Book: Fundamentalist Thought and the Impossibility of Founding

299 pages

• The Impact of Modern Methodologies
• The Crisis of Contemporary Reason
• The Crisis of Contemporary Meaning
• Islamization of the Sciences Is a Fundamentalist Demand
• Colonial Names Fade Away After Independence
• The Principles of Jurisprudence and the Principles of Religion Are Complementary
• A Comprehensive Horizon of Comparative Theology
• Patterns of Interaction Among Minds
• Keeping Questions Open Scientifically
• Taking the Qur’anic Phenomenon Out of Its Isolation
• Integrating Tradition into Modernity
• Integrating Faith-Based Readings
• Redefining the Religious Phenomenon
• The Closure of Ijtihad Is the Rule of Imitation
• The Historical Closure of Foundational Texts
• The Difference Between the European and Islamic Contexts
• Replacing Etymological Obsession
• The Continuation of Conflict in Christian Europe
• The Persistence of Theology After Secularization
• The Persistence of Inherited Belief Has Multiple Causes
• Continuity of Texts and Rupture in Thought
• Objections to Arkoun’s Project
• Fundamentalism Is an Extension of Europe’s Conflicts
• Fundamentalism Imposes an Old Model
• Fundamentalism Uses Religion Politically
• The Interpreting Community Reproduces the Text
• The Interpreting Community Confers Sanctity on the Text
• Anthropology Goes Beyond Philology
• Theological Systems Produce Conflicts
• Modern Islam Requires Deconstruction
• Islam Is a Non-Homogeneous Entity
• Islam Is a Central Example of the Religious Phenomenon
• Islam Is Formed Locally
• Islam Grants an Ontological Privilege
• Applied Islamology as a Scientific Method
• Faith Is a Personal Matter
• Faith, Text, and Science Are Historical
• Ijtihad Requires Independence from the Caliphs
• Prosperity Weakens Religious Radicalism
• The Institutional Exception for Productive Dialogue
• Orientalism Restricts the Study of Islam
• Rapid Importation Leads Back to Fundamentalism
• Mutual Recognition Is a Condition for Religious Communication
• Recognizing Religion Requires Studying and Teaching It
• Belief Is Broader Than Faith
• Islamic Belief Was Historically Formed
• Ontological Privilege Is a General Phenomenon
• Geertz’s Exploratory Research Is Important
• Scientific Research Distinguishes Between Faith and Reason
• Multiple Structures Explain Society
• Later Founding Was Linked to Fundamentalism
• Founding Is Historical and Non-Final
• Founding Linked Rulings to Origins
• History Is a Hierarchy of Interwoven Civilizations
• Epistemological Renewal Breaks Solidarity
• Political Liberation Alone Is Not Enough
• Historical Interpenetration, Not Simple Succession
• Local Religiosity Precedes the Institution
• The Historical Order of the Suras Changes the Meaning
• Public Education Consolidates Secularization
• Distinguishing the Spiritual from the Temporal
• Interpretation Cannot Be Reduced to a Single Factor
• The Historical Deconstruction of Discourse
• Critical Deconstruction of the Monotheistic Traditions
• Deconstruction Precedes the Fixing of Theological Systems
• Sanctification Historically Curbs Violence
• Complementarity Between the Religious and Scientific Modes
• Humanitarian Preparation Lessens the Shock
• Distinguishing Religion from Its Instrumentalization
• Distinguishing the Oral from the Written
• Humility Is a Necessary Intellectual Virtue
• The Need for a Symbolic and Spiritual Horizon
• The Need for a Third Rationality
• The Need for Epistemological Critique
• Modernity Has Produced Major Achievements
• European Modernity Grew Gradually
• Western Modernity Empties the Spirit
• Western Modernity Is the Product of Multiple Transformations
• Repressive Modernity Provokes Fundamentalism
• Modernity Liberates the Human Condition
• Modernity Can Be Generalized in Arab and Islamic Contexts
• Modernity as a Transformation of the Self and Knowledge
• Modernity Is an Unfinished Project
• Modernity Is a Modern European Product
• Free Dialogue Needs Academic Spaces
• Islamic Discourse Has Closed In Within a Dogmatic Enclosure
• Victim Discourse Blocks Critique
• The Early Qur’anic Discourse Shapes Faith Dramatically
• Qur’anic Discourse Elevates the Human Being
• Prophetic Discourse Is Open in Meaning
• Prophetic Discourse Shapes Existence and Meaning
• Confusing Struggle with Privilege
• A Call for an Exploratory Reason
• A Call for Comparative Theology
• Religion and Thought Weaken as Ideology
• The Human Self Is in the Process of Formation
• Religious Orality Is Stronger in Morocco
• Orality and Writing Raise Questions About Tradition
• The Conflict Between Sovereignty and Political Power
• The Conflict Between Religious and Philosophical Reason
