Gholamreza Jamshidiha; Hamzeh Nozari
Abstract
In the Western model of progress, knowledge that is associated with increased power and wealth, acquired through mastery over nature, holds significant importance. Such knowledge is believed to bring about human and societal happiness, creating the best form of welfare. Based on this perspective, indigenous ...
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In the Western model of progress, knowledge that is associated with increased power and wealth, acquired through mastery over nature, holds significant importance. Such knowledge is believed to bring about human and societal happiness, creating the best form of welfare. Based on this perspective, indigenous models of progress are not considered, and the cultural world of countries and nations is given little significance. Shariati criticizes the Western model of progress. He strives to establish a new model of progress, taking into account the cognitive and cultural layers of Iranian society, to address its issues and meet its needs. In this context, he does not view the rejection of technology and instrumental reason as the solution to overcome the limitations of the Western progress model. Instead, he proposes developing a new progress model that recognizes not only instrumental reason but also other aspects of intellect affirmed by Islam. This model also emphasizes the importance of considering each society's history and culture. Shariati's Islamic model for progress is called "Ummat," which is entirely tangible and attainable, as well as a salvific solution for humanity. The three symbols of progress in Islam are "Book," "Balance," and "Iron." Furthermore, from his perspective, progress means self-reflection, continuous return to one's religious and national identity, and the utilization of all aspects of rationality.
