee, Islamism and Modernism: The Changing Discourse in Iran, University of
Texas Press (2010), p. 183
4. Farhang Rajaee, Islamism and Modernism: The Changing Discourse in Iran, University of
Texas Press (2010), p. 182
5. Farhang Rajaee, Islamism and Modernism: The Changing Discourse in Iran, University of
Texas Press (2010), p. 181
6. Avideh Mayville, "The Religious Ideology of Reform in Iran" in J. Harold Ellens (ed.), Winning
Revolutions: The Psychosocial Dynamics of Revolts for Freedom, Fairness, and Rights [3
volumes], ABC-CLIO (2013), p. 311
7. Farhang Rajaee, Islamism and Modernism: The Changing Discourse in Iran, University of
Texas Press (2010), p. 182
8. Farhang Rajaee, Islamism and Modernism: The Changing Discourse in Iran, University of
Texas Press (2010), p. 184
9. Farhang Rajaee, Islamism and Modernism: The Changing Discourse in Iran, University of
Texas Press (2010), p. 184
10. Ahmad Fardid, Didar e Farahi va Fotuhate Aakhare Zamaan [The Divine Encounter and
Apocalystic Revelations,” 2nd edition, Tehran: Moassesseye Farhangi va Pajoheshi Chap va
Nashr Vaza, 2008, p. 77.
11. Ahmad Fardid, Didar e Farahi va Fotuhate Aakhare Zamaan [The Divine Encounter and
Apocalystic Revelations,” 2nd edition, Tehran: Moassesseye Farhangi va Pajoheshi Chap va
Nashr Vaza, 2008, pp. 76-77.
12. Ali Mirsepassi, Transnationalism in Iranian Political Thought: The Life and Times of Ahmad
Fardid, Cambridge University Press (2017), p. 242
13. Ali Mirsepassi, Transnationalism in Iranian Political Thought: The Life and Times of Ahmad
Fardid, Cambridge University Press (2017), p. 249

External links
Unofficial Persian website (https://archive.is/20050803235424/http://www.ahmadfardid.com/)
Iranian Intellectuals and the West: The Tormented Triumph of Nativism (http://journals.cambrid
ge.org/download.php?file=%2FMES%2FMES32_04%2FS0020743800002853a.pdf&code=2e5
0ae2488763d19ead73b8e039e5e6c) (in English)
Fardid in His Own Words, An Interview with Ahmad Fardid by Alireza Meibodi, Introduction and
Translation by (https://www.academia.edu/5058959/Fardid_in_His_Own_Words_An_Interview
_with_Ahmad_Fardid_by_Alireza_Meibodi_Introduction_and_Translation_by_Mohammad_Sal
emy)Mohammad Salemy (in English)

Retrieved from "https://en.wikipedia.org/w/index.php?title=Ahmad_Fardid&oldid=933913385"

This page was last edited on 3 January 2020, at 18:19 (UTC).

Text is available under the Creative Commons Attribution-ShareAlike License; additional terms may apply. By using this
site, you agree to the Terms of Use and Privacy Policy. Wikipedia® is a registered trademark of the Wikimedia
Foundation, Inc., a non-profit organization.