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خلاصه کتاب چرا ایران عقب ماند، نوشته کاظم علمداری · دانشگاه صوتی چکیده ماندگار | کتاب تاریخی سیاسی

• 0:00
  Speaker 1: Khulaseh, Ketab-e Chara Iran Agab Mand Wa Garb Pish Raft,
• 0:08
  Speaker 1: neveshte-e Kazem-e Alamdari. Be tasfir-e roye jelde-e in ketab negah konid.
• 0:15
  Speaker 1: Aks-i az Dore-e Mashruteh. Guru-hi az Mardan ba Lebasa-e Sonnati
• 0:21
  Speaker 1: Zanjir Bar Gardan. Zendaniyan-e Siyasi-e Mashruteh. The Germans wanted a
• 0:29
  Speaker 1: law and said that the country must be in accordance
• 0:34
  Speaker 1: with the law, not the will of an absolute person.
• 0:38
  Speaker 1: These chains are not only related to a specific period
• 0:41
  Speaker 1: and are centuries that are hardening on the neck of
• 0:45
  Speaker 1: the people of this region. Kazem Alamdari said, Ustad-e-Danishgah-e-Kalifornia dar
• 0:52
  Speaker 1: ketabe Chara Iran agab mund wa qarb pishraft in soal
• 0:56
  Speaker 1: ro matrah mikone. Chara dar in sarzamin feodalism yani yek
• 1:03
  Speaker 1: tabagheye mustagil az qadrat-e-markazi-e-shah hargez shek ne gereft. Chara malekiyat-e-khususi
• 1:12
  Speaker 1: tabagheye bourjoua wa sarmayedari dar Iran roshd ne kardan. And why,
• 1:17
  Speaker 1: unlike Europe, the same regime that carried out industrial and
• 1:23
  Speaker 1: democratic revolutions in the West, has never been defeated in Iran?
• 1:26
  Speaker 1: If we want to summarize this 560-page book in just
• 1:31
  Speaker 1: one sentence, it is this. The root of Iran's resistance,
• 1:35
  Speaker 1: not in the attack of the Arabs and the Mongols,
• 1:43
  Speaker 1: Neither in the context of civilization nor in the religion
• 1:46
  Speaker 1: of Islam, but in the structure that has been built,
• 1:51
  Speaker 1: which is called the Asian production line. A structure that
• 1:56
  Speaker 1: had a dry and little water geography and had three floors.
• 1:59
  Speaker 1: A centralized state that had water and land. Nabood-e-Faudalism means
• 2:11
  Speaker 1: the class of the landowners independent of the king and
• 2:14
  Speaker 1: the protection of religion and state. In the West, power
• 2:21
  Speaker 1: was divided between the king, the landowners and the church.
• 2:25
  Speaker 1: And this balance of power opened up an atmosphere for
• 2:31
  Speaker 1: the rise of cities, trade and the bourgeois class or investors.
• 2:36
  Speaker 1: But in Iran, power remained at one point and no
• 2:40
  Speaker 1: independent institution, no private property, no bourgeoisie and no rival
• 2:47
  Speaker 1: church was able to form and was hidden in the corner. Hello,
• 2:54
  Speaker 1: I am Esfandiar Khudai. In the days when our Iran
• 2:59
  Speaker 1: was more than always in need of knowledge and books,
• 3:04
  Speaker 1: In the silent university of Chekideh Mandegar, every week we
• 3:09
  Speaker 1: summarize an important book of Iran and the world in
• 3:12
  Speaker 1: the field of human science, especially history and political science,
• 3:16
  Speaker 1: which you may not have the opportunity to read, in
• 3:19
  Speaker 1: the shortest possible time. The author of the book, Kazem Alamdari,
• 3:29
  Speaker 1: He is a professor and professor of the University of California,
• 3:33
  Speaker 1: born in Damavand, Tehran. He received his bachelor's degree from
• 3:39
  Speaker 1: the University of Tehran and his PhD in sociology in 1981,
• 3:42
  Speaker 1: two years after the Iranian revolution, from the University of
• 3:46
  Speaker 1: Illinois in the United States. His PhD thesis is about
• 3:50
  Speaker 1: the messages of Why the Middle East Lagged Behind, The
• 4:28
  Speaker 1: Case of Iran, Chara Eslahat Dar Iran Shekast Khurd, wa
• 4:34
  Speaker 1: Ketab Darbari Demokrasi Wa Tawse'e Dar Iran. Ketab Chara Iran
• 4:41
  Speaker 1: Agab Mund Wa Gharb Pish Raft, ke Nakhustinbar Dar Saleh 1379,
• 4:48
  Speaker 1: yani Zaman Doulat Awal Khatami, Montashir Shod, has reached its
• 4:53
  Speaker 1: fifth print in seven months and has been reprinted 19
• 4:57
  Speaker 1: times so far. The book's title, Shiwe-e Tolide Asiyai, has
• 5:00
  Speaker 1: been translated into a scientific term as a comprehensive and
• 5:03
  Speaker 1: effective analysis and discussion tool for the construction of Iran
• 5:06
  Speaker 1: and has been converted into one of the key elements
• 5:09
  Speaker 1: in this field. TARH MASALEH Why does Iran, with a
• 5:27
  Speaker 1: size equal to the total of seven major European countries, Germany, France, Britain, Italy, Belgium,
• 5:36
  Speaker 1: the Netherlands and Denmark, and with the existence of an
• 5:41
  Speaker 1: earth where the climate was one of the pillars of
• 5:45
  Speaker 1: human civilization, in areas such as food security, Umid be zendegi,
• 5:51
  Speaker 1: sath e amuzesh o daramad sarane, daheha az ona agabtare.
• 5:57
  Speaker 1: Agabmandegi e Iran fagad iqtisadi nis, dar siyasat, farhang, gawanin, din,
• 6:05
  Speaker 1: hukouk e zanan wa hukouk e agaliyathai qoumi o dini
• 6:09
  Speaker 1: wa taksim e shahrwandan be khudi wa ghire khudi ham
• 6:13
  Speaker 1: nemud yafteh. Agar ellat e agabmandegi e Iran hamle e
• 6:19
  Speaker 1: Arab boud, Why did Iran in the Abbasid period reach
• 6:22
  Speaker 1: one of the most shocking scientific periods of its own?
• 6:29
  Speaker 1: If the Mongols were the cause, why did China and Russia,
• 6:34
  Speaker 1: who also went under the rule of the Mongols, follow
• 6:37
  Speaker 1: a different path? And if the establishment was the cause,
• 6:43
  Speaker 1: why did Iran, which was never colonized, stay behind? As
• 6:50
  Speaker 1: ellat ro bayad dar jaye digari jost. Alamdari migay, rishay
• 6:55
  Speaker 1: agamandegi Iran na dar havades, balka dar sakhdare. Sakhdari ki
• 7:01
  Speaker 1: az hamon agaz masir tarikh Iran ro az gharb joda kard.
