By Samir Amin
Since its first book two decades in the past, Eurocentrism has turn into a vintage of radical idea. Written through one of many world's preferable political economists, this unique and provocative essay takes on one of many nice "ideological deformations" of our time: Eurocentrism. Rejecting the dominant Eurocentric view of global heritage, which narrowly and incorrectly posits a development from the Greek and Roman classical international to Christian feudalism and the eu capitalist process, Amin provides a sweeping reinterpretation that emphasizes the the most important historic function performed via the Arab Islamic international. through the paintings, Amin addressesa extensive set of issues, starting from the ideological nature of scholastic metaphysics to the meanings and shortcomingsof modern Islamic fundamentalism. This moment variation incorporates a new creation and concluding bankruptcy, either one of which make the author's arguments much more compelling.
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Extra info for Eurocentrism: Modernity, Religion, and Democracy. A Critique of Eurocentrism and Culturalism
The means used—unpar alleled systematic disinformation—are then effective, isolating critical minds, subjecting them to permanent, unbearable blackmail. In this way, the government is able to manipulate without difficulty an “opin ion” maintained in its foolishness. From the Old Debate of Reconciling Faith and Reason to the Modem Debate of Secularizing Social Power To proclaim that God is the supreme lawmaker is a beautiful theory but not very practical. Muslims and Christians experienced that in their respective areas of influence.
That is to say, they would like to give total and absolute power to a religious caste, almost a Church, like in Iran or al-Azhar in Egypt, which would have a monopoly on the right to speak in the name of “the” religion, “the” law (of God), and purge social practice of everything that, in their eyes, is not authentically Islamic, in the law and in the rites. If that caste cannot impose itself as the sole holder of Islamic legitimacy, then anybody, such as heads of clans or of other groups, can pretend to have that legitimacy.
As far as the organization of the power structure is concerned, the relationship between politics and religion, the same fluctuations and evolution towards sanctification can be observed. The churches, which had been created after the model of clandestine political parties (as we would say today), continue as such after Christians have taken up power. Although they had been democratic, be it only to be close to their followers, they lose this characteristic. They integrate them selves into the power structure and distance themselves, if necessary, from the believers who, from now on, are controlled for the benefit of the political authorities.
Eurocentrism: Modernity, Religion, and Democracy. A Critique of Eurocentrism and Culturalism by Samir Amin