Centrality Degree: Peripheral

697 pages

• Myth grants meaning
• The command “Say” has a triadic communicative structure
• Islam in Europe is linked to integration and law
• Islam in Europe raises multiple questions
• Media and politics magnify the image of Islam
• Media and political simplification weakens truth
• Material transformation dismantles traditional ethics
• Literal translation fails
• Political and religious rigidism are similar
• Tolerance requires individual will and the state
• European education removed religion and cultures
• French education affects the conception of Islam
• Modern revolutions reorganize legitimacy
• Modernity has surpassed material extremism
• Islamic movements are protest dynamics
• Moral judgment is a neglected question
• Superstition weakens resolve
• Eschatological salvation in Qur’anic discourse
• The modern nation-state highlights the need for tolerance
• The nation-state nourishes this vision
• Technocratic reason reduces the human being
• Unexploited traditional rationality
• The cause may be spiritual and worldly
• European positivist secularization is excessive
• Secularization is institutional separation, not spiritual separation
• The political aim predominates in the movements
• The West is the reference point for domination and deviation
• The individual and the citizen are modern concepts
• The shared religious imaginary
• The translator needs broad specialized knowledge
• Arab societies are on the threshold of modernity
• Comparative and concrete methodology
• The universal Islamic model
• Some Orientalists contribute to it
• Political transformations reproduced misunderstanding
• The intervention of non-specialists harms Islamology
• The translation of terms changes until it stabilizes
• Multiple Arab diagnoses of the crisis
• A new historical solidarity among peoples
• The rule-of-law state protects civil rights
• Rejecting the opposition between Islam and Christianity
• The weakness of tolerance is linked to belated modernity
• Factors that nourish totalizing movements
• The return of religion is a European concept
• The absence of scholarly spaces hinders debate
• Reading the French Revolution explains the confrontation with Islam
• The critique of modernity is difficult to receive in the Arab world
• The dominance of money, connections, and bargaining
• The impact of colonialism and war
• Arkoun between two cultures
• Arkoun studies human rights
• Arkoun stakes his hopes on a European reading
• European figures influenced his vision
• The Thousand and One Nights as a model of the captivating marvelous
• The reinstatement of slavery after the French Revolution
• The exclusion of linguistic and cultural plurality
• Arkoun’s independence from duality
• The Bedouins are a social category within the tribal system
• Consensus and analogy according to Arkoun
• Orientalism benefited scholarly verification
• Research begins with what is unbearable
• The captivating marvelous is an anthropological phenomenon
• The shift to the subject of Ibn Miskawayh
• Spiritual Sufism differs from the orders
• Early Sufism was freer and less codified
• Education is a cognitive transformation, not a rupture
• Qur’anic exegesis was creative in earlier times
• Distinguishing between knowledge and the sciences
• Repentance means submission or killing
• Islamic-Christian dialogue is a recurring axis
• Dialogue with preachers is almost impossible
• Prophetic discourse is a space for dialogue
• Persecuted memories are an example of what is unbearable
• Kabyle collective memory
• The sura announces a new law
• Sufism is taught orally
• Knowledge in the Qur’an is knowledge of revelation
• Great scholars build faith
• Violence appears in different religions
• Al-Ghazali adheres to Qur’anic knowledge
• The Kabyles are an example of diversity
• The Qur’an is lived ritually through recitation
• Universality is an open project
• Wahhabism is a freezing of Hanbali doctrine
• Arkoun’s interest in Islam and Europe
• The influence of the French milieu on his formation
• School history of France was justificatory
• Unequal visits to places of worship
• Expanding relations among persons
• The Qur’an’s appeal appears during recitation
• The gathering of stories in al-Kahf is intentional
• The role of midwifery in women’s status
• The village’s positive reactions
• Surat al-Tawba is a decisive moment of transition
• The father’s moral strictness
• The absence of women and music in the mosque
• List of Arkoun’s works
• The women of the family as social symbols
• The text of the Qadiri creed as an example of freezing
• The lack of artistic creativity in Islamic civilization
• The Islamization of the sciences is a fundamentalist demand
• Colonial names fade after independence
• Replacing etymological obsession
