Iranian Islam and the Faustian Bargain of Western Modernity

Abstract

1. Clash of Civilizations:? The demise of Soviet Union certainly altered both symmetries of power in international relations and vitriolic tone of Cold War diplomacy. Soon after, Francis Fukuyama declared that with triumph of capitalism as only remaining legitimate ideology, mental liberation of humankind was finally accomplished (Fukuyama, 1992). Except for most purblind, it should strike all that history as battleground of competing ideologies has now come to an end. At last, since dusk has fallen, Hegel's 'Owl of Minerva' may spread its wings. Shortly after Fukuyama expressed his philosophical elation, Samuel P. Huntington, one of most prominent American political scientists, cautioned against this type of premature euphoria by claiming that this Hegelian dusk had not yet completely descended. He asserted that although 'West' defeated its chief nemesis, communism, a number of other redoubtable foes have refused to swallow elixir of liberal capitalism. These new contenders, he maintained, should not be mistaken for some impotent ideologies but are, rather, resilient civilizations (primarily Confucian-Islamic world) that luxuriate in difference behind garlands of their own cultural constructs. On this basis Huntington proceeded to make following prophecy: 'The central axis of world politics in future is likely to be ... conflict between the West and Rest and responses of non-Western civilizations to Western power and values' (Huntington, 1993). Scholars and political commentators alike criticize Fukuyama and Huntington for their pretentious prophecies, partisan historicism, and deficient justifications as well as their portrayal of 'civilizations' as well-defined and homogeneous entities. I believe, however, that more serious faults occur with their theories due to their curt and cursory reading of intellectual and political history of non-Western societies. To illustrate, this essay concentrates on case of Iran, a country that may be described as archetypal 'Islamic' state in 'Western' imagination as well as a country that has articulated some of most vociferous calls for political independence and cultural authenticity in 'Third World'. Behind caricature of a country ruled by fanatical, swordswinging ayatollahs, there are many interesting debates and paradoxes taking shape that defy any monolithic characterization of Muslims and/or Iranians. Making allowances for these realities should encourage abandonment of message of implacable enmity inherent in any Weltanschauung emphasizing civilizational fault lines. Moreover, as Michel Foucault and Edward Said have demonstrated, in-depth cultural analysis also illustrates how discourses are harnessed to powerful social forces and institutions. Looking at bewildering array of contradictory trends and behaviors may be equally disheartening to policy-making elite and their intellectual mentors, both in Iran and West. Yet, zeal of both constituencies for adopting unambiguous and popular policies should be tempered by a mode of analysis that casts lights over their ideological moorings, travails, and efficacy.