Type of Argument: Descriptive

248 pages

• Qur’anic Islam, free faith
• Qur’anic Islam, a covenantal relationship
• Islam, the meaning of loving obedience
• Islamic movements, protest dynamics
• Contemporary Islamic discourse is widespread
• Islamic discourse rests on fixed assumptions
• The state is based on the popular will
• The person encompasses multiple dimensions
• Islamic reason and Arab reason are different
• Secularization is an institutional separation, not a spiritual one
• The individual and the citizen are modern concepts
• Characteristics of Qur’anic and prophetic discourse
• The return of religion is a European concept
• The concept of person is broader than the individual
• The dominance of religions over inherited systems
• The function of symbolic religions
• Arkoun between two cultures
• Arkoun and the understanding of applied Islamology
• The humanity and human authorship of the Qur’an
• Literature contributes to shaping the collective imaginary
• Humanism in Islamic thought
• The Qur’anic epistemé is a network of meanings
• Qur’anic Islam is submission to God
• The wondrous and captivating is an anthropological phenomenon
• The human formation of Islam is a research path
• The human formation of Islam
• Distinguishing between science and the sciences
• Modernity is not mere temporal contemporaneity
• Nature as an object of tribal sacralization
• The wondrous participates in understanding religious symbols
• Knowledge in the Qur’an is revealed knowledge
• Tribes are an example of diversity
• Universality is an open project
• The thought and the unthought
• Distinguishing faith from belief
• The father’s moral rigor
• Childhood curiosity about Jews
• List of Arkoun’s works
• Critique of Islamic reason does not critique religion
• Redefining the religious phenomenon
• Islam is a heterogeneous entity
• Belief is broader than faith
• Multiple structures explain society
• Foundationalization links rulings to origins
• Distinguishing between the spiritual and the temporal
• Distinguishing between religion and its instrumentalization
• Modernity liberates the human condition
• Modernity as a transformation in the self and in knowledge
• The human self in the process of formation
• The Islamic phenomenon is not Qur’anic
• Islamic reason is part of religious reason
• Faith-based reason is broader than the religious
• Violence is a structural element in human beings
• Globalization imposes caution on self-definition
• The Qur’an as prophetic discourse
• The Qur’an as an example of the formation of belief
• The Qur’an is an absolute reference
• The Qur’an determines the lawful and the value-based
• The problem lies in the very concept of origin
• The Qur’anic text is the origin of secondary texts
• Revelation ended after the Prophet’s death
• Preferring Lacoste’s definition of theology
• Distinguishing Islamic thought from Islamic philosophy
• The jurist’s discourse is legal and constrained
• The sanctity of secondary texts is derivative
• The efficacy of the self and its practical embodiment
• Critique of the equation between secularization and religion
• The function of the emergent exploratory reason
• The foundations of rights in Islam
• Myth is a general cognitive component
• The Muhammadan community is the ideal community
• Islam denotes obedience and love
• Human beings transcend pure materialism
• Tolerance is a modern concept
• Distinguishing between popular and orthodox Islam
• Distinguishing between the Qur’anic and Islamic phenomena
• Jihad is presented as a supra-historical model
• The real truth
• The sociological truth
• Sufi discourse expands symbol and myth
• Shiites link legitimacy to the Prophet’s lineage and the infallible Imams
• Positive secularization acknowledges the spiritual dimension
• Secularization goes beyond legal separation
• The difference between historical and primordial Islam
• Religious law is authorized by the text
• The Qur’an is the primary source of Islam
• The intellectual is tied to the critical sphere
• Revelation as audible discourse
• Revelation is transcendent discourse
• Building the idea of the community on a mythical structure
• Politicizing God in the Islamic context
• Distinguishing mythical discourse from ideological discourse
• Distinguishing religion from ideology
• Characteristics of traditional Islamic reason
• The orality of revelation
• The original and Qur’anic meaning of Islam
• The concept of the human being requires a multidisciplinary approach
• Critique of generalizing Islam across cultures
• Modern secular religions dominate the imaginary