• 7:07
  Speaker 1: Wa hamin jaast ki porsesh kamil mishay. Chara dar gharb feodalism, brojwazi,
• 7:14
  Speaker 1: sarmayedari wa elm shekt gereftand ama dar Iran nah. What
• 7:19
  Speaker 1: is that construction that brought a path to industrial revolution
• 7:25
  Speaker 1: and democracy and another path to tyranny and repression? Alhamdari,
• 7:31
  Speaker 1: in order to answer these questions, starts his journey from
• 7:35
  Speaker 1: the beginning of the Renaissance and asks why the philosophy
• 7:40
  Speaker 1: of the mind was created in Greece, not in Egypt,
• 7:43
  Speaker 1: between the rivers and Iran. The second phase is the
• 7:49
  Speaker 1: rise of the Greek civilization. The purpose of this phase
• 7:53
  Speaker 1: is to explain the reason for the creation of the
• 7:56
  Speaker 1: Greek civilization and its moral philosophy. Now, what is the
• 8:00
  Speaker 1: connection to this book? To Alamdari's belief, one of the
• 8:05
  Speaker 1: fundamental pillars of Western advance and the return of the
• 8:09
  Speaker 1: East is in this explanation. Alamdari begins with the revolution
• 8:15
  Speaker 1: of Keshavarzi about 5000 years ago, We are free to
• 8:18
  Speaker 1: divide work, social classes and government. But why was the
• 8:24
  Speaker 1: philosophy of the mind created in Greece, not in the East?
• 8:30
  Speaker 1: Water and a centralized government in the East. Eastern civilizations
• 8:35
  Speaker 1: such as Iran, Egypt and China have formed on the
• 8:40
  Speaker 1: basis of rivers and waters. The lack of water requires
• 8:43
  Speaker 1: a different social relationship. Now, the example is Qanat. The
• 8:48
  Speaker 1: Iranians invented Qanat for low-water supply, and the organization of
• 8:54
  Speaker 1: the construction and maintenance required a centralized organization. As a result,
• 9:00
  Speaker 1: it was a centralized and moderate state that owned water
• 9:04
  Speaker 1: and land. The production and production was based on the
• 9:09
  Speaker 1: construction of palaces, shrines and temples in Iran and Egypt,
• 9:14
  Speaker 1: not on the production and production of new buildings. How
• 9:18
  Speaker 1: was the situation in Greece now? Greece was a small
• 9:22
  Speaker 1: and rural land that brought sea and trade for bread.
• 9:25
  Speaker 1: The Greek capital also provided suitable conditions for industry and trade.
• 9:29
  Speaker 1: Independent Greek cities became private properties and a market and
• 9:32
  Speaker 1: industrial class emerged. Malekiyat khususi monjarb toulid kala-i mazad shod,
• 9:49
  Speaker 1: yani toulid bara-i furoosh, na masraf-i shakhsi. In guneh faaliyat-ha,
• 9:55
  Speaker 1: hastaha-i pishraft-e-shahr-wa-monasabat-e-shahr-i-ro faraham kard. Falsafah wa din Alamdari The Greek
• 10:17
  Speaker 1: philosophy is based on the urban life, free economy and
• 10:22
  Speaker 1: democratic politics. The Greek philosophy was based on the free
• 10:27
  Speaker 1: speech and the freedom of human beings from the predefined
• 10:30
  Speaker 1: rule of the sunnah. This freedom of speech, without the
• 10:33
  Speaker 1: benefits of the freedom of urban life, which was also
• 10:38
  Speaker 1: a consequence of the free market of the Greeks, did
• 10:42
  Speaker 1: not work. In the East, the state religion answered all questions.
• 10:52
  Speaker 1: In Greece, because the religion was not state, the mind
• 10:55
  Speaker 1: came to the fore. The gods of Greece were like
• 11:01
  Speaker 1: humans and did not obey nature. There was no spiritual
• 11:06
  Speaker 1: concentration and state. Greek philosophy began with physics and representatives
• 11:14
  Speaker 1: like Thales, Heraclitus and Phisagoros. According to Alamdari, Iran did
• 11:20
  Speaker 1: not have a precise meaning of philosophy because religion and
• 11:24
  Speaker 1: state were in common. Now there are six specialities of
• 11:29
  Speaker 1: the Greek civilization that Iran and Egypt did not have.
• 11:33
  Speaker 1: Freedom of trade, the creation of state cities, the creation
• 11:37
  Speaker 1: of cities, The end of the tribal, individualist and democratic regime.
• 11:47
  Speaker 1: The Greek civilization, the philosophy of rationality and democracy with
• 11:52
  Speaker 1: the attack of the Macedonians and Alexander, collapsed and it
• 11:56
  Speaker 1: was as if Rome, a great empire that ruled for
• 12:00
  Speaker 1: half of the world, became the heir to Greece. The
• 12:03
  Speaker 1: third phase. The fall of Rome and the emergence of
• 12:13
  Speaker 1: feudalism Alhamdari says that the Western development had to start
• 12:18
  Speaker 1: from the fall of the Roman Empire. The boom of
• 12:23
  Speaker 1: the British regime and the attack of the German tribes
• 12:27
  Speaker 1: separated the empire from each other and feudalism came out
• 12:31
  Speaker 1: of its heart. He and Max Weber agree that the
• 12:36
  Speaker 1: legacy of the rule of Rome and the non-centralized political
• 12:39
  Speaker 1: structure Khanevade, malekiyat rumi wa ertesh. Yani chi? Yani zamin
• 13:17
  Speaker 1: bar asas khanevade taksim mi shod dar in sisteme feodalism.
• 13:22
  Speaker 1: Malekiyat khususi az rum gerefte shode budo, muhtaram shomorde mi shod,
• 13:27
  Speaker 1: wa sarbazane jerman dar ezae khidmate nizami zamin mi gereftan.
• 13:33
  Speaker 1: Dar feodalism oropai, qadrat be kolli motafavet az sharg tozi
• 13:39
  Speaker 1: shode bud. Padishah, Feodal and Church had all three powers.
• 13:46
  Speaker 1: There was a clear legal relationship between the Shah and
• 13:50
  Speaker 1: the Feodal, as well as between the Shah and the Church.
• 13:55
  Speaker 1: The Catholic Church was an independent power as opposed to
• 13:58
  Speaker 1: the state. This balance took place in the face of
• 14:01
  Speaker 1: the centralized tyranny. This non-centralization of power was Europe's main advantage. Second,
• 14:12
  Speaker 1: the relations between the feudal lords and the vassals were stable.
