Foucault On Iran: Unraveling The Philosopher's Revolutionary Gaze
Table of Contents
- The Philosopher's Gaze: Foucault's Journey to Iran
- A Correspondent in Revolution: Foucault's 1978 Visits
- The Allure of "Political Spirituality"
- Foucault's Controversial Stance: Critiques and Context
- The Aftermath: Iran's Mark on Foucault's Later Thought
- Re-evaluating Foucault on Iran in the 21st Century
- Addressing the "Breathtaking Mistake" Narrative
- The Enduring Legacy: Why Foucault's Iran Writings Matter
The Philosopher's Gaze: Foucault's Journey to Iran
Michel Foucault's interest in what he termed "Islamism" ignited in 1978, a pivotal year that saw the protests against the Shah of Iran reaching their zenith. It was then that the Italian newspaper *Corriere della Sera* extended an invitation to Foucault, asking him to contribute a series of articles about the unfolding events in Iran. This was not a casual assignment; Foucault, at the time, was an esteemed professor at the Collège de France, celebrated for his incisive critiques of historical and social power structures. His reputation as a thinker who challenged conventional wisdom made him an intriguing choice to report on a revolution that defied easy categorization. His engagement was not merely that of a detached observer. Foucault undertook two visits to Iran during this critical period, immersing himself in the revolutionary fervor. He sought to understand the unique character of the uprising, which was distinct from the secular, class-based revolutions that had dominated Western political thought. He was drawn to the mass mobilization, the collective will, and the spiritual dimension that seemed to animate the Iranian people's defiance against the Shah's regime. This direct encounter with a non-Western revolutionary movement offered Foucault a rich empirical field for testing and expanding his theories on power, resistance, and the formation of subjectivity. ### Who Was Michel Foucault? Michel Foucault (1926-1984) was a towering figure in 20th-century French thought, whose work profoundly influenced fields ranging from philosophy and history to sociology, literary criticism, and political theory. Educated at the École Normale Supérieure, Foucault's intellectual journey was marked by a relentless inquiry into the relationship between power, knowledge, and discourse. He challenged the notion of universal truths, instead focusing on how historical conditions and social practices shape what is considered "true" or "normal." His early works, such as *Madness and Civilization* (1961) and *The Birth of the Clinic* (1963), explored the historical construction of institutions and categories like madness and medicine. Later, *Discipline and Punish* (1975) delved into the evolution of disciplinary power in modern society, particularly through institutions like prisons. His multi-volume *History of Sexuality* (beginning 1976) examined how sexuality became an object of knowledge and power. Throughout his career, Foucault was concerned with how power operates not just through overt repression but also through subtle, often invisible, mechanisms that shape bodies, minds, and behaviors. His work consistently sought to uncover the historical contingencies of what we take for granted, making him a formidable critic of established norms and a profound analyst of the human condition under various regimes of power. It was this very intellectual framework that he brought to bear on his observations of the Iranian Revolution, seeking to understand its unique power dynamics.A Correspondent in Revolution: Foucault's 1978 Visits
Foucault's visits to Iran in 1978 were not typical journalistic assignments. He was not merely reporting facts but attempting to grasp the deeper philosophical and spiritual currents driving the revolution. As the protests against the Shah intensified, reaching a fever pitch, Foucault found himself in the midst of a society undergoing a profound upheaval. He interviewed various segments of the population, from religious leaders to students, from ordinary citizens to intellectuals, striving to comprehend the collective will that was manifesting on the streets. His articles, originally published in October 1978, provided a unique perspective, far removed from the conventional Western analyses that often framed the events solely in terms of economic grievances or political oppression. Foucault sought to articulate the revolutionary spirit that transcended these material concerns, a spirit he believed held the potential for a radical transformation. These writings, later translated and included in the appendix to "Foucault and the Iranian Revolution," offer invaluable insights into his immediate impressions and initial interpretations of the unfolding events. They reveal a philosopher grappling with a phenomenon that challenged his existing frameworks, forcing him to consider new forms of collective action and political subjectivity outside the familiar European paradigms.The Allure of "Political Spirituality"
What Foucault "discovered" in Iran was, in his words, a "political spirituality." This concept became the cornerstone of his analysis and, simultaneously, the source of much controversy. He saw the mass mobilization in Iran not merely as a political protest but as an "Islamic uprising," a movement deeply rooted in religious and spiritual aspirations. He described it as "a mass mobilization on this earth modeled on the coming of a new Islamic vision of social forms of coexistence and equality." For Foucault, this "political spirituality" was a force with the potential to transform the political landscape of not only the Middle East but also Europe. He was, as some scholars have noted, "precisely seduced by the popular uprising in Iran," believing it might signify a novel way for a people to reclaim their destiny, to challenge the established order through a collective spiritual will. This was a departure from the secular, often cynical, political movements he had observed in the West. He was intrigued by the idea that a collective spiritual desire could manifest as a powerful political force, capable of shaking the foundations of a seemingly entrenched authoritarian regime. This perspective highlights a core aspect of Foucault on Iran: his attempt to move beyond simplistic materialist explanations for revolutionary phenomena. ### Beyond Western Rationality: A New Vision Foucault's fascination with "political spirituality" stemmed