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The American Sufis: Self-Help, Sufism, and Metaphysical Religion in Postcolonial Egypt
Comparative Studies in Society and History ( IF 1.016 ) Pub Date : 2019-10-01 , DOI: 10.1017/s001041751900029x
Arthur Shiwa Zárate

This article examines an Arabic commentary on the American self-help pioneer Dale Carnegie's How to Stop Worrying and Start Living , written by a one-time leading intellectual of the Egyptian Muslim Brotherhood, Muḥammad al-Ghazālī. Ghazālī’s 1956 commentary was perhaps the earliest manifestation of an influential genre of literature within the Islamic world today: “Islamic self-help.” Although scholars treat Islamic self-help as an effect of neoliberalism, this article reorients the study of Islamic self-help beyond neoliberalism by showing first, that Ghazālī’s early version of it emerged through a critical engagement with several ideological forms that relate in complex ways to neoliberalism's antecedent, liberalism; and second, that his Islamic self-help is best understood in terms of an Islamic encounter with American metaphysical religion made possible by Carnegie's text. It argues that Ghazālī’s Islamic self-help constituted a radical reconfiguration of Western self-help, one that replaced the ethics of self-reliance and autonomy with Islamic ethical sensibilities clustered around the notions of human insufficiency and dependence upon God. In doing so, it highlights how scholars of contemporary Islam might fruitfully pose the question of how novel intellectual trends and cultural forms, like self-help, become Islamic , instead of limiting their analysis to how Islam is reshaped by modern Euro-American thought, institutions, and practices.

中文翻译:

美国苏菲派:后殖民时代埃及的自助、苏菲主义和形而上学宗教

本文考察了对美国自助先驱戴尔·卡内基的《如何停止忧虑并开始生活》的阿拉伯语评论,该评论由埃及穆斯林兄弟会的前任知识分子 Muḥammad al-Ghazālī 撰写。Ghazālī 1956 年的评论也许是当今伊斯兰世界一种有影响力的文学体裁的最早体现:“伊斯兰自助”。尽管学者们将伊斯兰自助视为新自由主义的一种影响,但本文首先表明,加扎利的早期版本是通过批判性地参与几种意识形态形式而出现的,这些意识形态形式以复杂的方式与新自由主义有关,因此本文将伊斯兰自助的研究重新定位于新自由主义之外。新自由主义的前身,自由主义;其次,他的伊斯兰自助最好从卡内基的文本中伊斯兰与美国形而上宗教的相遇的角度来理解。它认为,加扎利的伊斯兰自助构成了西方自助的彻底重构,用围绕人类不足和依赖上帝的概念的伊斯兰伦理敏感性取代了自力更生和自治的伦理。在这样做时,它突出了当代伊斯兰教的学者如何可能富有成效地提出新的知识趋势和文化形式(如自助)如何成为伊斯兰教的问题,而不是将他们的分析限制在现代欧美思想如何重塑伊斯兰教,机构和实践。它认为,加扎利的伊斯兰自助构成了西方自助的彻底重构,用围绕人类不足和依赖上帝的概念的伊斯兰伦理敏感性取代了自力更生和自治的伦理。在这样做时,它突出了当代伊斯兰教的学者如何可能富有成效地提出新的知识趋势和文化形式(如自助)如何成为伊斯兰教的问题,而不是将他们的分析限制在现代欧美思想如何重塑伊斯兰教,机构和做法。它认为,加扎利的伊斯兰自助构成了西方自助的彻底重构,用围绕人类不足和依赖上帝的概念的伊斯兰伦理敏感性取代了自力更生和自治的伦理。在这样做时,它突出了当代伊斯兰教的学者如何可能富有成效地提出新的知识趋势和文化形式(如自助)如何成为伊斯兰教的问题,而不是将他们的分析限制在现代欧美思想如何重塑伊斯兰教,机构和做法。
更新日期:2019-10-01
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