چکیده:
Iran and Russia are experiencing their own modernity at a time when the very paradigm of modernity is being radically questioned in the west، its place of origin. Having passed through the labyrinth of social contradictions، both Russia and Iran have reached a point where they are transcending the logic of development of the 18th، 19th and 20th centuries. Today، Russian and Iranian modernization represents a unique interaction of universal value patterns and specific cultural codes- a trajectory that can be qualified as an autonomous and adaptive modernity. As such we need a broader cognitive space to allow the emergence of "multiple modernities". The era of fixed، euro-centered، and non-reflexive modernity is reaching its end- modernity، as as epistemological category، is transcending the totalizing narrative in whose grip it has been enchained. The ethnocentric west needs to acknowledge the heterogeneity of the modernization experience، and accordingly subdue its impulse to "homogenize" and "orientalise" the "other". It needs to move away from a unilateral logic toward a genuine cross-cultural encounter that takes a much broader view of the modernization process by placing it in the long-term context of cultural adaptation of civilization complexes to the challenge of modernity.
خلاصه ماشینی:
Today, Russian and Iranian modernisation represents a unique interaction of universal value patterns and specific cultural codes – a trajectory that can be qualified as an autonomous and adaptive modernity.
It needs to move away from a unilateral logic towarda genuine cross-cultural encounter that takes a much broader view of the modernisation process by placing it in the long-term context of cultural adaptation of civilisational complexes to the challenge of modernity.
( Dallmayr, 2003: 17-18,85) Both Russia and Iran are edging closer to developing a variety of modernity that is both ‘homegrown’, indigenous and ‘nativistic’, but also integrative in that it also embraces (in some aspects) western standards, institutions and practices.
Never before has the world needed (with such mounting urgency) a new logic of engagement in dealing with the emergence of non-western expressions of modernity in non-western countries like Russia and Iran.
Russia and Iran’s experiments with modernisation represent the leadership’s failure to adapt diverse traditional values and institutions to the developmental paradigm adopted from the west.
While in imperial Russia and Iran, modernisation was premised on convergence with the west (in the sense that the vision adopted was in principle, though perhaps not in practice, borrowed from the west), socio-economic development under Vladimir Lenin/Joseph Stalin and Ayatollah Khomeini was modelled on distinctly non-western theoretical constructs: state socialism in the case of Soviet Russia, and Islamic theocracy in Iran.