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Modern Islamic philosophy

The beginning that Islamic Modern one generally becomes at that Invasion Napoleon in Egypt 1798 fastened.[1] The beginning that modern Islamic philosophy becomes in 18. Century constituted. Within modern Islamic philosophy can be differentiated between three mainstreams:

  1. the philosophical reactions to the western influences,
  2. the Wiederentdeckung more mystischer and more illuminationistischer Philosophy conceptions and
  3. the connection of non-Islamic and Islamic beginnings.

Table of contents

Historical context

That Persian Area experienced in 15. and 16. Century with the school of Isfahan a bloom time that Islamic philosophy. In the Arab area philosophy became in 18. and 19. Century mainly in the context of theological Instruction in a scholarly manner, separated however since 1867, as at that Azhar university in Cairo Philosophy as independent subject was introduced, of theology. In 20. Century became philosophy own academic discipline, whereby also European philosophy was rezipiert.[2] Their influence on the development of modern Islamic philosophy is however difficult to judge. At the beginning of the century only few translations of European philosophers were present and the selection of the reading hung besides strongly of as contemporarily noticed philosophy that Colonial powers off.[3]

Altogether the deeply seizing changes led by European occupation and Kolonisation also to an intensified argument of the modern philosophers with the own philosophical inheritance.[4]

Currents of modern Islamic philosophy

Within modern Islamic philosophy three mainstreams can be constituted. The first current is characterized by an argument of the Islamic philosophers by the western influences. Philosophers of this current tried since the center of the 19. Century to distinguish and redefine Islamic philosophy from other influences. Representatives of this current are for example Hasan Hanafi and Muhammad aluminium-Djabiri.

The second current is the continuation and revival that mystischen and illuminationistischen philosophy tradition, on that 12. Century in Persia decreases/goes back. The modern philosophers how Henry Corbin, Seyyed Hossein Nasr or Mehdi Hairi Yazdi stand in the illuminationistischen tradition, like it of Suhrawardi and Mulla Sadra one justified.

The third current covers philosopher, the explicitly non-Islamic thoughts into its work referred as for example existentialistische or hegelianische Ideas.[5]

Altogether it is to be noted that there is also contemporary non-Islamic philosophy, which is not treated however here in this area.

First current: Reactions to the challenges of the west

During of the Christian The Middle Ages the Islamic world was more modern in scientific, cultural and political questions substantially more progressively and. Since the outgoing 19. Century it became ever clearer that this relationship had turned around. The search for the reasons of this development employed many Islamic philosophers. Also the question, how one should meet the modern, western challenges, coined/shaped the philosophical argument.

The Turath discourse

The beginnings to argue more strongly with the own Islamic tradition and above all also the philosophy tradition are summarized than Turath discourse. The Arab term „turath “(تُرَاث) means (cultural) inheritance. It was important to the philosophers of this debate to regenerate even the own tradition and not to use from the west near-carried concepts. The discussion busy itself also with the question, how the own modern trend should be out-arranged.[6]

Within this modern trend discourse two movements can be constituted, with a revival of the own religious inheritance were occupied: the more liberal Nahda- Movement and the more conservative Salafiyya- Movement.

Those Nahda- Movement (Renaissance, Wiedergeburt) came between 1850-1914 into Large Syria up. The movement, itself beside Syria mainly up Egypt extended, tried the modern achievements of the European culture with the principles of the classical Islamic culture to unite. The upswing referred not only to philosophy, but to all cultural ranges.[7]

Aluminium-Afghani and the meaning of the religion

Dschamāl ad-Dīn aluminium-Afghānī (1838-97) particularly it concerned itself with the question why the Islamic world had dropped back relatively behind the west. Besides it developed in one historicalphilosophical Investigation its own conception like an Islamic modern trend concept to look could.

In aluminium-Afghanis philosophy takes to that Islam and the religion generally a central on position. He particularly criticized modern western philosophy those naturalistischen and materialistic Beginnings, the partial existence God reject. For it religion is driving Kraft for that Civilization- and progress process of humans. The religion actively humans to peaceful behavior and for the suppression of bad inclinations on. This happens z. B. by the outlook on a higher, göttliche world. For aluminium-Afghani the religion promotes the progress, since it leads to competition between the different religious groups. Religious faith strengthens after aluminium-Afghani those moral Characteristics of humans as for example honesty and modesty. On the basis selected cases of world history it argues that large civilizations purged whenever their moral and religious bases eroded. Thus it justifies for example also success that Mongol in the Islamic area.[8] A similar end prophesied he that socialist and nihilistic Movements, those the religion no place in their Ideology grant.[9]

The relative backwardness of the Islamic world in relation to the western modern trend saw aluminium-Afghani in the supremacy of the contemporary Islamic education elite justified. He accused to them to limit the liberty of thinking in the Islam.

