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Abstract
Philosophical debates, many of them involving the appropriation of modern Western philosophical doctrines, are a crucial element shaping the intellectual and practical behaviour of many thinkers in the Islamicate world and their audiences. One Western philosopher currently receiving a particularly lively reception throughout the Islamicate world is Martin Heidegger. This book explores various aspects of the reception of Heidegger’s thought in the Arabic, Iranian, Turkish, and South Asian intellectual context. Expert Heidegger scholars from across the Islamicate world introduce and discuss approaches to Heidegger’s philosophy that operationalize, recontextualize, or review it critically in the light of Islamic and Islamicate traditions. In doing so, this book imparts knowledge of the history and present situation of Heidegger's reception in the Islamicate world and suggests new pathways for the future of Heidegger Studies – pathways that associate Heidegger’s thought with the challenges presently faced by the Islamicate world.
Heidegger is a radical Abrahamic thinker who spoke a Greek language. When the Muslims lost their own thinking apparatus, they did not find better than Heidegger’s secularized Christian concepts to learn about their new self-experience. Heidegger in the Islamicate World is a high-quality conceptual and spiritual experimentation workshop for the encounter between Abraham's descendants but in a post-secular horizon where colonialism can become a metaphysical parody.
Fethi Meskini, Author of Thinking After Heidegger
While much has been written about Heidegger and the East, historians of philosophy have passed over in silence appreciations and interpretations of Heideggerian thought in the Islamicate world. By highlighting the link between Islamic thinkers and the work of Heidegger, this edited volume underscores, for the first time, the importance of examining the legacy of a hermeneutic adventure in the twentieth century for a more complete and critical understanding of the history of modern and contemporary Islamic thought
Ramin Jahanbegloo, Executive Director of the Mahatma Gandhi Centre for Nonviolence and Peace Studies, Jindal Global University
This is an much needed collection. Heidegger’s reception in Islamicate circles broadens the range of examples by which we understand philosophical engagements. This is a rare book, that prepares a path to a truly global philosophy in anticipation of a post-Western future.
S. Sayyid, Professor of Social Theory and Decolonial Thought, University of Leeds
Kata Moser is Assistant Professor of Oriental and Islamic Studies at Ruhr-University Bochum.
Urs Gösken is Lecturer of Arabic Language and Literature at the University of Zurich.
Josh Hayes is Associate Professor of Philosophy at Alvernia University.
In this pioneering volume, the reader is expertly navigated through the astonishingly multifaceted readings of Heidegger in Arabic, Persian, Turkish, and Urdu. Heideggerian concepts serve Islamic authenticity discourses as well as inspiring critical and innovative reflections on being, transendence, language and art.
Anke von Kügelgen, Department of Islamic Studies and Modern Oriental Philology, University of Bern
Table of Contents
Section Title | Page | Action | Price |
---|---|---|---|
Cover | Cover | ||
Heidegger in the Islamicate World | i | ||
Series Page | ii | ||
Heidegger in the Islamicate World | iii | ||
Copyright page | iv | ||
Contents | v | ||
Preface | vii | ||
Introduction | 1 | ||
Defining the “Islamicate” | 2 | ||
Heidegger and the Islamicate in Western Scholarship | 3 | ||
A Brief History of the Islamicate Reception of Heidegger | 13 | ||
Structure and Content of This Book | 23 | ||
