The Last Muslim Intellectual
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This book explores the life and legacy of Jalal Al-e Ahmad (1923 69) arguably the most prominent Iranian public intellectual of his time and contends that he was the last Muslim intellectual to have articulated a vision of Muslim worldly cosmopolitanism, before the militant Islamism of the last half a century degenerated into sectarian politics and intellectual alienation from the world at large. Hamid Dabashi places Al-e Ahmad beside other towering critical thinkers of his time, showing how he personified a state of Muslim anticolonial modernity that has now disappeared behind the smokescreen of sectarian politics. This unprecedented engagement with Al-e Ahmad's life and legacy is a prelude to what Dabashi calls a 'post-Islamist Liberation Theology'. The Last Muslim Intellectual is about expanding the wide spectrum of anticolonial thinking beyond its established canonicity and adding a critical Muslim thinker to it an urgent task, if the future of Muslim critical thinking is to be considered in liberated terms beyond the dead-end of its current sectarian predicament.
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This book explores the life and legacy of Jalal Al-e Ahmad (1923 69) arguably the most prominent Iranian public intellectual of his time and contends that he was the last Muslim intellectual to have articulated a vision of Muslim worldly cosmopolitanism, before the militant Islamism of the last half a century degenerated into sectarian politics and intellectual alienation from the world at large. Hamid Dabashi places Al-e Ahmad beside other towering critical thinkers of his time, showing how he personified a state of Muslim anticolonial modernity that has now disappeared behind the smokescreen of sectarian politics. This unprecedented engagement with Al-e Ahmad's life and legacy is a prelude to what Dabashi calls a 'post-Islamist Liberation Theology'. The Last Muslim Intellectual is about expanding the wide spectrum of anticolonial thinking beyond its established canonicity and adding a critical Muslim thinker to it an urgent task, if the future of Muslim critical thinking is to be considered in liberated terms beyond the dead-end of its current sectarian predicament.
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