• 14:16
  Speaker 1: The vassals were warriors who took control of their own
• 14:21
  Speaker 1: feudal lords and served them. Third, the economy was non-central,
• 14:24
  Speaker 1: self-sufficient and local. something completely new was created, which was
• 15:06
  Speaker 1: not the continuation of Rome and not against it, but
• 15:10
  Speaker 1: a combination of both in a new form. But in Iran,
• 15:13
  Speaker 1: after the fall of the Sassanids, the Islamic Caliphate took
• 15:18
  Speaker 1: its place and the same expansion of the state and
• 15:21
  Speaker 1: state ownership continued with a change of face in the
• 15:26
  Speaker 1: Islamic era as well. Chapter 4 The situation of land
• 15:33
  Speaker 1: ownership in Iran In this period, the land ownership system
• 15:37
  Speaker 1: of Iran has been restored from the era of Bastan
• 15:42
  Speaker 1: to the modern era to show why in Iran the
• 15:45
  Speaker 1: feudalism system has never taken shape like in Europe. In
• 15:50
  Speaker 1: the pre-Islamic era, in the era of Madhah, Hakhamanishians, Ashkhanians
• 15:55
  Speaker 1: and Sassanians, the ownership of land was mainly in the
• 15:58
  Speaker 1: hands of the king, In the regime of Barzegari, the
• 16:03
  Speaker 1: Keshavarzans were collecting a huge amount of goods and the
• 16:07
  Speaker 1: Shah was at the head of the Zamin-Dari Haram. After Islam,
• 16:13
  Speaker 1: unlike the imagination of Rayaj, the construction of property was
• 16:17
  Speaker 1: never neglected. The Caliphs and the Salatins continued the same
• 16:21
  Speaker 1: process of owning the state. The only property, i.e. the
• 16:25
  Speaker 1: state lands and time, They were not the inhabitants of
• 16:59
  Speaker 1: the Rostas and were not attached to the citizenship of
• 17:02
  Speaker 1: their Rostas and only took taxes. Even the largest landlords
• 17:06
  Speaker 1: did not have property security and the Shah could take
• 17:11
  Speaker 1: back this document at any moment. During the Safavid and
• 17:17
  Speaker 1: Qajar period, new forms of private property in the form
• 17:20
  Speaker 1: of tribal lands or tribal lands emerged. However, it was
• 17:28
  Speaker 1: also dependent on the power of the Shah and did
• 17:33
  Speaker 1: not have the security of ownership. As a result, in Iran,
• 17:37
  Speaker 1: private ownership of land never became a reality. The Shah
• 17:41
  Speaker 1: was the absolute owner of the land and temporarily transferred
• 17:46
  Speaker 1: the lands to different forms and different individuals. Neither the
• 17:50
  Speaker 1: powerful authorities took shape nor the rival churches. The Iranian
• 17:53
  Speaker 1: government was Alamdari nahadi patrimonial ya shah pedari, miname yani shah,
• 18:03
  Speaker 1: pedar millat wa maalik mutlaqe hamechiz boud. Fasle panjom Charaf-e-Odalism
• 18:12
  Speaker 1: dar Iran roshd nekard. In fasl, yeki az kiliditerin fasra-e-ketabe.
• 18:19
  Speaker 1: Nevisande asle nazariye khodesh ro inja matrah mikone. Porseshe asli
• 18:25
  Speaker 1: ine ke, Why didn't that regime that was in power
• 18:28
  Speaker 1: in Europe, i.e. the feudalism regime, take shape in Iran?
• 18:33
  Speaker 1: The answer is the concept of Asian production. Marx and
• 18:37
  Speaker 1: Engels used the concept of Asian production to describe the
• 18:42
  Speaker 1: youth who were the owners of land and water and
• 18:44
  Speaker 1: the producers were the owners of the government. In this regime,
• 18:57
  Speaker 1: in contrast to Western feudalism, there was no private ownership
• 19:03
  Speaker 1: on the land and power was severely concentrated. Alamdari believes
• 19:08
  Speaker 1: that Iran is one of the young people who are
• 19:12
  Speaker 1: in charge of this Asian production. The living conditions of
• 19:18
  Speaker 1: the East and the West were different. In the east,
• 19:40
  Speaker 1: the land without water has no value, so the ownership
• 19:43
  Speaker 1: of the land is taken over by water. In the west, however,
• 19:47
  Speaker 1: the regional conditions were different and the private ownership was
• 19:51
  Speaker 1: able to grow there. As a result of this difference,
• 19:54
  Speaker 1: it emerged in two completely different areas. In the east,
• 19:58
  Speaker 1: the Asian production plant neither civil organizations nor investors. In
• 20:44
  Speaker 1: the patrimonial system, the ruler is like a powerful father
• 20:49
  Speaker 1: and the owner of everything and the owner is like
• 20:52
  Speaker 1: a child. Max Weber has also expressed this speciality in
• 20:55
  Speaker 1: his analysis of the Eastern Youth. Local rules in the
• 21:00
  Speaker 1: East remained central and the local princes did not have
• 21:09
  Speaker 1: independent military forces. This structure prevented the emergence of feudalism.
• 21:15
  Speaker 1: The rise of feudalism in Iran did not mean that
• 21:21
  Speaker 1: Alamdari counted three main reasons. First, the ownership of the
• 21:25
  Speaker 1: land that prevented the formation of independent landowners. Second, there
• 21:35
  Speaker 1: was no independent institutions such as churches, parliaments or class
• 21:40
  Speaker 1: unions that could stand against the power of the Shah.
• 21:44
  Speaker 1: And third, the administration of religion and state that put
• 21:49
  Speaker 1: religious legitimacy at the service of the power of the
• 21:53
  Speaker 1: Shah and turned any opposition into opposition to religion. The
• 21:56
  Speaker 1: result of the period? In the West, feudalism with power
• 22:05
  Speaker 1: and private ownership was the most important thing for the
• 22:10
  Speaker 1: rise of cities, trade, bourgeois class and finally investment. In Iran, however,
• 22:17
  Speaker 1: the production of Asian goods and the complete concentration of
• 22:21
  Speaker 1: power blocked all these paths. This structural difference is the
• 22:26
  Speaker 1: main reason for Iran's lagging behind the West. The conclusion
• 22:33
  Speaker 1: of the season in one sentence is that in Iran,
• 22:36
  Speaker 1: absolute power took the place of competition and closed all
• 22:40
  Speaker 1: ways of development. This season is the point of confrontation
• 22:47
  Speaker 1: of the fifth season. If we saw in that place
• 22:52
  Speaker 1: that capitalism did not rise in Iran, Here we see
• 23:00
  Speaker 1: how in the West, from the heart of feudalism, investment prevailed.
