By Arshin Adib-Moghaddam
Starting with the wars of historic Persia and Greece, Arshin Adib-Moghaddam searches for the theoretical underpinnings of the "clash of civilizations" that has made up our minds loads of our political and cultural discourse.
He revisits the Crusades, colonialism, the Enlightenment, and our modern warfare on terror, and he engages with either japanese and western thinkers, similar to Adorno, Derrida, Farabi, Foucault, Hegel, Khayyam, Marcuse, Marx, stated, Ibn Sina, and Weber.
Adib-Moghaddam's research explains the conceptual genesis of the conflict of civilizations and the impression of western and Islamic representations of the opposite. He highlights the discontinuities among Islamism and the canon of Islamic philosophy, which distinguishes among Avicennian and Qutbian discourses of Islam, and he unearths how violence turned inscribed in western principles, specifically through the Enlightenment. increasing serious concept to incorporate Islamic philosophy and poetry, this metahistory refuses to regard Muslims and Europeans, american citizens and Arabs, and the Orient and the Occident as separate entities.
'This passionate and chic paintings is a full of life antidote to a constellation of discourses steeped within the Weltanschauung that the identify of Samuel Huntington's notorious e-book encapsulates so good. Arshin Adib-Moghaddam's reflections are a stimulating contribution to Edward Said's legacy of radical critique of all essentialist buildings of otherness.'
(Gilbert Achcar, writer (with Noam Chomsky) of Perilous strength: the center East and U.S. international coverage )
Read Online or Download A Metahistory of the Clash of Civilisations: Us and Them Beyond Orientalism PDF
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Additional info for A Metahistory of the Clash of Civilisations: Us and Them Beyond Orientalism
33 In policy terms, the clash of civilisations thesis even provoked a symbolic counter-approach in the form of the 'Dialogue among Civilisations' initiative, suggested by the former Iranian President Mohammad Khatami and adopted by the United Nations as the political motto in 2001. 34 Since then it has metamorphosed into the 'Alliance of Civilisations' sponsored, amongst others, by the Turkish Prime Minister Recep Tayyip Erdogan. 37 His comments that the British state should consider incorporating elements of sharia law sparked angry rebuttals by many British commentators with right-wing leniencies.
The structural composure within the clash regime does not refer to an arbitrary aggregation of conflicts between 'us' and 'them' that are 'natural' and inevitable. Nor does it relate to a historical conspiracy to that end that we cannot escape. The clash regime presents itself within society as a source of probable conflict which always implies a measure of indeterminacy. At the same 19 20 Foucault, Power, p. 1 3 2 . See also further my Iran in World Politics: The Question Republic, New York: Columbia University Press, 2 0 0 8 .
The fact that Islam has been in the West and that the West has been in the Islamic worlds does not mean that Islam and the West are the same. Globalisation has not advanced to the degree that it has created universal sameness. The fact that there are approximately 20 million Muslims living in the European Union and that the 'Middle East' cannot be conceived of without the 'West' has not created a common ideational field in which the categories 'West' and 'Islam' have ceased to exist. Islam and the West retain their gravitating 40 41 See Jack Goody, Islam in Europe, Cambridge: Polity, 2 0 0 4 .
A Metahistory of the Clash of Civilisations: Us and Them Beyond Orientalism by Arshin Adib-Moghaddam