Get 20M+ Full-Text Papers For Less Than $1.50/day. Start a 14-Day Trial for You or Your Team.

Learn More →

Philosophie in der Islamischen Welt , Band 1, 8.-10. Jahrhundert (Philosophy in the Islamic world, volume 1, Eighth to tenth centuries) edited by Ulrich Rudolph, with the assistance of Renate Würsch (review)

Philosophie in der Islamischen Welt , Band 1, 8.-10. Jahrhundert (Philosophy in the Islamic... socialandpoliticalsituations.Inbrief,hemeansthatbothareasweredealingwitha collapseofboththetraditionalsocialstructureandconceptionofpoliticallegitimacy andneededtofindanew"socialglue"sothatlargercommunitiesofstrangerscould livetogetherharmoniously(pp.21­25,30­31). Clearlymanyquestionscouldberaisedhere,butIwillfocusononeparticular issue. Bai refers toWeber's characterization of modernity in terms of disenchantment,wherelegitimacycannotbetracedtoadivinewill(p.24).WasancientChina really going through a process of disenchantment? Is it appropriate to talk about adistinctionbetweensecularandreligiousordivinelegitimacyinSAWSthought? Although Bai might point to Kongzi's famous reluctance to talk about theWay of HeaveninAnalects 5.13,thefrequentreferencestotheworkingsofHeaveninthe AnalectsandMengzileavemedoubtingthatwearetalkingaboutastrictlyhumanistictradition.2Itseemstomethattherelationbetweenthehumanandthedivineor transcendentwasconceivedfundamentallydifferentlyinChinafromthewayitwas inEurope,andsoitisdifficulttocategorizewhatwasgoingonintheSAWSperiod asakindofdisenchantmentresultinginasecularconceptionoflegitimacy.Fortunately,Idonotthinkthistheoreticalframeworksubstantiallyaffectsthecontentof Bai'spresentation.Hisinterpretationsofthephilosophiesarelucidandlargelyconvincing,thecomparisonswithWesternphilosophiesareoftenilluminating,andthe caseforthecontinuedimportanceoftheseideasisstrong.Iwouldjustsaythata philosophydoesnotneedtobemoderntoberelevanttomoderncircumstances. Notes 1­BaiTongdong , Jiu bang xin ming: Gujin zhongxi canzhao xia de gudian rujia zhengzhi zhexue:(Thenewmissionofan oldstate:ThecontemporaryandcomparativerelevanceofclassicalConfucianpolitical philosophy(Beijing:PekingUniversityPress,2009). 2­Forexample,Analects 2.4,3.13,7.23,9.5;Mengzi1B3,2B13,5A5,7A1. Philosophie in der Islamischen Welt,Band1, 8.­10. Jahrhundert(Philosophyinthe Islamicworld,volume1,Eighthtotenthcenturies).EditedbyUlrichRudolph,with theassistanceofRenateWürsch.Completelyrevised,newedition,editedbyHelmut Holzhey.GrundrissderGeschichtederPhilosophie,establishedbyFriedrichUeberweg.Basel:SchwabeVerlag,2012.Pp.xxxv+612.HardcoverSFr.200,167.50, isbn978-3-7965-2632-9. ReviewedbyTony Street UniversityofCambridge ads46@cam.ac.uk Philosophie in der Islamischen Welt,Band1, 8.­10. Jahrhundert,editedbyUlrich Rudolph,isthefirstinaseriesoffourvolumesdevotedtothehistoryofphilosophy intheIslamicworldfromearliesttimesdowntotoday.1Partofalargerprojectthat has been under way, in one way or another, for 150 years, this volume marks an e pochal moment in the study ofArabic philosophy. Never before in the field has PhilosophyEast&WestVolume64,Number2April2014515­517 ©2014byUniversityofHawai`iPress therebeenasummaryexpositionsocomprehensive,bibliographicallyrich,andconceptuallywell-defined.Thisvolumewillhenceforthbethefirstportofcallforthose settingouttoworkonthethreecenturiesthatsawtheinceptionofArabicphilosophy. Theseriescouldnothavehadamorepromisingbeginning.Thisvolume,then,covers theeighthtotenthcenturiesc.e.,volume2willcovertheeleventhandtwelfth,volume3thethirteenthtoeighteenth,andvolume4thenineteenthandtwentiethcenturies. Theintroductiontothis,thefirstvolume,isintendedtoserveasanoutlineof thegoalsandmethodsoftheentireseries,andisinitselfaminormasterpiece.Distinguishing three significant earlier paradigms of research into Arabic philosophy (Renan's, bdarrziq's,andCorbin's)andtakinglessonsfromtheirrespectiveshort A comings, Rudolph has decided to adopt an open-ended account that resists the t endency to stop at 1198 (the death ofAverroes), and that considers output from e verywhereintheIslamicworld(ratherthanjustfromIran,forexample),butwhich isolatesfalsafa asadistinctscholarlytraditionthatcanbeconsideredapartfromthe Islamic sciences that developed alongside it such as jurisprudence and theology. (Thereis,indeed,ashortessayconcludingtheintroduction[pp.xxx­xxxii]inwhich cogentreasonsare givenfor taking falsafa tobe distinct from theology.)The work especially http://www.deepdyve.com/assets/images/DeepDyve-Logo-lg.png Philosophy East and West University of Hawai'I Press

Philosophie in der Islamischen Welt , Band 1, 8.-10. Jahrhundert (Philosophy in the Islamic world, volume 1, Eighth to tenth centuries) edited by Ulrich Rudolph, with the assistance of Renate Würsch (review)

Philosophy East and West , Volume 64 (2) – Apr 14, 2014

Loading next page...
 
