By H. Dabashi
What does it suggest to be a Muslim - during this international, during this deeply transformative time? Hamid Dabashi means that the transition to a replaced, post-Western global calls for the crafting of a brand new language of severe dialog with Islam and its cosmopolitan history - a language that's tuned to the rising, no longer the disappearing, global
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Additional resources for Being a Muslim in the World
7 Lest one confuse the significance given to grammar in Adab literature in nineteenth-century philological scientism, one must consider the remarks of Ibn Mammati (d. 1209), a humanist of Coptic Christian descent, who ridiculed those grammarians who did not study rhetoric, poetics, history, and narratology in conjunction with grammar. “The case of those grammarians,” he observed, “is like that of the manufacturer of scales, who has nothing to weigh. ”8 The institution of Adab was no less exacting than any other field of superior learning.
With the collapse of the economic foundations of European feudalism, and as Kant, Hume, Mill, Smith, and Rousseau (chief among others) began to articulate the ideological consciousness of the European bourgeoisie, medieval Christianity could no longer hold the emerging class together. Medieval Christianity had painted itself into the corner of European aristocratic feudalism. The Enlightenment project thus emerged as the revolutionary ideology of the European bourgeoisie. The generic term “the West” surfaced from the depth of the European project of Enlightenment in order to give historical and ideological validity to a bourgeois class particularly anxious to carve an identity for itself independent of both the aristocracy and the clergy.
1057/9781137301291 36 Being a Muslim in the World Bernstein and Garry Madison have done with Rorty and Derrida). If my “weak” and weakening proposition of “a hermeneutic” is charged and informed by Gadamer’s Hermeneutics, then my insistence on “alterity” is deeply committed to the Derridian deconstruction, with the Bakhtinian carnivalesque as the meeting ground between these two opposing claims. De-totalizing the world The construction of “Islamic societies” as a hegemonic category claiming to explain just about everything about societies in which the varieties of Qur’anic memory, among a constellation of other non-Qur’anic memories, have had a role to play, owes its totalizing origin and legitimacy more than anything else to the over-Islamicizing tendencies in the Orientalist project.