Type of argument: Comparison

163 pages

• The priority of modern human rights
• Jurisprudential Islam is predominantly expansionist
• Political and religious puritanism are similar
• Modern civil contract has historically been unknown in Islamic societies
• French education influences the conception of Islam
• Modernity between liberation and domination
• The West is the point of reference for domination and deviation
• The West offers greater freedom and broader inquiry
• The non-Muslim reading of the Qur’an
• The shared religious imaginary
• The comparative and empirical methodology
• Extending critique to the monotheistic religions
• Studying revelation historically and comparatively
• Rejecting a one-to-one comparison between Islam and Christianity
• Reading the French Revolution explains the confrontation with Islam
• Book societies as a comparative tool
• Arkoun bets on a European reading
• European names influenced his vision
• Islam did not experience political modernity
• Spiritual Sufism differs from the confraternities
• Islamic-Christian dialogue is a recurring theme
• Violence is a general human phenomenon
• Violence appears in different religions
• The transformation of Jesus’ words into text
• Rejecting a homogeneous image of the country
• The absence of women and music in the mosque
• The absence of assimilation of Roman law
• Critique of Western reason
• A comprehensive horizon of comparative theology
• Removing the Qur’anic phenomenon from its isolation
• The European and Islamic contexts differ
• The persistence of theology after secularization
• Fundamentalism as an extension of Europe’s conflicts
• Ontological privilege is a general phenomenon
• Modernity can be generalized in Arab and Islamic contexts
• A call for comparative theology
• The conflict between religious and philosophical reason
• Traditional and modern reason compensate for its weakness
• European secularization is not a single model
• The gap between the Islamic and European trajectories
• The French separation of religion from the state
• Christian theology allied itself with Greek reason
• The Islamic trajectory opposed Greek reason
• Founding an anthropological science of the shared
• The history of European thought is necessary for understanding
• A comparative history of theological systems
• West binary
• The formation of comparative orthodoxies
• Distinguishing philosophical reason from religious reason
• The presence of theology in the German university
• The strength of scientific and philosophical reason in Europe
• Critique of the universality of European standards
• Religious anthropology includes the three religions
• The Islamic declaration and modern borrowing
• Classical Orientalism is content with philological investigation
• Precedents in the monotheistic texts
• The struggle over symbolic capital
• Oral reason and written reason
• Western secularization partly separated religion and politics
• Western secularization and the reverse trajectory
• Secularization did not settle spiritual values
• Christian the West differs from the secular West
• Contemporary Islamic thought is broader than the Arabs
• The Qur’an within the comparative monotheistic horizon
• The comparative critical reading
• Christianity’s transformation into Greek expression
• Preferring al-Tawhidi over Ibn Rushd
• A modernity not monopolized by the West
• The study of societies begins with their own history
• Arkoun’s battle on two fronts
• Comparing revolutions and spiritual force
• Critique of Ibn Rushd’s rationalism
• Transplanting the French model causes distortions
• The critical theses of Prague and Lambert
• The European experience and the liberation of thought
• The modern distinction between history and myth is absent
• Western modernities are multiple
• European modernity is a condition for revisiting inherited tradition
• Tribal custom was harsher on women
• Modern reason opens onto the irrational
• Secularization and the dismantling of political theology’s dominance
• The West guarantees freedom of conscience
• Christianity separates God from law
• Comparison liberates from dogmatism
• Comparison reveals differences in contexts
• Comparison expands the intellectual field
• The diversity of intellectual positions among Muslims
• The differentiation of religions in their relation to law
• Studying Islam in comparison with Judaism and Christianity
• The clash between the Islamic and Western imaginaries
• Kant represents the horizon of the European Enlightenment
• Book societies are broader than the People of the Book
• Monotheistic religions and modernity
• Differences among schools in transmitted reports
• Religious discourse shares general features
• Monotheistic religions mutually exclude one another
• Tradition resists modernity
• The two currents before Islamic thought
• Qur’anic discourse as a positive mythical model
• Violence within a broader discourse
• The epistemic gap between Europe and Islam
• The Qur’an as a field for comparative scholarly research
• The historical reading and the juridical reading
• Analogy differs from metaphor
• The comparative anthropological approach
• The anthropological approach reveals the similarity of the sacred
• Foundational texts claim universality for humanity
• The impact of European transformations
• The development of studies from philology to social criticism
• The disparity between consumption and critical study
• Distinguishing modernity from the emergent reason
• Distinguishing the religious intellectual from the modern intellectual
• Three historical interpretive trends
• The religion of Abraham releases a third monotheistic code
• The relationship between religious reason and scientific reason
• Louis Massignon and the People of the Cave
• Comparing translations reveals non-equivalence
• Critique of classical Orientalism
• Critique of the superiority claimed by Islamic fundamentalism
• The possibility of other religious humanist currents
• The duality of universality and particularity
• Monotheistic religions have similar structures
• Religious humanism and philosophical humanism
• God-centered humanism
• Humanism is not confined to the European model
• The shared structure among monotheistic religions
• Al-Tawhidi and Miskawayh are two complementary models
• Al-Tawhidi and Miskawayh represent differentiated human responses to crisis
• European modernity is a historical rupture
• Happiness and salvation transcend the Islamic tradition
• The fourth century and the nineteenth century
• French equality and universal rights
• Comparison reveals the relativity of cultures
• The dependence of reason on religion in al-‘Amiri
• Holy war transcends a single religion
• Comparison between Christianity and Islam
• Bin Laden and the revolutionary Guevara
• Scenes that reveal double standards
• Abu Hayyan as an example of philosophical human thought
• The reception of Maimonides and Thomas Aquinas
• Islam’s spiritual and political independence
• The continued centrality of Islamic theology
• Islam within the monotheistic chain
• Islam, Christianity, and Judaism historically
• Scientific openness distinguishes Europe
• The split between Islamic and European histories
• The shared history of the monotheistic religions
• The shared Mediterranean heritage
• The Arab Enlightenment preceded the European one
• True religion produces mutual rejection
• Philosophical reason struggled against theological reason
• The historical comparison of religions
• Comparison between Ibn Abd al-Wahhab and Kant
• The delayed study of Arab-Islamic heritage
• The triad of reason and faith
• Raymond Lull as a model of intellectual dialogue
• The conflict between philosophy and theology in Europe
• The need to write a critical Mediterranean history
• The absence of modernity from historical Islam
• The Enlightenment’s break with theology
• Intermediary thinkers open a critical inquiry
• An objective view of al-Andalus and Europe
• The unity of the Arab-European civilizational space