In Rescuing Humanity, Willem H. Vanderburg reminds us that we have relied on discipline-based approaches for human knowing, doing, and organizing for less than a century. During this brief period, these approaches have become responsible for both our spectacular successes and most of our social and environmental crises. At their roots is a cultural mutation that includes secular religious attitudes that veil the limits of these approaches, leading to their overvaluation. Because their use, especially in science and technology, is primarily built up with mathematics, living entities and systems can be dealt with only as if their "architecture" or "design" is based on the principle of non-contradiction, which is true only for non-living entities. This distortion explains our many crises. Vanderburg begins to explore the limits of discipline-based approaches, which guides the way toward developing complementary ones capable of transcending these limits. It is no different from a carpenter going beyond the limits of his hammer by reaching for other tools. As we grapple with everything from the impacts of social media, the ongoing climate crisis, and divisive political ideologies, Rescuing Humanity reveals that our civilization must learn to do the equivalent if humans and other living things are to continue making earth a home.

Assuming no prior knowledge, The Qur'an: A Philosophical Guide is an introduction to the Qur'an from a philosophical point of view. Oliver Leaman's guide begins by familiarizing the readers with the core theories and controversies surrounding the text. Covering key theoretical approaches and focusing on its style and language, Leaman introduces the Qur'an as an aesthetic object and as an organization. The book discusses the influence of the Qur'an on culture and covers its numerous interpreters from the modernizers and popularizers to the radicals. He presents a close reading of the Qur'an, carefully and clearly presenting a variety of philosophical interpretation verse-by-verse. Explaining what the philosopher is arguing, relating the argument to a particular verse, and providing the reader with the means to be part of the discussion, this section includes: - Translated extracts from the text - A range of national backgrounds and different cultural and historic contexts spanning the classical and modern period, the Middle East, Europe and North America - Philosophical interpretations ranging from the most Islamophobe to the extreme apologist - A variety of schools of thought and philosophers such as Peripatetic, Illuminationist, and Sufi. Written with clarity and authority and showing the distinct ways a variety of thinkers have sought to understand the text, The Qur'an: A Philosophical Guide introduces readers to the value of interpreting the Qur'an philosophically.

Magnanimity is a virtue that has led many lives. Foregrounded early on by Plato as a philosophical virtue par excellence, it became one of the crown jewels in Aristotle's account of human excellence and was accorded equally salient place by other ancient thinkers. It is one of the most distinctive elements of the ancient tradition to filter into the medieval Islamic and Christian worlds. It sparked important intellectual engagements and went on to carve deep tracks through several of the later philosophies to inherit from this tradition. Under changing names and reworked forms, it would continue to breathe in the thought of Descartes and Hume, Kant, and Nietzsche. Its many lives have been joined by important continuities, yet they have also been fragmented by discontinuities - discontinuities reflecting larger shifts in ethical perspectives and competing answers to questions about the nature of the good life, the moral nature of human beings, and their relationship to the social and natural world they inhabit. They have also been punctuated by moments of intense controversy in which the vision of human greatness has itself been called into doubt. The aim of this volume is to provide an insight into the complex trajectory of a virtue whose glitter has at times been as dazzling as it has been divisive. By exploring the many lives it has lived, we will be in a better position to evaluate whether this is a virtue we still want to make central to our own ethical lives, and why.

Philosophy flourished in the Islamic world for many centuries, and continues to be a significant feature of cultural life today. Now available in paperback, The Biographical Encyclopedia of Islamic Philosophy covers all the major and many minor philosophers, theologians, and mystics who contributed to its development. With entries on over 300 thinkers and key concepts in Islamic philosophy, this updated landmark work also includes a timeline, glossary and detailed bibliography. It goes beyond philosophy to reference all kinds of theoretical inquiry which were often linked with philosophy, such as the Islamic sciences, grammar, theology, law, and traditions. Every major school of thought, from classical Peripatetic philosophy to Sufi mysticism, is represented, and entries range across time from the early years of the faith to the modern period. Featuring an international group of authors from South East Asia, the Indian Subcontinent, the Middle East and North Africa, Europe and North America, The Biographical Encyclopedia of Islamic Philosophy provides access to the ideas and people comprising almost 1400 years of Islamic philosophical tradition.

