DC Week in Review: Talk is Not Cheap

Responding to the disaster in Japan, Elzbieta Matynia reminded us that our politics and our conflicts all are overshadowed by our need for human solidarity in supporting our common world, which crucially includes our natural environment. Yet, this doesn’t mean turning away from politics. It’s through politics that such solidarity, rather than enforced unity, is constituted. It is through deliberate discussion, informed intelligent talk, that such politics becomes successful. Difficult issues must be discussed and acted upon. Action without discussion results in tyranny, with or without good intentions. DC is dedicated to informed discussion about exactly this issue, which we have considered from a number of different concerns and viewpoints this week.

Andrew Arato’s analysis of the democratic prospects in Egypt involved careful examination of the prospects for revolutionary change. His is a sober account, drawing upon years of research and political experience. When he notes that under dictatorship “revolutions rarely can bring about a democratic transformation,” yielding either mere coups or new forms of authoritarian rule, he is underscoring the dangers of monologic action. When he argues that “it is negotiated transitions based on compromise among many actors” that most likely will yield a constitutional democratic government, pointing to the successful endings of dictatorships of our recent past, he is showing how central deliberate discussion is. “It is very important that in Poland, Hungary, Bulgaria, the East Germany and South Africa oppositions demanded not the fall of a government, but comprehensive negotiations concerning regime change: its timing, rules, procedures, and guarantees.”

As he did last week, Gary Alan Fine again provoked an interesting discussion, showing how humor can be a very serious matter. Drawing upon the insights of Pope Benedict XVI and Lenny Bruce, considering the cases of the Jewish complicity of the murder of Christ, Jared Lee Loughner, James Earl Ray and this week’s House investigation of American Muslim radicalization, he examines the relationship between collective guilt and individual responsibility, showing that this is not an easy issue. I found his argument both interesting and . . .

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Religion, Tyranny and its Alternatives in Iran

Silent demonstration for the family of martyrs with Mousavi in the crowd © Hamed Saber | Flickr

Ahmad Sadri is Professor Sociology and James P. Gorter Chair of Islamic World Studies at Lake Forest College. Today he offers his reflections on the approaches to religion in Iran as the revolutions in the Arab world proceed. -Jeff

Iran’s religious tyranny is not the result of blind subservience to religious tradition. On the contrary, it was born of a bold innovation by the late Ayatollah Khomeini that reversed the quietist bent of the Shiite political philosophy. Khomeini claimed that in absence of the Mahdi (the occulted savior) Shiites must work to create a righteous state. After he was firmly established at the helm of the Islamic Republic, Ayatollah Khomeini went even further and argued that the qualified Islamic jurist is the all powerful Muslim Leviathan who can suspend even the principal beliefs and practices of Islam (including praying, fasting, going to Mecca and even monotheism) in the name of raison d’etat

Thirty years later a decisive majority of Iranians want out of that secret garden of medieval religious despotism, and they showed their collective will in the uprisings of the summer of 2009. The “Arab Spring” that is blossoming in the Middle East might have been inspired by that uprising, the “Green Movement,” but Iranians have not been able to emulate the Arab model by overthrowing their robed potentates. The Iranian religious autocrats possess both the means and the will to mow down potential crowds of protesters in the name of Khomeini’s powerful imperative to preserve the Islamic State.

As a result, the critique of religious government is slowly turning into the kind of radical anti-religious sentiment one could only find among eighteenth-century enlightenment philosophers, nineteenth-century Latin American positivists and twentieth-century Marxist Leninist countries. I fear a narrow minded secularism is replacing a narrow minded “religionism.”

Abdolkarim Soroush © Hessam M.Armandehi | Wikimedia Commons

Consider what happened last month. Abdolkarim Soroush, a renowned Islamic reformer who lives in exile, . . .

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