Identity as Epistemology
Purposeful Philosophy The first order of things requires an explication of the purpose of this inquiry into Islamic epistemology. In order to do so, I shall have to distinguish between academic philosophy, pure philosophy, and purposeful philosophy. Academic philosophy is a product of the modem aca...
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International Institute of Islamic Thought
1999
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oai:doaj.org-article:729d533631a9427ba6e9c006a52aa3ea2021-12-02T18:18:45ZIdentity as Epistemology10.35632/ajis.v16i3.21072690-37332690-3741https://doaj.org/article/729d533631a9427ba6e9c006a52aa3ea1999-10-01T00:00:00Zhttps://www.ajis.org/index.php/ajiss/article/view/2107https://doaj.org/toc/2690-3733https://doaj.org/toc/2690-3741 Purposeful Philosophy The first order of things requires an explication of the purpose of this inquiry into Islamic epistemology. In order to do so, I shall have to distinguish between academic philosophy, pure philosophy, and purposeful philosophy. Academic philosophy is a product of the modem academic institutional structure of recognition and discipline. This academic structure compels scholars to produce scholarship for the sake of scholarship. Ihe principle of “publish or perish” is a guarantor of mediocrity. Such pmfessional philosophical projects are often intellectually parasitic and may offer little or no new insights. For example, a visit to any library will reveal hundreds of books that deal with academic projects such as The Idea ofJustice in Rawls Theory of Justice or the The Nature of Judgment in Kant‘s Critic of Judgment. Such projects contribute little to advance the understanding of justice or judgment and have no bearing on the nonnative nature of the society. Pure philosophy is a lifestyle. The pure philosopher is a habitual speculator who relishes the sheer indulgence of the mind. It is not the product of reflection but the pleasures of reflection in themselves which sustain the pure philosopher. As one philosopher commented, “We could go to the mosque, pray, and come back to continue with our discussion of the question whether there is a God.” The fact that the philosopher has just prayed does not settle the issue that as far as that philosopher is concemed there is a God and to question that is meaningless. Either the prayer was specious or the debate was meaningless. I suggest this because there is a disconnect between thought and action. The lifestyle of the pure philosopher, while immensely satisfactory to the philosopher concemed, trivializes both action ... M.A. Muqtedar KhanInternational Institute of Islamic ThoughtarticleIslamBP1-253ENAmerican Journal of Islam and Society, Vol 16, Iss 3 (1999) |
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DOAJ |
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EN |
| topic |
Islam BP1-253 |
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Islam BP1-253 M.A. Muqtedar Khan Identity as Epistemology |
| description |
Purposeful Philosophy
The first order of things requires an explication of the purpose of this
inquiry into Islamic epistemology. In order to do so, I shall have to distinguish
between academic philosophy, pure philosophy, and purposeful philosophy.
Academic philosophy is a product of the modem academic institutional
structure of recognition and discipline. This academic structure
compels scholars to produce scholarship for the sake of scholarship. Ihe
principle of “publish or perish” is a guarantor of mediocrity. Such pmfessional
philosophical projects are often intellectually parasitic and may offer
little or no new insights. For example, a visit to any library will reveal hundreds
of books that deal with academic projects such as The Idea ofJustice
in Rawls Theory of Justice or the The Nature of Judgment in Kant‘s Critic
of Judgment. Such projects contribute little to advance the understanding of
justice or judgment and have no bearing on the nonnative nature of the
society.
Pure philosophy is a lifestyle. The pure philosopher is a habitual speculator
who relishes the sheer indulgence of the mind. It is not the product of
reflection but the pleasures of reflection in themselves which sustain the
pure philosopher. As one philosopher commented, “We could go to the
mosque, pray, and come back to continue with our discussion of the question
whether there is a God.” The fact that the philosopher has just prayed
does not settle the issue that as far as that philosopher is concemed there is
a God and to question that is meaningless. Either the prayer was specious
or the debate was meaningless. I suggest this because there is a disconnect
between thought and action. The lifestyle of the pure philosopher, while
immensely satisfactory to the philosopher concemed, trivializes both action ...
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| format |
article |
| author |
M.A. Muqtedar Khan |
| author_facet |
M.A. Muqtedar Khan |
| author_sort |
M.A. Muqtedar Khan |
| title |
Identity as Epistemology |
| title_short |
Identity as Epistemology |
| title_full |
Identity as Epistemology |
| title_fullStr |
Identity as Epistemology |
| title_full_unstemmed |
Identity as Epistemology |
| title_sort |
identity as epistemology |
| publisher |
International Institute of Islamic Thought |
| publishDate |
1999 |
| url |
https://doaj.org/article/729d533631a9427ba6e9c006a52aa3ea |
| work_keys_str_mv |
AT mamuqtedarkhan identityasepistemology |
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