Atoms

This section gathers the atoms extracted from the book.

• Abu Hayyan as an example of philosophical humanistic thought
• Ethics that transcend the state and religion
• A new universal ethics
• Tools for deconstructing taboos
• The contemporary crisis of Islam has multiple causes
• The contemporary crisis of Islam
• The crisis of faith and reason
• The modern crisis of the Arab-Islamic world
• The West is in a moral crisis
• 11
• Types of contemporary intellectuals
• The origins of Eastern monotheistic religions
• The priority of precise historical surveying
• The priority of comparison among religions
• Displacing European modernity
• Reforming education to combat extremism
• Adding modern knowledge to the Arab sphere
• Restoring Averroes alone is not enough
• The exclusion of Averroes in Islam
• Neglect of the question of the Other
• Averroes is not the era of independence
• Averroes succeeded in Europe and failed here
• Averroes as a model of critical rationalism
• Averroes and Ibn Khaldun: two rational moments
• Averroes and the censorship of 1277
• The reduction of teaching on Islamic thought
• The flourishing of literature and philosophy and then their decline
• The flourishing of rationalism is linked to multiple factors
• The flourishing of philosophy in the Golden Age
• The impossibility of fully reaching the oral original
• The reception of Maimonides and Thomas Aquinas
• The spiritual and political independence of Islam
• The autonomy of reason in modernity
• The autonomy of philosophy and theology today
• The lasting impact of closure to this day
• The continued centrality of Islamic theology
• The persistence of the religion-reason dilemma
• Hadith and noble ethics narrow philosophy
• Modern universal ethics
• Critical ethics differ from moralizing ethics
• Ethics, religion, and politics: an intertwined history
• The man of letters as a collector of knowledge and virtues
• Imagined Islamic fundamentalism
• Islamic fundamentalism as the offspring of political theology
• The desired human horizon
• Ideas are determined by their social conditions
• Enjoining good is a historical and ethical concept
• Hope as a utopian theological function
• Non-democratic regimes nationalize religion
• Performative Islam conceals spiritual religiosity
• Official Islam does not represent other Islams
• Political Islam as a tool of legitimate mobilization
• Ideologized Islam rides on power
• Islam as targeted and distorted
• Islam as part of the monotheistic chain
• Islam within the monotheistic chain
• Islam remained within a closed framework
• Islam, Christianity, and Judaism historically
• Islam and the beginning of a new Mediterranean world
• Islamophobia and historical racism
• Applied Islamology and the critique of Islamic reason
• Western media distorts the image of Islam
• Orientalism as a tool for critical study
• Polarization after September deepens hostility
• Medieval closure entrenched institutional ignorance
• Scientific openness distinguishes Europe
• Openness is a condition for intellectual creativity
• Openness to the history of religions
• The divide between Islamic and European histories
• The scholar-thinker goes beyond documentation
• The anthropological history of the Maghreb is unwritten
• Sectarian history creates a self-myth
• Long history reveals fundamentalism
• Mediterranean history needs radical critique
• The shared history of monotheistic religions
• Trade and the educated classes supported creativity
• Material modernization without intellectual modernity
• Warning against projecting modernity onto the past
• Intellectual liberation requires historical critique
• Linguistic analysis deconstructs the discourse of power
• Critical analysis is a condition for liberating thought
• The methodological shift toward the epistemic revolution
• Official codification deleted and preserved
• The selective religiosity of contemporary fundamentalisms
• Inner religiosity is the basis of understanding
• Living tradition selects, filters, and forgets
• The shared Mediterranean heritage
• The philosophical translation of modernity
• Greek translation and the strengthening of rationalism
• Official religious education and the production of ignorance
• Contemporary takfīr and its older extensions
• Arab-Islamic enlightenment was linked to humanism
• The Arab enlightenment preceded the European one
• Harmony between the law and wisdom
• Islamic tensions have an Aristotelian origin
• Al-Tawhidi as a model of cultural synthesis
• Popular religious culture is rising
• Intellectual stagnation began in the eleventh and thirteenth centuries
• Mutual ignorance produces fundamentalism
• European modernity and its great rupture
• Western modernity and politics
• Modernity granted the Other legal dignity
• Superficial interreligious dialogue avoids fundamentals
• Religious dialogue often remains reverential
• Religious dialogue reaffirms theological positions
• Polite dialogue does not stop fundamentalism
• Dialogue and hope in the Mediterranean
• Dialogue requires explaining the gap
• Religious discourse is closer to mythos
• Nationalist and fundamentalist discourses obstruct understanding
• The critical historical study of tradition
• The party-state and monolithic thought
• True religion produces mutual exclusion
• Religion between belief and non-belief
• The central question of breaking captivity
• The early European-Islamic conflict
• The merchant classes supported rational culture
• Arabic was a humanistic language of expression
• Arabism has historically been an open culture
• Ethnic chauvinism does not represent Arabism
• Philosophical reason struggled against theological reason
• Democratic secularization guarantees the independence of religion
• Secularization alone is not enough
• The human sciences are a tool against extremism
• Political violence obscures the ethical question
• Western violence is neglected in criticism
• Violence is linked to modern domination
• The West has two faces
• The West and responsibility for decline
• The gap between the oral and the written
• The unequal Mediterranean space
• The Mediterranean space as a field of interactions
• Interdisciplinary reading of tradition
• Ruptures generate marginalization
• Contemporary ethics committees
• Language shapes the course of reason
• Idealizations do not match reality
• Society shapes religion and culture
