Abstract:
Concurrent with the emergence of postmodernism in the West، distinguished thinkers such as Seyyed Ahmad Fardid، considering the West as a symbol of sensuality and carnal desires، introduced a new system of thinking in Iran. Sharing Heidegger’s thoughts، Fardid tries to liberate the world from the clutches of Western metaphysics and its accompanying subjectivism. It should be noted that what Fardid borrows from Heidegger is the negating aspect، while for the creative aspects of his criticism of the West، he relies on Ansi’s philosophy and Ibn Arabi’s mysticism. The main point that should be mentioned about the difference between the thought of Heidegger and Fardid is that although Heidegger tries to fundamentally criticize the Western metaphysics، he was raised in the context of the Western metaphysical thought. This paper focuses on the issue that Ahmad Fardid، by deconstructing and using elements of Heidegger’s thought such as disagreement with subjectivism and Western metaphysics on the one hand and using Islamic and mystical fundaments on the other، tries to offer a new classification whose focal point is criticism of the West as an integrated whole. Despite insightful points in Fardid’s thought، his thought is subject to certain criticisms. Fardid is basically opposed to any philosophy and logical، demonstrative thought. At the same time، the holy Quran frequently lays emphasis on the significance of argumentation and reasoning. There are also some doubts about Fardid’s philosophy of history. Fardid maintains that the origin of yesterday's history can be traced back to Greek of Plato's time. The question that is raised is whether the entire mankind was a united nation of the day before yesterday before that period and all were monotheists without social classes and free from sensuality. The other points is that Fardid's interpretation of West-toxication and its consequent universality، definitions and interpretations are merely some contentions that he does not provide any proof to prove them which is an outstanding weakness in his scheme of thought.
Machine summary:
In this article, it is discussed and examined that Ahmad Fardid, through the deconstruction of Martin Heidegger's thought and by adopting elements such as opposition to subjectivism and Western metaphysics from his thought, along with borrowing from Islamic and mystical foundations, presents a new textualization whose essence is the critique of the West as a single, integrated whole.
Fardid considers the origin of yesterday's history to be Greece in the time of Plato, and the question that can be raised is whether, before that period, all of humanity lived in a primordial era of a single community, being monotheistic, classless, and free from any kind of egoism?!
Heidegger believes that with the emergence of subjectivism in the West, which began with the thought of Socrates and Plato and traces of which can also be observed in the views of people such as Descartes and Kant, technology, not as a tool but as a mode of thinking, has become the creator and cause of neglect of existence or authentic being, and man has become a prisoner of routine and mechanical living (Manouchehri, 1387: 28).
Fardid's call to re-examine the day before yesterday and look toward the day after tomorrow is the agent for passing beyond metaphysics and leads to heart-awareness and a return to truth; it is in this perspective that man becomes acquainted with the presence and rule of the Divine Names in the relations of the world and humanity.
(
, 
, 
)
