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منبع: کیهان لندن، فرح دوستدار لینک : https://kayhan.london/fa/?p=214472 Thinking about the causes of Iranian cultural regression is the intellectual concern of many current Iranian intellectuals. What got us here? Numerous professional critiques have been written in response to this question, and given the depth of the social, moral, and political crises that have prevailed in Iran for decades to come, this question will continue to occupy us. The roots of many of society's current problems must be traced to the traditions and schools of thought that were injected into the brains of the younger generation in the decades before the revolution by so-called thinkers, writers, and academics. This article analyzes some of the intellectual damage that Ahmad Fardid's thoughts played a significant role in disseminating in the 1940s and 1950s. Fardid's supporters consider him one of the most well-known and influential "philosophers" in contemporary Iranian history. Many of his students are well-known figures in the field of Iranian science and culture. The concept of his "westernization" and the dual confrontation between East and West and the rejection of all the values ​​of modern civilization became one of the main slogans of the Islamic Revolution and its destructive effects can be seen in Iranian society to this day. Of course, the calamity that befalls society can not be blamed on one person or a single current of thought. The ruling system and the people who, despite not having a minimum academic education in philosophy and without writing any work in this field, called Fardid a "doctor" and promoted him to professor of philosophy at the most important university in the country, allowed him to attend classes in the Faculty of Literature and Philosophy. They are equally to blame for Tehran's total rejection of Western philosophy with obscene language and inconsistent words. The thoughts and behavior of Mr. Yahya Mahdavi, Mr. Ehsan Naraghi and Mr. Seyyed Hossein Nasr and others who paved the way for the destructive invasions of Fardid, and above all the system that had given them such authority, should be explored and judged by sociologists in the future. And historians. First harm: the production of passive and observant human beings In Fardid's view, there are two kinds of human beings: the Eastern human being, who is from the world of intuition and truth, and the Western or westernized human being, who belongs to a world in which truth has sunk. Fardid considers the foundation of existence and the human self today to be the "soul of matter" or the Cartesian subject. In his view, Cartesian subjectivity is ruled by "ananity", "ananity", "semen", "maya" and "nafs amara", and man is far from the truth and God, and this is westernization. In his view, the necessity of Westernization is the school of thought of humanism, which produces self-founded human beings and which Fardid considers to be the source of the crisis of Western history. The westernized man does not accept the revelation and denies it, and by doing so, he leaves the obedience of God and His worship and obedience and joins the Taghut. Heidegger's critique, which he first studied theology with the aim of becoming a priest, is above all a philosophical and ontological critique. He does not present social theory and, like philosophers like Kant, does not enter into the discussions of freedom, law, the political system, and modern society, and at the center of which is modern man. Who is modern man? In Old Testament and medieval philosophy, as well as in the Abrahamic religions of Judaism, Christianity, and Islam, man is a small part of the wheel of creation. His most important virtue is submission and obedience to divine commands to reach heaven and be saved after death. With humanism, which is a cultural movement, the human condition changes. The philosophy of humanism frees man from slavery and gives him confidence and dignity. Man is at the center and life in this world is valued. A new era begins and human creative force becomes active in improving living conditions and scientific discoveries and the creation of works of art. Undoubtedly, the free and intelligent human being faces the danger of "selfishness" and the domination of the "soul of authority" more than slaves, but he will not necessarily fall into this abyss. After the Renaissance, with the beginning of the new era, Descartes turned his attention to the power of human thought and its use in science. He reinforces personal inquiry by raising doubts and questioning. From this time on, man becomes openly questioning. About a century after Descartes in the Age of Enlightenment, the use of the power of human intellect in clarifying the waters © Copyright Notification: This video is originally produced by IranTV on youtube (youtube.com/IranTV) and all rights are preserved for us. using our contents without permission results in our legal claim.