Trends and Issues in Contemporary Arab Thought
The author, Issa Boullata, states that his intention is to study Arab intellectual and social phenomena and trends against the background of modernity: “Particularly insufficient in Western studies are publications on Arab intellectuals who are grappling with the idea of modernity” (p. ix). Further...
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International Institute of Islamic Thought
1991
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oai:doaj.org-article:126a7fa20d5a471ab12fb644e27281462021-12-02T19:22:55ZTrends and Issues in Contemporary Arab Thought10.35632/ajis.v8i1.26502690-37332690-3741https://doaj.org/article/126a7fa20d5a471ab12fb644e27281461991-03-01T00:00:00Zhttps://www.ajis.org/index.php/ajiss/article/view/2650https://doaj.org/toc/2690-3733https://doaj.org/toc/2690-3741 The author, Issa Boullata, states that his intention is to study Arab intellectual and social phenomena and trends against the background of modernity: “Particularly insufficient in Western studies are publications on Arab intellectuals who are grappling with the idea of modernity” (p. ix). Furthermore, “this book, concerned with the present-day Arab culture and its crisis, will attempt to present a number of important themes that have engaged Arab intellectuals” (p. 9) who “exhibit a profound desire to grapple with the problem of modernity” (p. 2). Boullata uses two essential terms in his study- modernity and modernization - without exploring their epistemological structure and meaning, historical formation (especially in the context of Europe), and social viability in the modern Arab world. He takes it for granted that the Arab world has been a part of the modernization process for many decades. Furthermore, he seems to make a distinction between two types of Arab intellectuals: progressive/modernizing (forces of modernity), and conservative/traditionalist (forces of tradition). He claims that the first type “voiced and articulated the frustration of the Arab masses against Arab regimes and the prevalent culture of Arab society. Their writings were characterized by deep social insight, self-analysis and a great measure of self-criticism” (p. 2). And, “the more progressive among Arab intellectuals have tried to analyze the relationship of contemporary Arabs and the West” (p. 8). Also, “the forces of modernity, using mostly external ideas and models for change, are oriented towards the future, which they see as opening new horizons for the Arabs. Opposing them the forces of tradition, using mostly internal ideas and models for change, are oriented towards the past, which they see as an ideal to be repted because they perceive it as having the promise of certainty and surety of proven success” (p. 6). Finally, “The difference between the extremist Arab thinker on the Right and the extremist Arab thinker on the Left is that the former conforms to a past-oriented ideology which he believes originates in God and divine ... Ibrahim Abu-Rabi’International Institute of Islamic ThoughtarticleIslamBP1-253ENAmerican Journal of Islam and Society, Vol 8, Iss 1 (1991) |
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DOAJ |
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DOAJ |
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EN |
| topic |
Islam BP1-253 |
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Islam BP1-253 Ibrahim Abu-Rabi’ Trends and Issues in Contemporary Arab Thought |
| description |
The author, Issa Boullata, states that his intention is to study Arab
intellectual and social phenomena and trends against the background of
modernity: “Particularly insufficient in Western studies are publications on
Arab intellectuals who are grappling with the idea of modernity” (p. ix).
Furthermore, “this book, concerned with the present-day Arab culture and
its crisis, will attempt to present a number of important themes that have
engaged Arab intellectuals” (p. 9) who “exhibit a profound desire to grapple
with the problem of modernity” (p. 2).
Boullata uses two essential terms in his study- modernity and
modernization - without exploring their epistemological structure and meaning,
historical formation (especially in the context of Europe), and social viability
in the modern Arab world. He takes it for granted that the Arab world has
been a part of the modernization process for many decades. Furthermore,
he seems to make a distinction between two types of Arab intellectuals:
progressive/modernizing (forces of modernity), and conservative/traditionalist
(forces of tradition). He claims that the first type “voiced and articulated
the frustration of the Arab masses against Arab regimes and the prevalent
culture of Arab society. Their writings were characterized by deep social
insight, self-analysis and a great measure of self-criticism” (p. 2). And, “the
more progressive among Arab intellectuals have tried to analyze the relationship
of contemporary Arabs and the West” (p. 8). Also, “the forces of modernity,
using mostly external ideas and models for change, are oriented towards the
future, which they see as opening new horizons for the Arabs. Opposing
them the forces of tradition, using mostly internal ideas and models for change,
are oriented towards the past, which they see as an ideal to be repted because
they perceive it as having the promise of certainty and surety of proven success”
(p. 6). Finally, “The difference between the extremist Arab thinker on the
Right and the extremist Arab thinker on the Left is that the former conforms
to a past-oriented ideology which he believes originates in God and divine ...
|
| format |
article |
| author |
Ibrahim Abu-Rabi’ |
| author_facet |
Ibrahim Abu-Rabi’ |
| author_sort |
Ibrahim Abu-Rabi’ |
| title |
Trends and Issues in Contemporary Arab Thought |
| title_short |
Trends and Issues in Contemporary Arab Thought |
| title_full |
Trends and Issues in Contemporary Arab Thought |
| title_fullStr |
Trends and Issues in Contemporary Arab Thought |
| title_full_unstemmed |
Trends and Issues in Contemporary Arab Thought |
| title_sort |
trends and issues in contemporary arab thought |
| publisher |
International Institute of Islamic Thought |
| publishDate |
1991 |
| url |
https://doaj.org/article/126a7fa20d5a471ab12fb644e2728146 |
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AT ibrahimaburabi trendsandissuesincontemporaryarabthought |
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