• 23:07
  Speaker 1: In this period, we discuss the relationship between feudalism and
• 23:11
  Speaker 1: investment in Europe. Why did investment grow in the West?
• 23:18
  Speaker 1: At first glance, what made this development possible was the
• 23:22
  Speaker 1: production of investment. But what brought about the production of
• 23:25
  Speaker 1: investment Anbash-te avvaliyeh sarmayeh In the West, the first step
• 23:56
  Speaker 1: of the capital was made from the roads of Guna Guna,
• 23:59
  Speaker 1: the trade of colonization, the trade of land, the theft
• 24:04
  Speaker 1: of the sea and the destruction of war. But more
• 24:09
  Speaker 1: important than all of these was the separation of the
• 24:12
  Speaker 1: conquerors from the land. In England, the great owners of
• 24:17
  Speaker 1: the common lands took the conquerors out of their lands.
• 24:25
  Speaker 1: These free laborers formed the free laborers for the workers
• 24:30
  Speaker 1: of Noupa. These volunteers are called the Keshavarzi Revolution, which
• 24:37
  Speaker 1: was of course a precursor to the Industrial Revolution. Free laborers.
• 24:46
  Speaker 1: Freedom for work and freedom from property. Alamdari confirms that
• 24:52
  Speaker 1: capital needs two types of freedom. The first is the
• 24:57
  Speaker 1: freedom of workers from land and agriculture. That is, workers
• 25:02
  Speaker 1: who no longer have land and are unable to sell
• 25:06
  Speaker 1: their labor. And the second is the freedom of ownership.
• 25:09
  Speaker 1: That is, workers who have been released from the control
• 25:13
  Speaker 1: of the rulers and the authorities. These two freedoms came
• 25:18
  Speaker 1: into existence in the West. But it never took shape
• 25:21
  Speaker 1: in Iran. In Iran, not only did the land become free,
• 25:25
  Speaker 1: and not from the workers. The conditions of free workers
• 25:33
  Speaker 1: in the West Free workers in the West had very
• 25:36
  Speaker 1: difficult conditions at the beginning. The hours of long work,
• 25:42
  Speaker 1: the lack of work and the unfavorable conditions of the workplaces,
• 25:47
  Speaker 1: all of these had made their lives miserable. But gradually,
• 25:52
  Speaker 1: with the rise of the working classes, the island of
• 26:25
  Speaker 1: England and easy access to the seas and trade routes. Second,
• 26:28
  Speaker 1: the political system, the parliament, which limited the power of
• 26:35
  Speaker 1: the king and supported the interests of the owners and
• 26:39
  Speaker 1: merchants in the face of the king. And third, the
• 26:42
  Speaker 1: advanced agriculture of England, which prevented the production of agriculture
• 26:51
  Speaker 1: for the development of the urban community. And fourth, the
• 26:57
  Speaker 1: British Empire, which provided raw materials and sales for industrial products. Now,
• 27:07
  Speaker 1: the role of Protestantism. Alamdari, according to Max Weber, points
• 27:13
  Speaker 1: out that Protestant reforms, with emphasis on the value of work,
• 27:19
  Speaker 1: Inzibat v. Sarfejoui provided the ground for the cultural growth
• 27:24
  Speaker 1: of capitalism. However, this factor led to the domination of capitalism.
• 27:31
  Speaker 1: The main factor was the change of economic and social structures.
• 27:37
  Speaker 1: In the West, feudalism with the promotion of power between
• 27:43
  Speaker 1: the feudalists, churches and kings and also private property, made
• 27:49
  Speaker 1: it possible for the development of cities, trade and the
• 27:53
  Speaker 1: bourgeois class. Then, the invention of capital and the finding
• 27:57
  Speaker 1: of free workers made it possible for capitalization. In Iran, however,
• 28:05
  Speaker 1: the Asian production line, with the absolute focus of power
• 28:09
  Speaker 1: and the lack of private property, blocked all these routes.
• 28:16
  Speaker 1: This difference in construction is the main reason for Iran's
• 28:21
  Speaker 1: resistance to the West. Now, in the next phase, we
• 28:24
  Speaker 1: will see why these preconditions did not take shape in Iran.
• 28:28
  Speaker 1: The seventh phase. Why did capitalism in Iran not rise?
• 28:37
  Speaker 1: In the sixth phase, we saw how capitalism in the
• 28:41
  Speaker 1: West was different from the idealism. The rise of social
• 29:17
  Speaker 1: classes Alamdari explains that in the West, bourgeoisie has become
• 29:23
  Speaker 1: an independent class and is able to stand up to
• 29:25
  Speaker 1: the power of the authorities and the king. But in Iran,
• 29:29
  Speaker 1: such a class has never taken shape. In Iran, private
• 29:35
  Speaker 1: property on the land never took shape and trade was
• 29:39
  Speaker 1: not managed by the landowners of the city of Shin.
• 29:43
  Speaker 1: That is, those who owned the land had trade under control. Therefore,
• 29:56
  Speaker 1: the interests of the traders and the interests of the
• 29:59
  Speaker 1: landowners were one, not in opposition to it. This unity
• 30:04
  Speaker 1: of interests prevented the formation of an independent and demanding
• 30:09
  Speaker 1: branch of the bourgeoisie. The rise of technology and the
• 30:16
  Speaker 1: division of specialized work In the West, the resistance between
• 30:22
  Speaker 1: multiple governments and self-sufficient cities He promised any kind of
• 30:28
  Speaker 1: innovation and technological growth. But in Iran, the absolute focus
• 30:33
  Speaker 1: of power and the denial of competition did not leave
• 30:36
  Speaker 1: any motivation for innovation. The central government not only did
• 30:40
  Speaker 1: not support innovation, but also suppressed any kind of change
• 30:45
  Speaker 1: that could challenge its power. As a result, the social
• 30:49
  Speaker 1: division of work meaning the specialization of fields and professions,
• 30:59
  Speaker 1: did not take shape in Iran. In the West, cities
• 31:05
  Speaker 1: were turned into special and division units, but in Iran,
• 31:09
  Speaker 1: cities were more like military bases or administrative centers, not
• 31:13
  Speaker 1: production and commercial centers. Commercial investment, not industrial. As a result,
• 31:24
  Speaker 1: Iran never advanced from the level of commercial capital. Commercial capital, i.e.
