Atoms

This section brings together the atoms extracted from the book.

• Traditional imams are ignorant of modernity
• Arkoun reads the Qur’an
• The crisis of modern reason and the concern with happiness
• The precedence of the religious sciences
• An anthropological horizon for prophetic discourse
• The importance of al-Hawamil wa-l-Shawamil
• Educational reform confronts violence
• Reformulating the Islamic context
• The possibility of other religious humanist tendencies
• A humanism that does not discriminate or marginalize
• Neglecting critical ijtihad is a religious danger
• Reducing Islam breeds misunderstanding
• Choosing the Hanafi method is an epistemic choice
• The flourishing of Arab humanism
• The duality of universality and particularity
• Using the concept of the Islamic context
• Classical literature goes beyond linguistic aesthetics
• Monotheistic religions have similar structures
• Juristic principles entrench tradition
• Religious anthropology relies on comparative history
• Anthropology reveals the diversity of rationalities
• Living humanism is committed to human concerns
• Religious humanism and philosophical humanism
• Formal humanism is detached from reality
• Human-centered humanism
• God-centered humanism
• Humanism is manifested in lived experience
• Humanism is a general practical aspiration
• Humanism in Arkoun is not an abstract slogan
• Humanism is an intellectual and historical issue
• Humanism is a historical value tied to Islamic thought
• Humanism is not confined to the European model
• Humanism is a critical and educational project
• Human creativity emerges from the interaction of traditions
• Islam is a factor that energizes exchanges
• The media deepens imaginaries of rejection
• For Miskawayh, the human being is a psychophysical composite capable of education
• Religious humanism and secular humanism
• Arab humanism emerged in urban settings
• Theoretical humanism raises a problem
• Exclusion between the West and Muslims is mutual
• Classical Orientalism versus modern epistemology
• Temperamental moderation is a condition of health
• Recognition of plurality is a condition of democracy
• Forced integration reproduces exclusion
• The shared structure among monotheistic religions
• Deconstructive interpretation of religions
• Real history and true history
• History reveals a human face and a dark face
• Acculturation generates cultural tension
• Cultural interpenetration alters conflictual relations
• Cultural interrelatedness is a new humanist philosophy
• Islamic tradition needs critical study
• Tradition continues through transformation
• Education shapes the human being
• Pluralism is not the same as democracy
• Closed education feeds fanaticism
• Critical deconstruction precedes modern construction
• Distinguishing the religious from the worldly
• European Enlightenment and the social condition
• The tension between reason and sharia is a shared issue in medieval thought
• The tension between reason and sharia is a shared issue
• al-Tawhidi remained within the horizon of the elite
• al-Tawhidi between mysticism and pleasure
• al-Tawhidi bears witness to deprivation and alienation
• al-Tawhidi is not a pure mystic
• al-Tawhidi is charged with bitterness and envy
• al-Tawhidi is a discontented humanist thinker
• al-Tawhidi criticizes elite humanism
• al-Tawhidi is a critic of truth and spirit
• al-Tawhidi and Miskawayh are two complementary models
• al-Tawhidi, Miskawayh, and Ibn Sina
• al-Tawhidi and Miskawayh represent a distinct humanist response to the crisis
• al-Tawhidi adds an aesthetic dimension to thought
• al-Tawhidi expresses a personal social and cultural impasse
• al-Tawhidi universalizes his personal experience
• al-Tawhidi is read through the sociology of failure
• Culture represses instincts
• Jihad in modern history
• Love and death move beyond the enclosure
• European modernity is a historical rupture
• Technological modernity gives rise to ideological patchwork
• Radical modernity calls for criticism
• Modernity and humanism
• Modernity arrived in a distorted form
• Freedom is a condition for contemporary societies
• Dialogue and debate are the basis of humanism
• Conformist discourses justify exclusion
• Encomiastic discourses
• Religion is a general anthropological phenomenon
• Religion requires three dimensions
• Religion is used politically and clerically
• Happiness is the axis of classical thought
• Happiness and salvation transcend the Islamic tradition
• Happiness and salvation are central concepts
• The rational enclosure links reason to language
• The conceptual networks of texts
• The conflict between good and violence governs history
• Inquiring reason as an alternative to postmodernity
• Scientific reason has dominated in a reductive way
• Reason is a mediator between science and religion
• Reason is a means of seeking religious truth
• Reason serves to establish the true religion
• Dogmatic rationalism in al-‘Amiri
• Centralist rationality favors identity
• Doctrine within a closed enclosure
• Greek science and humanism
• Religious knowledge is the foundation of the other sciences
• Racism intertwines with religion and inequalities
• Racism affects the deep human structure
• The critical aim dismantles camouflage
• The Greco-Semitic space is insufficient
• Philosophy links experience to analysis and disciplines the human being
• Philosophy regulates the religious sciences
• Philosophy resists sacralization
• Philosophy and the quest for legitimacy
• Religious understanding changes across generations
