On the Idea of European Islam: Voices of Perpetual Modernity

Bassam Tibi \u2013 Political Justifications for Euro-Islam. Islam\u2019s Predicament with Modernity. Cultural Modernity for Religious Reform and Cultural Change: towards Euro \u2013Islam. Tariq Ramadan \u2013 Theologico-Political Justifications for European Islam. Renewing the Islamic Sources of Law: from Adaptation to Transformation. European Islam within Radical Reform. Tareq Oubrou and Abdennour Bidar \u2013 Theologico-Philosophic Justifications for European Islam. Tareq Oubrou: Geotheology and the Minoriticization of Islam. Abdennour Bidar: from Self Islam to Overcoming Religion. European Islam in Context: Renewal for Perpetual Modernity. European Islam and the Islamic Tradition: Revisionist-Reformist. Conceptualizing the Idea of European Islam: Overcoming Classical

On the Idea of European Islam: Voices of Perpetual Modernity

Bassam Tibi – Political Justifications for Euro-Islam. Islam’s Predicament with Modernity. Cultural Modernity for Religious Reform and Cultural Change: towards Euro –Islam. Tariq Ramadan – Theologico-Political Justifications for European Islam. Renewing the Islamic Sources of Law: from Adaptation to Transformation. European Islam within Radical Reform. Tareq Oubrou and Abdennour Bidar – Theologico-Philosophic Justifications for European Islam. Tareq Oubrou: Geotheology and the Minoriticization of Islam. Abdennour Bidar: from Self Islam to Overcoming Religion. European Islam in Context: Renewal for Perpetual Modernity. European Islam and the Islamic Tradition: Revisionist-Reformist. Conceptualizing the Idea of European Islam: Overcoming Classical.Bassam Tibi – Political Justifications for Euro-Islam. Islam’s Predicament with Modernity. Cultural Modernity for Religious Reform and Cultural Change: towards Euro –Islam. Tariq Ramadan – Theologico-Political Justifications for European Islam. Renewing the Islamic Sources of Law: from Adaptation to Transformation. European Islam within Radical Reform. Tareq Oubrou and Abdennour Bidar – Theologico-Philosophic Justifications for European Islam. Tareq Oubrou: Geotheology and the Minoriticization of Islam. Abdennour Bidar: from Self Islam to Overcoming Religion. European Islam in Context: Renewal for Perpetual Modernity. European Islam and the Islamic Tradition: Revisionist-Reformist. Conceptualizing the Idea of European Islam: Overcoming Classical.LUISS PhD Thesi

Merging boundaries, techniques and experiences

An international urban design workshop was conducted with students from a US and a Turkish Universities for 15 days in a waterfront village on Bosporus, Istanbul Bosphorus, a crooked and curved strait dividing the city into two, has traditionally been used mostly for enjoying scenery and nature with its location away from the main trade docks and industrial areas concentrated around the old city center, namely historic peninsula. The strait housed small settlements until the 18th century, during when the royal family started populating the coast with palaces and summer mansions and private gardens and celebrated various festivities. It was a special ritual (Hamadeh, 2009) to experience mansions (yali’s, which are perched on the very edge of the bank with boat houses and access) and palaces, mostly timber-frame ornamental structures, and gardens while sailing on the Bosphorus. Later, public spaces, coffee houses, fountains and parks were added to the waterfront development, improving the public’s participation in the pastoral culture and transforming these small settlements into connected villages. The pleasure of experiencing the Bosphorus was shared with the whole public through songs, poems, novels and paintings. There were even traditional evening excursions and singing on the boats –caiques- on Bosphorus. Hence, for centuries, Bosphorus has been a socializing space and a sensual experience for many. Despite the fact the quality of the built environment and the way of living has dramatically changed due to the spatial and social transformation in the following centuries, the yalı’s and some other contemporary buildings added have continued the dwelling tradition of close proximity to the water. On the other hand, Bosphorus, where used to be a meditative place in the past, has become a natural part of the hectic urban life and architecture. Focusing on spatial experience, the students attempted to understand and propose solutions to urban disconnect in the urban fabric especially between historic waterfront and inland village. The workshop provided an opportunity for each student to formalize his/her opinion of the place based on individual filters and sensual experiences. This method helped to identify a rich set of perceptual characteristics of the site and resulted in diverse and unique exploration and representation techniques. The workshop included a guided tour of the historic peninsula and a trip to various waterfront villages on the both sides of the strait, listening to historic and contemporary Turkish music, discussions, and readings such as Tschumi’s (1995) ideas on program, movement, and contradiction as well as Sancar’s article (2001) on the people’s attachment to place through lyrics. This paper consists of a brief description of the place in question, its changing daily life and architecture, and how the students responded to all of these through design and representation.publisher versio

Louay M. Safi, Islam and the Trajectory of Globalization: Rational Idealism and the Structure of World History (London; New York: Routledge, 2022)

The review critically summarises the content of the book which aims at putting Islamic thought in global historical perspective, in the light of modern philosophy of history as well as international relations. The book argues that classical Islamic philosophy has still an important role to play in the global future human history, especially regarding the questions of ethics both in the experimental sciences and international relations