• 31:30
  Speaker 1: the purchase and sale of clothes and goods, is an
• 31:34
  Speaker 1: exchange and trade without investment in production. In Iran, traders
• 31:38
  Speaker 1: imagined their wealth in land, gold and jewelry, not in
• 31:40
  Speaker 1: factories and industries. In the West, however, commercial capital gradually
• 31:58
  Speaker 1: turned into industrial capital. The image of the establishment Alamdari
• 32:06
  Speaker 1: confirms that the establishment was a failure of Iran's resistance,
• 32:10
  Speaker 1: not because of it. If Iran had not been weak
• 32:12
  Speaker 1: and resistant in the past, the establishment would never have
• 32:17
  Speaker 1: been able to fight it. The influence of Western capital
• 32:23
  Speaker 1: in Iran in the 19th and 20th centuries not only
• 32:25
  Speaker 1: did not create the necessary conditions for the rise of capital,
• 32:30
  Speaker 1: but on the contrary, the overthrow of the traditional and
• 32:33
  Speaker 1: religious cultures in the face of the development of capital
• 32:40
  Speaker 1: and the prevention of the influence of the West. Alhamdariyeh
• 32:48
  Speaker 1: refers to the knowledge of the sacrifice. It is a
• 32:52
  Speaker 1: vision that puts everything on the neck of the stranger
• 32:56
  Speaker 1: and is misleading. Perhaps that is the whole point. The
• 32:59
  Speaker 1: role of culture and religion Alhamdariyeh also refers to the
• 33:08
  Speaker 1: role of culture. In Iranian culture, trade is considered a subject.
• 33:14
  Speaker 1: Right now, the term capitalist is considered an accusation. This
• 33:22
  Speaker 1: concern was in contrast to the Western culture in which
• 33:25
  Speaker 1: trade and profit were received in a positive way. He
• 33:29
  Speaker 1: points out to Max Weber that Protestantism, with emphasis on
• 33:36
  Speaker 1: the value of work, administration and supply, has made the
• 33:41
  Speaker 1: land of the capitalist culture prosperous. However, this factor is
• 33:46
  Speaker 1: also believed to be industrial and the main factor was
• 33:50
  Speaker 1: the change of economic and social structures. As a result
• 33:56
  Speaker 1: of the period, Alamdarii results in the rise of capital
• 34:00
  Speaker 1: in Iran because the conditions of its construction, i.e. private property,
• 34:07
  Speaker 1: independent bourgeoisie, competition, urbanization, The message of the end of
• 34:43
  Speaker 1: the century is that until the construction of power is
• 34:47
  Speaker 1: centralized and the society is without independent institutions such as
• 34:52
  Speaker 1: the bourgeois class, the law, the parliament and the real
• 34:56
  Speaker 1: power industry, investment cannot grow. 8. Was Islam the cause
• 35:00
  Speaker 1: of Iran's decline? Yemen had advanced agriculture and urban cities
• 35:43
  Speaker 1: with its local population, but Hejaz was a dry land
• 35:48
  Speaker 1: with little water, which most of its people used for
• 35:51
  Speaker 1: farming and trade. Al-Amdari confirms that the difference between these
• 35:54
  Speaker 1: two lands, the difference in the economic and social structure
• 35:59
  Speaker 1: of these two lands, has increased. Vizhigihai jame'e damdar wa
• 36:09
  Speaker 1: sahraneshine Arabistan. Daron rozegar, Arabistan jame'ei qabilayi boud, ke dar
• 36:16
  Speaker 1: an heech nahade doolat-e markazi-e qadratbande wahedi wujud nadasht. Har
• 36:22
  Speaker 1: qabil-e mustagil boud wa rahbar-e khodesh ro dasht. Iqtisad mobtani
• 36:27
  Speaker 1: bar damdari wa tajarat boud, wa keshawarzi be dalil-e kamboud-e-ab
• 36:32
  Speaker 1: ronag-e chandani nadasht. In such a society, tribal values such
• 36:37
  Speaker 1: as loyalty to the tribe, hospitality and courage in war
• 36:42
  Speaker 1: were dominant. Alamdari confirms that these specialties later played an
• 36:49
  Speaker 1: important role in the formation of Islam and the Islamic community. Now,
• 36:55
  Speaker 1: Arabia in the era of the emergence of Islam. In
• 36:59
  Speaker 1: that era, the trade of Mecca due to its geographical
• 37:03
  Speaker 1: location and Quraish as a ruling tribe in Mecca had
• 37:07
  Speaker 1: gained a lot of wealth and power. However, this wealth
• 37:10
  Speaker 1: and power gradually led to deep social and moral difficulties.
• 37:14
  Speaker 1: The poor and the poor were suffering from injustice and
• 37:19
  Speaker 1: the tribal values were becoming weak against the commercial and
• 37:24
  Speaker 1: material values. The creation of Islam is three goals in
• 37:35
  Speaker 1: a historical movement. Alamdari believes that Islam has appeared in
• 37:41
  Speaker 1: such circumstances with three main goals. First, the creation of
• 37:43
  Speaker 1: political unity among Arab tribes. Second, the creation of a
• 37:48
  Speaker 1: social system based on justice. And third, the expansion of
• 37:53
  Speaker 1: the monotheistic religion. These three goals were united together. Judaism
• 38:32
  Speaker 1: was established in the society of the monarchy and the country.
• 38:38
  Speaker 1: Christianity was established in the society of the city and
• 38:42
  Speaker 1: under the rule of the Roman Empire. And Islam was
• 38:48
  Speaker 1: established in the society of the tribe and the monarchy.
• 38:51
  Speaker 1: Al-Amdari confirms that this difference in the fields of his
• 38:55
  Speaker 1: discovery is different in the lessons and social circumstances of
• 38:58
  Speaker 1: this religion. For example Islam, which was established in a
• 39:02
  Speaker 1: tribal and desert society, emphasized unity and brotherhood, while Christianity,
• 39:07
  Speaker 1: which was established in a city and under the rule
• 39:10
  Speaker 1: of the Romans, emphasized individualism. Judaism, which was established in
• 39:15
  Speaker 1: a peasant and peasant society, emphasized a divided and sovereign nation.
• 39:20
  Speaker 1: Why did the Jewish identity Islam has been established in
• 39:21
  Speaker 1: a tribal and desert society and with the three main
• 39:25
  Speaker 1: goals of political unity, social justice and the expansion of
• 39:29
  Speaker 1: the monarchy, it has been able to destroy the Arab society.
