By Ahmad Atif Ahmad (auth.)
Read or Download Islam, Modernity, Violence, and Everyday Life PDF
Similar comparative religion books
This pioneering, interdisciplinary paintings indicates how rituals let us reside in a perennially imperfect international. Drawing on various cultural settings, the authors make the most of psychoanalytic and anthropological views to explain how ritual--like play--creates ''as if'' worlds, rooted within the imaginitive ability of the human brain to create a subjunctive universe.
There are saints in Orthodox Christian tradition who overturn the normal notion of sainthood. Their behavior might be unruly and salacious, they might blaspheme or even kill--yet, mysteriously, these round them deal with them with much more reverence. Such saints are known as "holy fools. " during this pioneering research Sergey A.
In an international laid low with non secular clash, how can a number of the non secular and secular traditions coexist peacefully in the world? And, what function does sociology play in aiding us comprehend the country of spiritual lifestyles in a globalizing global? In the Fourth Edition ofGods within the international Village, writer Lester Kurtz keeps to deal with those questions.
Secular and non secular prophets of doom abound within the information-rich twenty-first century - as they've got for millennia. yet there has but to be all over the world floods, meteor influence, worldwide computing device failure, visible alien touch, or direct intervention from God to finish the realm as we all know it. contemplating the frequency with which prophecy it appears fails, why do prophecies remain made, and what social features do they serve?
- The World's Religions after September 11
- Concepts of Person in Religion and Thought (Religion and Reason)
- Religion of the Gods: Ritual, Paradox, and Reflexivity
- A Poetics of Translation: Between Chinese and English Literature
Extra resources for Islam, Modernity, Violence, and Everyday Life
7 But more important than the history of specific debates and ideas is the very interest in centuries and texts that were judged irrelevant to modern life. 8 More could be, and, I suspect, will be, done. But when it comes to medieval Islamic history, despite the lip-service acknowledgment that medieval Muslim civilization may have established a unique model for civilization, we are yet to recover from the assumption that medieval Muslim culture must be a few beats behind modern culture, morally, intellectually, and organizationally, in most respects, in all these areas.
The second complicating factor is the diversity of the sources, as one of them (Ibn ‘Abidin) may be seen to represent jurists with unqualified loyalty to their religio-legal traditions, and the other (‘Abbasi) as a political appointee whose juristic personality was more or less formed through on-the-job training and who had mixed loyalties and would thus represent tendencies that may clash with those of traditional jurists. ) To address these objections I adopted the strategy of keeping my conclusions to a minimum.
The nature of the materials I employ here differs from chapter to chapter based on the nature of the subject of each chapter, but aspiring for limited conclusions remained a constant in this volume. In Chapters 2 and 3, for example, I offer a reading of Ibn ‘Abidin of Damascus (Chapter 2) and Egypt’s ‘Abbasi (Chapter 3). Tucked into this project of reading are the same basic difficulties facing the readers of history and culture of which I spoke. This is further complicated, in this case, by two factors.