L'iranite : l'aurore et le crépuscule des dieux : recherches sur les origines et la naissance du Moi iranien
Institution:
Lyon 3Disciplines:
Directors:
Abstract EN:
The hegelian idea according to which spirit of a people is an overall picture of its history, religion and degree of political freedom, of which live unity is due to a factor, a hidden strength, seemed to us to be representative of iranity, whose definitive formulation is zoroaster's doctrine. This factor includes three historic stages. First stage : the aryan (indo-iranian) past; in other words, its structure and its background represent what we could call the psychic past or the collective unconscious. Second stage : zoroaster's tenet is an extension as well as a codification of that past, which chronologically goes up to the beginning of the seventh century (the arabian conquest). As for the third stage which starts from that period up to now, without being a completed stage, we feel that it is characterized in shiism as an extension of the previous periods, not in so far as the only representative expression of iranity, but as the best adapted one in its doctrinal thing, which is to say islam, moulded anew by the iranian thought. Such is at least the general framework where iranity is to be placed.
Abstract FR:
L'idee de hegel selon laquelle l'esprit d'un peuple est un ensemble de son histoire, de sa religion et de son degre de liberte politique, dont l'unite vivante est due a un facteur, une force cachee, nous a paru representatif de l'"iranite", dont la formulation definitive est la doctrine de zarathoustra. Ce facteur comprend trois etapes historiques : la premiere periode : le passe aryen (indo-iranien), c'est a dire la structure et l'arriere-plan sont ce que l'on pouvait appeler le passe psychique ou l'inconscient collectif. La seconde periode; ou la doctrine de zarathoustra est un prolongement et une codification de ce passe, qui chronologiquement va jusqu'au debut du septieme siecle (la conquete arabe). La troisieme periode, qui debute depuis jusqu'a nos jours, sans etre une etape achevee, se caracterise, croyons-nous, comme un prolongement des periodes precedentes dans le chiisme, non entant que la seule expression representative de l'iranite, mais la mieux adaptee dans son essentiel doctrinal, c'est a dire l'islam, remoule par la pensee iranienne. Tel est du moins le cadre general ou se situe l'iranite.