La politica de la verdad mistica y militancia politica en la revolucion irani.

The politics of truth. Mysticism and political militancy in the Iranian revolution. The fall of the secularization narrative – according to which societies inevitably advance in the direction of disappearance of religion in public life, the replacement of substantive visions of good by procedures of consensus constitution between a plurality of visions of the world, the substitution of religious values by a formal rationality – has once again opened the debate of the role of religion in the public sphere. That discussion regarding post-secular societies may be analyzed from an open perspective by the late thinking of Michel Foucault, namely, how the subjectivity itself can be seen as a form of resistance to certain types of power/knowledge. The subject, constituting his true self by means of constant work about himself, politicizes in this way his own identity, while in this work he challenges the diverse techniques of power which model his habits, the use of his body, his language. a process of subjectivation by means of a religious truth, from which comes a form of mysticism – in the generic sense of an exercise of identification with that which is divine, which includes transcending egocentric self-comprehension – constitutes in this way one more social phenomena in which the return of religion to the political sphere is made visible. To analyze this type of case, on the assumption that philosophical-political reflections must begin, as Hannah arendt suggests in some texts, with historical events, it becomes relevant to analyze an event which from its appearance is unsettling for western liberal democracies: the Iranian revolution of 1979. The aim of this project is not primarily to make a new sociological or historical reading of this event, but to consider the relationship between subject and truth in the context of the discussion on post-secular societies, based on an extreme case for all secularizing comprehension of social history. For this purpose an analysis will be made, based on a combination of History of Ideas and History of Life, of the practices of self-constitution of the diverse Islamic partisans which took part in the revolution. Based on this, and under the hermeneutic assumption according to which all comprehension of the Other is a transformation of our own self-comprehension, and the assumption according to which there are elements in the relationship between subject and truth present in diverse cultural horizons, an attempt will be made to use the Iranian case to think of alternatives and courses of political action within the framework of the fall of the secularization narrative.