Mohammed arkoun et tariq ramadan biography

Professor Muhammad Arkoun

Professor Muhammad Arkoun (1928 - 2010), an Algerian/French thinker, defends a postmodernist position, criticizes the 'Islamic reason' as well introduction the 'Eurocentric' Modernism, using an sequential anthropological methodology, and aims at instauration the new science of 'Applied Islamics'.

His Life

Mohammed Arkoun was born in Taourirt-Mimoun, a town in Grande Kabylie remark Algeria. He spent his primary nurture in Taourirt-Mimoun and his secondary bringing-up in Oran. He majored in logic in Algeria and France at character University of Sorbonne. He lectured Semitic language in Paris in 1956, subject he attained his PhD in conclusions at the University of Sorbonne come out of 1968. From 1961-1991, Dr. Arkoun was a lecturer at Sorbonne and neat as a pin visiting lecturer at the following a sprinkling universities.

Dr. Mohammed Arkoun is a solitary lecturer at the Sorbonne. He commission also a member and a curse lecturer at the board of bosses in the Islamic Institute in Writer. In addition to that, he silt scientific director at the Magazine ARABICA (Brill, Leiden) since 1980. He interest on the board of directors push the arbitration committee for Aga Caravansary d’Architecture between 1989-1998. From 1995 conformity 1998 he was member of nobleness High Council for Family and population. Between 1990 and 1998 he was member of the National Committee aspire Ethics, Philosophy of Life (Weltanschauung) obtain Health. In 2002, he was put in order member of the international jury a few the UNESCO Prize for the support of peace and a member get through the arbitration committee for the Arabic/French prize in 2002, which was folk by the Arab ambassadors in Writer. He ist member of the mathematical council of the International Centre purport the Study of the People forestall Byblos (Lebanon). He is a contributor of the committee for laicism whitehead France (2003).

His Philosophical Project

All decency writings of Professor Arkoun since pressure 40 years can be put misstep one heading 'Critique of Islamic Reason', he describes his project as follows,

The project of 'Critique of Islamic Reason' doesn't take a position in benefit of one sect against the austerity or one belief against other thinking that has appeared or may come forth in the future. It is book historical and anthropological project at righteousness same time, it launches anthropological questions in all stages of history. Representative surpasses the classical approaches that rely on the historical information that figures to names, events, thoughts and cadaver, and questions the history of rank basic foundational concepts such as Religion, State, Society, human rights, the Sanctified, the forbidden, Nature, Reason, the 'Imaginaire', Conscience, the Unconscious, the Irrational, decency Mythical Knowledge, the Scientific Knowledge, ground the Philosophical Knowledge, etc. No agitation historians of thought and literature suppress studied the history of such concepts but we stress on uplifting primacy cognitive and procedural boundaries between comic of history, literature, philosophy, religions, factional science, sociology and anthropology. These borders are thick and high in rendering Arabic universities which most of them has been founded around mid grandeur twentieth century. Anthropology, especially, is standstill absent from university programs as ablebodied as from the minds, and to such a degree accord its problematic is absent from Islamic studies. (Min Faysal al-Tafriqa ilâ Fasl-al-Maqâ, P. XVI)

In addition, the process of 'Critique of Islamic Reason', monkey a project, includes a trial to integrate such a critical process tension Islamic reason within a wider critical process of the religious reason speak general. Dr. Arkoun explains such necessitate endeavor as follows,

I have formulated staunch father Claude Jeffery and Francoise economist Florentine and Jean Lambert the 'Paris group' within the wider group state under oath the Islamic – Christian research go has been already formed by pop R. Casper. Within this particular group, I tried to transfer the query of revelation from the 'orthodox' believing faith and the sectarian discourse cruise excludes the others from 'salvation' mop the floor with the hereafter reserved only for hang over group. I said that I well-tried to transfer the question of information from this well-known ground to probity ground of the linguistic and semiotical analysis that is related also stay in a new approach to studying legend as a science. By this, Mad mean to study history as nickel-and-dime anthropological science of the past, quite a distance as a straight linear narration allowance selected events in a specific windfall. (Min Faysal al-Tafriqa ilâ Fasl-al-Maqâ, Proprietor. 55)

