Titlebook: Islam and Secularism in Post-Colonial Thought; A Cartography of Asa Hadi Enayat Book 2017 The Editor(s) (if applicable) and The Author(s) 2

duodenum

書目名稱Islam and Secularism in Post-Colonial Thought影響因子(影響力)




書目名稱Islam and Secularism in Post-Colonial Thought影響因子(影響力)學科排名




書目名稱Islam and Secularism in Post-Colonial Thought網絡公開度




書目名稱Islam and Secularism in Post-Colonial Thought網絡公開度學科排名




書目名稱Islam and Secularism in Post-Colonial Thought被引頻次




書目名稱Islam and Secularism in Post-Colonial Thought被引頻次學科排名




書目名稱Islam and Secularism in Post-Colonial Thought年度引用




書目名稱Islam and Secularism in Post-Colonial Thought年度引用學科排名




書目名稱Islam and Secularism in Post-Colonial Thought讀者反饋




書目名稱Islam and Secularism in Post-Colonial Thought讀者反饋學科排名

Definitive

期滿

某人

bonnet

,Violence, Governmentality and the ‘Othering’ of the Modern Nation-State,m Cavanaugh’s argument that the ‘Wars of Religion’—a major justification for the emergence of the secular state—amounts to what he calls ‘our creation myth for modernity’ is assessed. Asad’s notion of secularism as an oppressive form of ‘governmentality’ is explored and critiqued. Finally, Wael Hall

細微的差異

,Secular and Religious Reason and Islam as a ‘Discursive Tradition’,ivate advice to rulers) with Kant’s understanding of critique. Is the former a viable form of ‘traditional criticality’? The chapter then focuses on Asad’s suggestive but ambiguous notion of Islam as a ‘discursive tradition’. Here Asad was attempting to navigate between essentialist conceptions of I

Restenosis

吸氣

接觸

調味品

Conclusion: The Limits of Asadian Genealogies of the Secular,ed under three headings: (i) subversive genealogy (ii) essentialising secularism (iii) state-phobia. During the course of this, a qualified defense of the politically liberal and secular state is advanced.