Mystic Regimes: Sufism and the State in Iran, from the Late by Matthijs Bos Van Den

By Matthijs Bos Van Den

This paintings is a socio-scientific and Iranological research of 2 Iranian, Sh'ite Sufi orders within the twentieth century. It reviews their comparative social improvement with regards to political regimes and explores the cultural repertoires that Sufis have used to deal with those. The introductory half examines the translation and the improvement, until eventually the top of the Qajar period, of Iranian Sufism. the second one half explores Sufism within the Pahlavi period. The 3rd half offers with the Sufi orders within the Islamic republic. The fourth half presents afterthoughts at the relatives among Sufi cultural repertoires and civil society.

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Additional info for Mystic Regimes: Sufism and the State in Iran, from the Late Qajar Era to the Islamic Republic

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Mystic and orthodox regimes not only constitute different ways of life, however, but also competing parties for scarce spiritual authority. W EBER øs sociology of religion (1977 [1922]) offers surprisingly little on these this-worldly conflicts beyond psychological, Jamesian (1963) ›varieties of religious experienceø. In Christianity, contestations of the nature of resurrection and monotheism have from an early day defined spiritual authority - dyadic in hierarchy, church-like, or dual, master-disciple like among communities of believers.

52, cf. BAX, 1987). ASADøs critiques centre around the argument that (religious) symbols do not by themselves produce and define moods, motivations or cosmology, but only through the power of the institutions, disciplines, discourses and practices with which they are intrinsically connected (cf. op. , pp. 33, 35, 37). ] forces‹ (op. , p. 54, my emphasis). Religious symbols, then, are not central to this study, while the Sufi orders that produce these, in historically distinctive relations to other regimes, are.

16 fiCorbin pose des questions sous lesquelles on sent percer une certaine inqui¡tude. ] qui tournent le dos — la Tradition dont ils se croient les repr¡sentants‹ (B RUN , 1981: 77). 17 J AMBET , 1981: 17 (Les Cahiers de LøHerne); S HAYEGAN , 1990: 21. FULL CIRCLE 37 In the beginning of the 1960s, Corbin met with the Sanscritist Daryush Shayegan, whom he supervised for his dissertation on Hinduism and Sufism at the Sorbonne. 19 But beyond the French and German intellectual influences, Shayeganøs Markaz-e ˜r¿n’-ye Moÿle>e-ye Farhangh¿ was materially enabled by and established under the Iranian supervision of the Farah Pahlavi Foundation.

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