A culture of ambiguity: an alternative history of Islam
1. Introduction -- 2. Cultural Ambiguity -- 3. Does God Speak in Textual Variants? -- 4. Does God Speak Ambiguously? -- 5. The Blessing of Dissent -- 6. The Islamization of Islam -- 7. Language: A Serious Business and a Game -- 8. The Ambiguity of Sexual Desire -- 9. The Serene Look at the World --...
| Autor principal: | |
|---|---|
| Outros Autores: | ; |
| Tipo de documento: | Print Livro |
| Idioma: | Inglês |
| Serviço de pedido Subito: | Pedir agora. |
| Verificar disponibilidade: | HBZ Gateway |
| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Publicado em: |
New York
Columbia University Press
[2021]
|
| Em: | Ano: 2021 |
| (Cadeias de) Palavra- chave padrão: | B
Ambiguidade
/ Tolerância
/ Intolerância
/ Islã
/ Cultura
/ História
B Islã / Ambiguidade / Ambiguidade / Tolerância / Intolerância / Islã / Cultura |
| Outras palavras-chave: | B
Islã 20th century
Social aspects
B Islamic sociology B Religious Tolerance Islã B Ambiguity |
| Acesso em linha: |
Inhaltsverzeichnis (Aggregator) |
| Parallel Edition: | Não eletrônico
|
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| 109 | |a Bauer, Thomas 1961- |a Bāur, Tūmās 1961- |a Mpauer, Tomas 1961- | ||
| 240 | 1 | 0 | |a Kultur der Ambiguität |
| 245 | 1 | 2 | |a A culture of ambiguity |b an alternative history of Islam |c Thomas Bauer ; translated by Hinrich Biesterfeldt and Tricia Tunstall |
| 263 | |a 2104 | ||
| 264 | 1 | |a New York |b Columbia University Press |c [2021] | |
| 264 | 4 | |c ©2021 | |
| 300 | |a xii, 323 Seiten | ||
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| 500 | |a Includes bibliographical references and index | ||
| 520 | |a 1. Introduction -- 2. Cultural Ambiguity -- 3. Does God Speak in Textual Variants? -- 4. Does God Speak Ambiguously? -- 5. The Blessing of Dissent -- 6. The Islamization of Islam -- 7. Language: A Serious Business and a Game -- 8. The Ambiguity of Sexual Desire -- 9. The Serene Look at the World -- 10. In Quest of Certainty -- Bibliography. | ||
| 520 | |a "Islamic cultures seem to be ideal examples of cultures dominated entirely by religious norms. But in this sense the modern understanding of Islam differs markedly from that of the classical period (i.e., the premodern until well into the nineteenth century). Whereas modern fundamentalist movements aim at the greatest possible legitimization of religious norms throughout the entire society and see this as being the most Islamic structure (and are confirmed in this view by the western public opinion of Islam), a glimpse at premodern Islamic cultural forms offer a much more complex picture. Already the extraction of norms from the authoritative texts reveals itself to be an exacting process of disambiguation that included several subjective processes and rational procedures. The fact that these procedures led to a juxtaposition of competing norms was widely accepted--see the much quoted prophet's hadith "Difference of opinion is a mercy for my community." This kind of tolerance of ambiguity manifests itself not only in Islamic law but also in many other spheres of Islamic scholarship (for example, in Qur'an exegesis and in linguistics), in several literary genres, and also in the mentality of social conditions and of the people themselves, which included tolerance of religious minorities, sympathetic attitudes towards foreigners, and high social mobility). Symptomatic is also the considerably conflict-free coexistence of religious and secular discourses in classical Islamic culture, which stands in striking contrast to the inseparability of Islam and the worldly sphere postulated today. Under these specific conditions Islam was spared many of the crises of the Occident, but herein also lies an important cause of the current conflicts between Islam and the modern West. The collision of Islam with a culture that hardly knew such a tolerance of ambiguity and tended to reject it had to lead to a reformulation of the fundamentals of Islam in the form of ideologies that were more in conformance with modernity, which, in both their pro-western liberal form as well as in their Islamicist variation, are equally characterized by the rejection of their own cultural traditions. Beyond the investigation of cultural ambiguity in Islamic history, this interdisciplinary project tests out to what degree the investigation of the (in)tolerance of ambiguity allows relevant cultural-historical approaches to be established"-- | ||
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| STB | 0 | 0 | |a Ambigüité,Culture,Culture,Civilisation,Civilisation,Culture,Civilisation (motif),Civilisation,Histoire,Histoire,Histoire,Intolérance,Islam,Islam,Tolérance,Tolérance |
| STC | 0 | 0 | |a Ambigüedad,Cultura,Cultura,Historia,Historia,Historia,Intolerancia,Islam,Islam,Tolerancia,Tolerancia |
| STD | 0 | 0 | |a Ambiguità,Cultura,Cultura,Intolleranza,Islam,Islam,Storia,Storia,Tolleranza,Tolleranza |
| STE | 0 | 0 | |a 不宽容,不容异说,偏狭,伊斯兰教,伊斯兰教,回教,回教,历史,史,寛容,寛容,容忍,容忍,文化,歧义,无棱两可 |
| STF | 0 | 0 | |a 不寬容,不容異說,偏狹,伊斯蘭教,伊斯蘭教,回教,回教,寛容,寛容,容忍,容忍,文化,歧義,無稜兩可,歷史,史 |
| STG | 0 | 0 | |a Ambiguidade,Cultura,Cultura,História,História,Intolerância,Islã,Islã,Tolerância,Tolerância |
| STH | 0 | 0 | |a Интолерантность,Ислам (мотив),Ислам,История (мотив),История,Культура (мотив),Культура,Неоднозначность,Толерантность (мотив),Толерантность |
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