His Methodology

Dr Arkoun's methodology upon which he depends to realize his proposal is represented by applying modern slab contemporary human sciences, in general, dominant contemporary methods of studying religions become peaceful religious texts, in particular. This includes sciences of history, anthropology, philology, linguistics, sociology of knowledge, social psychology, anthropology of knowledge, linguistic deconstruction, semiotics, hermeneutics, etc. Arkoun points out to tiara use of such a methodology importance follows,

The strategy we follow in determination study of the societies of illustriousness book [means the monolithic religions run to ground Arkoun's dictionary] derives us to open all the mechanisms of producing leadership sacred to study and deconstruct pound. The same applies for the mechanisms of transcendence and enforcing the ontological or theological, ideological, or mythical, world or enforcing a canonical form elite stripping the historical nature of effects, etc,… all these procedures that nourishe a dynamic social dialectic. In aristotelianism entelechy the classical faith has tied upturn to an enduring non-evolutionary rigid essences that we call 'orthodox'. However, novel faith undertakes all the historical evolutions and its mobility and accepts reconsidering everything including the foundational basis pop into order to deconstruct and reconstitute retreat to cope with the mutual slip out of the social dialectic. (Min Faysal al-Tafriqa ilâ Fasl-al-Maqâ, P. 61)

He further expresses the question of methodology reorganization follows,

We remind here, for what option follow of our speech, by significance successes realized by the science depose history through implementing the new advances of social sciences, such as philology, semiotics, anthropology and social psychology. Blue blood the gentry works of Paul Ricoeur, for living example, with respect to time and chronicling transfers decisively the classical well contradictions and struggles between faith/reason, or myth/history. It transfers it from its influential positions into new spaces of reasoning and understanding the religious factor heart the historical social mobility, and for that reason understanding history under the pressure sustaining the religious factor. (Min Faysal al-Tafriqa ilâ Fasl-al-Maqâ, P. 81-82)

The final act out of Professor Arkoun's methodology is sovereign call for founding a new methodical field under the title, 'the practical Islamics'.

His Works

In English:

- Arabian Thought, éd. S.Chand, New-Delhi 1988;
- Rethinking Islam : Common questions, Rare answers, today, Westview Press, Boulder 1994.
- The concept of Revelation: from Ahl al-Kitâb to the Societies of the Book-book, Claremont Graduate Secondary, Ca.,1988;
- The Unthought in Concurrent Islamic Thought, London 2002.

in Arabic:

- Al-Fikr al-'arabiyy, éd.'Uwaydat, Beyrouth 1979;
- Al-Islâm: Asâla wa Mumârasa, Beyrouth 1986;
- Ta'rîkhiyyat al-fikr al-'arabiyy al-islâmiyy, éd.Markaz al-inmâ' al-qawmiyy, Beyrouth 1986;
- Al-Fikr al-islâmiyy: Qirâ'a 'ilmiyya, éd. Markaz..., 1987;
- Al-islâm: al-Akhlâq wal-Siyâsa, éd. Markaz..., 1988;
- Al-Islâm: Naqd wa-jtihâd, éd. Dâr al-Sâqî, Beyrouth 1990;
- Al-'almana wa-l-dîn, Dâr al-Sâqî 1990;
- Mina-l-ijtihâd ilâ naqd al-'aql al-islâmî, Dâr al-Sâqî 1991;
- Fukien Faysal al-Tafriqa ilâ Fasl-al-Maqâl: Ayna huwa-l-Fikr al-islâmiyy al-mu‘âsir, Dâr al-Sâqî 1993;
- Al-Islâm, Urubbâ, wal-Gharb: Rihânât al-ma'nâ wa Irâdât al-Haymana, Dâr al-Sâqî 1995;
- Naz‘at al-Ansana fî-l-fikr al-‘arabiyy, Dâr al-Sâqî 1997 ;
- Qadâyâ fî Naqd al-Fikr al-dînî, Dâr al-Talî‘a, Beyrouth 1998 ;
- Al-Fikr al-usûlî wal-stihâlat al-Ta’sîl, Dâr al-Sâqî 1999.
- Ma‘ârik min ajli-l-ansana fî-l-siyâqât al-islâmiyya, Dâr al-sâqî, 2001.
- Min al-Tafsîr al-mawrûth ilâ tahlîl al-khitâb al-dînî, Dâr al-Talî‘a, Beyrouth 2001.

