_Occidental Eschatology_, originally Jacob Taubes's doctoral thesis and the one book he published in his lifetime, seeks to renegotiate the historical synthesis and spiritual legacy of the West through the study of apocalypticism. Covering the origins of apocalypticism from Hebrew prophecy through antiquity and early Christianity to its medieval revival in Joachim of Fiore, Taubes reveals its later secularized forms in Kant, Hegel, Marx, and Kierkegaard. His aim is to show the lasting influence of revolutionary, messianic teleology on Western philosophy, (...) history, and politics. Combining painstaking scholarship with an unmatched scope of reference, Taubes takes a comprehensive approach to the twin focuses of political theology and philosophy of history. He argues that acceptance of the idea that time will one day come to an end has profound implications for political thought. If natural time is experienced as an eternal cycle of events, "history" is the realm of time in which human actions can make decisions to alter the progression of events. This philosophy asks that individuals take responsibility for their own actions and resist authority that claims to act on their behalf. Whereas universal history is written by the victors, the messianic or apocalyptic event enters history and gives a voice to the oppressed. (shrink)

Dentro de la riquísima literatura producida en el círculo del poder abasí entre los siglos VIII y X, el Occidente islámico (es decir, al-Andalus, el Magreb y las islas del Mediterráneo occidental) ocupa un lugar insignificante, a pesar de las pretensiones universalistas que tenían sus autores. Este silencio afecta a todos los géneros literarios, con excepción de la geografía, que experimentó un gran desarrollo en ese periodo. ¿Cómo puede explicarse esta circunstancia? Contextualizar estos textos permite considerar dos argumentos. El (...) primero es la ausencia de datos históricos sobre Occidente a disposición de los autores de Oriente, lo que nos lleva a poner en cuestión la cronología de la formación de comunidades de sabios en el Occidente islámico, así como la circulación del saber en el mundo islámico. También se puede considerar que este silencio resulta de un desinterés deliberado respecto a Occidente, directamente vinculado con cuestiones políticas y geopolíticas. Desde una perspectiva imperial, invisibilizar el Occidente islámico -tierra de rebeldía desde mediados del siglo VIII- contribuye a diseñar un mundo ideal, cuya estructura muestra de manera implícita la centralidad de Bagdad. (shrink)

En el proceso de configuración de "Occidente" como Cultura, hoy ya planetaria, han continuado permanentemente activas ciertas claves muy reconocibles en la larga historia de su pensamiento, rastreables desde el rigen mismo de éste y que nos han servido, a manera de huellas, para guiar nuestra comprensión de sus modos medulares de ser, pensar y de actuar. Poner, pues, en una íntima relación ese cierto destino suyo de tragedia respecto a la experiencia de lo sagrado -y su indisociable máscara (...) de nihilismo-, dilucidar en su seno el esencial papel del tiempo mítico y la experiencia de un existir para la muerte, mostrar las sendas visibles en la historia de una conciencia infausta colonizada por la sola pulsión de dominio hacia toda posible alteridad que sacie para siempre la ontológica sed de su insacable Logos, son algunas de las ideas que creemos básicas y que trataremos de exponer a lo largo de cuanto sigue. (shrink)

One of the great Jewish intellectuals of the twentieth century, Taubes published only this one book during his life, and here the English translation finally becomes available.

Many Western historians, cultural and literary critics have viewed travel and exploration as purely western. This total exclusion of Arabo-Islamic travel has been done to demonstrate the Western sense of modernity and cultural superiority over the constructed weak “other”. However, Moroccans, Arabs and Muslims in general have been curious about the lands of the Christians and managed to break the cultural and religious barriers by reaching such lands. In this paper 1 I examine the Moroccan presence in the lands of (...) the Christians and mainly in France through analyzing the work of Ahmad Bin Qasim Al Hajari’s Nasir al-Din ala al-Qawm al Kafirin or to dwell not only at the different instances of anger and wrath but also of love and respect towards the Christians and to demonstrate the way Arab and Muslim travelers remained different from their Christian counterparts in their discursive productions. I also question Occidentalism in Ahmad Bin Qasim Al Hajari’s narrative and assert that al-Azmeh’s vision to the systems of division as essentially part of human discourse is an exaggeration. So, while Westerners get fully entangled in the process of dehumanizing the Arab and Muslim “other”, Muslims produced an ambivalent discourse that sometimes revealed their anger but not hate towards the Christians. (shrink)