The Politics of Writing Islam provides a much-needed critique of existing forms of studying, writing and representing Islam in the West. Through critiquing ethnographic, literary, critical, psychoanalytic and theological discourses, the author reveals the problematic underlying cultural and theoretical presuppositions. Mutman demonstrates how their approach reflects the socially, politically and economically unequal relationship between the West and Islam. While offering a critical insight into concepts such as writing, power, post-colonialism, difference and otherness on a theoretical level, Mutman reveals a different perspective on Islam by emphasizing its living, everyday and embodied aspects in dynamic relation with the outside world - in contrast to the stereotyped authoritarian and backward religion characterized by an omnipotent God. Throughout, Mutman develops an approach to culture as an embodied, everyday, living and ever changing practice. He argues that Islam should be perceived precisely in this way, that is, as an open, heterogeneous, interpretive, multiple and worldly belief system within the Abrahamic tradition of ethical monotheism, and as one that is contested within as well as outside its 'own' culture.

Arabic Culture and Society examines the important role religion plays in the Middle East and how it shapes people's personalities in the Arab world by informing both their belief systems and their lifestyles. Spanning centuries of history, the book explores the Middle East before the advent of Islam, the expansion of Islam, and the modern Middle East. In addition to the early history of the region, Part I of the book addresses pre-Islamic religion, early Islam, the Qur'an, Islamic holidays, Shi'ism, Sufism, and marriage and divorce in Islam. Part II of the text discusses the making of the modern Middle East, democracy in the Arab world, Arab media and the Al-Jazeera broadcast network, Muslim women in the Middle East, and political change. Arabic Culture and Society clarifies the connection between religion and the state, giving students a better understanding of the Middle East-past and present. It can be used in Islamic studies courses, as well as classes in humanities and international affairs.

David Hume is traditionally seen as a devastating critic of religion. He is widely read as an infidel, a critic of the Christian faith, and an attacker of popular forms of worship. His reputation as irreligious is well forged among his readers, and his argument against miracles sits at the heart of the narrative overview of his work that perennially indoctrinates thousands of first-year philosophy students. In Toward a Humean True Religion, Andre Willis succeeds in complicating Hume’s split approach to religion, showing that Hume was not, in fact, dogmatically against religion in all times and places. Hume occupied a “watershed moment,” Willis contends, when old ideas of religion were being replaced by the modern idea of religion as a set of epistemically true but speculative claims. Thus, Willis repositions the relative weight of Hume’s antireligious sentiment, giving significance to the role of both historical and discursive forces instead of simply relying on Hume’s personal animus as its driving force. Willis muses about what a Humean “true religion” might look like and suggests that we think of this as a third way between the classical and modern notions of religion. He argues that the cumulative achievements of Hume’s mild philosophic theism, the aim of his moral rationalism, and the conclusion of his project on the passions provide the best content for this “true religion.”

A superstitious reading of the world based on religion may be harmless at a private level, yet employed as a political tool it can have more sinister implications. As this fascinating book by Ali Rahnema, a distinguished Iranian intellectual, relates, superstition and mystical beliefs have endured and influenced ideology and political strategy in Iran from the founding of the Safavid dynasty in the sixteenth century to the present day. The endurance of these beliefs has its roots in a particular brand of popular Shiism, which was compiled and systematized by the eminent cleric Mohammad Baqer Majlesi in the seventeenth century. Majlesi, who is considered by some to be the father of Iranian Shiism, encouraged believers to accept fantastical notions as part of their faith and to venerate their leaders as superhuman. As Rahnema demonstrates through a close reading of the Persian sources and with examples from contemporary Iranian politics, it is this supposed connectedness to the hidden world that has allowed leaders such as Muhammad Reza Shah Pahlavi and Mahmud Ahmadinejad to present themselves and their entourage as representatives of the divine, and their rivals as the embodiment of evil.

