In Lifeworlds of Islam, Mohammad A Bamyeh has written a book that is intended to be ‘useful for general educated readers’. Posing the question as to why Islam has persisted in being a ‘powerful reference point’ in the lives of many Muslims, he presents a sociologically informed study of Islam in the contemporary world. In sharp contrast to the essentialist assumption of Islam as an encompassing system, Bamyeh argues that Islam has remained a strong guidance for many Muslims due to its rather pluralistic and nonsystematic nature. In his understanding, Islam does not determine anyone’s behaviour in a specific way, but Islamic traditions do provide a reservoir for languages of social action and societal participation in countries in which authoritarian regimes exclude the population from formal political engagement. Islam has acquired its persuasive capacity and remains meaningful for so many without coercive power. According to Bamyeh, religion is most powerful as a social practice animated by the daily experiences of ordinary people. In analytically differentiating Islam from political power structures, the Professor of Sociology at the University of Pittsburgh narrates a history of Islam as an antagonist to formal politics and its historical institutionalization in the modern national state. The book substantiates this argumentation in three chapters. In the first chapter, ‘Islam as social movement’, Bamyeh argues that Islamic social movements represent a way of organizing society parallel to the state. According to his analysis, Islamic movements have gained public support not by providing elaborate religious programmes, but due to their capacity for organizing civil society within a commonly available cultural frame detached from the state. The language of Islam, thus, has served purposes such as being a template for ‘good governance’, a mobilizing force for social welfare services, a common vernacular for the interests of a rising middle class, and a discourse for participatory ethics transcending the local level. From this 957939 ISS0010.1177/0268580920957939International Sociology ReviewsReviews: Religion research-article2020

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Mohammed A Bamyeh，伊斯兰教的生活世界：宗教的语用学

在 Lifeworlds of Islam 中，Mohammad A Bamyeh 写了一本旨在“对受过一般教育的读者有用”的书。他提出了一个问题，即为什么伊斯兰教一直是许多穆斯林生活中的“强有力的参照点”，他提出了对当代世界伊斯兰教的社会学知情研究。与将伊斯兰教视为一个包容性系统的本质主义假设形成鲜明对比的是，Bamyeh 认为伊斯兰教由于其相当多元化和非系统性的性质，一直是许多穆斯林的有力指导。在他的理解中，伊斯兰教并没有以特定方式决定任何人的行为，但在专制政权将民众排除在正式政治参与之外的国家中，伊斯兰教传统确实为社会行动和社会参与的语言提供了一个宝库。伊斯兰教已经获得了它的说服能力，并且对许多没有强制力的人来说仍然有意义。根据巴米耶的说法，宗教作为一种由普通人的日常经验激发的社会实践是最强大的。匹兹堡大学社会学教授通过分析将伊斯兰教与政治权力结构区分开来，叙述了伊斯兰教作为现代民族国家中正式政治及其历史制度化的反对者的历史。本书分三章证实了这一论点。在第一章“作为社会运动的伊斯兰教”中，巴米认为伊斯兰社会运动代表了一种与国家平行的组织社会的方式。根据他的分析，伊斯兰运动获得了公众的支持，而不是通过提供精心设计的宗教节目，但由于他们有能力在脱离国家的普遍可用的文化框架内组织公民社会。因此，伊斯兰教的语言已成为诸如“善政”的模板、社会福利服务的动员力量、新兴中产阶级利益的共同方言，以及超越地方的参与伦理的话语。等级。来自这个 957939 ISS0010.1177/0268580920957939International Sociology ReviewsReviews: Religion research-article2020 以及超越地方层面的参与伦理的讨论。来自这个 957939 ISS0010.1177/0268580920957939International Sociology ReviewsReviews: Religion research-article2020 以及超越地方层面的参与伦理的讨论。来自这个 957939 ISS0010.1177/0268580920957939International Sociology ReviewsReviews: Religion research-article2020