• Islamization of knowledge or the study of Islam
• Reformulating doctrinal concepts
• An acceptable distinction between religion and jurisprudence
• Islam within the social construction of truth
• Islam is given and received
• Islam makes the Sharia a comprehensive center
• Juristic disagreement is a sign of soundness
• Distinguishing between the supreme and ordinary word
• The mythical narrative shapes religious meaning
• Tribal customs are not authentically Islamic
• The Qur’an crystallized a sublime symbolic language
• The sacred mingles with the prohibited
• The splitting of the two intellectual spaces
• Two dimensions of religion in history
• The varying significance of tradition and orthodoxy
• The ambiguity of the relation between rights and domains
• Muhammad embodied charismatic leadership
• Arkoun rejects separating the heart from the mind
• Arkoun calls for redefining the wondrous and captivating
• The Mother Book and the revealed books
• Redefining the concepts of mind and heart
• The use of the term Islam needs a finer distinction
• The legislative verse is an example of the legal character
• Literature is a comprehensive cognitive concept
• Myth is a foundational concept
• Human beings are a secondary addressee
• The inner religious experience is deeper than outward forms
• The analysis focuses on linguistic functioning
• The social imaginary shapes societies
• Traditional exegesis and the framing narrative
• Sacralization is a permanent human tendency
• Distinguishing between the imaginary and imagination
• Distinguishing between oral and written
• Distinguishing between the immanent and the transcendent order
• The Hajj is a religious and human phenomenon
• The Qur’anic event is not the Islamic event
• Qur’anic discourse is multi-genre
• Qur’anic discourse differs from Islamic discourse
• The Islamic vision makes God the criterion of meaning
• Eschatological time is higher than worldly time
• Hearing corresponds to direct human knowledge
• The sura as a linguistic exception
• Rituals establish the identity of early Islam
• The symbolic energy of the Qur’an
• Miracles are called signs
• Traditional reason in monotheistic religions
• Qur’anic reason is not Aristotelian
• For the Mu’tazila, reason is the sum of knowledge
• Modern thought and the production of knowledge
• Sacredness mixes with interests in the contemporary Hajj
• The Qur’an within symbolic knowledge
• The Qur’an presents itself as the word of God
• For the Mu’tazila, the heart is the center of psychological states
• The heart is the central organ of cognition
• Lived values and imposed standards
• Words as symbols in the Qur’an
• Language is the medium of religious experience
• The supreme speaker dominates the discourse
• The three cognitive fields
• Affective knowledge is the basis of religious consciousness
• What can be thought in the Qur’an
• Prophecy is a historical and social phenomenon
• The cognitive aim is to free Islamic thought
• Revelation is human linguistic discourse
• Revelation has two dimensions
• Revelation manifests in Arabic
• Revelation guides human beings
• Sainthood is a spiritual continuation of prophecy
• Establishing a new sacred space
• Arkoun’s focus on Islam
• Classification of categories in the sura
• The multiplicity of Qur’anic readings
• Definition of the modern intellectual
• Expanding the concept of the unthought
• The specificity of religious language
• The four symbolic registers of the Qur’an
• The noun “reason” is absent
• The susceptibility of social concepts to ideology
• There is no revelation outside human language
• The expanded community of the Book
• The communities of the Book were subject to one book
• The meaning of orthodoxy in Arkoun
• The concept of the unseen between knowledge and suspension
• Critique of the absolute sanctification of tradition
• The dominance of the authorized reading
• The unity of the spiritual and the worldly
• A humanism that does not discriminate or marginalize
• A humanism centered on the human being
• Humanism is a general practical desire
• For Miskawayh, the human being is a psycho-physical composite capable of education
• Temperamental balance is a condition of health
• Education shapes the human being
• Distinguishing between the religious and the worldly
• The tension between reason and the Sharia is a shared issue
• al-Tawhidi remained within an elite horizon
• al-Tawhidi is not a pure Sufi
• Culture suppresses instincts
• Religion is a general anthropological phenomenon
• Religion needs three dimensions
• Happiness and salvation are central concepts
• Doctrine within a closed enclosure