/lp/university-of-hawai-i-press/philosophie-in-der-islamischen-welt-band-1-8-10-jahrhundert-philosophy-tM20ucydXB
Publisher
University of Hawai'I Press
Copyright
Copyright © 2008 University of Hawai'i Press.
ISSN
1529-1898
Publisher site
See Article on Publisher Site

Abstract

socialandpoliticalsituations.Inbrief,hemeansthatbothareasweredealingwitha collapseofboththetraditionalsocialstructureandconceptionofpoliticallegitimacy andneededtofindanew"socialglue"sothatlargercommunitiesofstrangerscould livetogetherharmoniously(pp.21­25,30­31). Clearlymanyquestionscouldberaisedhere,butIwillfocusononeparticular issue. Bai refers toWeber's characterization of modernity in terms of disenchantment,wherelegitimacycannotbetracedtoadivinewill(p.24).WasancientChina really going through a process of disenchantment? Is it appropriate to talk about adistinctionbetweensecularandreligiousordivinelegitimacyinSAWSthought? Although Bai might point to Kongzi's famous reluctance to talk about theWay of HeaveninAnalects 5.13,thefrequentreferencestotheworkingsofHeaveninthe AnalectsandMengzileavemedoubtingthatwearetalkingaboutastrictlyhumanistictradition.2Itseemstomethattherelationbetweenthehumanandthedivineor transcendentwasconceivedfundamentallydifferentlyinChinafromthewayitwas inEurope,andsoitisdifficulttocategorizewhatwasgoingonintheSAWSperiod asakindofdisenchantmentresultinginasecularconceptionoflegitimacy.Fortunately,Idonotthinkthistheoreticalframeworksubstantiallyaffectsthecontentof Bai'spresentation.Hisinterpretationsofthephilosophiesarelucidandlargelyconvincing,thecomparisonswithWesternphilosophiesareoftenilluminating,andthe caseforthecontinuedimportanceoftheseideasisstrong.Iwouldjustsaythata philosophydoesnotneedtobemoderntoberelevanttomoderncircumstances. Notes 1­BaiTongdong , Jiu bang xin ming: Gujin zhongxi canzhao xia de gudian rujia zhengzhi zhexue:(Thenewmissionofan oldstate:ThecontemporaryandcomparativerelevanceofclassicalConfucianpolitical philosophy(Beijing:PekingUniversityPress,2009). 2­Forexample,Analects 2.4,3.13,7.23,9.5;Mengzi1B3,2B13,5A5,7A1. Philosophie in der Islamischen Welt,Band1, 8.­10. Jahrhundert(Philosophyinthe Islamicworld,volume1,Eighthtotenthcenturies).EditedbyUlrichRudolph,with theassistanceofRenateWürsch.Completelyrevised,newedition,editedbyHelmut Holzhey.GrundrissderGeschichtederPhilosophie,establishedbyFriedrichUeberweg.Basel:SchwabeVerlag,2012.Pp.xxxv+612.HardcoverSFr.200,167.50, isbn978-3-7965-2632-9. ReviewedbyTony Street UniversityofCambridge ads46@cam.ac.uk Philosophie in der Islamischen Welt,Band1, 8.­10. Jahrhundert,editedbyUlrich Rudolph,isthefirstinaseriesoffourvolumesdevotedtothehistoryofphilosophy intheIslamicworldfromearliesttimesdowntotoday.1Partofalargerprojectthat has been under way, in one way or another, for 150 years, this volume marks an e pochal moment in the study ofArabic philosophy. Never before in the field has PhilosophyEast&WestVolume64,Number2April2014515­517 ©2014byUniversityofHawai`iPress therebeenasummaryexpositionsocomprehensive,bibliographicallyrich,andconceptuallywell-defined.Thisvolumewillhenceforthbethefirstportofcallforthose settingouttoworkonthethreecenturiesthatsawtheinceptionofArabicphilosophy. Theseriescouldnothavehadamorepromisingbeginning.Thisvolume,then,covers theeighthtotenthcenturiesc.e.,volume2willcovertheeleventhandtwelfth,volume3thethirteenthtoeighteenth,andvolume4thenineteenthandtwentiethcenturies. Theintroductiontothis,thefirstvolume,isintendedtoserveasanoutlineof thegoalsandmethodsoftheentireseries,andisinitselfaminormasterpiece.Distinguishing three significant earlier paradigms of research into Arabic philosophy (Renan's, bdarrziq's,andCorbin's)andtakinglessonsfromtheirrespectiveshort A comings, Rudolph has decided to adopt an open-ended account that resists the t endency to stop at 1198 (the death ofAverroes), and that considers output from e verywhereintheIslamicworld(ratherthanjustfromIran,forexample),butwhich isolatesfalsafa asadistinctscholarlytraditionthatcanbeconsideredapartfromthe Islamic sciences that developed alongside it such as jurisprudence and theology. (Thereis,indeed,ashortessayconcludingtheintroduction[pp.xxx­xxxii]inwhich cogentreasonsare givenfor taking falsafa tobe distinct from theology.)The work especially

Journal

Philosophy East and WestUniversity of Hawai'I Press

Published: Apr 14, 2014

There are no references for this article.