By Arshin Adib-Moghaddam
Starting with the wars of old Persia and Greece, Arshin Adib-Moghaddam searches for the theoretical underpinnings of the "clash of civilizations" that has made up our minds a lot of our political and cultural discourse.
He revisits the Crusades, colonialism, the Enlightenment, and our modern battle on terror, and he engages with either jap and western thinkers, resembling Adorno, Derrida, Farabi, Foucault, Hegel, Khayyam, Marcuse, Marx, stated, Ibn Sina, and Weber.
Adib-Moghaddam's research explains the conceptual genesis of the conflict of civilizations and the effect of western and Islamic representations of the opposite. He highlights the discontinuities among Islamism and the canon of Islamic philosophy, which distinguishes among Avicennian and Qutbian discourses of Islam, and he finds how violence grew to become inscribed in western principles, specially in the course of the Enlightenment. increasing severe thought to incorporate Islamic philosophy and poetry, this metahistory refuses to regard Muslims and Europeans, american citizens and Arabs, and the Orient and the Occident as separate entities.
'This passionate and chic paintings is a lively antidote to a constellation of discourses steeped within the Weltanschauung that the name of Samuel Huntington's notorious ebook encapsulates so good. Arshin Adib-Moghaddam's reflections are a stimulating contribution to Edward Said's legacy of radical critique of all essentialist buildings of otherness.'
(Gilbert Achcar, writer (with Noam Chomsky) of Perilous energy: the center East and U.S. international coverage )
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Extra resources for A Metahistory of the Clash of Civilisations: Us and Them Beyond Orientalism
There has also been cross-fertilisation of the discourse of 'othering' which has been strengthened in this process of interaction. 43 But this does not mean that as discursive formations, Islam and the West have lost their signifying vigour; that they have ceased to claim plausibility. The fact that Islam has been in the West and that the West has been in the Islamic worlds does not mean that Islam and the West are the same. Globalisation has not advanced to the degree that it has created universal sameness.
1 2 2 , emphasis in original. See further on this issue Robert J . C . Young, White Mythologies: Writing, History and the West, London: Routledge, 1 9 9 1 ; or Zachary Lockman, Contending Visions of the Middle East: The History and Politics of Orientalism, Cambridge: Cambridge University Press, 2 0 0 4 . those who do not have it and are subject to it. Power must, I think, be analysed as something that circulates, or rather as something that functions only when it is part of a chain. It is never localised here or there, it is never in the hands of some, and it is never appropriated in the way that wealth or a commodity can be appropriated.
2 9 . 26 Ronan Paddison, Chris Philo, Paul Routledge and Joanne Sharp, Entanglements of Power: Geographies of Domination/Resistance, London: Routledge, 1 9 9 9 , p. 2 8 . On critical approaches to geography and space see also Jeremy W. ), Space, Knowledge and Power: Foucault and Geography, London: Ashgate, 2 0 0 7 ; and Edward W. Soya, Postmodern Geographies: The Reassertion of Space in Critical Social Theory, London: Verso, 1 9 8 9 . Michel Foucault, The Will to Kowledge: The History of Sexuality, vol.