Book: Where Is Contemporary Islamic Thought
186 pages
- Arkoun within the lineage of the Enlighteners
- The Arab crisis is tied to entering the age
- A horizon of fragility and uncertainty
- The primacy of modern human rights
- A return to foundational Islam is rejected
- The tension between Islam and the West continues
- The three preliminary questions
- Myth gives meaning
- Fundamentalism as forced conversion
- The imperative “say” has a tripartite communicative structure
- The first Islam was an eruptive revolution
- Juristic Islam is largely expansionist
- Qur’anic Islam is free belief
- 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 tied to integration and law
- Islam in Europe raises multiple questions
- Islam means loving obedience
- Islamism as a protest identity
- Media and politics amplify the image of Islam
- Ideology threatens scientific research
- Orientalism and Islamic discourses confirm essentialism
- Colonialism reshaped local politics
- The transition to book societies
- Media and political simplification weakens truth
- Liberation begins from within
- Linguistic analysis is a theoretical way out
- Material transformation dismantles traditional morality
- Tradition is studied through linguistic and historical methods
- Decline is linked to the suspension of ijtihad
- Literal translation fails
- Political and religious rigidity are similar
- Rigidity as the preservation of purity
- Tolerance is a political and social necessity
- Tolerance requires individual will and the state
- Diagnosis goes beyond outward symptoms
- Modern civil contracting has historically been unknown in Islamic societies
- European education erased religion and cultures
- Hagiographic education entrenches sectarianism
- Religious education needs anthropological openness
- French education affects the conception of Islam
- Education and the university fuel misunderstanding
- Sacralization elevates the text into the sacred
- Ritual repetition consolidates discourse
- Stalled development has multiple causes
- Reductionist development excludes people
- Development needs freedom of participation
- Modern revolutions reorganize legitimacy
- The European secular revolution overthrew clerical legitimacy
- Technological modernity increases the debt of meaning
- Modernity between liberation and domination
- Modernity requires clearing historical blockages
- Modernity has moved beyond material excess
- Modernity is dominated by pragmatism
- Modernity emerged historically in Europe
- Islamic movements capitalize on remaining energy
- Islamic movements express the social imaginary
- Islamic movements are protest movements
- Fanatical movements are shaped by context
- In the religious view, rights come from revelation
- Moral judgment is an neglected question
- Imposed solutions produce backlash
- Superstition weakens resolve
- Contemporary Islamic discourse is widespread
- Islamic discourse is a reaction to modernity
- Islamic discourse rests on fixed presuppositions
- Violent discourse dominates today
- Eschatological salvation in Qur’anic discourse
- Confusing Islamic and Islamist is a mistake
- External support strengthens religious protest
- The modern nation-state highlights the need for tolerance
- The nation-state feeds this view
- The centralized state dominates after independence
- The state is based on popular will
- Religion as an ideological tool of regimes
- Religion alone does not explain fanaticism
- Religious authority legitimizes rule
- The person includes multiple dimensions
- The modern phenomenon is not an Islamic exception
- Arabic is an essential language for intellectual revival
- Islamic reason and Arab reason are different
- Technocratic reason reduces the human being
- Unused traditional rationality
- The cause may be spiritual and worldly
- Exclusionary secularism excludes religion
- Secularism is a subject that has not been thought through enough
- Open secularization preserves the spiritual dimension
- European positive 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
- Political aims prevail in movements
- The West is the reference point for domination and deviation
- The West offers greater freedom and broader inquiry
- The individual and the citizen are modern concepts
- Historical differences explain the weakness of tolerance
- French thought began 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
- An epistemological break is a condition for the future of Islamic societies
- A cognitive break in reading texts
- Social repression generates explosion
- The transcendent divine word
- The shared religious imaginary
- The translator needs broad specialist knowledge
- The Muslim intellectual needs a cool diagnosis
- Modern societies produce their own myths
- Arab societies are on the threshold of modernity
- The project reexamines the concepts of institution
- Rationality alone does not provide vital meaning
- The historical-anthropological methodology
- The comparative and concrete methodology
- The messianic pattern links faith with justice
- The universal Islamic model
- The margins dismantle Islamism’s discourses
- Revelation gives meaning that can be interpreted
- The prophetic function produces meaning
- Some Orientalists contribute to it
- The history of religions is a required teaching subject
- Salvation history and real history
- Renewal of terminology is a condition for renewal of thought
- Renewing Islamic thought confronts the crisis
- Liberating the Arab-Islamic spirit
- Political shifts reproduced misunderstanding
- Intervention by 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
- Deconstructing historical doctrines
- Extending critique to the monotheistic religions
- Three objectives of the new study
- The characteristics of Qur’anic and prophetic discourse
- Studying revelation historically and comparatively
- The rule-of-law state protects civil rights
- Rejecting the dualism between the religious and the worldly
- Rejecting essentialist fixity
- Rejecting mythic and ideological visions
- Rejecting the comparison between Islam and Christianity
- Misunderstanding between Islam and the West
- The struggle of reason against closed faith
- The validity of teachings requires historical review
- The necessity of studying religion scientifically
- The weakness of tolerance is linked to late modernity
- An open secularism for studying religion
- A new spiritual secularization is needed
- Factors that feed totalizing movements
- The return of religion is a European concept
- The absence of scholarly spaces hinders 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
- Book societies as a comparative tool
- Erasing the historical dimension of Islam
- Revisiting ideological assumptions
- 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 tied to the European revolutions
- Continuing ijtihad instead of imitation
- Critique of the myth of the Western model
- Critique of analogy as racially inflected
- Criticism of modernity is difficult to receive in Arabic contexts
- Critique of Islamic reason is a condition for democratic participation
- Critique of the two theological readings of the Qur’an
- Critique of superficial knowledge about Islam
- Critique of dominant Western moralizing
- A comprehensive critique of institutional arrangements
- The North-South model is an ideological construct
- The dominance of religions over inherited systems
- The dominance of money, mediation, and barter
- The symbolic function of religions
- The modern political crisis requires distinguishing religion from ideological instrumentalization and building civic legitimacy
- The relationship with the West and modernity requires critiquing mythologization and domination and building a local path
- Arkoun’s project deconstructs the historical and institutional structures that produce meaning and power
- Arab-Islamic renaissance is conditional upon inner liberation and dismantling historical blockages
- Renewing Islamic thought begins with rebuilding the tools of reading and critique
- Studying religion and symbol requires open secularization and preserving the human dimension of meaning