By Mustafa Akyol
From livid reactions to the cartoons of Prophet Muhammad to the suppression of girls, information from the Muslim global begs the query: is Islam incompatible with freedom? With an eye fixed sympathetic to Western liberalism and Islamic theology, Mustafa Akyol lines the ideological and ancient roots of political Islam. The years following Muhammad's passing in 632 advert observed an highbrow "war of ideas" rage among rationalist, versatile colleges of Islam and the extra dogmatic, inflexible ones. The traditionalist college received out, fostering perceptions of Islam as antithetical to modernity. despite the fact that, via his cautious reexamination of the currents of Muslim idea, Akyol discovers a flourishing of liberalism within the nineteenth-century Ottoman Empire and the original "Islamo-liberal synthesis" of present-day Turkey. simply by means of accepting an earthly kingdom, he powerfully asserts, can Islamic societies thrive. Persuasive and encouraging, Islam with out Extremes deals a desperately wanted highbrow foundation for the reconcilability of Islam and spiritual, political, monetary, and social freedoms.
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Extra info for Islam without Extremes: A Muslim Case for Liberty
This lies at the heart of humanism, a tough doctrine not to be confused with secularised humaneness: it is not the latter gentle belief that ‘people matter’, but the more strident doctrine that nothing matters at all except in so far as it matters to man. As Kate Soper puts it, this ‘Humanist thought is very commonly described as “anthropocentric”: it places Man at the centre. But there are diﬀerent ways of doing so. One is to assume from the outset an opposition between an “external”, objectively existing world on the one hand, and human subjects possessed of consciousness, on the other.
Yet the normal place of thought is as an aspect of practice. It can never be independent of reality as Cartesian thought is, since if it confronts no other, it cannot evade the concepts, theories, beliefs and so on which are lodged in the Cultural System. S. contains a whole series of emergent relationships between items which cannot be reduced to the relations between words, because once they have developed they can be expressed in an unlimited number of alternative words (consider the limitless semantic forms in which propositional contradictions between religious and scientiﬁc convictions can be expressed).
13. ’ This is self-creation, rather than the self-knowledge of modernist philosophy. Freud’s patrimony is read like a charter of supreme indulgence for the uncontrolled ‘id’, since perversion and obsession can now be read as ‘the private poem of the pervert, the sadist or the lunatic: as richly textured’49 as is any life. Firstly, this seems to hang on a serious misreading of Freud, who was underwriting neither the stern voice of the ‘super-ego’ nor complete indulgence for the ‘id’, but describing the balancing act which the ‘ego’ had to accomplish, on the reality principle, in relation to getting by intact in the world.
Islam without Extremes: A Muslim Case for Liberty by Mustafa Akyol