Being a thinker of the West, Heidegger thinks at dusk; even more than at dusk – nocturnally. He sees his mission in summarizing the whole Western philosophical tradition. In some sense his books are the last thing that can be said in the “evening language”. Heidegger’s language is not the language of Heidegger as an individual; it is the final chord of the Western European language. Heidegger is the last point of Western European thinking. He and his philosophy are not a particular case; they are destiny, fate (in the sense of the fulfillment of the afore-spoken). “At the beginning of language lies a poem”, Heidegger says. At the end of language lies the philosophy of Martin Heidegger. And it wants to become the beginning of a new language, a presage of the language of the morning.
The Fourth Political Theory of religion is not a tribute to tradition, it is not just a vestigial trait of the past – especially in the past, we have atheistic Modern. The Fourth Political Theory, the people resolved to have God. And that decision takes itself Dasein, Dasein as a people (Volk). And if the Fourth Political Theory in metaphysics, philosophy and sociology is a revolutionary (conservative-revolutionary), and in the sphere of religion, it should be the same. Therefore, faith is awake to the history of the people is a risky faith in the Living God, Selbst God, in God as the antithesis of his institutionalized simulacrum – the Grand Inquisitor. The Grand Inquisitor Dostoevsky is the title that das Man is in the sphere of religion. Therefore, the religion of the people to be alive and authentic, but if it is religion Selbst.
The intellectual forebears of the Iranian Revolution would successfully merge the most radical of 20th century thought with the Islamic tradition of Iran to develop a truly revolutionary synthesis. As in the Fourth Political Theory, Heidegger plays a key role, as the philosopher of a new beginning, who heralds the return of an authentic essence. The foundation of Iranian Heideggerian thought was laid by Ahmad Fardid, as Ali Mirsepassi notes in “Political Islam, Iran, and the Enlightenment:”