Atoms

This section gathers the atoms extracted from the book.

• Arkoun within the lineage of the Enlightenment thinkers
• The Arab crisis concerns entering the modern age
• The horizon of fragility and uncertainty
• The priority of modern human rights
• Restoring foundational Islam is rejected
• The continuing tension between Islam and the West
• The three preliminary questions
• Myth grants meaning
• Fundamentalism as coercive conversion
• The command “Say” as a triadic communicative structure
• Early Islam was an explosive revolution
• Juridical Islam is dominated by expansion
• Qur’anic Islam is free faith
• 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 linked to integration and law
• Islam in Europe raises multiple questions
• Islam as the meaning of loving obedience
• Islamism as a protest identity
• Media and politics amplify the image of Islam
• Ideology threatens scientific research
• Orientalism and Islamic discourses entrench essentialism
• Colonialism reshaped local politics
• The transition to Societies of the Book
• Media and political simplification weakens truth
• Liberation begins from within
• Linguistic analysis as a theoretical way out
• Material transformation dismantles traditional morality
• Tradition is studied with linguistic and historical methods
• Decline is linked to the suspension of independent reasoning
• Literal translation fails
• Political and religious rigidity are similar
• Rigidity as the preservation of purity
• Tolerance is a political and social need
• Tolerance requires individual will and a state
• Diagnosis goes beyond visible symptoms
• Modern civil contracting was historically unknown in Islamic societies
• European education removed religion and cultures
• Reverential education entrenches sectarianism
• Religious education needs anthropological openness
• French education affects the conception of Islam
• Education and the university fuel misunderstanding
• Sacralization raises the text to the sacred
• Ritual repetition entrenches discourse
• Stalled development has multiple causes
• Reductionist development excludes human beings
• Development requires the freedom to participate
• Modern revolutions reorganize legitimacy
• The European secular revolution overthrew priestly legitimacy
• Technical modernity increases the indebtedness of meaning
• Modernity between liberation and domination
• Modernity requires clearing historical blockages
• Modernity has gone beyond materialist extremism
• Modernity is dominated by pragmatism
• Modernity emerged historically in Europe
• Islamic movements invest the remaining energy
• Islamic movements express the social imaginary
• Islamic movements are a protest dynamic
• Fanatical movements are defined by contexts
• In the religious conception, 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 postulates
• Violent discourse dominates today
• Eschatological salvation in Qur’anic discourse
• Confusing Islamic with Islamist is a mistake
• External support strengthens religious protest
• The modern nation-state highlights the need for tolerance
• The nation-state fuels this vision
• The centralized state dominates after independence
• The state is founded on the popular will
• Religion as an ideological tool for regimes
• Religion alone does not explain fanaticism
• Religious authority legitimates rule
• The person includes multiple dimensions
• The modern phenomenon is not an Islamic exception
• Arabic is a necessary language for the renewal of thought
• Islamic reason and Arab reason are different
• Technocratic reason reduces the human being
• Unutilized traditional rationality
• The cause may be spiritual and worldly
• Exclusionary secularism excludes religion
• Secularism is an insufficiently thought-through subject
• Open secularization preserves the spiritual dimension
• European positivist secularization is excessive
• Secularization needs a local path
• Secularization is institutional separation, not spiritual separation
• The human sciences resist reductionism
• The return to religion is a modern phenomenon
• The political aim predominates in the movements
• The West as a reference point for domination and deviation
• The West provides wider freedom and research
• The individual and the citizen are modern concepts
• Historical differences explain the weakness of tolerance
• French thought has begun to take Islam into account
• Philosophy is a partner of anthropology in education
• The Islamic reading of the Qur’anic text
• The non-Muslim reading of the Qur’an
• Epistemological rupture is a condition for the future of Islamic societies
• Epistemic rupture in reading texts
• Social repression generates 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 mythologization
• Arab societies are on the threshold of modernity
• The project revises the institution’s concepts
• 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 a meaning open to interpretation
• The prophetic function produces meaning
• Some Orientalists contribute to it
• The history of religions is a required educational subject
• Salvation history and real history
• The renewal of terminology is a condition for the renewal of thought
• Renewing Islamic thought confronts the crisis
• Liberating the Arab-Islamic spirit
• Political transformations reproduced misunderstanding
• The intervention of non-specialists harms Islamology
• The translation of terms changes until it stabilizes
• 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
• Dismantling historical doctrines
• Extending critique to the monotheistic religions
• Three aims of the new study
• Characteristics of Qur’anic and prophetic discourse
• Studying revelation historically and comparatively
• The rule-of-law state protects civil rights
• Rejecting the binary between the religious and the worldly
• Rejecting fixed essential particularity
• Rejecting the mythological and ideological vision
• Rejecting the opposition between Islam and Christianity
• Misunderstanding between Islam and the West
• Reason’s struggle with closed faith
• The validity of teachings requires historical review
• The necessity of studying religion scientifically
• Weak tolerance is linked to delayed modernity
• An open secularism for studying religion
• A new spiritual secularization is needed
• Factors that fuel totalizing movements
• The return of religion is a European concept
• The absence of scholarly spaces impedes debate
• The absence of a constitutional order is not explained by religion alone
• A gap between discourse and practice
• The failure of state models generates a legitimacy vacuum
• Understanding religions requires three cognitive dimensions
• Reading the French Revolution explains the confrontation with Islam
• The inadequacy of previous strategies
• Societies of the Book as a comparative tool
• Effacing the historical dimension of Islam
• Revising ideological postulates
• 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 the European revolutions
• Continuing independent reasoning instead of imitation
• Critiquing the myth of the Western model
• Critiquing the comparison to racial character
• The critique of modernity is difficult to receive in Arab contexts
• The Critique of Islamic Reason is a condition for democratic engagement
• Critiquing the two theological readings of the Qur’an
• Critiquing superficial knowledge about Islam
• Critiquing dominant Western preaching
• A comprehensive critique of institutional structures
• The North-South model is an ideological construction
• The dominance of religions over inherited systems
• The dominance of money, mediation, and bargaining
• The symbolic function of religions