Atoms

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