My first encounter with the #Persian #Wittgenstein (1889-1951) in Iran was buying a copy of a translation of #PhilosophicalInvestigations at the Tehran book fair in 1999 - a thread on Wittgenstein in Iran 1/ 
This translation by Ferydoun Fatemi (d. 2008), a well-known translator of philosophical works with Nashr-e markaz seems to be based on the English 2/
Standard accounts of Wittgenstein do not tend to look at his reception beyond the English speaking context - but for that there are two two excellent introductions which partly problematise the 'early' vs 'late' and SEP entry plato.stanford.edu/entries/wittge… 3/
Early on there was more interest in his context as determinant - and one thinks back to Gellner's book that I mentioned before - and the introduction of these two books onto the Tehran market in early 2000s 4/
Unlike other thinkers, it took some time for #Wittgenstein to catch on in Iran - the first mention in the work of Manuchihr Bozorgmehr (d. 1986) a specialist on the works of the analytic tradition - but seems to have taken off around 2000 with translations and articles 5/
a quick search on Iranian equivalents of Jstor throw up more than 300 articles on #Wittgenstein from 2000 onwards that engage with his ideas on logic and language but increasing on the metaphysics of the everyday magiran.com/searchinpapers…ویتگنشتاین&adv=False&cols=1%2C2%2C3%2C4 6/
Ali Mirsepassi suggests certain trends in interest in #Wittgenstein: critique of the #Kantian rational subject, critique of Enlightenment optimism, critique of exact logic of language, eschewal of metaphysics, and increasingly his positions on language embedded in life 7/
In particular the approaches of the later #Wittgenstein on the possibilities of cultural analysis, 'language games', 'forms of life', 'family resemblances', and 'mental pictures' 8/
This also suggests that the interest since around 2000 coincides with the rise (and dispersal) of reformism in Iran in the post-Khomeini period 9/
The first translation of the #Tractatus appeared in 2010 with Mir Shamsoddin Adib al-Soltani (b. 1931), a well known translator of #Aristotle #Kant and the logical positivists - which fits the profile of that text - followed but Soroush Dabbagh (b. 1974) in 2014 10/
So the growth of studies and translations of #Wittgenstein are mainly in the last 20 years and 2007 was an important year in which Malek Hosseini (b. 1968) published his PhD and translated three works ibna.ir/fa/naghli/3788… 11/
1) The Blue book which is often seen as a preparation for #PhilosophicalInvestigations - another translation was done by Iraj Qanuni (b. 1958), a specialist on #Heidegger 12/
2) Zettel based on his teaching notes, and 3) his later influential On Certainty/Über Gewissheit in a triple language edition 13/
In 2009 Hosseini also published a translation of On Ethics and Religion 14/
But his main contribution beyond the triple language translation of On Certainty are the triple language editions of #Tractatus and #PhilosophicalInvestigations in the last few years most recently printed by #Intisharat_e_Hermes 15/
What is clear is a revived sense of the renewal and possibility of philosophy in the later #Wittgenstein mehrnews.com/news/607927/مالک-حسینی-در-ویتگنشتاین-با-مرگ-فلسفه-مواجه-نیستیم 15/
Hosseini is not the only #Wittgenstein specialist although it is probably his editions which will be used - and his dissertation on the notion of wisdom and being a sage are of clear interest to those in comparative (and #Islamic) philosophy 17/
Soroush Dabbagh (b. 1974) is the other well known specialist whose translation of the #Tractatus appeared in 2014 18/
As himself a 'reformist' thinker (and son of perhaps the best known reformist thinker of post-revolutionary Iran), his works engage with #Wittgenstein on language, culture and religion and how that impacts on the ways in which we make sense of religious experience 19/
Generally the new trends in publication are looking at the impact of #Wittgenstein for the study of religion as a 'form of life', on aesthetics (and his work On Colours has been translation), and on psychology and the embedded ness of the practice of philosophical life 20/
The big questions for the philosophy of religion relate to the possibility of mysticism, in what sense is religious language meaningful, is there a possibility of a private language, and does contextualism lead to relativism? 21/
a brief article that demonstrates that (albeit in a somewhat shallow manner) is this irjabs.com/files_site/pap… 22/
or on the question of #pluralism and #relativism see this pdfs.semanticscholar.org/83bd/d0417ecb9… 23/
A more non-foundationalist approach to representation and the way in which we use language in #Wittgenstein seems to overlap with some interests in #pragmatism in #Iran although that would be another thread 24/
It also raises an interesting question - in the seminary #philosophy has been used as the handmaiden of theology - #kalam_e_jadid - whether philosophical trends and engagements and fashions necessarily are presentist speaking to the problem of #political_theology in #Iran 25/
