This section gathers the atoms extracted from the book.
- The Impact of Modern Methods
- The Crisis of Contemporary Reason
- The Crisis of Contemporary Meaning
- The Islamization of the Sciences Is a Fundamentalist Demand
- The Names of Colonialism Fade after Independence
- The Principles of Jurisprudence and the Principles of Religion Are Complementary
- The Horizon of a Comprehensive Comparative Theology
- Patterns of Interaction among Forms of Reason
- Keeping Issues Scientifically Open
- Taking the Qur’anic Phenomenon out of Its Isolation
- Integrating Tradition into Modernity
- Integrating Faith-Based Readings
- Redefining the Religious Phenomenon
- The Closing of Ijtihad Entrenched Imitation
- The Historical Closure of Foundational Texts
- The Difference between the European and Islamic Contexts
- Replacing Etymological Obsession
- The Persistence of Conflict in Christian Europe
- The Persistence of Theology after Secularization
- The Persistence of Inherited Belief Has Multiple Causes
- The Continuity of Texts and the Rupture of 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 Sacredness on the Text
- Anthropology Goes beyond Philology
- Theological Systems Produce Clashes
- Modern Islam Requires Deconstruction
- Islam Is a Heterogeneous 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 Knowledge Have Historicity
- Ijtihad Requires Independence from the Caliphs
- Prosperity Weakens Religious Radicalism
- The Institutional Exception for Fertile 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 Grounding Was Linked to Fundamentalism
- Grounding Is Historical and Non-Final
- Grounding Links Judgments to Principles
- History Is a Stratification of Intertwined Civilizations
- Epistemological Renewal Breaks the Solidarity
- Political Liberation Alone Is Not Enough
- Historical Interweaving, Not Simple Succession
- Local Religiosity Precedes the Institution
- The Historical Ordering of the Suras Changes Meaning
- Public Education Entrenches Secularism
- Distinguishing the Spiritual from the Temporal
- Explanation Cannot Be Reduced to a Single Factor
- The Historical Deconstruction of Discourse
- The Critical Deconstruction of Monotheistic Traditions
- Deconstruction Precedes the Stabilization of Theological Systems
- Sacralization Has Historically Restrained Violence
- Integration between the Religious and Scientific Modes
- Humanist Preparation Lessens the Shock
- Distinguishing Religion from Its Use
- 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 Produced Major Achievements
- European Modernity Developed Gradually
- Western Modernity Empties the Spirit
- Western Modernity Is the Fruit of Multiple Transformations
- Repressive Modernity Provokes Fundamentalisms
- 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 Recent European Product
- Free Dialogue Needs Academic Spaces
- Islamic Discourse Closed In upon Itself within a Dogmatic Enclosure
- Victim Discourse Disables Critique
- Early Qur’anic Discourse Dramatically Shapes Faith
- Qur’anic Discourse Elevates the Human Being
- Prophetic Discourse Is Open in Meaning
- Prophetic Discourse Shapes Existence and Meaning
- Confusing Struggle with Privilege
- The Call for Exploratory Reason
- The Call for Comparative Theology
- Religion and Thought Weaken as Ideology
- The Human Subject Is in the Process of Formation
- Religious Orality Is Stronger in the Maghreb
- Orality and Writing Raise Questions of Tradition
- The Conflict between Sovereignty and Political Power
- The Conflict between Religious and Philosophical Reason
- Prayer and Righteous Action Establish 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
- Faith-Based Reason Is Broader than Religious Reason
- Exploratory Reason Is Threatened by Rigidity
- Traditional and Modernist Reason Compensate for Their Weakness
- The New Reason Learns from Two Historical Failures
- Dogmatic Reason Closes Texts
- Scientific-Technological-Televisual Reason
- Emergent Reason Recognizes Historical Limits
- Dominant Reason Turns into Domination
- Critical Reason Opens Historical Understanding
- 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 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 the Human Being
- Violence Results from the Absence of Preparation
- Globalization Universalizes Western Domination
- Globalization Imposes Caution in Defining the Self
- The Fatwa Is a Sign of Theology’s Retreat
- The Gap between the Islamic and European Trajectories
- The French Separation of Religion from the State
- Separating Religion from Politics
- Jurisprudence and Sharia Were Historically Formed
- Sacredness Was Draped over a Human Work
- Sacredness Conceals Internalized Criteria
- The Qur’an as Prophetic Discourse
- The Qur’an Is a Historical and Linguistic Event
- The Qur’an as 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-Laden
- The Historical-Critical Reading
- Historical Reading Reveals the Historicity of Texts
- The Historical Reading of the Religious Text
- Theological Reading Effaces Genesis
- The Faith-Based and Historical Readings
- The Nineteenth Century Inherited Traditional Structures
- Rupture Produces Modernity
- Historical Disclosure as a Liberating Step
- The Unthought in the Greater Maghreb
- The New Islamic Theology Is Based on Commonalities
- Christian Theology Allied Itself with Greek Reason
- Taboos Disable Critique
- The Islamic Trajectory Opposed Greek Reason
- Major Postulates Are Difficult to Transcend
- Political Legitimacy and Epistemic Illegitimacy
- The Problem Lies in the Concept of Origin Itself
- The Mushaf Is a Closed Official Text
- Belief Affects the Individual Body and the Social Body