Vers une civilisation de l’éthique: de l’Homo Moralis à l’Homo Ethicus

This essay offers an Islamic perspective to the current stage of human thought and its different manifestations, strengths and limitations. The argument here is that Islam is not alone in encountering modern challenges, nor is it thus alone able to find solutions for them. There is now apparently one human civilization that shares whatever some individuals or communities produce or invent. High technology and digital world have united the world as never before - but has not unified it. The moral compass of Islam can play an important role in contributing to overcoming some major misunderstandings of what human beings can do for the world, societies, and individuals. Such a claim requires an explanation of what this moral call means, which this essay tries to outline by revising certain major concepts, like faith and religion, morality and ethics, sharia and law, spiritualism and spirituality, idealism and realism. This essay puts on the global table of discussion the claim that human beings need moralist idealism which their critical minds can realistically materialize if profound “spiritual self-criticism” is practiced not only in private but most importantly in the public. Classical faith traditions as containers of moral and ethical energies will still have a major role to play in world affairs led by utilitarianism and realism alone. Political Islam as known today is nothing compared to the energies Islamic philosophical understanding of the world and human beings offers

Etica e giustizia sociale

This article, published in Italian, studies the place of ethics and social justice in Arab-Islamic philosophy, with major reference to the philosophy of Taha Abderrahmane, a leading contemporary Arab philosopher

Toward a Civilizational Ethos: from the Homo Moralis to the Homo Ethicus

This chapter offers a new perspective on modernity, anchored in Islamic traditions, that explores its different manifestations, strengths, and limita- tions. The argument here is that Islam is not alone in encountering modern challenges, nor is it thus alone able to find solutions for them. There is now apparently one human civilization that shares the outputs of individual cre- ativity and communal enginuity. High technology and digital world have united the world as never before but has not elevated it to the level of fair interaction and exchanges worthy of global justice. The Islamic moral and ethical paradigm can play an important role in contributing to overcoming some major misunderstandings of what human potentiality can do in relation to the individual, society, the natural world, and the universe at large. Such a state of global relations requires an elaboration of an inclusive normative framework and reexamining major concepts, like faith and religion, moral- ity and ethics, sharia and law, spiritualism and spirituality, and idealism and realism. This essay argues that human beings need to embrace a set of ideas and ideals through a process of “spiritual self-criticism” that engages both the private and public spheres. Classical faith traditions as containers of moral and ethical energies will still have a major role to play in world affairs led by utilitarianism and realism alone. Political Islam as known today is nothing compared to the energies generated by Islamic philosophical understanding of the world and humanity. It is these energies that make the classical spirit of the Islamic civilization and its ethos still vibrant today and continues to be relevant for tomorrow

Taha Abderrahmane\u2019s Trusteeship Paradigm: Spiritual Modernity and the Islamic Contribution to the Formation of a Renewed Universal Civilization of Ethos

This paper synthetically introduces \u201ctrusteeship paradigm\u201d of Taha Abderrahmane (b. 1944), a leading philosopher of language, logic, ethics and metaphysics in the Arab-Islamic world. The core of his argument is that the four entities of revelation, reason, ethics and doing (or practice) are neither separable nor antagonistic to each other in the Islamic philosophy he aims at re-grounding; their centripetal force is essentially ethical. Islamic philosophy is primarily ethical. It is only this ethical force that can regenerate the politico-philosophical awakening of the Arab-Islamic world in particular, and can contribute to the formation of a pluralist civilization of ethos in general. Otherwise put, Abderrahmane envisions an ontological-epistemological revisionary revolution in the Arab-Islamic tradition to overcome what may be referred to as \u201cclassical dichotomous thought\u201d that dominates some classical and contemporary Islamic thinking as well as much of the Greek heritage and Western modern thought. This ethical revolution is summarized in what he has developed as trusteeship paradigm (al-i\u2betim\u101niyyah) or trusteeship critique (al-naqd al-i\u2betim\u101n\u12b), a paradigm the heart of which is a theory of ethics that overcomes dichotomies like religion vs. politics, divine vs. secular, physical vs. metaphysical

Intercultural Geopoetics in Kenneth White's Open World

This work introduces Kenneth White\u2019s geopoetics as a radical, postmodern interdisciplinary and intercultural project that reclaims the return to communication with the earth, nature, wo-man, and the self as part of a cosmic unity approach. It traces geopoetics\u2019 beginnings, key concepts, territories and trajectories, aims, and perspectives. Geopoetics is shown here to be a cosmopolitan project for a more open and harmonious world, which buries narrow-mindedness and offers new horizons

Is European Islam Experiencing an Ontological Revolution for an Epistemological Awakening?

This paper argues that European Islam is experiencing an ontological revolution that revisits epistemological foundations in order to endorse some basic values of modernity.1 In addition to revisiting the classical ontological-epistemological bond that characterizes most Islamic scholarship in the context of multicultural liberal societies, it emphasizes the questions of ethics and spirituality. Such an endeavor is described here as \u201crevisionist-reformist,\u201d revisionist in the sense that it is broadly a continuity of a rationalist trend in Islamic thought, and reformist in the sense that it updates a number of values that have for centuries been narrowed down to revealed/prescribed laws. This reformist tendency allows European Islam to open new pathways outside what could be called \u201cclassical dichotomous thought,\u201d which sees only antagonism between reason and faith, or between religion and politics. Religion, ethics, and reason are considered inseparable ontologically and complementary epistemologically; they are not seen as mutually contradictory or antagonistic