• 39:50
  Speaker 1: Alhamdari does not consider Islam to be the cause of
• 39:53
  Speaker 1: Iran's resistance. He asserts that the problem is not religion itself,
• 39:57
  Speaker 1: but the transformation of religion into a political ideology and
• 40:01
  Speaker 1: the exchange of religion and state. In the next episode,
• 40:06
  Speaker 1: we will cover this topic more. Episode 9 Why did
• 40:11
  Speaker 1: the Arabs take over Iran? Why did the Sassanid Empire,
• 40:16
  Speaker 1: with its greatness, Dar barabar Arab be surat furu pashid
• 40:23
  Speaker 1: Alamdari pasukh ro dar saktar darouni Iran mijuyad Na dar
• 40:28
  Speaker 1: qudrat Arab Emperatoriye Sasani doolati be shiddat mutamarkez boud Ke
• 40:34
  Speaker 1: hamey qudrat dar dast shakhse Shah jam shode boud Shah
• 40:39
  Speaker 1: malik zamin, farmanday artesh wa reis divansalari boud Hich nahad
• 40:45
  Speaker 1: mustagilli dar on rozegar Iran wujud nadasht This absolute power
• 40:51
  Speaker 1: concentration was a major weakness. With the defeat of the
• 40:56
  Speaker 1: Shah in a battle, the entire empire fell apart. The
• 41:02
  Speaker 1: long wars with the Roman Empire devastated the economy and
• 41:06
  Speaker 1: army of Iran and Iran was more vulnerable due to
• 41:10
  Speaker 1: its centralized structure. The class struggle was very deep. and
• 41:19
  Speaker 1: the people were unhappy. Ashraf and Mubedan Zartoshti had power
• 41:24
  Speaker 1: and wealth in their hands and the Dihqanans had a
• 41:28
  Speaker 1: hard life under the pressure of heavy finances. The Manavi
• 41:35
  Speaker 1: and Mazdaki groups came out of the heart of this dissatisfaction.
• 41:39
  Speaker 1: When the Arabs attacked, many of the Dihqanans did not
• 41:43
  Speaker 1: resist seriously due to dissatisfaction from the Sassanids. However, the
• 41:50
  Speaker 1: Muslim Arabs came to the scene with strong and organized motivation.
• 41:56
  Speaker 1: Islam united the Arab rebels with the affirmation of unity
• 42:01
  Speaker 1: and brotherhood and made them a united force. This force,
• 42:06
  Speaker 1: with religious motivation and hope for war, created a higher spirit.
• 42:12
  Speaker 1: In general, Islam was not strongly tolerated by the Iranians
• 42:20
  Speaker 1: and the people accepted it because the slogan of equality
• 42:24
  Speaker 1: in Islam and the Islamic class system was in conflict.
• 42:29
  Speaker 1: The Iranians later formed an important role in the formation
• 42:33
  Speaker 1: of the Islamic civilization. The fascism of the Sassanids was
• 42:39
  Speaker 1: a result of a combination of internal and external factors.
• 42:42
  Speaker 1: The weakness of the imperial structure but as an organizational force,
• 43:17
  Speaker 1: not as an ideological obstacle. 10. The reasons for the
• 43:20
  Speaker 1: rise and fall of concern in Iran This period repeats
• 43:25
  Speaker 1: this question again. Was Islam the cause of Iran's decline?
• 43:41
  Speaker 1: Alhamdari raises the public's opinion with economic and social growth.
• 43:45
  Speaker 1: Why is there no doubt? Hegel shows that the idea
• 43:48
  Speaker 1: is related to the material environment. The Arabs and the
• 43:52
  Speaker 1: Mongols were not the main cause of the rebellion. If
• 43:57
  Speaker 1: the Arab attack was the cause of the rebellion, then
• 44:02
  Speaker 1: why did the Iranians in the second to fifth centuries
• 44:10
  Speaker 1: of the Hijri period, if the Mongols did not become
• 44:13
  Speaker 1: like this in China and Russia. The civilization did not
• 44:18
  Speaker 1: have a few entrances in Iran until the 19th century
• 44:21
  Speaker 1: and was not a result of our backwardness. But why
• 44:26
  Speaker 1: did the rational philosophy not take root in Iran? Alhamdari
• 44:33
  Speaker 1: says that the reason should be seen in the duplicity
• 44:36
  Speaker 1: of institutions. Islam and Greek philosophy did not work together
• 44:41
  Speaker 1: in Iran because religion and state were together and state
• 44:47
  Speaker 1: was connected to religion. Mental philosophy requires a free space
• 44:52
  Speaker 1: for discussion and discussion. But in Iran, due to the
• 44:56
  Speaker 1: revenge of religion and state, such a space never took shape.
• 45:02
  Speaker 1: The Iranian emperor Sassani or the caliph of Muslims, were
• 45:10
  Speaker 1: the representatives of God on earth, and religion was a
• 45:13
  Speaker 1: part of their power. In such a structure, any rational
• 45:16
  Speaker 1: question about religion as a threat to the government was accepted.
• 45:20
  Speaker 1: But in the West it was not so. Although the
• 45:24
  Speaker 1: church was powerful, it was never as powerful as the
• 45:28
  Speaker 1: state in the East, There was no absolute power because
• 45:40
  Speaker 1: there was no power in the West and the power
• 45:43
  Speaker 1: between the king, the church and the feudal class was divided.
• 45:48
  Speaker 1: There was no problem in Islam. The problem was in
• 45:53
  Speaker 1: converting religion to a political ideology and its exchange with
• 45:57
  Speaker 1: the state. Al-Amdari confirms that the establishment was also a
• 46:03
  Speaker 1: consequence of Iran's resistance. Not because of it. If Iran
• 46:08
  Speaker 1: had not been weak and backward from the beginning, the
• 46:12
  Speaker 1: civilization could never have been controlled by it. However, the civilization,
• 46:17
  Speaker 1: due to the lack of resources and the creation of
• 46:21
  Speaker 1: economic dependence, carried out the construction of backwardness and established it.
• 46:25
  Speaker 1: The West also had a religious dictatorship in the Middle Ages,
• 46:32
  Speaker 1: but with the emergence of bourgeoisie it passed it. Bourgeoisie
• 46:36
  Speaker 1: was a class that needed free knowledge and thought and
• 46:39
  Speaker 1: was able to limit the power of religion and state.
• 46:43
  Speaker 1: Such a class never took shape in Iran, so the
• 46:47
  Speaker 1: light of knowledge and thought remained silent in Iran. As
• 46:52
  Speaker 1: a result, the flow of ambition in Iran was the
• 46:56
  Speaker 1: result of a set of construction factors. The exchange of
• 47:06
  Speaker 1: religion and state, the conversion of religion to a political ideology,
• 47:12
  Speaker 1: the emergence of bourgeoisie, all of these have made the
• 47:15
  Speaker 1: free space for discussion and criticism. The problem is not
• 47:20
  Speaker 1: religion itself, but the conversion of it to a political
• 47:25
  Speaker 1: ideology and the exchange of it with state and power.