- Belief Links Language, Memory, and Identity
- The Thinker Analyzes and Infers
- Modern Methods Open a Scientific Reading
- The Historical-Deconstructive Method
- The Progressive-Regressive 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 Arose in 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 Domination Limits Comparative Critique
- The New Research Workshop on Religion
- The End of Revelation after the Prophet’s Death
- The Closure of Medieval Islamic Thought
- The Openness of Qur’anic Discourse versus the Closure of Orthodoxy
- The Separation of Scientific Reason from Theology
- The Division of Societies between the Two Currents
- The Invalidity of Proving Modernity through Texts
- The Delay of the Qur’anic Encyclopedia
- Founding an Anthropological Science of the Common
- Grounding 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 Basic Islamic Concepts
- Moving beyond the Binary of Islam and the West
- Renewing Religion through the Critique of Reason
- Temporarily Neutralizing the Theological Aura
- The Interweaving of the Religious, Political, and Social
- Teaching Religion in a Modern Manner
- The Decline of Ijtihad because of the Collusion of Power
- The Decline of Philosophy after the Seljuk Rise
- Translating Scientific Studies into Arabic
- Politicizing Religion Deepens the Scientific Deficit
- The Formation of Comparative Orthodoxies
- The Formation of Orthodoxy
- The Later Formation of Doctrines and Jurisprudence
- The Mobilization of Fundamentalism through the Inherited Imaginary
- The Faltering of Foundational Thinking Has Multiple Causes
- The Multiplicity of Methods for Studying the Qur’an
- The Predominance of the Material and Consumerist
- The Fragmentation of Rationality into Specializations
- Preferring Modern Linguistics
- Preferring Lacoste’s Definition of Theology
- Deconstructing Traditional Positions
- The Supremacy of Theological-Juridical Reason
- The Formation of the Text through a Long Process of Writing Down
- The Differentiation of Historical Stages
- Distinguishing the Researcher from the Thinker
- Distinguishing the Qur’anic and Islamic Phenomena
- Distinguishing Religious Reason and Theological Reason
- Distinguishing Philosophical Reason from Religious Reason
- Distinguishing Islamic Thought and Islamic Philosophy
- Expanding Secularism to Include Spirit and Ethics
- Using Religion for Legitimacy
- The Communities of the Qur’an Are Historically Built through Ethical Functions
- Combining Historical Analysis and Faith
- The Presence of Theology in the German University
- The Jurist’s Discourse Is Legal and Constrained
- The Study of Religion Needs Modern Methods
- The Study of Religion Is a Cultural and Institutional Battle
- Studying the Qur’an Historically Does Not Remove Its Value
- The Defensiveness of Islamic Scientific Reason
- The Peak of Confrontation in Medieval Islam
- Rejecting Modernity Is Not a Solution
- Rejecting Philosophy Weakened Arab-Islamic Thought
- Withdrawing Authority from Men of Religion
- Surat al-Tawba Demands Obedience with a Tactical Respite
- Surat al-Hujurat Shows Social Ethics and Psychological Discipline
- The Dominance of Conservatism Obstructs Studies
- The Paralysis of Islamic Studies
- The Conflict of Fundamentalisms Has a Long History
- The Rise of Fundamentalisms and Reaction
- The Rise of Fundamentalist Discourse Has Multiple Causes
- The Image of Islam among Europeans
- The Necessity of Problematization and Removing Self-Evidence
- The Necessity of a Critical Reading of the Qur’an
- The Necessity of Studying Societies through Their Own Data
- The Atrophy of Critical Reason
- Effacing the Historicity of Texts
- Isolating Foundations from the Living Context
- Kinship Solidarities Impede the Person
- Postmodern Exploratory Reason
- Kalam Did Not Become Fully Developed Theology
- The Absence of Historical Critique of Tradition
- Understanding Religion Requires the Subjective Factor
- Understanding the Formation of the Qur’an in Its Context
- The Sacredness of Secondary Texts Is Derived
- The Strength of Scientific and Philosophical Reason in Europe
- The Power of the Belief-Imaginary
- The Value of Reason in Transcending Tradition
- The Competence of the Self and Its Practical Embodiment
- The Triangle of Violence, Sacralization, and Truth
- The Phase of Repetition and Scholasticism after the Thirteenth Century
- The Project of the Critique of Islamic Reason
- The Legitimacy of Power and Religion
- The Methods of the Social Sciences Need Questioning
- The Success of Fundamentalisms Has Multiple Causes
- Critiquing the Reduction of Islam to Responsibility
- Critique of Scholastic Islam
- Critique of Interpretive Orientalism
- Critique of Ideological Veneration
- Critique of Recent Modernity
- Critique of Rationalist Modernity
- Critiquing Modernity Does Not Mean Rejecting It
- Critique of Western Qur’anic Studies
- Critique of the Self before Blaming Colonialism
- Critique of Technological and Scientific Reason
- Critique of Dominant Reason Is a Condition for a New Self
- Critique of Violence Supports Democracy
- Critique of Traditional Methodologies
- Critique of the Historical-Philological Methodology
- Critique of Objectivity in the Social Sciences
- Critique of Sterile Identity Debates
- Critique of the Equivalence of Secularization and Religion
- Critique of the Ideological Totality of Islam
- Critique of the Universality of European Measures
- A Double Critique of Modernity and Fundamentalism
- The Fragility of Islamic Sources
- The Historical Dominance of Religious Reason in Europe
- The Dominance of Religious Reason in the Islamic World
- The Function of Emergent Exploratory Reason