By proposing the Microcosm and Macrocosm analogy for dialogue between Islamic Philosophy and Occidental Phenomenology, the authors of this volume are reviving the perennial positioning of the human condition in the play of forces within and without the human being. This theme has run from Plato through the Middle Ages, Renaissance and Modernity, and has been ignored by contemporaries. It now acquires a new pertinence and striking significance due to the scientific discoveries into the "infinitely small" in life, on the (...) one hand, and the prodigious technological discoveries of the "infinitely great" on the other. Both open up undreamt-of prospects for the continuing conquest of cosmic forces. The human person – thrown into turmoil by the new approaches to life and needing to acquire new habits of mind, having lost security of all beliefs – desperately seeks a new clarification of the Human Condition within the unity of everything-there-is, of cosmic forces, and of his destiny. The dialogue between Islamic Philosophy and phenomenology of life can show the way. Papers by: Gholam-Reza A'awani, Mehdi Aminrazavi, Roza Davari Ardakani, Mohammad Azadpur, Gary Backhaus, Marina Banchetti-Robino, William Chittick, Seyed Mostafa Muhaghghegh Damad, Golamhossein Ebrahimi Dinani, Nader El-Bizri, Kathleen Haney, Salahaddin Khalilov, Sayyid Mohammad Khamenei, Mahmoud Khatami, Mieczyslaw Pawel Migon, Nikolay Milkov, Sachiko Murata, Anna-Teresa Tymieniecka, Daniela Verducci. (shrink)

This article introduces the special section on the contribution of Jack Goody, which focuses on The Theft of History (2006). Goody attacks the notion of a radical division between Europe and Asia, which has become built into the commonsense academic wisdom and categorical apparatus of the social sciences and humanities. Eurocentrism is a constant target as he scrutinizes and finds wanting the claims of the West to have invented modern science, cultural renaissances, the free city, capitalism, democracy, love and secularism. (...) Goody’s approach favours a dynamic long-term basis for comparisons between societies and focuses on the exchange of information and goods across Eurasia to argue that the comparative advantage one society gains has been only temporary, swinging between different parts of Eurasia a number of times over the millennia. Goody suggests that China developed an active mercantile urban culture before Europe. Cities and towns with their mixture of luxury and learning, should not be seen as inevitably subordinate to centralized power structures in both eastern and western Eurasia. Goody criticizes the theoretical assumptions and the handling of evidence of Perry Anderson, Fernand Braudel, Norbert Elias, Moses Finlay, David Landes, Karl Marx, Joseph Needham, Immanuel Wallerstein and Max Weber. His concern is that the master categories of world history, such as antiquity, feudalism and capitalism, have been developed against a background of the particular European trajectory, then projected onto the world at large. Goody remains sceptical, not just about eurocentrism, but also the additional danger of being eurocentric about ethnocentricity, which he regards as a trap that postcolonialism and postmodernism frequently fall into. (shrink)

This article applies Jack Goody’s critique of Western classifications of historical and ethnographical phenomena to the current discourses of orientalism themselves in an endeavor to understand the sociological basis of what might be called the shift from orientalism to occidentalism. The argument compares the current emergence of anti-civilizational and self-critical discourses to historical examples of similar phenomena and argues that the current shift itself, so well represented in works that may seem similar to Goody’s but which are very more narrowly (...) ideological and lacking in a more general critical stance, are reflexes of the declining hegemony of powerful imperial centers within global systems. (shrink)

This paper examines Hanafi’s concept of Occidentalism in the epistemological approach. It aims to investigate the character, study source, research method,validity, and objectives of Occidentalism. The paper findings demonstrate that Occidentalism is a science which aims to dismantle the myth of Western superiority and, in turn, to build an equal civilization. The study root of Occidentalism is the formation, structure, and fate of the European consciousness. The formation comprises the exposed and unexposed sources of the European consciousness. The structure en (...) compasses the ideologies of nationalism, Zionism, Nazism, Facism, and racialism. Fate relies on the model of the relationship between the East and the West. Afterward, Hanafi employs two research methods: historical-dialectical and phenomenology. Lastly, science can be recognized as Occidentalism if it has a five fold standard: there is the dialectic of the East and the West, positioning European consciousness as the study object, self-liberation as the spirit to liberate the East from Western hegemony, dismantling the myth of cosmopolite culture, and the accomplishment of an equal civilization. (shrink)

This important book critically addresses the `becoming West' of Europe and investigates the `becoming Modern' of the world. Drawing on the work of Derrida, Foucault, Levinas, Lyotard, Merleau-Ponty and Ricoeur, the book proposes that the question of postmodernity is inseparable from that of postcoloniality. The argument fully conveys the sense that modernity is in crisis. It maps out a new genealogy of the birth of the modern and suggests a new way of grounding the idea of an emancipation of being. (...) Postcolonialism has emerged as a central topic in contemporary social science and cultural studies. This book informs readers as to the central strands of the debate and introduces a host of new ideas which will be a rich fund for other writers and researchers. The book will appeal to advanced undergraduate and postgraduate students in the social sciences and in cultural and media studies. (shrink)

