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Cosmopolitanism, Religion, Diaspora: Kwame Anthony Appiah and Contemporary Muslim Women's Writing
New Literary History Pub Date : 2018-01-01 , DOI: 10.1353/nlh.2018.0011
Susan Stanford Friedman

Abstract:The essay examines Kwame Anthony Appiah's ethical cosmopolitanism in the context of twenty-first century global migrations, rising nationalisms, and religion in both its violent and peaceful forms. It reads Appiah's concept of situated cosmopolitism as "universalism plus difference" in Cosmopolitanism in relation to current theories of the "new" cosmopolitanism and diaspora; debates in religious studies about the concepts of religion and secularism; and the implications for gender, especially the lives of girls and women. It demonstrates Appiah's pervasive use of religion as negative examples of what he calls "counter-cosmopolitanism" or neofundamentalism, with examples drawn from honor killings, female genital cutting, and prohibitions against homosexuality. It emphasizes Appiah's defense of the imagination and storytelling as foundational for an ethical cosmopolitanism, as well as the tolerant hospitality demonstrated in his own family by his Muslim uncle and Christian aunt. With readings of poetry and fiction by Mohja Kahf and Randa Jarrar in the context of diasporic Muslim feminisms, the essay argues that many migrant Muslim women writers embrace a cosmopolitan approach to religion and secularism, one that identifies in various ways with their Muslim heritage at the same time that they reject dogmatic forms of both religion and secularism. The essay's reading of Appiah's ethical cosmopolitanism rejects the notion that religious tolerance is a sole product of Western secular Enlightenment and ends with the example of Genghis Khan's universal law of individual religious freedom, an idea that Thomas Jefferson and Benjamin Franklin adapted from a French biography of the Mongol Empire's founder in the formation of the First Amendment to the US Constitution.

中文翻译:

世界主义,宗教,散居海外:夸梅·安东尼·阿皮亚(Kwame Anthony Appiah)与当代穆斯林妇女的写作

摘要:本文在二十一世纪的全球移民,崛起的民族主义和宗教以暴力和和平形式审视了夸梅·安东尼·阿皮亚的伦理世界主义。它解读了阿皮亚关于世界主义的情境概念,即相对于当前的“新”世界主义和侨民理论,它是世界主义中的“普遍主义加差异”。宗教研究中有关宗教和世俗主义概念的辩论;以及对性别的影响,尤其是女孩和妇女的生活。它展示了阿皮亚广泛使用宗教作为他所谓的“反世界主义”或新原教旨主义的负面例子,并列举了以杀名誉,女性生殖器切割和禁止同性恋为例。它强调阿皮亚 捍卫想象力和讲故事,这是道德世界主义的基础,以及他的穆斯林叔叔和基督徒姑姑在自己的家人中表现出的宽容款待。通过阅读Mohja Kahf和Randa Jarrar在流离失所的穆斯林女权主义背景下的诗歌和小说,这篇文章认为许多移民的穆斯林女作家都采用一种国际化的方式来对待宗教和世俗主义,这种方式以多种方式与当地的穆斯林遗产相呼应。同时他们拒绝宗教和世俗主义的教条形式。这篇文章对阿皮亚的道德世界主义的解读拒绝了宗教宽容是西方世俗启蒙运动的唯一产物这一观点,并以成吉思汗关于个人宗教自由的普遍定律为例,
更新日期:2018-01-01
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