Type: Atom

2253 pages

• Arkoun within the lineage of the Enlightenment thinkers
• The Arab crisis is tied to entering the age
• A horizon of fragility and uncertainty
• The primacy of modern human rights
• A return to foundational Islam is rejected
• The tension between Islam and the West continues
• The three preliminary questions
• Myth grants meaning
• Fundamentalism as forced conversion
• The imperative “Say” as a three-part communicative structure
• Early Islam was an eruptive revolution
• Juristic Islam is dominated by expansion
• Qur’anic Islam is free belief
• Qur’anic Islam is a covenantal relationship
• Later Islam is submission to authority
• Islam turned into an ideology of power
• Islam within society historically
• Islam in Europe is tied to integration and law
• Islam in Europe raises multiple questions
• Islam means loving obedience
• Islamism as a protest identity
• The media and politics amplify the image of Islam
• Ideology threatens scientific research
• Orientalism and Islamic discourses both confirm essentialism
• Colonialism reshaped local politics
• The transition to scriptural societies
• Media and political simplification weakens truth
• Liberation begins from within
• Linguistic analysis is a theoretical way out
• Material transformation dismantles traditional morals
• Tradition is studied through linguistic and historical methods
• Decline is linked to the suspension of ijtihad
• Literal translation fails
• Political and religious rigourism are similar
• Rigourism as the preservation of purity
• Tolerance is a political and social necessity
• Tolerance requires individual will and the state
• Diagnosis goes beyond visible symptoms
• Modern civil contract has historically been unknown in Muslim societies
• European education excluded religion and cultures
• Reverential education entrenches sectarianism
• Religious education needs anthropological openness
• French education influences the perception of Islam
• Education and the university fuel misunderstanding
• Sacralization elevates the text into the sacred
• Ritual repetition consolidates discourse
• Stalled development has multiple causes
• Reduced development excludes people
• Development needs freedom of participation
• Modern revolutions reorganize legitimacy
• The European secular revolution overthrew clerical legitimacy
• Technological modernity increases the debt of meaning
• Modernity between liberation and domination
• Modernity requires clearing historical blockages
• Modernity has gone beyond material extremism
• Modernity is dominated by pragmatism
• Modernity emerged historically in Europe
• Islamic movements exploit remaining energy
• Islamic movements express the social imaginary
• Islamic movements are a protest dynamism
• Fanatical movements are shaped by contexts
• In the religious view, rights derive from revelation
• Moral judgment is a neglected question
• Imposed solutions produce counter-reactions
• Superstition weakens resolve
• Contemporary Islamic discourse is widespread
• Islamic discourse is a reaction to modernity
• Islamic discourse rests on fixed assumptions
• Violent discourse is dominant today
• Eschatological salvation in Qur’anic discourse
• Confusing Islamic and Islamist is an error
• External support strengthens religious protest
• The modern nation-state highlights the need for tolerance
• The nation-state fuels this view
• The centralized state dominates after independence
• The state is based on the popular will
• Religion as an ideological tool of regimes
• Religion alone does not explain fanaticism
• Religious authority legitimizes rule
• The person includes multiple dimensions
• The modern phenomenon is not an Islamic exception
• Arabic is a necessary language for the revival of thought
• Islamic reason and Arab reason are different
• Technocratic reason reduces the human being
• The rationality of tradition remains untapped
• The cause may be spiritual and worldly
• Exclusionary secularism excludes religion
• Secularism is an insufficiently thought-out subject
• Open secularization preserves the spiritual dimension
• European positivist secularization is excessive
• Secularization needs a local path
• Secularization is an institutional separation, not a spiritual one
• The human sciences resist reduction
• The return to religion is a modern phenomenon
• The political aim outweighs the movements
• The West is a reference point for domination and deviation
• The West offers greater freedom and broader inquiry
• The individual and the citizen are modern concepts
• Historical differences explain the weakness of tolerance
• French thought began to take Islam into account
• Philosophy is an anthropological partner in education