This work is an investigation of images of Western cultural identity. Said's Orientalism revolutionized Western understanding of non-Western cultures by showing how Western images shaped the Occidental view of the Orient, but those who follow Said have not until now reflected that understanding back onto Western societies. This volume shows how images of the West shape people's conceptions of themselves and others, and how these images are in turn shaped by members of Western and non-Western societies alike. The contributors describe (...) and explicate these images from a variety of areas, from Western academic writing to popular culture, from societies within and outside the West, to show how power and conflict shape such conceptions. It will be of great interest to scholars of anthropology and sociology, cultural studies, and human geography. (shrink)

IDEAS. LOCKE used the term "to stand for whatsoever is the Object of the Understanding when a Man thinks." (Essay , Ii8) Although theorizing about ideas figures prominently in philosophy before him, Locke introduced what became known as the "New Way of Ideas," by considering all metaphysical and epistemological questions through an examination of the nature and origin of the mind's content. Although sometimes disagreeing with him on important details, other empiricists of the modern era follow Locke by first theorizing (...) about the origin of ideas, and second by classifying ideas into types, based on origin and characteristics discovered by mental inspection. The shared features of the empiricist notion of ideas is that ideas are not innate, and that they are the result of sensation and reflection. (See INNATENESS). (shrink)

With the beginning of the XXth century in Germany prevailed a common ideology based on the reject of Western rationalism. It was seen an ineffective instrument to understand ancient civilizations and traditional or “primitive” civilizations. Therefore, one felt the need of a different form of understanding based on intuitive abilities, on an emotional involvement. However, in order to apply positively this view and to gain an effective awareness of the other, one realized that it was necessary “to be” the other, (...) to get into him, to be grabbed by his world and abdicate the central role of the self, Western or maybe human. (shrink)

In the years since its introduction, Edward Said’s celebrated study Orientalism has acquired a near-paradigmatic status as a model of the relationships between Western and non-Western cultures. Said seeks to show how Western imperialist images of its colonial others—images that, of course, are inevitably and sharply at odds with the self-understanding of the indigenous non-Western cultures they purport to represent—not only govern the West’s hegemonic policies, but were imported into the West’s political and cultural colonies where they affected native points (...) of view and thus served as instruments of domination themselves. Said’s focus is on the Near East, but his critics and supporters alike have extended his model far beyond the confines of that part of the world. Despite the popularity of Said’s model, however, comparatists and sinologists have yet to make extensive use of it in their attempts to define China’s self-image or the nature of the Sino-Western social, cultural, and political relationships. Xiaomei Chen is assistant professor of Chinese and comparative literature at Ohio State University. She has recently completed a book on the politics of cross-cultural “misunderstanding” in modern China and the West, and is now working on a cultural study of post-Mao Chinese theater. (shrink)

En France, Lukács est considéré aussi bien comme un représentant de l’orthodoxie marxiste que comme un auteur subversif fondateur de la tradition du marxisme hétérodoxe. Cet article revient sur la genèse de cette appréciation ambivalente, qui trouve ses sources dans les années 1940 et 1950. C’est durant ces années que s’élaborent les cadres et présupposés de la réception française de son œuvre, à travers une série d’épisodes dont les enjeux sont à la fois théoriques, éditoriaux et politiques : l’intervention de (...) Lukács en France dans la bataille idéologique de la Guerre froide en 1948-1949 et sa polémique menée avec l’existentialisme français, l’éclatement international de « l’affaire Lukács » en 1949-1950 et ses retombées hexagonales, enfin le changement de statut de Lukács au cours des années 1950. (shrink)

África Occidental representa a día de hoy un lugar clave para la geopolítica del islam contemporáneo. Esta situación no es una nueva, al contrario, ya que es un territorio que históricamente ha estado ligado a la religión musulmana. Actualmente, esta región supone un lugar estratégico prioritario para los intereses de los países occidentales, de países musulmanes aliados de estos y de insurgentes y rebeldes ligados a ideologías neo-fundamentalistas. El objetivo de este trabajo es mostrar desde una perspectiva transdisciplinar el juego (...) geopolítico del islam en África Occidental, como influyen las diversas escuelas de pensamiento islámico contemporáneo en las identidades locales y que estrategias siguen las potencias actuales para intentar influir identitariamente en la zona. Para este propósito, abordaremos algunos hechos históricos acaecidos, especialmente, en Senegal, Mali, Nigeria y Mauritania. (shrink)

Hassan Hanafi proposes Occidentalism, as a critique of orientalism. This book criticizes orientalism and occidentalism and rethinks the relation between the self and the other in the postcolonial condition.

