La Naksa del 1967 e la crisi degli intellettuali arabi: la lettura gramsciana di Ibrahim Abu Rabi’

Although Antonio Gramsci considered religion as a primitive form of culture, the Palestinian historian Ibrahim Abu Rabi’, professing to walk in his footsteps, emphasized on the contrary the positive role of Islam and the potential hegemonic function of Muslim intellectuals. In the broad framework of the Arab intellect predicament after the naksa of 1967 until the today failed “Arab springs”, Abu Rabi’ discussed, among others, Muhammad al-Ghazali’s and Muhammad al-Jabiri’s thought. In Gramscian terms, “optimism of will” can overcome “pessimism of reason” in order to build up a new Arab democratic and socialist city. Contemporary Arab intellighentsia is searching for new ways of expression and it is arguable that religion (Islam) will still enjoy in the future a decisive place. Hegemony; Popular religion; Arab predicament; Naksa; Arab springs

The Qurʾān in History: Muhammad’s Message in Late Antiquity

La tarda antichità fu un periodo di profondi cambiamenti che coinvolse l’Europa, il mediterraneo e il cosiddetto Vicino Oriente, dal IV-V al VII-VIII secolo. Questo paradigma è ormai ampiamente utilizzato negli studi islamici, dagli studi coranici, dove Angelika Neuwirth ha ampiamente scritto sul tema delle basi bibliche della rivelazione coranica come manifestazione dello scritturalismo tardo antico, agli studi storici relativi al Corano e all’Arabia preislamica, come nel libro di Aziz al-Azmeh The Emergence of Islam in Late Antiquity, che riprende il filone di studi instaurato da Julius Wellhausen e Toufic Fahd. Sono pienamente d’accordo con la necessità di inserire l’Islam, la sua nascita e il suo sviluppo storico, religioso e filosofico nel contesto della tarda antichità, ma è necessario sottolineare quali temi hanno fatto dell’Islam una nuova religione rispetto al giudaismo e al cristianesimo. Questo è il tema del presente articolo che si articola nei seguenti momenti: 1) una breve rassegna critica della letteratura sulla tarda antichità; 2) il rapporto tra gli imperi – romano, bizantino e sasanide – della tarda antichità e il trionfo del monoteismo; 3) il concetto di hanifiyya. La conclusione è che il messaggio coranico trasmesso da Maometto ha diviso la storia in due parti: prima e dopo la venuta della verità. Late Antiquity describes a period of profound transformations that involved Europe, the Mediterranean world and the so-called Near East, from IV-V to VII-VIII centuries. This paradigm has now become widely used in Islamic studies, from Qurʾānic studies, where Angelika Neuwirth has extensively published in the past on the subject of the biblical underpinnings of the Qurʾānic revelation as a manifestation of late antique scripturalism, to historical studies related to the Qurʾān and pre-Islamic Arabia, as in Aziz al-Azmeh’s book The Emergence of Islam in Late Antiquity, which takes up the trend of scholarship established by Julius Wellhausen and Toufic Fahd. I completely agree with the need to put Islam and its historical, religious, philosophical birth and development in the context of the Late Antiquity, but what is at stake is to emphasize which themes made Islam a new religion with respect to Judaism and Christianity. This is the focus of the present paper which deals with: 1) a brief critical survey of the literature on Late Antiquity; 2) the relationship between the empires – Roman, Byzantine and Sasanid – of Late Antiquity and the triumph of monotheism; 3) the concept of hanifiyya. The conclusion is that the Qurʾānic message conveyed by Muhammad broke the history into two parts: before and after the coming of truth.    Late Antiquity describes a period of profound transformations that involved Europe, the Mediterranean world and the so-called Near East, from IV-V to VII-VIII centuries. This paradigm has now become widely used in Islamic studies, from Qurʾānic studies, where Angelika Neuwirth has extensively published in the past on the subject of the biblical underpinnings of the Qurʾānic revelation as a manifestation of late antique scripturalism, to historical studies related to the Qurʾān and pre-Islamic Arabia, as in Aziz al-Azmeh’s book The Emergence of Islam in Late Antiquity, which takes up the trend of scholarship established by Julius Wellhausen and Toufic Fahd. I completely agree with the need to put Islam and its historical, religious, philosophical birth and development in the context of the Late Antiquity, but what is at stake is to emphasize which themes made Islam a new religion with respect to Judaism and Christianity. This is the focus of the present paper which deals with: 1) a brief critical survey of the literature on Late Antiquity; 2) the relationship between the empires – Roman, Byzantine and Sasanid – of Late Antiquity and the triumph of monotheism; 3) the concept of hanifiyya. The conclusion is that the Qurʾānic message conveyed by Muhammad broke the history into two parts: before and after the coming of truth