In the atmosphere of suspicion and anger that characterizes our time, it is a joy to hear the voice of Iqbal, both passionate and serene. It is the voice of a soul that is deeply anchored in the Quranic Revelation, and precisely for that reason, open to all the other voices, seeking in them the path of his own fidelity. It is the voice of a man who has left behind all identitarian rigidity, who has 'broken all the idols of tribe and caste' to address himself to all human beings. But an unhappy accident has meant that this voice was buried, both in the general forgetting of Islamic modernism and in the very country that he named before its existence, Pakistan, whose multiple rigidities - political, religious, military - constitute a continual refutation of the very essence of his thought. But we all need to hear him again, citizens of the West, Muslims, and those from his native India, where a form of Hindu chauvinism rages in our times, in a way that exceeds his worst fears. Souleymane Bachir Diagne has done all of us an immense favor in making this voice heard once again, clear and convincing. Charles Taylor, Professor, McGill University Quebec, Canada

Addressing arguments that comparative philosophy is itself impossible, or that it is indistinguishable from philosophy more generally, this collection challenges myopic understandings of comparative method and encourages a more informed consideration. Bringing together a wide variety of methodological options, it features scholars spread across the globe representing multiple philosophical traditions. From the beginnings of comparative philosophy in the 19th century to present-day proposals for more global philosophy departments, every chapter serves as a viable methodological alternative for any would-be philosophical comparativist. With contributions from leading comparativists that are both distinctive in their method and explicit about its application, this valuable resource challenges and enriches the awareness and sensitivity of the beginning comparativist and seasoned veteran alike.

Despite being a pillar of belief in the Judeo-Christian tradition, the idea of revelation was deeply discredited over the course of the Enlightenment. The post-Enlightenment restoration of revelation among German religious thinkers is a fascinating yet underappreciated moment in modern efforts to navigate between reason and faith. The Rebirth of Revelation compares Protestant, Catholic, and Jewish reflections on revelation from 1750 to 1850 and asserts that a strategic transformation in the term's meaning secured its relevance for the modern age. Tuska Benes argues that "propositional" revelation, understood as the infallible dispensation of doctrine, gave way to revelation as a subjective process of inner transformation or the historical disclosure of divine being in the world. By comparatively approaching the unconventional ways in which Protestantism, Catholicism, and Judaism have rehabilitated the concept of revelation, The Rebirth of Revelation restores theology to a central place in modern European intellectual history.

All four of the bombers involved in 7/7, the deadly attack on London's transport system in July 2005, were aged 30 or under. The spectre of extremist Islam looms large and Muslim youth in the UK are increasingly linked to radical Islamic movements. A clear, balanced examination of this complex issue is long overdue. Philip Lewis sets out to address this by looking at the lives and beliefs of young Muslims aged 18 to 30, against a backdrop of the problems any migrant community face. Beginning with an overview of British Muslim communities, he goes on to explore the nature of the intergenerational gap in the Muslim community, showing how normal tensions are exaggerated as children are educated in a language and culture different to that of their parents.Patriarchal 'clan politics' and a breakdown in communication between young Muslims and traditional Muslim leaders are dispossessing Islamic youth, leading a small but significant minority to turn to radical groups for somewhere to belong and something to believe in. Lewis concludes by identifying a generational shift from 'clan politics' to what he calls a 'new professionalism' and demonstrates how new organizations and networks of Muslim thinkers are springing up all the time - allowing young Muslims to find positive identities and outlets for their concerns and energies.

This volume introduces the major classical Arabic philosophers through substantial selections from the key works (many of which appear in translation for the first time here) in each of the fields - including logic, philosophy of science, natural philosophy, metaphysics, ethics, and politics - to which they made significant contributions. An extensive introduction situating the works within their historical, cultural, and philosophical contexts offers support to students approaching the subject for the first time, as well as to instructors with little or no formal training in Arabic thought. A glossary, select bibliography, and index are also included.

Ibn Taymiyya (1263-1328) of Damascus was one of the most prominent and controversial religious scholars of medieval Islam. He called for jihad against the Mongol invaders of Syria, appealed to the foundational sources of Islam for reform, and battled against religious innovation. Today, he inspires such diverse movements as Global Salafism, Islamic revivalism and modernism, and violent jihadism. This volume synthesizes the latest research, discusses many little-known aspects of Ibn Taymiyya's thought, and highlights the religious utilitarianism that pervades his activism, ethics, and theology.