• The Islamic reading of the Qur’anic text
• The non-Muslim reading of the Qur’an
• An epistemological break is a condition for the future of Muslim societies
• An epistemic break in reading texts
• Social repression breeds explosion
• Transcendent divine speech
• The shared religious imaginary
• The translator needs broad specialized knowledge
• The Muslim intellectual needs a cool diagnosis
• Modern societies produce their own mythologies
• Arab societies are on the threshold of modernity
• The project revisits the concepts of institution
• Vital meaning is not provided by rationality alone
• The historical-anthropological methodology
• The comparative and concrete methodology
• The messianic pattern links faith to justice
• The universal Islamic model
• The margins dismantle Islamist discourses
• Revelation grants interpretable meaning
• The prophetic function produces meaning
• Some Orientalists contribute to it
• The history of religions is a required teaching subject
• Salvation history and real history
• Renewal of terminology is a condition for renewal of thought
• Renewing Islamic thought confronts the crisis
• Liberating the Arab-Islamic spirit
• Political shifts reproduced misunderstanding
• Intervention by non-specialists harms Islamology
• The translation of terms changes until it settles
• The politicization of Islam in contemporary discourse
• Multiple Arab diagnoses of the crisis
• Religiosity is shaped by environment and history
• A new historical solidarity among peoples
• Deconstructing historical creeds
• Extending criticism to the monotheistic religions
• Three goals for the new study
• The characteristics of Qur’anic and prophetic discourse
• Studying revelation historically and comparatively
• The rule-of-law state protects civil rights
• Rejecting the dualism between the religious and the worldly
• Rejecting essentialist fixed specificity
• Rejecting the mythological and ideological view
• Rejecting the comparison between Islam and Christianity
• Misunderstanding between Islam and the West
• The struggle of reason against closed faith
• The validity of teachings requires historical review
• The need to study religion scientifically
• The weakness of tolerance is tied to late modernity
• An open secularism for studying religion
• A new spiritual secularization is needed
• Factors that nourish totalizing movements
• The return of religion is a European concept
• The absence of scholarly spaces hinders debate
• The absence of a constitutional order is not explained by religion alone
• A gap between discourse and practice
• The failure of state models creates a legitimacy vacuum
• Understanding religions requires three cognitive dimensions
• Reading the French Revolution explains the confrontation with Islam
• The shortcomings of previous strategies
• Scriptural societies as a comparative tool
• Erasing the historical dimension of Islam
• Revisiting ideological assumptions
• The centrality of interpretation in the contemporary crisis
• The legitimacy of the rule-of-law state comes from citizens
• The concept of the person is broader than the individual
• The concepts of the individual and the citizen are linked to European revolutions
• Continuing ijtihad instead of imitation
• Critiquing the myth of the Western model
• Critique of analogy as a racist trait
• Criticism of modernity is difficult to receive in Arab contexts
• Critique of Islamic reason is a condition for democratic engagement
• Critique of the two theological readings of the Qur’an
• Critique of superficial knowledge about Islam
• Critique of dominant Western preaching
• A comprehensive critique of institutional formations
• The North-South model is an ideological construction
• The dominance of religions over inherited systems
• The dominance of money, patronage, and barter
• The symbolic function of religions
• Qur’an 9:29 regulates the status of non-Muslims
• The Sword Verse within the conflict of the covenant
• The Sword Verse is linked to the balance of power
• The impact of colonialism and war
• Arkoun’s critical tools
• Arkoun between two cultures
• Arkoun and understanding applied Islamology
• Arkoun studies human rights
• Arkoun bets on a European reading
• European names that influenced his vision
• Usul al-fiqh was ideologically revived
• Most interpretations fall into a historical fallacy
• One Thousand and One Nights is a model of enchanting marvel
• Women’s reform collides with tradition
• The reintroduction of slavery after the French Revolution
• The exclusion of linguistic and cultural plurality
• The humanity and human authorship of the Qur’an
• Neglect of imagination and memory
• Arkoun’s independence from dualism
• The exhaustion of ijtihad halts generativity