Atoms

This section gathers the atoms extracted from the book.

• Modern worldly religions dominate the imaginary
• Historicizing divine speech
• The Islamization of the sciences obstructs modern sciences
• Islamization of knowledge or the study of Islam
• The critical theses of Prague and Lambert
• Regimes of truth are historically constructed
• Augustine is a reference for understanding religious transformation
• Introducing the other lines is required
• Introducing revelation into the human sciences
• Al-Haddad’s reform opens a broader program
• Rethinking is not Salafi reform
• Reformulating doctrinal concepts
• Reunderstanding revelation and religion
• The possibility of a higher model of reform
• Ibn Abd al-Wahhab within a limited religious horizon
• The difference in methods of selection and composition
• An acceptable difference between religion and jurisprudence
• The dual meaning of orthodoxy
• The impossibility of making God a problem
• Calling upon the human sciences
• The persistence of attachment to traditional religions
• The continuing debate between reason and revelation
• Personal-status matters were subjected to sacrality
• Orthodoxy bypasses the historicity of the text
• Arab crises are linked to historical blockages
• Fundamentalism was linked to Arabization
• Official Islam criminalizes deviation
• Ritual Islam is dogmatic and ahistorical
• Contemporary Islam is a socio-political instrument
• Contemporary Islam is contextual and historical
• Contemporary Islam is emptied of spirituality
• Islam is subject to double censorship
• Islam within the social institution of truth
• Islam is both given and received
• Islam, politics, and the West
• Islam makes the Sharia an all-encompassing center
• Islam needs critical knowledge
• Utopian Islamic reform
• Reform between return and deconstruction
• Reform needs a reflective theology
• Reform needs historical knowledge
• Exclusion is mutual among sects
• Juridical disagreement is a sign of health
• Neo-patriarchy is an explanatory model
• Islamic history is an embodiment of revelation
• Historicity is absent from medieval thought
• The European experience and the liberation of thought
• The Algerian experience in the formation of the project
• Global transformation is highly dangerous
• Tradition needs archaeological excavation
• Tribal solidarity compensated for women’s deprivation
• Deconstruction for analyzing the social imaginary
• The modern distinction between history and myth is absent
• Distinguishing between supreme and ordinary speech
• The need for a new epistemology
• The need for a critical epistemology
• The need for a new emergent reason
• Western modernities are multiple
• European modernity is a condition for revising inherited tradition
• Western modernity elevated technical rationality
• Western modernity separated ethics from economics
• Modernity dissolves the alliance between God and law
• Modernity is understood sociologically
• Modernity did not solve the problem of revelation
• Modernity did not end religion
• Truth and legitimacy are linked to power
• Mythic narrative shapes religious meaning
• Theological discourse precedes faith
• The call for global solidarity
• The call for an archaeological-genealogical reading
• Defending the human self is a priority
• Modern religion does not end constraints
• Religion operates across multiple levels
• The market triumphs over the socialist and French state
• The conflict goes beyond colonialism and September
• The programmatic character of Arkoun’s thought
• Obedience to authority results from internalizing supreme awe
• Kabyle customs are not authentically Islamic
• Kabyle custom wronged women more
• Doctrines need critical historicization
• The new reason needs material force
• Modern reason opens onto the irrational
• Religious reason accommodates the capitalist system
• Reason is a servant of transcendent texts
• Reason speaks in the name of God and the Prophet
• Religious signs can be redeployed
• Secularism and the dismantling of political theology’s hegemony
• Violence and exclusion persist
• The West guarantees freedom of conscience
• Contemporary jurists are preoccupied with the margins
• Traditional Islamic thought is captive to jurisprudence and politics
• Consumerist thought weakens understanding
• International law needs refoundation
• The Qur’an crystallized a lofty symbolic language
• The Qur’an is the starting point of the project
• The Qur’an is a model for the transformation into a closed text
• The epistemological reading of history
• Orthodox decisions close the field of thought
• The social imaginary and mobilization
• The social imaginary makes history
• Women are affected by multiple structures
• The marabouts as religious-social mediation
• Maraboutism between center and margin
• Christianity separates God from law
• Knowledge and religious discourse are closed
• The critical historical approach is necessary for understanding
• Scientific comparison precedes judgments
• Comparison liberates from dogmatism
• Comparison reveals the difference of contexts
• Comparison expands the intellectual field
• The sacred is mixed with the forbidden
• The closed text conceals direct revelation
• Critique rejects restricting study to the Sunni sphere
• Migration and fragmentation open the door to populism
• The gulf between Islam and the West has widened
• American hegemony after 1990
• Revelation is understood as human speech
• Access to divine speech is indirect
• Judaism links the law to God’s presence
• The spread of Arabization brought Kabyles closer to the texts
• The division of the two mental spaces
• The collapse of the supreme reference
• Two dimensions of religion in history
• The nationalization of religion after independence
• The historicity of reading women’s status
• Women’s liberation is a condition for comprehensive emancipation
• Liberating women from patriarchal alienation
• Women’s liberation begins with freedom
• The liberation of women and the horizon of human emancipation
• Analyzing the forbidden liberates from taboos
• The plurality of intellectual positions among Muslims
• Defining epistemic paradigms
• The varying significance of tradition and orthodoxy
• The differentiation of religions in relation to law
• Revising knowledge about Islam
• Partial struggles are insufficient
• The study of the three religions is not comparative
• Studying Islam in comparison with Judaism and Christianity
• Studying the two knowledge systems
• The role of women in critical research
• Rejecting final judgments on women
• Rejecting exclusion, discrimination, and sectarianism
• The clash of the Islamic and Western imaginaries
• Early Islam is the reference for the value system
• The conflict between the exoteric and the esoteric fuels sectarian division
• The necessity of an emergent ascending reason
• The necessity of new thought and new solidarity
• The ambiguity of the relation between rights and domains
• Separating politics from religious legitimacy
• Traditional legitimacies have lost their validity
• Jurists of the past were more serious
• Kant represents the horizon of the European Enlightenment
• Clerics have no authority over doctrines
• The book has two distinct dimensions
• The impasse of the present and colonialism
• Societies of the Book are broader than the People of the Book
• Muhammad embodied charismatic leadership
• Indebtedness of meaning unites religions and ideology
• Indebtedness of meaning and obedience
• The questions of Islam within the unthought
• The state’s confiscation of religion
• The multiple meanings of secularization
• The al-Ghazali–Ibn Rushd debate is foundational
• The debate on religious reform is necessary and rich
• Critique of the Islamization of knowledge
• Critique of the ideological glorification of women
• Critique of the double standard
• Critique of the universal textual approach
• The hegemony of official orthodox thought
• The hegemony of neoliberalism and technical reason
• Unity of purpose between Sunnis and Shiites
• Placing Islam in its historical context
• The status of women in Islamic contexts
• The functions of blessing and legitimacy