This book combines contemporary discussions on modernity with the history of the Muslim world. From a heuristic perspective, it is sketching out a framework for a global sociology of modernity. This framework attempts to accommodate a core assumption of classical modernization theory – the global nature of modernity – with the pluralistic perspective of the rise of a multiplicity of historically concrete forms of modernities. It tries to reconcile a universalistic concept of modernity with the fact of modernity’s multiple historical realizations. At the same time, this discussion of contemporary social theory puts forward a critique of the still so conveniently applied equation of modernization with Westernization. In empirical terms, the book substantiates this critique in drawing its exemplary illustrations from the historical experience of Muslim peoples. Bringing Muslim history and discussions in social theory together, this book represents a synthesis of research efforts in sociology and Islamic studies.
This book combines sociological theorising with studies on the Middle East and Islam. The diversity of modernities that can be observed in our world is linked to the claim of living in a global modernity, in a world society. The book underpins this claim with numerous excursions into Islamic history. It criticises the view that modernisation can be equated with westernisation and considers different projects of specifically Islamic modernities as integral parts of world society. From this perspective, the study contributes to the "provincialisation" of European history in contemporary social scientific thought. Contrary to the theories of postcolonialism associated with the call for the provincialisation of Europe, however, this book adheres to essential traditions of classical sociology. It thus aims to make a contribution to the social theoretical discussion on modernity, which is empirically underpinned with the help of data from the history of the Middle East and Islam. The translation was done with the help of artificial intelligence. A subsequent human revision was done primarily in terms of content.
Max Weber and Islam is a major effort by Islamic-studies specialists to reexamine and appraise Max Weber's perspectives on Islam and its historical development. Eight specialists on Islam and two sociologists explore many dimensions of Weber's comments on Islam, along with Weber's conceptual framework. The volume's introduction links the discussions to contemporary issues and debates. Wolfgang Schluchter reconstructs Weber's conceptual apparatus as it applies to Islam and its historical development. In subsequent chapters, Islamic specialists consider such major topics as the developmental history of Islam, Islamic fundamentalism, Islamic reform, Islamic law and capitalism, secularization in Islam, as well as the value of attempting to apply Weber's concept of sects to Islam. While some authors find flaws in Weber's factual knowledge of Islam, they also find considerable merit in the kinds of questions Weber raised. Contributors to the volume include highly respected contemporary international scholars of Islam: Ira Lapidus, Nehemia Levtzion, Richard M. Eaton, Peter Hardy, Rudolph Peters, Barbara Metcalf, Francis Robinson, Patricia Crone, Michael Cook, and S.N. Eisenstadt. Toby Huff's introduction not only knits the thematics of the separate essays together but adds its own stresses while engaging the contributors in dialogue and debate about fundamental issues. This acute collective analysis establishes a new benchmark for understanding Weber and Islam. This book also provides an up-to-date overview of the developmental history of many aspects of Islam. A major reappraisal of the entire span of Max Weber's sociological thought on Islam, this book will appeal to a wide range of scholars and laymen interested in the Islamic world. It will be of particular interest to sociologists specializing in religion and Middle East area specialists. Toby E. Huff is professor of sociology at the University of Massachusetts, Dartmouth. He is editor of On the Roads to Modernity: Conscience, Science and Civilization--Selected Writings by Benjamin Nelson and the author of Max Weber and the Methodology of the Social Sciences and The Rise of Early Modern Science: Islam, China, and the West. Wolfgang Schluchter is professor of sociology at the University of Heidelberg and dean of the Max Weber Center for Advanced Studies at the University of Erfurt.