from his long-standing critique of Western Enlightenment rationality. He saw in the Iranian Revolution a powerful challenge to the self-righteousness of this rationality, which often dismissed non-Western forms of thought and action as irrational or primitive. The revolution, with its strong religious undercurrents, presented a vision of social and political organization that did not conform to the liberal-democratic or socialist models prevalent in the West. He was captivated by the idea of a collective will that was not based on individual rights or class struggle, but on a shared spiritual commitment and a desire for a different form of social coexistence and equality. This was not an endorsement of theocratic rule, but rather an intellectual exploration of a unique form of political agency emerging from a spiritual foundation. "Foucault in Iran" (the book) is described as "a devastating critique of self-righteous Enlightenment rationality," suggesting that Foucault's engagement with Iran was part of his broader philosophical project to decenter Western perspectives and open up new possibilities for understanding power and resistance. He was seeking to understand what it meant for a people to collectively risk their lives for something beyond immediate material gain, for a spiritual ideal of justice and community.Foucault's Controversial Stance: Critiques and Context
Foucault's embrace of the concept of "political spirituality" and his initial perceived support for the religious elements of the Iranian Revolution put him at odds with many of his contemporaries. The prevailing intellectual climate in the West often viewed religious movements with suspicion, associating them with irrationality or fundamentalism. Foucault's willingness to engage with the revolutionary movement on its own terms, acknowledging its spiritual dimension, was seen by some as naive or even irresponsible. Critics argued that Foucault, in his fascination with the revolutionary energy, overlooked the potential for authoritarianism and repression that could emerge from a religiously-driven political movement. They feared he was seduced by the revolutionary fervor, failing to adequately foresee the darker turns the revolution would eventually take, particularly with regard to human rights, gender equality, and the establishment of a rigid theocratic state. The phrase "gender and the seductions of Islamism" hints at some of these concerns, suggesting that Foucault's analysis might have been blind to the patriarchal implications of certain aspects of the emerging Islamic order. His perceived support, or at least his intellectual curiosity, about the religious elements of the revolution, indeed, made him an outlier in many intellectual circles.The Aftermath: Iran's Mark on Foucault's Later Thought
Despite the controversy, the events in Iran left a "profound mark" on Foucault's later lectures and writings. His experience in Iran was not an isolated incident in his intellectual biography but rather a crucial turning point that influenced his subsequent explorations of ethics, spirituality, and the concept of "fearless speech" (parrhesia). While some scholars have claimed that Foucault turned away from his earlier focus on power towards ethics, a careful interpretation of his texts on the Iranian Revolution suggests a more nuanced continuity. His encounter with the collective will and the spiritual commitment of the Iranian people provided a real-world example of how individuals might collectively resist dominant power structures not just through overt political action, but through a transformation of the self and a commitment to certain ethical principles. The intensity of the Iranian uprising, where individuals were willing to sacrifice their lives for a perceived spiritual ideal, forced Foucault to consider the ethical dimensions of resistance and the ways in which individuals constitute themselves as subjects in relation to power. ### Ethics, Spirituality, and Fearless Speech The concept of *parrhesia*, or fearless speech, which became a central theme in Foucault's later lectures, can be seen as directly informed by his observations in Iran. He witnessed ordinary people speaking truth to power, defying the Shah's regime at great personal risk. This act of courageous self-expression, driven by a deep conviction and a spiritual commitment, resonated with his evolving interest in ancient Greek ethics and the "care of the self." Foucault's lectures from this period, particularly those dealing with ancient philosophy, began to explore how individuals, through specific practices and ethical choices, could shape their own lives and resist external forms of domination. The Iranian Revolution, with its emphasis on collective spiritual transformation and individual acts of defiance, provided a modern, non-Western context for these ancient ethical concerns. It suggested that true freedom might lie not just in political liberation, but in the cultivation of an inner ethical fortitude. Thus, Foucault on Iran is not just about a political event, but about its deep philosophical implications for his ongoing work on subjectivity and ethics.Re-evaluating Foucault on Iran in the 21st Century
The relevance of Foucault's essays on the Iranian Revolution has only grown since the turn of the millennium. Contemporary events such as 9/11, the subsequent "War on Terror," and the Arab Uprisings have brought renewed attention to the role of religion in political movements, particularly in the Middle East. In a post-9/11 world, where "Islamism" is often viewed through a security-centric lens, Foucault's nuanced, albeit controversial, attempt to understand its revolutionary potential offers a different perspective. His work challenges us to look beyond simplistic narratives of good versus evil, or democracy versus fundamentalism, and instead, to grapple with the complex motivations and aspirations that drive mass movements. The book "Foucault and the Iranian Revolution" (the one that contains the translations of his writings) is noted for how "the rhetoric of fear that has defined US foreign policy since September 11 has even reshaped the discourse of the intellectual left," highlighting the need to revisit Foucault's original insights without the filter of post-9/11 anxieties. His writings, therefore, become a crucial resource for understanding the historical roots and philosophical underpinnings of contemporary political dynamics in