Hermeneutics of Modernity and philosophy of Human sciences

Reza Davari Ardakani (1933-) during more than five decades of active presence in contemporary philosophy and humanities of Iran, has tried to understand, analyze and pathologize the experience of contemporary Iran in the face of modernity and philosophy and humanities related to it. to pay Dr. Davari's reading of the relationship between modernity, philosophy and humanities has a lot of convergence with continental and post-positivist philosophy in the philosophy of humanities. This article aims to take a hermeneutic approach (with an emphasis on Diltay's hermeneutics) and by analyzing the texts published by Dr. Davari to discuss the relationship between philosophy and modernity and humanities in his opinion. In his various works, Davari considers "modernity" to be the complete expansion of Western history. Western history is the history of metaphysics that has dominated Western thought for two thousand five hundred years since the time of Plato. The seedlings of modernity grew in this land in the 15th and 16th centuries, and philosophy from the time of Francis Bacon to the contemporary period has been the expression of "hermeneutics of modernity". This article, relying on the hermeneutic tradition in continental philosophy of humanities (with emphasis on Deltay), aims to show that there is a close historical-conceptual relationship between Dr. Davari's understanding of modernity and the foundation of humanities. Modernity is the "lived experience" of the social-historical world of modern European man, which has found its conceptual formulation in philosophy and modern humanities since the Renaissance. Expressing the components of Dr. Davari's philosophical cognitive science in accordance with the lived experience of contemporary Iran, which has become the "state of modernity" is another step of this article. The modern state of modernity, which formulates the humanities according to itself, has its roots in the lived experience of the modernization of contemporary Iran (and in the interpretation of the judgment, inverted modernity). Rereading the experience of modernity and the science related to it in contemporary Iran, emphasizing the concept of the wisdom of development in the context of post-revolutionary Iranian experience and the relationship between religion and human sciences at epistemological, institutional and discursive levels in the intellectual experience of late judgment shows that the philosophical encounter with science What difficulties does a human being face in contemporary Iran? Contrary to the view of the positivist and analytical philosophy of the defender of science in the West, the "post-positivist" philosophy of humanities and social sciences pioneered by Deltay's hermeneutics and more seriously in the second half of the 20th century and beyond A different texture and context has been formed. Here, there is no news of the absolute authority of the new experimental science, and the post-positivist developments in philosophy and human sciences - mainly in the studies of science, from falsificationism to sociological, historical, cultural and feminist approaches to science - are the previous authority of the discourse. has challenged positivism in science. Here we are faced with a range of approaches; From critical realism to Cohen's paradigm theory and Feyerabend's epistemic anarchism on the one hand and sociological studies of science in the Edinburgh school, and poststructuralism, postmodernism and hermeneutic arguments, with all the diversity that can be found in it.
From the time of writing the book The Current State of Thought in Iran (1979) to the publication of the book The Course of Modernity and New Science in Iran (2021), Dr. Davari has always thought about the philosophical foundations of science, although since the mid-seventies and with the publication of the book About Science and its Acceptance In the position of the head of the Academy of Sciences, most of the deliberations of the jury are focused on science and humanities and development. In his philosophical scientology, while criticizing the views of positivist and neo-positivist philosophers such as Popper, he sympathizes with the continental philosophers of science such as hermeneutics and phenomenologists (Dilthey, Weber, Husserl, Heidegger and Gadamer) and in some positions agrees with the views of Thomas Cohen in history. Science has also referred.
In analyzing the relationship between modernity and humanities, Dr. Davari is inclined to a certain point of view: that humanities and social sciences emerged with modernity and in the history of modernity and have defended, supported and protected modernity. Even Marxist sociology - and not the politics of Marxists - has done nothing but protect modernity and cure its crises. Now that laxity has entered the pillars of modernity and modernity has entered an uncertain and futureless period, one can question the dignity and status of humanities.
Arbiter's confrontation with the discussion of religion and humanities and humanities-Islamic sciences has become more critical in the nineties, but in a way, in his earlier works in the late fifties and early sixties, this kind of critical confrontation is also present, albeit briefly and implicitly. had. We don't intend to go into this discussion in detail here, but it should be pointed out that judging modernity and its relations with human sciences, the possibility of designing human sciences based on non-humanist foundations (humanism according to the narrative of new philosophy after the Renaissance) considers it difficult, if not forbidden
The tradition of hermeneutics, according to Diltay, provides the possibility of formulating alternative humanities in relation to the European-oriented humanities by emphasizing the central role of historical/cultural lived experiences. Humanities for the West and the modern world is like theology for the Middle Ages and the Islamic world, and if it is to be - and this is if it is tied to historical lived experiences and not ideological and political decisions - a world order other than the Western order is established. There is no need for existing humanities. This is the position of the arbitration unit from the 1950s to the end of the 1990s. He does not consider the new philosophy as the cause and founder of modernity and human sciences, and modernity (-modernity-the West) in Dr. Davari's view is the history of the accumulated lived experience that took place in Europe after the Renaissance and from the 18th century and with a credit of five hundred or two It has been realized fifteen hundred years ago. The key point in the hermeneutic understanding of judging modernity is that the modern living world is built with people who have the wisdom and understanding of Bacon, Descartes and Kant, not that they all have read the philosophical books of this philosopher, but they have the understanding that Descartes and Kant "found", "described" and showed it.
Humanities have systematized modernity. If there is disunity and disorganization in the West and in the developed world, these should not be compared with the distress of the underdeveloped world. The distress of the non-modern world is the distress before the order of modernity, and the disorganization of the developed world is the disorganization after the modern order and the effects of the end of modernity, and the ratio of these two is not the same as human sciences.