In Ali Shariati and the Future of Social Theory: Religion, Revolution and the Role of the Intellectual, Dustin J. Byrd and Seyed Javad Miri bring together a collections of essays by a variety of scholars who explore the lasting influence of the Iranian sociologist and revolutionary, Ali Shariati. Thought to be the most important intellectual behind the Iranian Revolution of 1979, these essays engage in a future-oriented remembrance of Shariati’s life and praxis, with the practical attempt to clarify, expand, and apply his liberational Islamic thought to modern conditions. Making use of Shariati’s writings on Shi’a Islam and western philosophy, this text is especially important for those who want to understand the role that intellectuals, both religious and secular, can have in the liberation of mankind. Contributors are: Mahdi Ahouie, Bader Mousa al-Saif, Sophia Rose Arjana, M. Kürad Atalar, Dustin J. Byrd, Eric Goodfield, Teo Lee Ken, Georg Leube, Seyed Javad Miri, Carimo Mohomed, Chandra Muzaffar, Khosrow Bagheri Noaparast, Fatemeh Shayan, and Esmaeil Zeiny.
The central focus of this volume is to explore and highlight the nexus between the ideology of Islam and social and cultural milieus with the aim of reconceptualising the sacred as a socially constructed reality and not a transcendental supernatural phenomenon. From this perspective, human agency and society become the main focus for shaping, perpetuating and institutionalising religious beliefs, ideas and practices, opening up space for empirical and sociological analyses of religious phenomena. The seven essays in this volume seek to explore and examine some of the key debates in contemporary sociology of Islam. The topics explored are: social factors in the origins of Islam; social theory and Muslim society; Islam and politics in South Asia; Muslim piety; anti-Semitism; the social foundations of Muhammad's prophetic mission, with a special reference to Arab historical memory and the role of his first wife Khadija bint Khuwaylid; and the barriers to social inclusion of Australian Muslims in Australian society.
This volume traces the modern critical and performance history of this play, one of Shakespeare's most-loved and most-performed comedies. The essay focus on such modern concerns as feminism, deconstruction, textual theory, and queer theory.
In its broadest ambition, sociology aims to better understand the human predicament. Despite this, modern social theory is grounded in a decidedly Western disciplinary rationality modernist, developmentalist, naturalistic, and secular. Yet, the fact is that human beings exist in multiple diverse traditions, including transcendental, authentic/liberative, and religious. A paradigm of comparative social theory, then, would enlarge our craft's theoretical apparatus: A "hermeneutic cultural positivity" model that has both intercivilisational and existentialistic aspects will put at sociology's disposal a vast array of comparative and analytical concepts to address contemporary global issues in an intercivilisational dialogue. Specifically, social theory which considers major problems in relation to existential questions reveals commonalities among Western and Muslim intellectual traditions. The major elements of "social" theory human nature, community, religion, the sacred, the secular, and authenticity are here deconstructed from both perspectives, as understood by two representative theorists from each tradition, who all agree that modernity poses both a possibility for and a danger to human existence. Goffman's sociology is based on symbolic and discursive social theory, while Giddens defends social democracy and the "Third Way." Despite these theorists' absence of transcendental consciousness both focus strongly on existential concerns (as distinguished from religious concerns). By the same token, in the Muslim tradition of liberation theology, existential concerns are equally crucial social issues in Iqbal's modern traditionalism and Shariati's post-colonial Islamist modernisation. Considering these four thinkers within this comparative model can create a new vision for tackling world problems by demonstrating their respective theories' inherent strengths and weaknesses i.e., their potential contributions. Without understanding both intellectual traditions in these seemingly different civilizations, we are not able to reach the constructive understanding at the basis of meaningful co-existence. On the modern global stage, reinventing the sociological tradition on an intercivilisational basis can bring fundamental change to intellectual engagements. Rather than incommensurable agents imprisoned by our mental and social structures, we can choose between disagreement, clash, confrontation, and dialogue.
This volume, first published in 1987, was the first to examine in depth the religious thought of Colonel Mu’ammar al-Qadhdhafi and its central place in his political, social and economic theories. The work is based on sources inaccessible except in the original Arabic. While drawn from Islamic concepts and sources, Qadhdhafi’s religious views were original. His religious openness and universal view of Islam and other monotheistic religions in particular will be surprising to those familiar with only the image associated with him in the Western mind. This title is a useful source for students of both politics and Islamic studies.
