Abstract:
Around the Iranian Religious Intellectualism, as one of the thought focuses in the Middle East, there are various definitions and descriptions and challenges. This dispute in definition, has made, the tastes and various tendencies, each other, have different, contradictory and uncertainties for Iranian Religious Intellectualism. In the ahead article, the main question will be that, how is the formation and Discourse Analysis of “Iranian Religious intellectualism” and what is this formation of similar intellectual currents in the Middle East? The answer to this question is followed by the help of the discourse analysis method (Laclau and Mouffe). In the way that, “discourse” is also used as a theoretical framework and as a tool and method for analysis to reach its goal, which is a comprehensive explanation and a relative consensus on the concept of Religious Intellectualism. The research hypothesis is based on which Religious Intellectualism discourse has been a fluid state and different item of discourse analysis like points, hegemony and his others, are fluctuating in continuous and altered articulation. This discourse also in proportion to the intellectual flows of the Middle East (with a slight distance) follow common and meaningful patterns. The main achievement of this article will be from providing a discursive and provisional model in recognizing the “Iranian Religious intellectualism” flow (As a minor item and elective of the reformation of religious thinking in the Middle East).
Machine summary:
For example, one can point to a certain aspect of intellectual (and at the same time, partisan) actions in contemporary Turkey that have sought to create a specific intellectual reading of Islam and have utilized Islam as a source for shaping national identity and defining the external boundaries of political society, in order to gain legitimacy and prevent the exploitation of anti-religious groups against the Turkish government (Yavuz, 1389: 237-238); an approach that has led to a kind of coexistence in today's Turkey between closed and politicized readings of Islam on one side, and secular and laikist fundamentalist tendencies on the other.
For this Iranian discourse, which is considered a product and counter-discourse to the modernizing and secular approaches of the Reza Khan era, similar appearances can be sought in neighboring countries like Turkey; for instance, the emergence of the Justice and Development Party (as a discourse encompassing both modernity and Islamism) can be imagined as the product of a kind of transition from the confrontational Kemalist secular state (similar to the transition of Iran's religious intellectuals away from the secular idea of Reza Khan).
The Turkish example is significant due to the country's recent experience in coexistence and mutual evolution in the path of the transformation of Islamic movements and the process of democratization and liberalization of political and economic systems (Yavuz, 1389: 15) and bears a notable similarity to the religious intellectual action of Iran in linking Islam with some waves of Western modernity, such as democratic approaches and the acceptance of some of the civilizational achievements of the West.
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