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Metaphysics --- Philosophy --- Philosophy and psychology of culture --- Weber, Max --- Lévi-Strauss, Claude --- Kant, Immanuel --- Durkheim, Emile

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We discussiëren de laatste tijd wat af over de islam. Flinke, inmiddels politiek correcte uitspraken over deze monotheïstische wereldgodsdienst zijn niet van de lucht: een primitieve woestijncultuur, een antimoderne godsdienst zonder enige vorm van Verlichting, zonder scheiding tussen kerk en staat. Menig deskundige geeft zijn of haar opvattingen ten beste op radio en televisie. Vooral na 11 september 2001 is er een opmerkelijke eensgezindheid in het oordeel dat de westerse, christelijke cutluur superieur is aan de oosterse, islamitische godsdienst en cultuur. 
We spreken en oordelen met schijnbaar gemak over een hele godsdienst en cultuur die een geschiedenis heeft van veertien eeuwen, talrijke stromingen kent en meer dan een miljard aanhangers heeft. De meesten van ons weten maar weinig over de islam, die toch nauw aan onze eigen traditie van jodendom en christendom verwant is. De islam is met recht een vreemde verwant of een verwante vreemdeling voor velen in de westerse wereld. 
Vreemde verwanten? neemt daarom uitdrukkelijk de godsdienst van de islam als invalshoek en kiest daarbij de vergelijking met het christendom als belangrijkste leidraad. Vanuit een beschrijving van de theologische basis van de islam, van de geschiedenis van de dialoog tussen islam en christendom, van de mystieke bewegingen binnen de islam en van de islamitische kunst, wordt pas de overgang gemaakt naar wat deze godsdienst leert over vrouw en seksualiteit enerzijds en over politiek en de verhouding van politiek en godsdienst anderzijds.


Christian religion --- Islam --- christendom --- Christendom en islam --- Christianisme et islam --- 297.116*1 --- #gsdb3 --- C3 --- 081 Godsdienst --- islam --- 238.3 --- Christendom --- Wereldgodsdiensten --- 210.3 --- wereldgodsdiensten --- wereldreligies --- Relatie Islam tot Christendom --- Kunst en cultuur --- christendom en islam --- 297.116*1 Relatie Islam tot Christendom --- Provincie West-Vlaanderen

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Japan, Russia, and Turkey are major examples of countries with different ethnic, religious, and cultural background that embarked on the path of modernization without having been colonized by a Western country. In all three cases, national consciousness has played a significant role in this context. The project of Modernity is obviously of European origin, but is it essentially European? Does modernization imply loss of a country's cultural or national identity? If so, what is the "fate" of the modernization process in these cases? The presence of the idea and reality of civil society can be considered a real marker of Modernity in this respect, because it presupposes the development of liberalism, individualism and human rights. But are these compatible with nationalism and with the idea of a national religion? These questions are the more pressing, as Japan is considered part of the Western world in many respects, and Russia and Turkey are defining their relation to the European Union in different ways. An investigation of these three countries, set off against more general reflections, sheds light on the possibilities or limitations of modernization n a non-European context.

#SBIB:324H71 --- Politieke verandering: modernisatie, democratisering, regional development --- Civil society --- Social contract --- Social history. --- Civil society. --- Nationalism. --- Consciousness, National --- Identity, National --- National consciousness --- National identity --- International relations --- Patriotism --- Political science --- Autonomy and independence movements --- Internationalism --- Political messianism --- Descriptive sociology --- Social conditions --- Social history --- History --- Sociology

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Philosophy --- Cassirer, Ernst

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Contemporary continental philosophy approaches metaphysics with great reservation. A point of criticism concerns traditional philosophical speaking about God. Whereas Nietzsche, with his question “God is dead; who killed Him?” was, in his time, highly ‘unzeitgemäß’ and shocking, the twentieth century by contrast, saw Heidegger’s concept of ‘onto-theology’ and its implied problematization of the God of the metaphysicians quickly become a famous term. In Heidegger’s words, to a philosophical concept or ‘being’ we can neither pray, nor kneel. Heidegger did not, however, return to the God of Christian faith. He tried to initiate a new way of speaking about God—a way that reveals the limits of philosophical discourse. Derrida, Marion, Bataille, Adorno, Taubes and Bakhtin, each in their own way, continue this exploration begun by Nietzsche and Heidegger. This book takes a fresh look at these developments. The ‘death of God’ as the editors say in an introductory study, announces not so much the death of the ‘old God’—the God of philosophers, theologians and believers—but rather the death of the god who put himself on His throne: autonomous human reason. In listening to the reactions to this dethronement of autonomous reason, the editors believe they hear the echoes of an experience of an embarrassment rooted partly in an old medieval tradition: negative theology. With the death of this ‘new god’, might a sensitivity reappear for transcendence? Here the editors want to offer a platform where contemporary philosophers of culture can again pose the question of speaking about God.

PHILOSOPHY / Good & Evil