Il discorso politico dell’islamismo radicale. Tra modernità e post-modernità

At the beginning of Islamic radicalism in the 1970s, the activists were looking for a new political language capable of interpreting a world dominated by the West and in rapid transformation. It was a search for identity, strongly marked by «modernity», which reacted against colonialism and the failures of decolonization. On the one hand, after centuries of submission, Islam went underwent a process of politicization —both in Sunni and Shiite worlds— claiming to struggle against the cultural and political dispossession of Muslim peoples; on the other hand, the reconstruction and re-organization of the state in Islamic terms was viewed as an alternative to Western imported models. It was an «Islamic alternative» illustrated by authoritative thinkers like the Islamic theologians of liberation. In the twenty-first century, terrorist organizations as al-Qā‘ida and ISIS betrayed the spirit of the Islamic alternative resorting to blind violence and trying to divide the Muslim community. Al-Qā‘ida and ISIS are post-modern phenomena and their growth has been recently helped by the failure of the so-called «Arab springs». The Arab springs actually disrupted the political order of many countries like Syria and Libya, while Iraq never recovered from the American invasion of 2003. However, Islamic political thought seems alive still and many efforts are displayed in order to update the classical concept of shūrā, or consultation, and elaborate the new concept of dawla madaniyya, civil state

Conoscenza e metafora in Averroè

L'analisi della metafora in Averroè conferma la centralità del linguaggio come strumento conoscitivo e l'equivalenza dei linguaggi sul piano pratico

Qur'anic Hermeneutics and Political Hegemony: Reformism in Islamic Thought

URL del artículo en la web de la Revista: https://www.upo.es/revistas/index.php/ripp/article/view/1539A partir de la obra Reformation of Islamic Thought, del pensador egipcio Nasr Abu Zayd, en el presente artículo se realiza un análisis crítico de las principales tendencias hermenéuticas coránicas contemporáneas de orientación reformista, al mismo tiempo que se examinan las implicaciones políticas derivadas de cada línea interpretativa. Todo el estudio se orienta hacia la búsqueda de la hermenéutica coránica más adecuada para el desarrollo de sistemas políticos democráticos en el seno de las sociedades islámicas.Relying on Reformation of Islamic Thought, by the Egyptian scholar Nasr Abu Zayd, this paper analyses in critical terms the contemporary main reform-minded Qur'anic hermeneutic tendencies and deals with the political implications of each of its interpretative lines. The bulk of this study aims at finding the more appropriate Qur'anic hermeneutics for the development of democratic political systems within Islamic Societies.Universidad Pablo de Olavid

Hermenéutica Coránica y Hegemonía Política: El Reformismo en el Pensamiento Islámico

A partir de la obra Reformation of Islamic Thought, del pensador egipcio Nasr Abu Zayd, en el presente artículo se realiza un análisis crítico de las principales tendencias hermenéuticas coránicas contemporáneas de orientación reformista, al mismo tiempo que se examinan las implicaciones políticas derivadas de cada línea interpretativa. Todo el estudio se orienta hacia la búsqueda de la hermenéutica coránica más adecuada para el desarrollo de sistemas políticos democráticos en el seno de las sociedades islámicas.------------------------------------------------------------------------Relying on Reformation of Islamic Thought, by the Egyptian scholar Nasr Abu Zayd, this paper analyses in critical terms the contemporary main reform-minded Quranic hermeneutic tendencies and deals with the political implications of each of its interpretative lines. The bulk of this study aims at finding the more appropriate Quranic hermeneutics for the development of democratic political systems within Islamic Societies

