By Arshin Adib-Moghaddam
Starting with the wars of historic Persia and Greece, Arshin Adib-Moghaddam searches for the theoretical underpinnings of the "clash of civilizations" that has decided lots of our political and cultural discourse.
He revisits the Crusades, colonialism, the Enlightenment, and our modern conflict on terror, and he engages with either jap and western thinkers, akin to Adorno, Derrida, Farabi, Foucault, Hegel, Khayyam, Marcuse, Marx, acknowledged, Ibn Sina, and Weber.
Adib-Moghaddam's research explains the conceptual genesis of the conflict of civilizations and the effect of western and Islamic representations of the opposite. He highlights the discontinuities among Islamism and the canon of Islamic philosophy, which distinguishes among Avicennian and Qutbian discourses of Islam, and he unearths how violence grew to become inscribed in western principles, in particular throughout the Enlightenment. increasing serious conception to incorporate Islamic philosophy and poetry, this metahistory refuses to regard Muslims and Europeans, americans and Arabs, and the Orient and the Occident as separate entities.
'This passionate and chic paintings is a energetic antidote to a constellation of discourses steeped within the Weltanschauung that the name of Samuel Huntington's notorious booklet encapsulates so good. Arshin Adib-Moghaddam's reflections are a stimulating contribution to Edward Said's legacy of radical critique of all essentialist buildings of otherness.'
(Gilbert Achcar, writer (with Noam Chomsky) of Perilous energy: the center East and U.S. overseas coverage )
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Additional info for A Metahistory of the Clash of Civilisations: Us and Them Beyond Orientalism
Having said that, those authors mentioned above, who have rephrased the clash of civilisations, appear to acknowledge that there are some factors at conflict here. Undoubtedly, there exist powerful discursive constructions that signify Islam and the West as such, and which have penetrated our cultural systems, and our understanding of selfhood and the other. Indeed, this study intends to show how a Manichean world-view has been promoted by 'power brokers' throughout history in both the western and the eastern worlds.
As a cultural artefact, the clash regime is the outcome of an apparently immutable, incestuous consensus amongst influential strata of European, North American and Muslim majority societies: they are all in agreement that there is a perennial and inevitable conflict between the secular Occident and the Muslim Orient, between dar al-Islam and dar al-harb between the West and the rest—you are either with us, both sides proclaim, or against us. The present study will show that ultimately there is no epistemological, methodological or psychological antagonism here.
The historian acts here as a narrator who redefines a particular period of time or event in relation to a fictive present. He inscribes a timeless element into his narration, as if what happened were both inevitable and of endemic endurance. e. in this case the pan-Hellenic unification of the warring Greek city-states against the Persian empire. Herodotus was not interested in signifying some grand clash of civilisation and barbarism, but without his systematic inquiries the figure of the 'barbarian' would not have gained such prominence at quite an early stage of human history.