• The educational path changed the dissertation topic
• Shared assumptions preempt criticism
• The critical project is tied to the present
• Historical knowledge takes precedence over theological positions
• Religious concepts are a historical social product
• Historical comparison among religions
• A comparison between Ibn Abd al-Wahhab and Kant
• The scientific method is based on hypotheses
• The historical philological method
• The critical method reveals what is hidden
• The regressive-progressive methodology
• A plural methodology for understanding Islam
• Metaphysics and the critique of theology
• Arab humanism as an open rational culture
• Humanism has two forms
• The religious regime of truth rejects plurality
• Religious criticism is seen as an assault
• Self-criticism is necessary for all religions
• The aim of the critical history of the Qur’an
• Identity after independence and fundamentalist fanaticism
• Mutual domination shapes the image of the Other
• The Arab-Islamic reality hinders free inquiry
• Cultural mediation is Arkoun’s goal
• Official Wahhabism is part of the nationalization of Islam
• The extension of Taha Hussein’s critical project
• The spread of thought through literature
• The victory of jurists over philosophers
• The transfer of legitimacy to human rights
• The decline of Seljuk openness
• The decline of reason after early flourishing
• Bias in approaches to the Other
• The separation of tradition from modernity and science
• Orthodox thought’s break with criticism
• The break in philosophy after Averroes
• The delayed study of Arab-Islamic tradition
• The nationalization of religion produces official orthodoxy
• Justifying colonialism through scientific study
• Liberating thought through the modern sciences
• Liberating thought and deconstruction
• Analyzing Qur’anic discourse
• The shift in the meaning of adab toward its modern sense
• The transformation of the study of sacred texts
• The lag of Arab-Islamic culture behind modernity
• Taming Islam transforms obedience
• The decline of philosophy in Arab milieus
• Translating religious texts changes them
• Religious texts are formed through a long process
• The development of modern ethics and science
• Globalization hindered by fundamentalisms
• Deconstructing fundamentalism and revealing its roots
• Deconstructing Islamic assumptions
• Massignon’s humility and openness
• Using Islam for legitimacy
• Using religion in conflicts
• The triad of reason and faith
• Europe’s scientific revolutions
• The rigidity of the traditional school
• The freedom of meaning in the Qur’an
• The presence of reason in Islam
• Childhood experiences reveal cultural difference
• The disappointment of intellectual liberation
• Arkoun’s epistemic drive
• The true religion in the Middle Ages
• The peak of Buyid openness
• Linking texts to their historical context
• Rejecting openness consolidates closure
• Ramon Llull as a model of intellectual dialogue
• Ramon Llull as an early model of openness
• The sociology of success and failure
• The conditions for the flourishing of classical civilization
• The struggle between philosophy and theology in Europe
• The rise of scholastic orthodoxy
• The need to explore the rational heritage
• The need for radical renewal
• The need for a critical comparative history
• The need for a new philosophy of accepting the Other
• The need to write a critical Mediterranean history
• The weakness of contemporary Islam
• The weakness of the critical Islamic response
• The three layers of Qur’anic discourse
• The erasure of Amazigh identity aggravates tragedies
• The erasure of the historical dimension of tradition
• The ambition to reconstruct the original meaning
• A new universal ethics science
• Applied Islamology addresses the problems of the age
• The return of religions requires broader critique
• The absence of ethics in contemporary contexts
• The absence of modernity from historical Islam
• The absence of Islamic thought in the university
• The absence of scholarly discourse on Islam
• The absence of modern methods deepens the crisis
• The corruption of rapid acculturation
• Dialogue fails because certainties are preferred
• Separating religion from the state
• Understanding the Other requires critical historicity
• Understanding Islam requires a genealogical approach
• Understanding religion and science requires a historical intellectual framework
• Reading the past and the present together
• A new reading that goes beyond the three philosophers
• The inadequacy of superficial descriptive methods
• The Enlightenment’s break with theology
• Moments of rationalism in Islam
• Beyond ethics and historical critique
• The centrality of the Qur’an in the approach
• The centrality of Palestine and the Arabian Peninsula
• The jurists’ responsibility for narrowing
• Levels of conscience perception
• Miskawayh was an originator, not a mere transmitter
• The project of Critique of Islamic Reason
• A historical problem for religious ethics
• Massignon’s opposition to colonialism
• The broad meaning of classical adab
• Mediating thinkers open up critical inquiry
• The resistance of religious authorities to criticism
• The translator’s introduction confirms Arkoun’s revision
• Linguistic methods in reading texts
• Arkoun’s method combines critique and deconstruction
• Confronting the justification of violence and terror
• Massignon’s introspective stance
• An objective view of al-Andalus and Europe
• Critique of reducing religion to rituals
• Critique of easy moral condemnation
• Critique of superficial narrative history
• Critique of essentialist fixity in religion
• Critique of sacred ignorance
• The critique of Islamic reason begins from history
• Critique of the reason-faith dichotomy
• Critique of the image of the Dark Ages
• A double critique of extremist discourses
• An attack on alienating ideology
• The frailty of philosophy in the Islamic sphere
• The dominance of juristic orthodoxy
• Fundamentalist dominance weakened philosophy
• The dominance of colonial ideology
• The dominance of popular oral culture
• The dominance of traditional religious reason
• The dominance of religious sciences and the exclusion of rationality
• The dominance of jurists over philosophy
• The dominance of an old theology
• The two opposing faces of tradition
• The unity of the Arab-European civilizational space