Argument Type: Synthetic

176 pages

• Islam in Europe raises multiple questions
• Material transformation dismantles traditional ethics
• Tolerance requires individual will and a state
• Stalled development has multiple causes
• The modern nation-state highlights the need for tolerance
• Open secularization preserves the spiritual dimension
• Philosophy is a partner to anthropology in education
• The prophetic function produces meaning
• Renewing Islamic thought confronts the crisis
• A new spiritual secularization is needed
• Understanding religions requires three epistemic dimensions
• A comprehensive critique of institutional structures
• The Thousand and One Nights is a model of the marvelous and enchanting
• Arkoun’s independence from dualism
• The scholar-thinker combines spirit and history
• The enchanting sublime permeates the collective imaginary
• Critical cooperation among the intellectuals of religions
• Oral culture shapes the collective imaginary
• The need for a new universal ethics
• The Qur’an founds a new religious solidarity
• Arkoun’s interest in Islam and Europe
• Expanding interpersonal relations
• Surat al-Tawba is a decisive moment of transition
• The principles of jurisprudence and the principles of religion are complementary
• Integrating tradition into modernity
• Integrating faith-based readings
• Modern Islam requires deconstruction
• Faith is a personal matter
• Complementarity between the religious and scientific modes
• The need for a symbolic and spiritual horizon
• The need for a third rationality
• Modernity is an unfinished project
• The Qur’anic phenomenon and the Islamic phenomenon
• The faith-based and historical readings
• The new Islamic theology is based on commonalities
• Belief affects the individual body and the social body
• Belief links language, memory, and identity
• Radical critique is a condition for a new theology
• The interweaving of the religious, the political, and the social
• Distinguishing the Qur’anic and Islamic phenomena
• Combining historical analysis and faith
• The rise of fundamentalist discourse has multiple causes
• The triangle of violence, sacralization, and truth
• The success of fundamentalisms has multiple causes
• Critiquing dominant reason is a condition for a new subject
• A double critique of modernity and fundamentalism
• The Arab intellectual faces three possibilities
• Reforming education requires positive secularization and separating public space from sectarianism
• The crisis has internal and external causes
• Historical Islam is not religion alone
• Islam reshapes Arab society
• Religious experience prevents nihilism
• Modern education opens the way to separating spaces
• Spiritual tension is a basic human need
• True dialogue goes beyond material interests to values and human rights
• Dialogue is based on values and spiritualities
• Revealed discourse guarantees the rights of the human person
• The state and rituals produce Islamic penetration
• Linking the rights of God and human rights
• Positive secularization recognizes the spiritual dimension and supports the public common good
• Secularization rehabilitates the spiritual dimension
• The Qur’an modified the ethical framework more than kinship structures
• The Qur’an recomposes earlier elements in a symbolic ideological construction
• The isolated critical intellectual
• The interweaving of philosophy, theology, and jurisprudence
• Appreciating and critiquing Averroes
• Human rights in Islam are understood as precedents, not fully formed principles
• The absence of theorizing on secularization exacerbates divisions
• The three forces of closure
• The intellectual’s migration may support the third option
• Introducing the other lines is required
• Haddad’s reform opens a broader program
• The possibility of a higher model of reform
• The difference between methods of selection and composition
• Reform between return and deconstruction
• Neo-patriarchy is an explanatory model
• Religion operates across multiple levels
• The social imaginary and mobilization
• Women are affected by multiple structures
• The collapse of the supreme referent
• Women’s liberation is a condition for comprehensive liberation
• The liberation of women and the horizon of human emancipation
• The necessity of a new thought and a new solidarity
• The book has two distinct dimensions
• Indebtedness to meaning unites religions and ideology
• Unity of purpose between Sunnis and Shiites
• Abraham is a new foundational construction
• Abraham combines biblical and Arab elements
• Feasts reveal the interweaving of multiple domains
• Islam between theology and politics
• The vertical and horizontal dimensions of the pilgrimage
• History is the product of multiple interactions
• The prophetic experience is a framework for founding Islam and politics
• The interweaving of the religious and the social
• The three major Islamic currents
• The pilgrimage is a multidimensional phenomenon
• Rational truth parallel to revelation
• Qur’anic discourse nourished protest imagination
• Secondary discourses and the transformation of symbols
• The Qur’anic sura is read as a multi-unit symbolic structure
• Rituals renew the presence of the sacred
• The Qur’anic phenomenon produces central binaries
• The marvelous is a basic element in religious consciousness
• Al-Fatiha is a broad semantic field
• The Qur’an is the word of God and a historical document
• The Qur’an is a closed and open corpus
• The modern reading has two levels
• Al-Kahf contains multiple units
• Believers attain an ideal status
• Believers are constructed as a collective subject
• Metaphor is a basic element in religious meaning
• Mimetic escalation is competition over the model
• Equality and spirituality in rituals
• A critical program for understanding the Qur’an
• Five features of the Islamic situation
• Surat al-Tawba and cosmic debate
• The efficacy of the Qur’anic model
• The stages of Arkoun’s project
• The future of the pilgrimage is linked to renewing Islamic thought
• A method that pairs myth with history
• Reforming education confronts violence
• Religious humanism and secular humanism
• Acculturation generates cultural tension
• Cultural interweaving alters conflictual relations
• Cultural interweaving is a new humanist philosophy
• Al-Tawhidi is a discontented humanist thinker
• Al-Tawhidi adds an aesthetic dimension to thinking
• Modernity and humanism
• The conflict between good and violence governs history
• Reason mediates between science and religion
• Racism is intertwined with religion and inequalities
• Philosophy regulates the religious sciences
• The book is a compilation of Arab-Islamic culture
• Soul and body are in a reciprocal relation
• The deterioration of women’s status reopens the question
• Activating humanism in Islamic contexts
• The option of politico-religious reason
• A sociology of hope is needed
• Responsibility for the overall human condition
• Components of the Renaissance humanist current
• Introducing Islam and modernity into a Mediterranean critique
• Reform from within tradition
• The need for a third Enlightenment
• Historical narrative integrates the real and the ideal
• A global politics of reason and justice
• The anthropological triangle is a general framework
• The shift of narrative into ideology
• Linking Bin Laden to Mullah Omar
• The necessity of disabling the network
• A reciprocal relation between power and religion
• A value system that crosses cultures
• The September attacks reveal a global crisis
• An ethics that goes beyond state and religion
• A new universal ethics
• The crisis of contemporary Islam has multiple causes
• Adding modern forms of knowledge to the Arab field
• Averroes and Ibn Khaldun are two rationalist moments
• The independence of philosophy and theology today
• Modern universal ethics
• The desired human horizon
• Hope is a utopian theological function
• Arab-Islamic Enlightenment was linked to humanism
• The accord between Sharia and wisdom
• Al-Tawhidi as a model of cultural synthesis
• The central question of breaking captivity
• Secularism is not sufficient on its own
• The Mediterranean space is a field of interactions
• Society shapes religion and culture
• Self-critique is necessary for all religions
• The spread of thought through literature
• The development of modern ethics and science
• Massignon’s humility and openness
• The necessity of a new philosophy for accepting the other
• A new universal science of ethics
• Understanding religion and science requires the historical system of thought
• The project of Critique of Islamic Reason