Ethos is a radical critique of Eurocentrism. In it, Ahmad Kasravi unleashes a scathing attack on Europe's self-perceived superiority as well as on Eastern promoters of the idea. Kasravi proceeds to outline the ills of post-Enlightenment European civilization: imperialism, colonialism, capitalism, Orientalism. Embedded in Europe's notions of "progress," these phenomena have in reality brought about social Darwinism, racism, war-mongering, materialism, mindless consumerism, inequality and immorality in the world. Disputing the rationality or civility of these Western tokens, Kasravi warns Euro-enthusiasts in his country of the consequences of wholesale Westernization and instead advocates for a vernacular modernity premised on the noble virtues of Iranian culture and of rationalist Islam. In the process, Kasravi created the theoretical framework and the lexicon which many of his other works build upon, and which generations of other Iranian intellectuals of various persuasions would draw on. Placed in the context of similar polemical works from the global South, Ethos's import transcends the Iranian setting. It presents an embryonic articulation of post-colonial discourse which would, decades later, come to maturity and international recognition in the works of Edward Said and others. At the turn of the twentieth century, a surge of brilliant intellectual personalities with many-sided interests and activities emerged in Iran. The profound discussions on modernity and tradition, nationalism and Islam, East and West, during this period heavily influence present-day Iran. One of the most fascinating individuals of this period was Ahmad Kasravi (1890-1946) - a historian, linguist, lawyer and journalist. He is widely known for his hostility towards Shi'i Islam and Sufism and his controversial book-burning rituals. The present translation of his fundamental, yet little-known treatise A'in (Ethos), together with its excellent foreword by Tavakoli-Targhi and afterword by Jaskowski, gives insight into Kasravi's intellectual legacy that usually passes unnoticed. This book demonstrates his highly critical attitude towards Western civilization and its disastrous influence on the East, and his belief in religion as a shield against the temptations of dehumanizing Western materialism. Interestingly, Kasravi calls for a charismatic leader who would bring the disoriented East back to its right path. The lecture of A'in makes one understand the winding and tangled ways the modern Persian mind travels: the ideological forerunners of the Islamic Revolution, Al-e Ahmad and Shari'ati, Kasravi's critics, unexpectedly turn out to be continuators and creative developers of his ideas. The book is therefore required reading for anyone interested in the intellectual history of modern Iran.