• 47:28
  Speaker 1: Until these structures are destroyed, Mu'tazileh was the leader of
• 47:59
  Speaker 1: the intellectuals of the Islamic world who gained power in
• 48:02
  Speaker 1: the second and third centuries of Hijri. They believed that
• 48:05
  Speaker 1: man is free and responsible in his actions. Mind can
• 48:09
  Speaker 1: distinguish good and bad. And in Taaruz and Hadith, mind
• 48:14
  Speaker 1: is preceded. And the Quran is the creature of God,
• 48:18
  Speaker 1: not eternal, therefore it is possible to interpret it. Jaryan-e-Aqlegra-e-Mu'tazaleh
• 48:30
  Speaker 1: in the era of Ma'moun-e-Abbasi was known as the official
• 48:35
  Speaker 1: Jaryan of the government. Ma'moun, with the support of his
• 48:41
  Speaker 1: Iranian relatives, made Mu'tazaleh a official religion and took the
• 48:47
  Speaker 1: challenge of faith from the scholars. Ahmad ibn Hanbal was
• 48:51
  Speaker 1: one of the victims of this challenge. However, this union
• 48:55
  Speaker 1: later became the weak point of Mu'tazila and defeated and
• 48:59
  Speaker 1: eliminated them. Because Mu'tazila was replaced by a piece of
• 49:05
  Speaker 1: support for the people, for the support of the government,
• 49:10
  Speaker 1: and with the death of Ma'moun, they gave up all
• 49:13
  Speaker 1: their support. Why did Mu'tazila fail? Alamdari has three reasons. First,
• 49:21
  Speaker 1: the loss of independent social platform. Mu'tazila was a leader
• 49:27
  Speaker 1: and could never build a platform among the people. Second,
• 49:32
  Speaker 1: his attachment to political power With the arrival of Mutawakkil,
• 49:40
  Speaker 1: the official support of Mu'tazila was cut. Third, the absence
• 49:45
  Speaker 1: of independent organizations and institutions. Mu'tazila, unlike Ahl-e Hadith, did
• 49:52
  Speaker 1: not have an educational institution or an organized advertising network.
• 49:58
  Speaker 1: The point of defeat of Mu'tazila was the arrival of
• 50:02
  Speaker 1: Mutawakkil Abbasid in 847 AD, He started the official enmity
• 50:09
  Speaker 1: with philosophy with the exception of supporting Mu'tazila and bringing
• 50:14
  Speaker 1: the hadith to the people. This wave reached Iran quickly
• 50:20
  Speaker 1: and in the world of Islam, the processes of rationalism
• 50:24
  Speaker 1: were suppressed one after the other. Sultan Mahmoud Ghaznavi burned
• 50:30
  Speaker 1: philosophical and moral libraries. As a result, the defeat of
• 50:36
  Speaker 1: Mu'tazila was the meaning of the defeat of rationalism in
• 50:39
  Speaker 1: the world of Islam. From then on, the tradition of
• 50:44
  Speaker 1: Sunnatgira was imposed on the intellectual space and the light
• 50:50
  Speaker 1: of knowledge, mind and thinking gradually ceased. The rationalism of
• 50:55
  Speaker 1: Mu'tazila without social support was doomed to defeat. 12th century
• 51:05
  Speaker 1: This is the most challenging period of the book. Alamdari
• 51:13
  Speaker 1: here is the book of how we became, written by Dr.
• 51:18
  Speaker 1: Sadiq Ziba Kalam, which was published five years before Alamdari, i.e.
• 51:23
  Speaker 1: in 1374, and refutes it. Ketab-e Arzeshmand-e-Ma Chegoun-e-Ma Shodim neveshte-e Dr.
• 51:33
  Speaker 1: Sadegh-e-Ziba Kalam-ro Qablan-dar Chekideh-Emandegar Dar Panja-o-Yek-Dagig-e-Kholase-e-Soti-Kardim-Va Dar Das-Reseh-Shoma-Ast Pishnahat-mi-Konim-Hatman-Beshnavid Ziba Kalam,
• 51:48
  Speaker 1: Khamoushi-e-Charaag-e-Elm-ro Yeki-e-Az Dalayel-e-Asli-e-Agabmandegi-e-Iran-mi-Doune Amma Alamdari-mi-Geh-Elm-Ellat-Nist-Ma'alool-e Ilm az zendegi shahri, tolid
• 52:03
  Speaker 1: mazad wa refahe jame'e mijooshe. Motabegh ketab-e ma chegoun-e ma
• 52:11
  Speaker 1: shodim-e ziba kalam, agar faaliyat-e ilmi motabagif beshe, jame'e dochar-e
• 52:18
  Speaker 1: rukud-e iqtisadi-o siyasi mishe, wa in eddaa-ro biniyaz az touzih midoune.
• 52:25
  Speaker 1: Alamdari in eddaa-ro nagd mikone wa be chalish mikeshe. He asks,
• 52:30
  Speaker 1: What is the basis of this claim? They did not
• 52:36
  Speaker 1: describe the economic decline. Alhamdari, the claim of the Abbasid
• 52:42
  Speaker 1: economic growth in the era of the scientific speculation of
• 52:47
  Speaker 1: the Islamic world, which Ziba Kalam says, does not know
• 52:49
  Speaker 1: this speculation and is not established. And Ziba Kalam says,
• 52:57
  Speaker 1: It does not compare the economic growth of the Safavid
• 52:59
  Speaker 1: period to the stability of the two centuries, nor to
• 53:03
  Speaker 1: the science. Thus, Ziba Kalam himself has not proven the
• 53:08
  Speaker 1: relationship between science and economy. Ziba Kalam mentions in his
• 53:15
  Speaker 1: book five reasons for the absence of the continuation of
• 53:18
  Speaker 1: the scientific and philosophical phase of the Islamic world in
• 53:21
  Speaker 1: the Abbasid era. Aariyati boudan elm, wabastegi be hukumat, taglidi
• 53:29
  Speaker 1: boudan elm, bartariye pezeshki wa farar maghzha. Kazem Alamdari in
• 53:37
  Speaker 1: panj dalil ro yeki yeki misanje. 1. Aariyati boudan elm.
• 53:44
  Speaker 1: Alamdari miga danesh ro ne mishe mesle shey'i qarz gereft
• 53:48
  Speaker 1: o pastad. Oropa ham elm ro az tarig tarjeme amucht
• 53:53
  Speaker 1: wa shukufa shod. and he does not understand this negative speech. 2.
• 53:58
  Speaker 1: Relativity to the government Al-Amdari says that science needs the
• 54:04
  Speaker 1: support of the state everywhere. Iran is a religious dictatorship,
• 54:09
  Speaker 1: not a state support. 3. Being traditional of science Al-Amdari
• 54:17
  Speaker 1: says that the translators were Iranian and Syrian, and the
• 54:21
  Speaker 1: translators were accurate. In Europe, the bourgeoisie wanted knowledge and
• 54:56
  Speaker 1: with the rise of this class, knowledge came out of
• 54:59
  Speaker 1: under the rule of the church. In Iran, political and
• 55:02
  Speaker 1: religious power remained concentrated in one place and the landlords
• 55:08
  Speaker 1: did not profit from knowledge. The bourgeois class was not there.
