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Reason, Freedom, and Democracy in Islam: Essential Writings of Abdolkarim Soroush
Abdolkarim Soroush has emerged as one of the leading moderate revisionist thinkers of the Muslim world. He and his contemporaries in other Muslim countries are shaping what may become Islam's equivalent of the Christian a period of questioning traditional practices and beliefs and, ultimately, of upheaval. Presenting eleven of his essays, this volume makes Soroush's thought readily available in English for the first time. The essays set forth his views on such matters as the freedom of Muslims to interpret the Qur'an, the inevitability of change in religion, the necessity of freedom of belief, and the compatibility of Islam and democracy. Throughout, Soroush emphasizes the rights of individuals in their relationship with both government and God, explaining that the ideal Islamic state can only be defined by the beliefs and will of the majority.
256 pages, Paperback
First published January 1, 2000
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About the author
Abdolkarim Soroush
44 books353 followersAbdolkarim Soroush was born in Tehran in 1945. Upon finishing high school, Soroush began studying Pharmacy after passing the National Entrance exams of Iran. After completing his degree, he soon left for London in order to continue his studies and to become familiar with the modern world.
It was after graduating in analytical chemistry from graduate school at London that he went to Chelsea College, for studying history and philosophy of science, spending the next five and a half years there. During these years, confrontation between the people and the Shah's regime was gradually becoming more serious, and political gatherings of Iranians in America and Europe, and Britain in particular, were on the increase. Soroush, too, was thus drawn into the field.
After the Revolution, Soroush returned to Iran and there he published his book "Knowledge and Value" (Danesh va Arzesh) the writing of which he had completed in England. He then went to Tehran's Teacher Training College where he was appointed the Director of the newly established Islamic Culture Group.
A year later, all universities were shut down, and a new body was formed by the name of the Cultural Revolution Institute comprising seven members, including AbdulKarim Soroush, all of whom were appointed directly by Ayatollah Khomeini. The purpose of this institute was to bring about the re-opening of the universities and total restructuring of the syllabi.
In 1983, owing to certain differences which emerged between him and the management of the Teacher Training College, he secured a transfer to the Institute for Cultural Research and Studies where he has been serving as a research member of staff until today. He submitted his resignation from membership in the Cultural Revolution Council to Imam Khomeini and has since held no official position within the ruling system of Iran, except occasionally as an advisor to certain government bodies. His principal position has been that of a researcher in the Institute.
See also عبدالکریم سروش
It was after graduating in analytical chemistry from graduate school at London that he went to Chelsea College, for studying history and philosophy of science, spending the next five and a half years there. During these years, confrontation between the people and the Shah's regime was gradually becoming more serious, and political gatherings of Iranians in America and Europe, and Britain in particular, were on the increase. Soroush, too, was thus drawn into the field.
After the Revolution, Soroush returned to Iran and there he published his book "Knowledge and Value" (Danesh va Arzesh) the writing of which he had completed in England. He then went to Tehran's Teacher Training College where he was appointed the Director of the newly established Islamic Culture Group.
A year later, all universities were shut down, and a new body was formed by the name of the Cultural Revolution Institute comprising seven members, including AbdulKarim Soroush, all of whom were appointed directly by Ayatollah Khomeini. The purpose of this institute was to bring about the re-opening of the universities and total restructuring of the syllabi.
In 1983, owing to certain differences which emerged between him and the management of the Teacher Training College, he secured a transfer to the Institute for Cultural Research and Studies where he has been serving as a research member of staff until today. He submitted his resignation from membership in the Cultural Revolution Council to Imam Khomeini and has since held no official position within the ruling system of Iran, except occasionally as an advisor to certain government bodies. His principal position has been that of a researcher in the Institute.
See also عبدالکریم سروش
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Displaying 1 - 4 of 4 reviews
September 17, 2012
An insightful essays by Dr.Soroush. I kept this book for so long after reading only the first part as I wasn't so excited about it. However,when I started to read the second part of the book I didn't want to put it back!
I believe Dr.Soroush point out to many important aspects regarding human's knowledge, reason and morality. I loved it really when he said :
" The dull-witted, the sluggish, the crooked, and the indigent are afraid of entering a marketplace rife with bright and brisk merchants. In the words of Rumi: " Hatred of the light is the pretenders' blight \ The pure gold adore the daylight". Only those who lack in ideas need fear the marketplace of ideas. Because of their won penury, they curse the marketplace and view the the wealthy merchants with bitterness. Here I engage in a forthright genetic and motivational analysis because most of the enemies of freedom do not argue in good faith or according to the rules of rational discourse. In order to hide the fact that their coffers are empty, some elevate themselves above the truth and would sooner sacrifice it than confess their own bankruptcy. Their defense of the truth and religion is only an excuse. Their threadbare mantles merely cloak their flaws; their seclusion is due to lack of proper garments.
These people must acquire worth and wealth instead of shutting down the market. They must gain enlightenment and allow the lights to remain lit: " Do not burn the rug to spite a flea\ Do not waste your day on a fly's plea".
whoever you are....I really recommend you to read this book!