Notes | 24 | ||
Part I: Lines of Reception in the Islamicate World | 31 | ||
Chapter 1 | 33 | ||
The Receptions of Heidegger in Turkey | 33 | ||
The Existentialist Reception of Heidegger | 35 | ||
Heidegger in Turkish Academia in the 1990s | 37 | ||
The Reception of Heidegger by Islamist Intellectuals | 40 | ||
Concluding Remarks | 49 | ||
Notes | 50 | ||
Chapter 2 | 55 | ||
Heidegger’s Role in the Formation of Art Theory in Contemporary Iran | 55 | ||
Some Historical Preliminaries | 56 | ||
Philosophical Encounters: Thinking within the Framework of Identity | 58 | ||
Concluding Remarks | 63 | ||
Notes | 64 | ||
Chapter 3 | 69 | ||
Levantine Pathways in the Reception of Heidegger | 69 | ||
Hermeneutic, Epistemological, and Ontological Approaches to Avicennism | 71 | ||
The Essence of Technology, Dwelling, and Islamism | 73 | ||
Charles H. Malik: A Levantine Reception of Sein und Zeit | 76 | ||
Concluding Remarks | 78 | ||
Notes | 79 | ||
Chapter 4 | 85 | ||
The Eccentric Reception of Heidegger in Hanafi’s “French Trilogy” | 85 | ||
Part One: Les méthodes d’exégèse (1965) | 87 | ||
Part Two: L’exégèse de la phénoménologie (1966) | 90 | ||
Part Three: La phénoménologie de l’exégèse (1966) | 92 | ||
Concluding Remarks | 94 | ||
Notes | 94 | ||
Part II: Heidegger and Islamicate Authenticity | 97 | ||
Chapter 5 | 99 | ||
Anxiety, Nothingness, and Time | 99 | ||
Badawi’s Logic of Intuition | 100 | ||
Badawi’s Logic of Time | 102 | ||
Concluding Remarks | 107 | ||
Notes | 108 | ||
Chapter 6 | 113 | ||
Taha Abderrahmane | 113 | ||
Heidegger in the Moroccan Philosophical Scene | 114 | ||
Countering Heidegger’s Eurocentrism: Philosophy Does Not Speak German | 116 | ||
Heidegger’s Conceptual Machinery as a Heuristic Model | 118 | ||
Concluding Remarks | 126 | ||
Notes | 128 | ||
Chapter 7 | 133 | ||
On Nihilism and the Nihilistic Essence of European Metaphysics | 133 | ||
The Different States of Nihilism According to Heidegger | 134 | ||
Daryush Shayegan: Nihilism and the Historical Destiny of Asian Civilizations | 138 | ||
Concluding Remarks | 143 | ||
Notes | 144 | ||
Part III: Heidegger and Islamicate Modes of Expression | 147 | ||
Chapter 8 | 149 | ||
The Question Concerning Poetry in Iqbal and Heidegger | 149 | ||
Iqbal the Poet | 150 | ||
Poetry and Poet-Thinkers in the Islamicate World | 154 | ||
Heidegger and the Question of Poetry | 160 | ||
Iqbal and Heidegger: Affinities and Lines of Difference | 162 | ||
Notes | 163 | ||
Chapter 9 | 169 | ||
Heidegger, Hölderlin—Fardid, Hafez | 169 | ||
The Saving Power of Poetry | 170 | ||
Hafez’s Poetry as a Rescue from a “Poor Time” | 173 | ||
Concluding Remarks | 177 | ||
Notes | 179 | ||
Chapter 10 | 183 | ||
Hospitality and Dialogue | 183 | ||
Translating Heidegger: Being an Alternative New Version of Oneself | 184 | ||
Hospitality: Translating Otherness Philosophically | 190 | ||
Concluding Remarks | 192 | ||
Notes | 193 | ||
Part IV: Heidegger and the Revival of Islamicate Philosophy | 197 | ||
Chapter 11 | 199 | ||
Against Heidegger-Orthodoxy in the Arab World | 199 | ||
Critique of Current Heidegger Reception in the Arab World | 199 | ||
Perspectives for a Productive Engagement with Heidegger | 202 | ||
Concluding Remarks | 207 | ||
Notes | 208 | ||
Chapter 12 | 211 | ||
Heidegger’s Aristotle | 211 | ||
The Reductive Understanding of Heidegger in Iran | 212 | ||
Renewal of Iranian-Islamic Philosophy via Heidegger’s Interpretation of Aristotle | 216 | ||
Concluding Remarks | 225 | ||
Notes | 225 | ||
Part V: Challenging the Islamicate | 229 | ||
Chapter 13 | 231 | ||
Heidegger and the Islamicate | 231 | ||
Transversals | 232 | ||
Reversals | 238 | ||
Concluding Remarks | 240 | ||
Notes | 242 | ||
Appendix | 251 | ||
Bibliography | 275 | ||
Index | 301 | ||
About the Contributors | 311 |