the Islamic world. ### Post-9/11 Perspectives and Enduring Relevance In the wake of 9/11, the global discourse around Islam and political movements became highly polarized. Foucault's earlier attempts to understand "Islamism" as a form of "political spirituality" offer a valuable counterpoint to the often reductionist analyses that emerged. While not without its flaws, his approach encouraged a deeper engagement with the internal logic and motivations of such movements, rather than simply labeling them as irrational or inherently violent. His insights into the "mass mobilization on this earth modeled on the coming of a new Islamic vision of social forms of coexistence and equality" provide a framework for analyzing similar phenomena, such as the initial phases of the Arab Uprisings, where popular will and religious identity often intertwined. Foucault on Iran thus remains absorbing and integral for anyone interested in Iranian political history, revolutionary action, and indeed, the broader study of political movements driven by spiritual or ideological fervor. His work compels us to ask difficult questions about the nature of power, the forms of resistance, and the role of collective belief in shaping historical outcomes.Addressing the "Breathtaking Mistake" Narrative
The issue of Foucault's involvement in Iran is still a relatively unexplored theme in Foucault research, and one that is often "bypassed by the majority of Foucault scholars, since the general view is that it was a breathtaking mistake, comparable to Heidegger's flirtation with National Socialism." This comparison, while stark, underscores the discomfort many feel with Foucault's perceived endorsement of a revolution that ultimately led to an authoritarian religious state. However, a more careful interpretation of Foucault's texts, as argued by some scholars, suggests that his interest was primarily analytical, not celebratory. He was attempting to understand a unique phenomenon, to grasp the "spirit" of the revolution, rather than to endorse its eventual outcome. The essay defending Foucault's position makes three related claims: (1) Foucault does not turn away from power toward ethics as many scholars have claimed, (2) careful interpretation of the texts on the Iranian Revolution will help us to better understand Foucault's essays and lecture courses from this period, and (3) his engagement was consistent with his broader intellectual project of critiquing established power structures and exploring new forms of resistance. His work on Iran, therefore, should be seen as an extension of his lifelong inquiry into the dynamics of power and the possibilities of human freedom, even if his initial interpretations proved to be overly optimistic about the revolution's trajectory. It was an intellectual risk, a daring attempt to engage with a non-Western political phenomenon on its own terms, and as such, it offers valuable lessons regardless of one's judgment of its outcome.The Enduring Legacy: Why Foucault's Iran Writings Matter
What little work has been done on Foucault and Iran has not always attempted to relate his observations in Iran to the broader arc of his philosophical development. Yet, as scholars like Uta Liebmann Schaub have observed, a "meeting of East and West occurs in the writings of Michel Foucault," where a strong undercurrent of Buddhist thought is detectable, even if he never explicitly acknowledged its influence. This suggests a deeper, perhaps unconscious, openness in Foucault to non-Western spiritual and philosophical traditions, which might have predisposed him to engage with the Iranian Revolution in the way that he did. Ultimately, Foucault's writings on Iran are a splendid work that goes beyond simple binaries. They have "no sympathy for the clichéd vocabulary used by progressivists to describe these events—or to criticize Foucault for his alleged" misjudgment. Instead, they offer a complex, often unsettling, look at a pivotal historical moment through the eyes of a philosopher deeply committed to understanding the intricacies of power, resistance, and human subjectivity. "Foucault in Iran" is not just a historical curiosity; it is a vital text for anyone seeking to understand the enduring questions of political transformation, the role of spirituality in collective action, and the challenges of interpreting non-Western revolutionary movements from a Western philosophical perspective. His intellectual journey to Iran, fraught with controversy and complex insights, continues to provoke thought and debate, solidifying its place as an indispensable, albeit challenging, part of his vast intellectual legacy.Conclusion
Michel Foucault's engagement with the Iranian Revolution in 1978 stands as a testament to his intellectual daring and his relentless pursuit of understanding the complex interplay of power, knowledge, and human agency. His concept of "political spirituality," while controversial, offered a unique lens through which to view a revolution that defied conventional Western political analysis. Far from being a mere journalistic endeavor, Foucault's visits to Iran profoundly shaped his later philosophical inquiries into ethics, spirituality, and the courageous act of "fearless speech." While his initial optimism about the revolution's trajectory has been subject to considerable critique, dismissing his work on Iran as a "breathtaking mistake" would be to overlook the rich insights it offers. His writings challenge us to move beyond simplistic binaries, to grapple with the nuanced motivations behind mass movements, and to critically re-evaluate the self-righteousness of Western rationality. In an increasingly complex global landscape, where religion and politics continue to intertwine in powerful and often unpredictable ways, Foucault's analyses of the Iranian Revolution remain remarkably relevant. They compel us to ask deeper questions about the nature of collective will, the forms of resistance, and the enduring human desire for a different way of being. We invite you to delve deeper into Foucault's original essays on Iran, available in translations, to form your own informed opinion. What are your thoughts on "political spirituality" in contemporary movements? Share your insights in the comments below, and explore other articles on our site that delve into the intersections of philosophy, history, and global events.- Lucia Micarelli Husband
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