The solution saw he in a return to the roots Islam. Aluminium-Afghani argued that the Islam one rational Basis has and this connection between Rationalität and Religiosität, the solution for the entrance to the modern trend is.

Aluminium-Afghani activated a branch of the modern trend with its opinions „the RH islamizing movement “. Its pupils were Muhammad Abduh and Raschid Rida.[10]

Aluminium-Djabiri and the criticism of the Arab reason

That Moroccan Philosopher Muhmamad abid aluminium-Djabiri (* 1936) looks for the entrance to the modern trend over dekonstuktivistische Methods. He sees the reason for the backwardness in the buried Arab Identity. Thus there is a tradition after Djabiri of the rationalistic Thinking in the Islam, only it is momentarily overlaid by other starting points. This Arab „Reason“it would like to again open with the method of the criticism at own Islamic history. Here it orients itself to that post office-modern Beginnings like the criticism of Foucault or Derrida. The rational is for it the substantial element of the Islamic inheritance (turath), to who is to turn.[11]

Djabiri argues that the eastern (mashriq) and the western areas (maghrib) of the Islamic world would have moved mental apart. In the eastern world has itself in the advancement Avicennas an irrational philosophy developed, the mystische, esoterische and mirror-image-ritual elements contains as for example illuminationistische philosophy Suhrawardis or Mulla Sadras. In the western areas Djabiri describes a tradition of the critical rationalism and in philosophy of the Ibn Rushd (Averroes latinisiert) culminated.

After Djabiri irrational philosophy directions became generally accepted and prevented an upswing of the sciences in the Islamic area. The rational philosophy of the Ibn Rushd however, has itself in Europe spread and there a rational mode of thought feed motion performed out.[12]

Djabiri sees a connection between Rationalität and Islam, which are trailblazing for him for the modern trend in philosophy of the Ibn Rushd. The result is for Djabiri an entrance to the modern trend, which particularly Islamic and is not overlaid by western Rationalitätskonzepten. Philosophy Djabiris is quite popular in the Arab area.[13]

Hasan Hanafis „Okzidentalistik “

The Egyptian philosophy professor Hasan Hanafi (* 1935) Djabiris criticizes rejecting in relation to attitude more mystischer, more illuminationistischer and more mirror-image-ritually Philosophy. Also Hanafi represents the thesis of a buried, Islamic identity. He would not like the Wiederentdeckung of the cultural inheritance however like Djabiri over postmodernism Methods reach, but by means of one Criticism at the European culture. He selects one hermeneutischen-phenomenological Entrance. Hanafi does not favor pure back meditation on the traditional inheritance Islam, instead he would like to examine the way into the modern trend. According to its opinion no more necessity exists for the Islamic world to find an entrance to the modern trend because the modern trend is already universal and all societies sharing to it.

However he criticizes that the existing concept of the modern trend failed, since it develops alone on European bases. It makes itself it therefore the goal of analyzing these bases and of developing on the basis the results an Islamic modern trend concept. It calls its work ironically „Okzidentalistik “(contrary to Orientalistik).

At the modern trend concept dominated west Hanafi criticizes the fact that there are certain center cultures, which peripheral cultures as for example the Islamic colonized and suppressed. These peripheral cultures are deformed and disfigured by the western influence. Hanafi describes that the peripheral cultures can develop by development of the scientific methods of the center cultures and an analysis of the past modern trend development, their own, new modern trend conception.

Such a new concept would have to carry out the principles of the equality and the unit for all humans after Hanafi. For the center cultures it describes a phase of the Dekadenz and postulates for it the necessity new mental suggestions from the peripheral cultures to receive. Hanafis interpretation of „turath “means the connection of the own cultural roots with striving for a new, better modern trend conception.[14]

The second current: Revival of the Mystik and the Illumination

In the Persian area dominated since that 12. Century the tradition of illuminationistischen philosophy. The modern Islamic philosophers how Henry Corbin, Seyyed Hossein Nasr or Mehdi Hairi Yazdi fell back in their own philosophical beginnings to the bases of the illuminationistischen tradition, of Suhrawardi one justified. The center of the newer beginnings represents Iran.[15]

Henry Corbin

The French philosopher Henry Corbin (1903-78), which lived and worked in Iran, also Neo Illuminist one calls. It developed its theories on the basis of Suhrawardis conceptions. For Corbin there is an eternal wisdom of the philosophy, which is to be recognized assistance illuminationistischer philosophy again. Both Henry Corbin and Seyyed Hossein Nasr aim in their theories at the mystische dimension of the Illuminationsphilosophie off.[16]

Seyyed Hossein Nasr

Seyyed Hossein Nasr (* 1933) is one of the most famous contemporary, Islamic philosophers. Nasr refers in its philosophy up sufische, mystische and illuminationistische principles. Its interest applies for the question, how different religions in the modern world can get along with each other. The connection, which it sees between all humans, is mirror-image-ritual nature. Within the range of the Mystizismus Nasr sees the different faith directions connected. Its opinion requires it the modern world that these different faith directions step with one another into the dialogue.

