By Hamadi Redissi
ISBN-10: 2021008770
ISBN-13: 9782021008777
Ce livre tente de comprendre los angeles stagnation de los angeles 'civilisation musulmane' dans le theologico-politique. C'est aujourd'hui, parmi toutes les civilisations du monde, los angeles seule exception, puisque les can pay d'Asie par exemple ont globalement réussi leur entrée dans l. a. modernité, parfois en gardant subtilement leurs traditions (cf. le Japon et los angeles Chine). L'originalité de Redissi consiste à passer en revue les éléments de cette exception (religieuse, politique, économique, sociale, culturelle) pour montrer où elle se fixe (par exemple, dans l. a. forme presque toujours autoritaire du politique, ou dans les formes patrimoniales de l'économie dominée par los angeles rente et non par le travail...). Surtout, il met en lumière une 'erreur' qui traverse l'islam depuis le début : l'idée que l'islam n'a aucun problème avec los angeles raison et los angeles rationalité scientifique, l'idée aussi que l'islam est laïc par définition, qu'il se concilie sans peine avec l'économie moderne, los angeles démocratie, and so forth. Il y a là un element aveugle, sur lequel même les réformistes n'ont guère été lucides, vehicle les ruptures nécessaires, par exemple los angeles séparation de l. a. faith et de l'État, ne s'accommodent guère de ces visions conciliatoires, qui n'aboutissent qu'à des demimesures, et même à une absence de mesures politiques. Faute de payer le prix de los angeles modernisation, les will pay d'islam végètent dans des semi-modernités, où, en dernière example, le religieux a toujours le dernier mot et fait peser sa chape sur les sociétés et les individus musulmans.
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Extra info for L'Exception islamique
Sample text
Now it is impossible that this should not have its ultimate limits: the limit on the side of weakness is that (a human soul) cannot accept even a single intelligible either directly or indirectly while the limit on the side of strength is that (a human soul) should accept (all knowledge) directly. . e. must exist) by itself. e. human beings) which accept both directly and indirectly, others which do not accept directly any emanation from the (Active) Intellect, others again which directly receive all intelligible emanations.
Cf. , I I I , 429 a, 27). 29. For the reasons outlined here, it seems to m e that Pére L. Gardet’s account of the subject (op. cit. p p . 153–7) is not merely extrinsic b u t out of harmony with Avicenna’s own teaching. Gardet’s belaboured argument tries to establish that Avicenna denied the identity of the h u m a n soul with the separate intelligibles in the cognitive act because he did not wish to identify the h u m a n soul with God in higher religious experience. H e says (p. 155, 3–6) ‘c’est bien la theorie de la connaissance qui est en jeu.
57 Plotinus, in whose thinking super-naturalism and astrology are very influential factors, took over the doctrine of Sympathy from the Stoics and put an extreme interpretation upon it. Since he was not interested in physical sciences, mechanical causation means to him but little for which he substitutes Sympathy and ‘action at a distance’,58 or rather, since, one soul, according to him, pervades the entire universe, the purely physical categories of ‘contiguous action’ and ‘action at a distance’ evaporate.
L'Exception islamique by Hamadi Redissi
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