History of Islam in German Thought: From Leibniz to Nietzsche (Routledge Studies in Cultural History

Editorial Reviews. Review. 'This is the book about German Orientalism I felt I could not and did History of Islam in German Thought: From Leibniz to Nietzsche (Routledge Studies in Cultural History of Islam in German Thought: From Leibniz to Nietzsche (Routledge Studies in Cultural History) 1st Edition, Kindle Edition.
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History of Islam in German Thought: From Leibniz to Nietzsche

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He specializes in comparative world literature, with a tri-continental emphasis on Mexico, Bengal and Turkey. His fifth book, on Nirad C. Chaudhuri, came out with Cambridge University Press last year. Books by Ian Almond.

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Trivia About History of Islam For some, like Herder and Friedrich Schlegel, the ancient Indians were important, at least for a time; for others, the medieval Germans took center stage. In general, German intellectuals thought more about Europeans than non-Europeans, more about Near Eastern than Far Eastern peoples, more about poetry, mythology, theology and philosophy than about science or economics, and more about ancient than modern peoples. Islam was sidelined — or treated chiefly by liberals, Jews, or diplomats — partly because this religion was relatively new and still alive and well, and partly because the Turks were so near, and had so recently conquered bits of Central and Southern Europe.


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But, thanks to Ian Almond, we now have a concise and interesting account of the diverse directions the leading intellectuals pursued, and inspiration to investigate more fully how and why they did or did not think deeply and seriously about the Islamic world. Naturally, this is no way diminishes my gratitude for her intelligent and informed review of my work.

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What has to be stressed here is the modality of the remark, the different register of the defamation, even if the charge i. This is why, for example, the European trope of Oriental despotism cannot wholly be justified by pointing out how these same Europeans criticized European despotism too — the motivations and semantic consequences were substantially different.


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Even today, I would argue that the way newspapers such as the New York Times reports domestic violence or corruption in Western and non-Western countries are radically different both in their form and their implications. I concede that I felt very little desire to re-enact a whole discussion on the merits and drawbacks of the Ottoman Empire, which takes place often enough as it is.

As I say in the book, for me the main point was the recognition of the complexity of a culture.

One of the few objective things we can evaluate in European views of foreign cultures, however, is the extent to which those Europeans acknowledged the complexity of the Other they were observing. This seemed to me to be one of the few qualities a scholar could reliably gauge. It was less important for me that Goethe, Schlegel or Hegel had negative things to say about the Turks, than the way they expressed this negativity in ways which seemed to contradict the sources they were reading at the time.

In some ways, again, this is true: Groff - - Philosophy East and West 60 3: The Unthought in Contemporary Islamic Thought. Mohammed Arkoun - - Saqi. Mohamed Talbi's Ideas on Islam and Politics: A Conception of Islam for the Modern World.

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