• 55:14
  Speaker 1: The support of the caliphs returned to their personal interests.
• 55:48
  Speaker 1: Ilm pishniyaze tohse'e nist, tohse'e pishniyaze roshde payedar ilme. Wa
• 55:57
  Speaker 1: amma naqdha bar ketabe chara Iran agab mund wa gharb
• 56:02
  Speaker 1: pish raft. Se naqde asli bar nazariye shibeye tolide asiai
• 56:08
  Speaker 1: alamdari ro inja bar rassi mikonim. Naqde awal jabregerai jografiai. Dr.
• 56:16
  Speaker 1: Nematullah Zakipour, professor of history at Yasuj University, says in
• 56:22
  Speaker 1: a paper published in Yaftaha-e Tarihi, that theories that consider
• 56:28
  Speaker 1: low water as the main factor in the formation of
• 56:31
  Speaker 1: the eastern continent become geographical paradoxes and see the image
• 56:38
  Speaker 1: of low water as published. In the second chapter, Al-Alamdari
• 56:43
  Speaker 1: states that today the regional issue in Iran has a
• 56:47
  Speaker 1: very different role and other issues, including religion and government,
• 56:53
  Speaker 1: have become more important. The second point is the lack
• 56:57
  Speaker 1: of understanding of the role of Ilat and Ashayir. Dr. Abbas-e-Wali,
• 57:10
  Speaker 1: a political scientist and author of the book Iran, writes
• 57:16
  Speaker 1: that Alamdari sees the role of Ilat and Ashayir in
• 57:19
  Speaker 1: the history of Iran. He believes that Kuchravi is a
• 57:25
  Speaker 1: stable producer and that Ilat, in many places such as
• 57:30
  Speaker 1: the Seljuk period, the Mughals and Qajar, They also took
• 57:37
  Speaker 1: over the political power. In the end, in the fourth
• 57:42
  Speaker 1: season of the book of Alamdari, it came that the
• 57:45
  Speaker 1: Ashayir did not create a private property on the ground
• 57:50
  Speaker 1: and did not build permanent units. In the fifth season,
• 57:54
  Speaker 1: it is also confirmed that they are also based on
• 57:57
  Speaker 1: the relationship to Marat and Ab in the four corners
• 58:01
  Speaker 1: of the Asian production line. In the 7th year, he
• 58:05
  Speaker 1: also says that bourgeoisie is a city class and grows
• 58:10
  Speaker 1: in the cities. The Kuchneshins were neither a city nor
• 58:14
  Speaker 1: a partner in the growth of the economy. And in
• 58:16
  Speaker 1: the 10th year, he says that the Kuchneshins reached power
• 58:20
  Speaker 1: every few times, but they did not build a stable institution,
• 58:23
  Speaker 1: but instead of strengthening the city and trade, they weakened it.
• 58:34
  Speaker 1: The third point is the historical compulsion. Dr. Mahdi Roozkhosh,
• 58:41
  Speaker 1: a political thinker, in his article titled History vs. Society,
• 58:45
  Speaker 1: says in his political column that Alamdari sees historical structures
• 58:51
  Speaker 1: as so powerful that he says that the Iranian society
• 58:53
  Speaker 1: is doomed to repeat history, and the role of humanity
• 59:01
  Speaker 1: in change. In the end, from the point of view
• 59:03
  Speaker 1: of Alamdari, until this structure is in place, the same
• 59:13
  Speaker 1: previous results will continue. But if the structure is replaced,
• 59:16
  Speaker 1: the results will also change. and he himself states that
• 59:28
  Speaker 1: today's Asian production is no longer the classic meaning of it.
• 59:33
  Speaker 1: What today is the main meaning, other factors are like
• 59:39
  Speaker 1: the exchange of religion and state. With this, the construction
• 59:44
  Speaker 1: of the country has left behind a heavy burden of
• 59:47
  Speaker 1: negativity from the Iranian society. The final conclusion Ketab-e-Chra-Iran-Aqab-Mund-Wa-Qarb-Pish-Raf-T-Mi-Geh-Aqab-Mandegi-Ellati-Sadeh-Na-Dareh. Zanjirey-e-Ke-Az-Kambud-Aab-Shuru-Mishe. Kambud-Aab-Be-Qodrat-E-Motamarkez-E-Dolati-Anjamid. Wa-Din-Ham-Be-Jai-On-Ke-Dar-Barabar-E-Qodrat-Be-Mouneh-Ba-On-Etqam-Shud-Wa-Dar-Khidmat-E-Qodrat-Dar-Oumad.
• 1:00:24
  Speaker 1: As a result, feudalism did not take shape in Iran
• 1:00:28
  Speaker 1: in the form of Europe. Independent bourgeoisie, i.e. that class
• 1:00:32
  Speaker 1: of investors, did not emerge and investment did not rise.
• 1:00:36
  Speaker 1: Iran was stopped at the stage of commercial investment, i.e.
• 1:00:40
  Speaker 1: the purchase and sale of clothes without long-term investment in production.
• 1:00:45
  Speaker 1: In the West, The power was divided between the king,
• 1:00:55
  Speaker 1: Ashraf and the church. And the church as an independent
• 1:01:00
  Speaker 1: institution was against the power of the king. This balance
• 1:01:05
  Speaker 1: opened the way to modernism. But in Iran, the concentration
• 1:01:10
  Speaker 1: of power at one point and the promotion of religion
• 1:01:14
  Speaker 1: and state prevented the formation of independent institutions. But being
• 1:02:17
  Speaker 1: a volunteer does not mean being without a salary. The
• 1:02:20
  Speaker 1: treatment of this journey is only possible with your support
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  Speaker 1: and support. You are our only sponsor and if you
• 1:02:29
  Speaker 1: find these books useful and want this light to remain bright,
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  Speaker 1: you can help this journey in two ways. One with
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  Speaker 1: the donation of the right to participate and any amount
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  Speaker 1: you want. The link to the financial support and the
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  Speaker 1: bank card number is in the description of this post
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  Speaker 1: and also in the bio of the channel. Two, in
• 1:03:03
  Speaker 1: every platform that hears this summary, with liking and commenting
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  Speaker 1: and especially and send this content to your groups and friends,
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  Speaker 1: support us and introduce us. The Sound University of Chekideh Mandegar,
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  Speaker 1: in internal and external messages, in Baleh, Telegram, ETA, Rubika,
• 1:03:30
  Speaker 1: YouTube and Shad, with the address of AdSign Esfandiar Khudai,
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  Speaker 1: enough of the word Chekideh Eman Degar. Sound files are
• 1:03:51
  Speaker 1: also available on the Chekideh Eman Degar website at khudai.wordpress.com.
• 1:03:57
  Speaker 1: Thank you and goodbye.