I believe Dr.Soroush point out to many important aspects regarding human's knowledge, reason and morality. I loved it really when he said :
" The dull-witted, the sluggish, the crooked, and the indigent are afraid of entering a marketplace rife with bright and brisk merchants. In the words of Rumi: " Hatred of the light is the pretenders' blight \ The pure gold adore the daylight". Only those who lack in ideas need fear the marketplace of ideas. Because of their won penury, they curse the marketplace and view the the wealthy merchants with bitterness. Here I engage in a forthright genetic and motivational analysis because most of the enemies of freedom do not argue in good faith or according to the rules of rational discourse. In order to hide the fact that their coffers are empty, some elevate themselves above the truth and would sooner sacrifice it than confess their own bankruptcy. Their defense of the truth and religion is only an excuse. Their threadbare mantles merely cloak their flaws; their seclusion is due to lack of proper garments.
These people must acquire worth and wealth instead of shutting down the market. They must gain enlightenment and allow the lights to remain lit: " Do not burn the rug to spite a flea\ Do not waste your day on a fly's plea".
whoever you are....I really recommend you to read this book!
April 13, 2018
Abdolkarim Soroush's essays in this book give evidence of an erudite thinker, well read in the Western, Persian, and Islamic philosophic and religious traditions. He is an Iranian, writing to Iranians, primarily to advocate a middle way between Western secularism and religious fundamentalism, a way to which he refers as religious democracy. His arguments are subtle, and while they do not align wholely with Western democratic doctrines of separation of church and state, they can empathetically be appreciated for their reformist power within the context of contemporary Iranian politics. His main argument against the status quo in Iran is that all religious knowledge is susceptible to human misapprehension and thus should, not only in theory but also in practice, be subject to correction. Ruling regimes tend to retrench and solidify power, while true religion is ever reforming around ideals that are valued by the people. Against Western doctrine, on the other hand, Soroush argues that a democracy may be founded on religion insofar as its people are religious; thus, separation of church and state is not necessary to democracy as such.
I, being the Westerner I am, having been teethed on concern for the state not to interfere with religion, and vice versa, struggled to believe Soroush sufficiently appreciates how vexatious a religious ruling regime potentially is to human freedom. He also gives here no indication of apprehending that secular, non-religious humans in fact have moral sensibilities and potentially offer the very kind of democratic corrective force he sees as desirable. Soroush does, however, comprehend that a religious governing regime is a threat to the freedom and integrity of religion itself, insofar as the regime has the potential to become, and very likely inevitably will become, a coercive, abusive force that hardens itself against progressive, enlightened religious sensibility. In fact, Soroush explicitly considers certain dynamics of the Iranian government to demonstrate this, and the sophistication of his critique in this respect gives pause to the Western reader, opportunity to nurture a degree of sympathy for Soroush's position. This collection of essays contains a set of ideas sufficient to reform Iranian government and even to convey Islamic society from a dark age to a renaissance. At least, by Western standards it is an ideational germ of hope.
While reading a couple chapters of this book it struck me as being a travesty that a man of such erudition would have to expend his ample intellect arguing against the small-mindedness of the fundamentalists in whose grip Iran's regime has devolved. But, by way of consolation, it was heartening to read the collection as a whole and to become aware of the work of an Iranian Muslim of such intellectual stature, attuned to his regime's foibles and capable of sowing a new, progressive vision among his people.
I, being the Westerner I am, having been teethed on concern for the state not to interfere with religion, and vice versa, struggled to believe Soroush sufficiently appreciates how vexatious a religious ruling regime potentially is to human freedom. He also gives here no indication of apprehending that secular, non-religious humans in fact have moral sensibilities and potentially offer the very kind of democratic corrective force he sees as desirable. Soroush does, however, comprehend that a religious governing regime is a threat to the freedom and integrity of religion itself, insofar as the regime has the potential to become, and very likely inevitably will become, a coercive, abusive force that hardens itself against progressive, enlightened religious sensibility. In fact, Soroush explicitly considers certain dynamics of the Iranian government to demonstrate this, and the sophistication of his critique in this respect gives pause to the Western reader, opportunity to nurture a degree of sympathy for Soroush's position. This collection of essays contains a set of ideas sufficient to reform Iranian government and even to convey Islamic society from a dark age to a renaissance. At least, by Western standards it is an ideational germ of hope.
While reading a couple chapters of this book it struck me as being a travesty that a man of such erudition would have to expend his ample intellect arguing against the small-mindedness of the fundamentalists in whose grip Iran's regime has devolved. But, by way of consolation, it was heartening to read the collection as a whole and to become aware of the work of an Iranian Muslim of such intellectual stature, attuned to his regime's foibles and capable of sowing a new, progressive vision among his people.
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January 8, 2008mehrdad az aboli
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January 11, 2008 بررسی آثار سروش نیاز به تامل وتدقیق در نوشتارهای دوگانه او دارد. زمانی سرش خشونت را لاپوشانی و تئوریزه میکرد بعد ها در سیر تحول و تفکر به نفی خشونت دینی !رسید
Displaying 1 - 4 of 4 reviews