• Modern civil law has Roman origins
• Traditional reading imposes the ideal
• Literal reading is a theological stance
• Emotive reading competes with logic
• Fragmentary reading operates by judgment
• Fragmentary reading generalizes the verse to other events
• Fragmentary reading detaches the verse from its context
• Reading without epistemological distance
• Reading is determined by purpose
• The fourth Hijri century was rich in thinkers
• The fourth Hijri century was a broader intellectual space than the four greats
• The fourth century and the nineteenth century
• The modern rupture weakened philosophical thinking
• The break with ijtihad is a central cause
• The book is a compilation of Arab-Islamic culture
• Writing performs a preparatory and performative function
• Language is an instrument of reform and influence
• Prophetic logos confronts pedagogical discourse
• Contemporary Islamic societies are cut off from European modernity
• Contemporary Islamic societies are cut off from their tradition
• Argumentation should be understood rhetorically and logically within the Islamic context
• French equality is universal rights
• The selective lexicon in the book
• Intuitive knowledge is a legitimate kind
• Rationality shapes true history
• Implicit meaning reveals mental structures
• Normativity in medieval texts
• Religious comparison within a pre-established frame
• Comparison reveals the relativity of cultures
• Civilizational achievement is proof of superiority
• Logic as an instrument of distinction
• The middle position on predestination
• Islamic humanism arose from culturally tension-generating contact
• The soul and the body are in a reciprocal relationship
• Self-criticism is a condition for confronting modernity
• Self-criticism accompanies European progress
• al-Hawamil wa-l-Shawamil is a long dialogical text
• Revelation is a subject for historical study
• Criticizing the traditional imams
• The authorship of al-Hawamil wa-l-Shawamil is not certain
• The historicity of the Qur’an has not yet been uncovered by Muslims
• The subordination of reason to religion in al-‘Amiri
• Avoiding sectarian polemics
• Teaching Arab civilization apart from Islam
• Teaching the history of religions is necessary
• The decline of happiness after the thirteenth century
• The decline of humanism due to political factors
• The decline of humanism
• The decline in women’s status raises the question again
• Alphabetical arrangement of roots
• The book is organized by juxtaposition
• The composition of al-Hawamil wa-l-Shawamil is likely between 367 and 370 AH
• The human being’s dual composition
• Equality of rights between femininity and masculinity
• The multiplicity of currents within the Islamic context
• Religious instruction should be replaced by religious anthropology
• Teaching religion needs humanistic methods
• Qur’anic commentaries need historical study
• Deconstructing Islamic discourse is necessary
• Deconstructing the closed theological enclosure
• Deconstructing dominant thought
• Islam’s superiority through axioms
• Distinguishing knowledge from legal practice
• Distinguishing rhetorical argumentation from logical argumentation
• Revitalizing humanism in Islamic contexts
• Calming human contradictions
• The tension between the prophet and the philosopher
• Using religion politically and ideologically
• The four currents of the Islamic context
• Restricting attention to the four greats obscures the broader field
• Restricting religion to the private shrinks its dimensions
• Restricting religion to the private weakens its public presence
• The option of religious-political reason
• Studying Islam requires scholarly equality
• The role of the Mu’tazila in the humanist perspective
• Linking experience to theorization
• The spirituality of sincere believers
• The context in which the book on the media was written
• al-Tawhidi’s personality is built on contradiction
• Legitimizing domination in ideologies
• The weakness of Arab creative vitality
• Enlightenment reason reduces religion
• A sociology of hope is needed
• The return of the religious factor and the conditions of crisis
• The human goal is to elevate reason through education and moderation
• The human goal is to elevate reason
• al-Tawhidi’s estrangement within his society
• The absence of a similar reformist path
• Examining theological and philosophical truth
• Separating theoretical inquiry from application
• Understanding the present through decline
• The establishment of the state and open society
• The value of the book lies in its remedial spirit
• Religious humanism has a divine center
• Philosophical humanism has a human center
• The Second Vatican Council is theological progress
• Reassessing modernity and deconstructing it
• al-‘Amiri’s blending of jurisprudence and philosophy
• Responsibility for the universal human condition
• Miskawayh is a sober humanist
• Miskawayh is an example of moral transformation
• Components of the Renaissance humanist current
• al-‘Amiri’s measured tone
• The emergence of Islamic humanism
• Critique of projecting Aristotelian rationality
• Critique of the abstract human being and male domination
• Critique of institutionalized official ignorance
• Critique of al-‘Amiri’s numerical exposition
• Critique of fanaticisms is linked to educational reform
• Critiquing racism requires cultural interaction
• Critique of theological and Orientalist readings
• Critique of the depiction of Islam in modern studies
• An intellectual core and a religious core