Exploring how religious and secular forces interact in the modern world.
There is room to embrace the ethics of the vision in this book while still historicizing profusely and even counter-historicizing.
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Judge suggests that the past never contains the certainties we like to project onto it, and thus that the present is unlikely to contain them either.
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Dussel provides us with tools to problematize Eurocentric accounts of religion/secularism broadly, Christianity more specifically, and most fundamentally, the entire discipline of theology.
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If revelation is arguably the humbler of reason, when might we reasonably expect reason to be capable of humbling revelation? When might a rock humble the rain?
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Inspired by the work of Ebrahim Moosa, this symposium addresses challenging questions about how to confront Islamophobia in west and how to reimagine the study of religion today.
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We do know one thing taught by experience: the dominant paradigms need to be continuously contested with alternative ways of knowing, different types of knowledge, and novel models for society-building.
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Most theological disputes have an afterlife, and some of these intricate and subtle debates about the authority of Islam’s messenger and prophet still percolate in the hearts and minds of the faithful to this very day.
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One cannot read the landscape of Islamic thought and practice in British India through a lens ground to catch binaries like tradition/reform, law/mysticism, Arab/indigenous, extremist/tolerant, Salafi/Madhhabi-Sufi.
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The theater of Macron’s crusade is his own backyard, the banlieues—from where the uncivilized darkness will lift when floodlit by the vaunted French version of secularism, laïcité.
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At the end of the workshop, it was clear that there was enthusiastic interest in both the topics and approach adopted by Madrasa Discourses. It was also clear that there were unique challenges as well as possibilities that might come with expanding the existing program to include Bangladesh.
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