In the Islam Nasr sees beginnings, which could improve the modern world. Thus Nasr criticizes for example the fast technological progress, which carries out itself detached by humans, the environmental pollution and the population of over. Islamic, eastern philosophy offers a solution of these problems for Nasr, because it stresses the unit between nature and humans and the mirror-image-ritual unit of mankind altogether.[17]

Mehdi Hairi Yazdi

The Iranian Mehdi Hairi Yazdi (1923-1999) a comprehensive knowledge of the Islamic and the European and American philosophy had. To the study and training activity of many years in the USA and Canada Yazdi returned to Iran.[18] In its publications busy Yazdi in detail with the illuminationistischen teachings and developed its thoughts in argument with terms, methods and positions that analytic philosophy.[19]

The third current: Connection with non-Islamic philosophy

The third current of modern Islamic philosophy covers beginnings, which originally do not connect Islamic concepts with Islamic concepts. Here particularly is those Greek philosophy tradition to call.

This current includes also Islamic philosophers also, who use explicitly modern western philosophy concepts, in order to solve philosophy problems of the Islamic world. As most prominent representatives for example the philosopher of Pakistan is Chauldhry A. To call Qadir, philosophy Islamic in its work also logical positivism to unite tries. Abd aluminium-Rahman Badawi busy itself with the transmission more existentialistischer Conceptions on the Arab society. Muhammad Aziz Lahbabi developed a its own ontologische Theory by the unification of more traditionally Islamic and more hegelianischer Ontologie.[20]

Source vouchers

  1. ↑ Hendrich 2004: S.41
  2. ↑ Rudolph 106-109
  3. ↑ Hendrich 2004: 84-93
  4. ↑ Hendrich 2004: 41-46; Rudolph 2004: 105-111
  5. ↑ Leaman and Morewedge 1998
  6. ↑ Hendrich 2005: 154
  7. ↑ Morewedge and Leaman 1998
  8. ↑ Morewedge and Leaman 1998
  9. ↑ Fakhry 2000: 129-130
  10. ↑ Omran/Leaman 1998, Hendrich 2005: 154-155
  11. ↑ Hendrich 2004: 283-299
  12. ↑ Rudolph 109-110
  13. ↑ Hendrich 2005: 162-163
  14. ↑ Hendrich 2004: 266-283; Leaman and Morewedge 1998
  15. ↑ Leaman and Morewedge 1998; Leaman and Ziai 1998; Fakhry 2000
  16. ↑ Morewedge and Leaman 1998
  17. ↑ Leaman and Morewedge 1998
  18. ↑ Rudolph 2004
  19. ↑ Fakhry 2000: 127-129
  20. ↑ Leaman and Morewedge 1998

Literature

German
  • Hendrich, Geert (2004): Islam and clearing-up: the modern trend discourse in Arab philosophy. Darmstadt
  • Hendrich, Geert (2005): Arab-Islamic philosophy. History and present, Frankfurt
  • Rudolf, Ulrich (2004): Islamic philosophy. From the beginnings to the present, Munich
English
  • Arkoun, M. (1994): Rethinking Islam, San Francisco - Oxford
  • Arkoun, M. (2002): The Unthought in Contemporary Islamic Thought, London
  • Corbin, Henry (1993): History OF Islamic philosophy, London
  • Fakhry, Majid (2004): A History OF Islamic Philosophy, London and New York, 3. Edition, New York: Columbia University press, bes. 345-398
  • Fakhry, Majid (2000): Islamic Philosophy, Theology and Mysticism, 2. Edition, Oxford
  • Hanafi, H. (1996): Islam into the decaying World, Cairo
  • Hourani, G. (1961): Arabic Thought into the liberally Age, Cambridge 1998
  • Leaman of olive (1985): Illuminationism, in Leaman, olive (1985): At Introduction ton of Classical Islamic Philosophy. Cambridge, 199-205
  • Leaman, olive (1998). Islamic philosophy. In: Craig, Edward (Hrsg.), Routledge Encyclopedia OF Philosophy. London: Routledge
  • Leaman, olive and Morewedge, Parviz (1998): Islamic Philosophy, decaying, in: Craig, Edward (Hrsg.): Routledge Encyclopedia OF Philosophy, London
  • Leaman, olive and Omran, Elsayed M. H. (1998): Aluminium-Afghani, Jamal aluminum DIN (1838-97), in: Craig, Edward (Hrsg.): Routledge Encyclopedia OF Philosophy, London
  • Leaman, olive (1999): A letter introduction tons of Islamic Philosophy, Massachusetts
  • Watt, William Montgomery (1985): Islamic Philosophy and Theology: on extended survey. Edinburgh
  • Ziat, Hossein and Leaman, olive (1998): Illuminationst Philosophy, in: Craig, Edward (Hrsg.): Routledge Encyclopedia OF Philosophy, London
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