• The persistence of conflict in Christian Europe
• The persistence of inherited belief has multiple causes
• Objections to Arkoun’s project
• Anthropology goes beyond philology
• Islam grants an ontological privilege
• Prosperity weakens religious radicalism
• Rapid importation leads back to fundamentalism
• Recognizing religion requires studying and teaching it
• Ontological privilege is a general phenomenon
• Geertz’s exploratory research is important
• Local religiosity precedes the institution
• Public education consolidates secularism
• Deconstruction precedes the stabilization of theological systems
• Sacralization has historically restrained violence
• Humility is a necessary intellectual virtue
• The need for a symbolic and spiritual horizon
• European modernity developed gradually
• Western modernity is the fruit of multiple transformations
• Modernity can be generalized in Arab and Islamic contexts
• Modernity is a recent European product
• Free dialogue needs academic spaces
• The call for comparative theology
• The human self is in the process of formation
• Religious orality grows stronger in the Maghreb
• Prayer and righteous action establish the spiritual relationship
• Instrumental reason is limited
• Exploratory reason is threatened by rigidity
• Scientific-technological-televisual reason
• European secularism is not a single model
• European secularization lacks a spiritual alternative
• Secularization differs among countries
• Secularization as a costly peaceful concession
• The social sciences may be understood as a threat
• Violence results from the absence of preparation
• The French separation of religion from the state
• The nineteenth century inherited traditional structures
• The new Islamic theology is based on commonalities
• The major postulates are difficult to overcome
• Belief affects the individual body and the social body
• Belief links language, memory, and identity
• Elites resist the fundamentalist model
• Historical criticism arose in European conflicts
• Theological criticism opens up meaning
• The separation of scientific reason from theology
• The invalidity of proving modernity through texts
• The delay of the Qur’anic encyclopedia
• Founding an anthropological science of the common
• Teaching religion in a modern manner
• The decline of philosophy after the Seljuk rise
• Translating scholarly studies into Arabic
• The stumbling of fundamentalist thinking has multiple causes
• The privileging of the material and the consumerist
• Preferring modern linguistics
• Preferring Lacoste’s definition of theology
• The differentiation of historical stages
• Distinguishing the researcher from the thinker
• Distinguishing Islamic thought from Islamic philosophy
• The presence of theology in the German university
• The jurist’s discourse is legalistic and constrained
• Surat al-Tawba demands obedience with a tactical reprieve
• Surat al-Hujurat displays social ethics and psychological discipline
• The conflict of fundamentalisms has a long history
• The rise of fundamentalisms and the reaction
• The image of Islam among Europeans
• The need to study societies through their own data
• Kinship solidarities hinder the person
• The sacredness of secondary texts is derivative
• The competence of the self and its practical embodiment
• The methods of the social sciences need to be questioned
• Critique of ideological veneration
• Critique of objectivity in the social sciences
• The historical dominance of religious reason in Europe
• The foundations of rights in Islam
• The Arab intellectual faces three possibilities
• Reforming education requires positive secularization and separating public space from sectarianism
• Reshaping Turkish symbolic systems
• Excluding Islam weakens the study of religion
• Islamic philosophy benefited from Aristotle and Plato
• The historical foundations of human rights exist
• The Muhammadan community is the ideal community
• Popular Islam acknowledges the authority of saints in intercession and mediation
• Popular Islam is based on the cult of the righteous
• Militant Islam is not enough for understanding
• Islam signifies obedience and love
• The Islamic declaration and modern borrowing
• The human being exceeds pure materialism
• Western researchers prefer brief description
• Cultural amputation weakens doctoral students
• Religious experience prevents nihilism
• Narrow specialization weakens the role of the intellectual
• Islamic tradition carries a longing for survival
• Tolerance is a modern concept
• French education broadened his cognitive horizon
• The division between East and West is a sterile cliché
• Distinguishing between popular and orthodox Islam
• Spiritual tension is a basic human need
• Secular revolutions reveal the hidden function of sacralization