• Prayer and Good Works Found the Spiritual Relationship
• The Islamic Phenomenon Appropriates the Qur’an
• The Islamic Phenomenon Is Not Qur’anic
• The Qur’anic Phenomenon and the Islamic Phenomenon
• Instrumental Reason Is Limited
• Islamist Reason Is an Ideological Reaction
• Islamic Reason Is Part of Religious Reason
• Believing Reason Is Broader Than the Religious
• Exploratory Reason Is Threatened by Rigidity
• Traditional and Modern Reason Compensate for Its Weakness
• The New Reason Learns from Two Historical Failures
• Dogmatic Reason Closes Off Texts
• The Scientific-Technical-Televisual Reason
• Emergent Reason Recognizes Historical Limits
• Dominant Reason Turns into Domination
• Critical Reason Opens Historical Understanding
• European Secularization Is Not a Single Model
• European Secularization Lacks a Spiritual Alternative
• Secularization Differs from One Country to Another
• Secularization as a Costly Peaceful Compromise
• The Social Sciences Suffer from Theoretical Deficiency
• The Social Sciences Neglect Actual Societies
• The Social Sciences Are Necessary for Transformation
• The Social Sciences May Be Understood as a Threat
• Violence Is a Structural Element in Human Beings
• Violence Results from the Absence of Preparation
• Globalization Generalizes Western Domination
• Globalization Requires Caution in Self-Definition
• The Fatwa Is a Sign of Theology’s Decline
• The Gap Between the Islamic and European Trajectories
• The French Separation of Religion from the State
• The Separation of Religion and Politics
• Fiqh and Sharia Were Historically Formed
• Sanctity Was Placed on a Human Work
• Sanctity Hides Internalized Standards
• The Qur’an as Prophetic Discourse
• The Qur’an Is a Historical and Linguistic Event
• The Qur’an Is an Example of the Formation of Belief
• The Qur’an Is an Absolute Reference
• The Qur’an Is a Multi-Stage Historical Text
• The Qur’an Defines the Legal and the Value-Based
• The Critical Historical Reading
• The Historical Reading Reveals the Historicity of Texts
• The Historical Reading of the Religious Text
• The Theological Reading Obscures the Origins
• The Faith-Based and Historical Readings
• The Nineteenth Century Inherited Traditional Structures
• Rupture Makes Modernity
• Historical Disclosure as a Liberating Step
• The Unthought in the Maghreb
• The New Islamic Theology Is Based on Shared Commonalities
• Christian Theology Allied with Greek Reason
• Taboos Disable Critique
• The Islamic Trajectory Opposed Greek Reason
• Major Premises Are Hard to Overcome
• Political Legitimacy and Epistemic Illegitimacy
• The Problem Lies in the Very Concept of Origin
• The Muṣḥaf Is a Closed Official Text
• Belief Affects the Individual Body and the Social Body
• Belief Links Language, Memory, and Identity
• The Thinker Analyzes and Draws Conclusions
• Modern Methods Open Up a Scientific Reading
• The Historical-Deconstructive Method
• The Progressive-Regression Methodology
• Citizenship Is the Criterion of Modernity
• Elites Resist the Fundamentalist Model
• The Closed Official Text Resulted from Dogmatic Formation
• The Qur’anic Text Is the Source of Secondary Texts
• The Qur’anic Text Is Not Isolated
• Historical Critique Is a Condition for Understanding
• Historical Critique Emerged from European Conflicts
• Radical Critique Is a Condition for a New Theology
• Scientific Critique Reveals the Historicity of Tradition
• Theological Critique Opens Meaning
• Modern Identity Conflicts with Religious Identity
• Western Hegemony Limits Comparative Critique
• The New Research Workshop for Religion
• Revelation Ended After the Prophet’s Death
• Medieval Islamic Thought Became Closed
• The Openness of Qur’anic Discourse Versus the Closure of Orthodoxy
• The Separation of Scientific Reason from Theology
• Societies Are Split Between the Two Currents
• It Is Invalid to Prove Modernity by Texts
• The Qur’anic Encyclopedia Was Delayed
• Establishing an Anthropological Science of the Shared Commonality
• Founding the Foundations Has Become Impossible
• The History of European Thought Is Necessary for Understanding
• A Comparative History of Theological Systems
• The Historicity of Faith
• The Historicity of Core Islamic Concepts
• West Binary
• Renewing Religion Through Critique of Reason
• Temporarily Neutralizing the Theological Aura
• The Interweaving of the Religious, Political, and Social
• Teaching Religion in a Modern Way
• The Decline of Ijtihad Due to the Collusion of Authority
• The Decline of Philosophy After the Seljuk Ascendancy
• Translating Scientific Studies into Arabic
• Politicizing Religion Deepens the Scientific Deficit
• The Formation of Comparative Orthodoxies