A consideration of three of the most contentious ethical issues of our time - abortion, war and euthanasia - from the Muslim perspective. Scholars of Islamic studies have collaborated to produce this volume which both integrates Muslim thinking into the field of applied ethics and introduces readers to an aspect of the religion long overlooked in the West. This collective effort sets forth the relationship between Islamic ethics and law, revealing the complexity and richness of the Islamic tradition as well as its responsiveness to these controversial modern issues. The contributors analyze classical sources and survey the modern ethical landscape to identify guiding principles within Islamic ethical thought. Clarifying the importance of pragmatism in Islamic decision-making, the contributors also offer case studies related to specialized topics, including ""wrongful birth"" claims, terrorist attacks, and brain death. The case studies elicit possible variations on common Muslim perspectives. The contributors situate Muslim ethics relative to Christian and secular accounts of the value of human life, exposing surprising similarities and differences. In an introductory overview of the volume, Jonathan E. Brockopp underscores the steady focus on God as the one who determines the value of human life, and hence as the final arbiter of Islamic ethics. A foreword by Gene Outka places the volume in the context of general ethical studies, and an afterword by A. Kevin Reinhart suggests some significant ramifications for comparative religious ethics.

The eleventh-century philosopher and physician Abu Ali ibn Sina (d. A.D. 1037) was known in the West by his Latinized name Avicenna. An analysis of the sources and evolution of Avicenna's metaphysics, this book focuses on the answers he and his predecessors gave to two fundamental pairs of questions: what is the soul and how does it cause the body; and what is God and how does He cause the world? To respond to these challenges, Avicenna invented new concepts and distinctions and reinterpreted old ones. The author concludes that Avicenna's innovations are a turning point in the history of metaphysics. Avicenna's metaphysics is the culmination of a period of synthesis during which philosophers fused together a Neoplatonic project (reconciling Plato with Aristotle) with a Peripatetic project (reconciling Aristotle with himself). Avicenna also stands at the beginning of a period during which philosophers sought to integrate the Arabic version of the earlier synthesis with Islamic doctrinal theology (kalam). Avicenna's metaphysics significantly influenced European scholastic thought, but it had an even more profound impact on Islamic intellectual history the philosophical problems and opportunities associated with the Avicennian synthesis continued to be debated up to the end of the nineteenth century."

At the beginning of this volume, Erasmus leaves Louvain to live in Basel. Weary from the many controversies reflected in the letters of the previous volumes, he is also anxious to see the annotations to his third edition of the New Testament through Johann Froben's press. Above all he fears that pressure from the imperial court in the Netherlands will force him to take a public stand against Luther. Erasmus completes a large number of works in the span of this volume, including the Paraphrases on Matthew and John, two new expanded editions of the Colloquies, an edition of De conscribendis epistolis, two apologiae against his Spanish detractors, and editions of Arnobius Junior and Hilary of Poitiers. But the predominant theme of the volume remains 'the sorry business of Luther.' The harder Erasmus persists in trying to adhere to a reasonable course between Catholic and reforming zealots, the more he finds himself 'a heretic to both sides.' His Catholic critics appear the more dangerous. Among them are the papal nuncio Girolamo Aleandro, who is bent on discrediting him at both the imperial and papal courts as a supporter of Luther; the Spaniard Diego L pez Z iga, who compiles a catalogue of Blasphemies and Impieties of Erasmus of Rotterdam; and the Carmelite Nicholaas Baechem, who denounces Erasmus both in public sermons and at private 'drinking-parties.' Erasmus' refusal to counsel severity against the Lutherans is motivated chiefly by concern for peace and the common good of Christendom, and not by any tender regard for Luther and the other reformers. Still, many of the letters in this volume testify to his growing aversion to the reformers, and we see him moving perceptibly in the direction of his eventual public breach with them. A special feature of this volume is the first fully annotated translation of Erasmus' Catalogues Iucubrationum (Ep 1341 A), an extremely important document for the study of Erasmus' life and works and of the controversies they aroused. Volume 9 of the Collected Works of Erasmus series.