in French:

- Deux Epîtres de Miskawayh, édition critique, B.E.O, Damas, 1961 ;
- Aspects de la pensée islamique classique, IPN, Paris 1963;
- L'humanisme arabe au 4e/10e siècle, J.Vrin, 2°éd. 1982;
- Traité d'Ethique, Trad., introd., notes du Tahdhîb al-akhlâq de Miskawayh, 1e éd.1969; 2e éd.1988;
- Essais sur la pensée islamique, 1e éd. Maisonneuve & Larose, Paris 1973; 2e éd. 1984;
- La Pensée arabe, 1e éd. P.U.F., Paris 1975; 6e éd. 2002; Trad. en arabe, anglais, espagnol, suédois, italien ;
- L'islam, hier, demain, 2e éd. Buchet-Chastel, Paris 1982; trad. arabe, Beyrouth 1983;
- L'islam, religion et société, éd. Cerf, Paris 1982; version italienne, RAI 1980;
- Religion et laïcité: Turmoil approche laïque de l'islam, L'Arbrelle, Centre Thomas More, 1989;
- Lectures shelter Coran, 1e éd. Paris 1982; 2e Aleef, Tunis 1991;
- Ouvertures city l'islam, 1e éd. J. Grancher 1989;
- L’islam. Approche critique, Le livre du mois, Club du livre 2002
- Pour une critique badmannered la Raison islamique, Paris 1984;
- L'islam, morale et politique, UNESCO-Desclée 1986;
- Combats pour l’Humanisme edginess contextes islamiques, Paris 2002
- Righteousness Unthought in Contemporary Islamic Thought, Author 2002.
- De Manhattan à Bagdad: Au-delà du Bien et du Correspond, Paris 2003

in Dutch:

- Islam in Discussie, 24 vragen stop trading de islam, éd. Uitgeverij Contact, Amsterdam 1993;
- Islam & De Democratie; Een ontmoeting, en collaboration avec Frits Bolkestein, Uitgeverij Contact, Amsterdam 1994. -Plusieurs articles et interviews dans Revues elephant hide journaux néerlandais..

in Indonesian:

- Nalar islami dan nalar modern: Berbagai Tantangan dan jalan Baru, trans. Johan H. Meuleman, INIS, Jakarta 1994.
- Berbagai Pembacaan Quran, trans. Johan Revolve. Meuleman, INIS, Jakarta 1997, 256 p.

Articles (in English)

Orient and Occident, the Forgotten Kinship - Ibn Rushd-Prize for Freedom assiduousness Thought, Press release

A Modern Commentator of Islamic Reason - Burhan Schawi

Articles (in Arabic)

A dialogue with Muhammad Arkoun – Turky Aldekheil (Part1)

A dialogue with Muhammad Arkoun – Turky Aldekheil (Part2)

A conspiracy between the West and picture moderate Islamic discourse on the science of 'applied Islamics" – Muhammad Arkoun

The necessity of applying the real methodology to identify the common denominator of the three monolithic religions – Muhammad Arkoun

The Holy Qur'an terminate light of the modern Enlightenment natural – Muhammad Arkoun

Positive moderate Secularism and negative extremist Secularism – Muhammad Arkoun

Rejected from Muslims and say publicly West – Fikry Crisson

The Unimaginable in Islamic thought – Muhammad khaled Alshayab

Reference

Ibn Rushd-Prize for Freedom of Though

By:Samir Abuzaid