Recorded in Ithaca, NY by Cornell University., Speaker: Professor of sociology at the Frankfurt School, West Germany., Lecture, September 10, 1984.

El presente trabajo tiene como principal objetivo analizar las dinámicas migratorias que se llevan adelante en África Occidental a partir del interrogante que se desprende de los discursos dominantes respecto de la supuesta invasión de migrantes africanos a Europa, especialmente después de 2015. Desde ese año, la consigna más frecuente ha sido “Grandes oleadas de refugiados arriban a Europa”. Sin embargo, la realidad muestra que no existe tal invasión en términos cuantitativos absolutos, además de profundizarse el discurso racista y xenófobo (...) que habla de “crisis migratoria” para alertar sobre una presunta invasión de africanos al continente, cuando casi un 80% de quienes emigran de sus países se dirige a otro país del continente africano y tan solo el, aproximadamente, 20% restante “intenta” cruzar a Europa. Y este último dato representa un porcentaje de población extremadamente reducido en relación con la población europea. A partir del trabajo de campo en Senegal, Malí, Burkina Faso y Níger, realizado para una tesis de doctorado, las reflexiones en torno al problema planteado se orientan a desmontar ideas ampliamente difundidas por medios de comunicación y determinados ámbitos académicos en relación con las migraciones subsaharianas en dirección a Europa, en muchos casos fundamentadas por representaciones vinculadas a “la huida del continente”, “las guerras”, “los conflictos étnicos” y “la invasión de migrantes a Europa”, entre otras. (shrink)

La reciente muerte de Pierre Legendre (1930-2023), tras una vida dedicada al estudio de la estructura jurídica de Occidente, permite una evaluación de su importante obra ya concluida. Este ensayo solo quiere identificar el núcleo de su teoría de Occidente en una específica esquizofrenia entre la mentalidad jurídica romana, de estructura patriarcal, y su cruce con la religión cristiana, de aspiración mundial y potencialmente anómica. El resultado ofrece ese especial desequilibrio permanente de Europa, su pulsión expansiva, su incapacidad (...) para mirar su propia contradicción interna. En este sentido, se considera la obra de Legendre como fundamental desde el punto de vista de una genealogía de la razón imperial europea. (shrink)

Il concetto di legittimità è al tempo stesso definito e indefinito, chiaro e sfuggente. Da un lato, esso evoca immediatamente e spontaneamente un sentimento di approvazione, perché chiaramente collegato nel linguaggio comune a un giudizio valutativo positivo. Dall’altro lato, se analizzato da vicino, il suo contenuto appare sfuggente, polisemico, controverso. Questo ne fa una categoria potente dal punto di vista politico ed estremamente affascinante da un punto di vista scientifico. Nelle pagine seguenti verranno analizzate le teorie di tre autori che (...) si sono confrontati con questo concetto indagando uno degli ambiti in cui la dicotomia sopra presentata è più evidente: quello internazionale. Si tratta della teoria di Ian Clark sulla legittimità nella società internazionale, della prospettiva interciviltà sul diritto internazionale proposta da Onuma Yasuaki e della riflessione di Antony Anghie sullo sviluppo dei principi fondamentali del diritto internazionale e il loro rapporto con il colonialismo. Come vedremo, si tratta di indagini tra loro fortemente eterogenee, e che non sempre fanno del concetto di legittimità internazionale l’oggetto principale o esplicito delle proprie ricerche. Nel confronto tra queste teorie che proporrò nelle mie pagine, il concetto di legittimità internazionale mostrerà tutta la sua complessità e tutto il suo ambiguo rapporto con elementi valutativi. (shrink)

The shift of interest from community to individuality and freedom brought by modernity challenged the central place once occupied by religion, pushing it to the outskirts of human life. All these led to an increased indifference towards any transcendental guarantor that could act in a neutral reason-governed space. In the case of Islam, such a situation is impossible to tolerate, because it would mean God’s desecration by reducing the Qur’an to the statute of a simple book like many others that (...) offer an opinion on a Supreme Being who does not decide the destiny of humanity any more, but becomes a simple matter of opinion. While Western Christianity adjusted to modernity reaching even to justify the developments which led to a dissolution of sacred, stating that they were consistent with its essence, Islam accepted modernity only to the extent of this one’s capacity to verify the realities stated by the Qur’an. (shrink)