Il concetto di orientalismo/occidentalismo in Hasan Hanafi

Il concetto di orientalismo/occidentalismoin Hasan Hanafi(Convegno internazionale“Otre l’orientalismo e l’occidentalismo.La rappresentazione dell’Altro nello spazio euromediterraneo”Facoltà di Scienze della Comunicazione, Sapienza Università di Roma,16 novembre 2007)di Massimo Campanin

Ontologie des Intellekts: das Glück des Denkens bei Averroës und Giordano Bruno

U ovome radu autor komparativno promišlja o pitanju kojim su se bavili Giordano Bruno i Ibn Rušd (Averroës), a to je – intelektualna sreća. Pod intelektualnom srećom ovdje se misli ili na sreću kroz mišljenje ili na sreću mišljenja. Filozofska veza između Averroësa i Giordana Bruna je već čvrsto utemeljena, a rad je više teorijska nego historijska analiza u pogledu Brunova »averroizma«.In this paper the author reflects comparatively on a specific issue dealt with by Giordano Bruno and Ibn Rushd: mental happiness. Mental happiness is intended here either as felicity through thinking or as felicity of thinking. The philosophical link between Averroës and Giordano Bruno is by now soundly established and the paper is rather a theoretical than an historical analysis regarding Bruno’s “Averroism”.Dans cet article, l’auteur adopte une approche comparative pour aborder la question déjà traitée par Giordano Bruno et Ibn Rochd (Averroès) – question se rapportant à la chance intellectuelle. Le bonheur intellectuel est ici conçu, soit comme bonheur par la pensée, soit comme bonheur de la pensée. Le lien philosophique entre Averroès et Giordano Bruno a préalablement déjà été établi, et il sera davantage question dans cet article d’une analyse théorique qu’historique quant à l’« averroïsme » de Bruno.In dieser Arbeit reflektiert der Autor komparativ über ein spezifisches Thema, das von Giordano Bruno und Ibn Ruschd behandelt wurde: geistiges Glück. Das geistige Glück ist hier entweder als Glück durch Denken oder als Glück des Denkens gedacht. Die philosophische Verbindung zwischen Averroës und Giordano Bruno ist mittlerweile fest etabliert und das Paper ist eher eine theoriebezogene als historische Analyse im Hinblick auf den „Averroismus“ Brunos

Surface-antigen expression profiling of B cell chronic lymphocytic leukemia: from the signature of specific disease subsets to the identification of markers with prognostic relevance

Studies of gene expression profiling have been successfully used for the identification of molecules to be employed as potential prognosticators. In analogy with gene expression profiling, we have recently proposed a novel method to identify the immunophenotypic signature of B-cell chronic lymphocytic leukemia subsets with different prognosis, named surface-antigen expression profiling. According to this approach, surface marker expression data can be analysed by data mining tools identical to those employed in gene expression profiling studies, including unsupervised and supervised algorithms, with the aim of identifying the immunophenotypic signature of B-cell chronic lymphocytic leukemia subsets with different prognosis. Here we provide an overview of the overall strategy employed for the development of such an "outcome class-predictor" based on surface-antigen expression signatures. In addition, we will also discuss how to transfer the obtained information into the routine clinical practice by providing a flow-chart indicating how to select the most relevant antigens and build-up a prognostic scoring system by weighing each antigen according to its predictive power. Although referred to B-cell chronic lymphocytic leukemia, the methodology discussed here can be also useful in the study of diseases other than B-cell chronic lymphocytic leukemia, when the purpose is to identify novel prognostic determinants