scholarly journals Menimbang Gagasan Bryan S. Turner tentang Islam

2015 ◽  
Vol 3 (1) ◽  
pp. 60
Author(s):  
Imam Turmudi

<p>This article explores the study of Islam by an orientalist, Bryan S. Turner. This study aimed to: <em>first</em>, to uncover the things that underlie the history of thought and movement of Orientalism. <em>Second</em>, to determine the thought Bryan S. Turner about Islam, which is specifically intended as a corrective to the thesis produced by Max Weber about his interpretation of Islam. The results of the study reveal that historically Orientalism, or the oriental studies movement emerged in the 18th century. This movement is often associated as a movement that pretend to control and weaken the East, especially Islam. It is not without basis, since the emergence of Orientalism has led to intellectual arrogance by claiming the West as a measure of civilization, because the East presented only in accordance with the construction used by the West.</p><p><strong><em> </em></strong></p><p><strong>Keywords:</strong> Orientalism, Orient, West, civilization.</p>

2021 ◽  
pp. 77
Author(s):  
Artem Kobzev

The objective duality of the world, man and mankind should correspond to the pairing of Oriental studies and Western studies, however, science and pedagogy know only the first, or orientalistics. This monopoly was the result of the formation of the modern system of sciences in the field of the global domination of the West, representing the East as its opposite — the Non-West and / or interpreting interaction with it in value-asymmetric categories of culture and barbarism. The publication in 2006 of the Russian translation of E. Said&apos;s famous anti-Eastern book “Orientalism” and the scientific and educational reform of 2010-2013, provoked a discussion of Russian orientalists in the sense of the concepts of the East and the scientific status of Oriental studies as a complex and supra-branch discipline, which is either a syncretic underscience, or a synthetic superscience. Similar problems have been discussed in Russian Sinology since the 19th, since of all the highly developed cultures of the East, Chinese is the most syncretic, and the science about it is the most synthetic. In traditional China, there were no divisions customary for the West into philosophy and religion / theologians, philosophy and science, humanitarian and natural disciplines, fine and applied arts, etc. Russian Sinology, created at the beginning of the 18th century, corresponded to this specificity, simultaneously with “cutting a window to Europe” to address similar government requests. In the USSR, it was divided into classical Sinology, which was concentrated in Leningrad, with an emphasis on philology and wen-yan, and Soviet Sinology, which was concentrated in Moscow, with an emphasis on history, social studies, and bai-hua. As a result, it was possible to find the most complete reflection in accordance with the standards of classical sinology of the 6-volume encyclopedia “Spiritual Culture of China” (2006-2010). The results of this convergence were also recorded by the 10-volume “History of China from Ancient Times to the Beginning of the 21st Century”, which largely inherited Soviet Sinology (2013-2017). After analyzing these historical phenomena, the article describes the main achievements and problems of Russian Sinology over the past decade and the challenges it faces in the light of the modern rethinking of the scientific status of all oriental studies.


2014 ◽  
Vol 2 (1) ◽  
pp. 27
Author(s):  
Luluk Fikri Zuhriyah

<p>Islam has been an interesting object of study for both Muslims and non-Muslims over a long period of time. A number of methods and approaches have also been introduced. In due time, Islam is now no longer understood solely as a doctrine or a set of belief system. Nor is it interpreted merely as an historical process. Islam is a social system comprising of a complex web of human experience. Islam does not only consist of formal codes that individuals should look at and obey. It also contains some cultural, political and economic values. Islam is a civilization. Given the complex nature of Islam it is no longer possible to deal with it from a single point of view. An inter-disciplinary perspective is required.</p><p>In the West, social and humanities sciences have long been introduced in the study of religion; studies that put a stronger emphasis on what we currently know as the history of religion, psychology of religion, sociology of religion and so on. This kind of approach in turn, is also applied in the Western studies of the Eastern religions and communities.</p><p>Islam as a religion is also dealt with in this way in the West. It is treated as part of the oriental culture to the extent that—as Muhammad Abdul Raouf has correctly argued—Islamic studies became identical to the oriental studies. By all means, the West preceded the Muslims in studying Islam from modern perspectives; perspective that puts more emphasis on social, cultural, behavioral, political and economic aspects. Among the Western scholars that approach Islam from this angle is Charles Joseph Adams whose thought this research is interested to explore.</p>


2018 ◽  
Vol 6 ◽  
pp. 198-211
Author(s):  
Bohdan YAKYMOVYCH

Assessing the Ukrainian Revolution, 1917–1921, and the proclaiming of the West Ukrainian People’s Republic (ZUNR) as the second most crucial phenomenon in the history of the Ukrainian people after the establishment of the Cossack State under the leadership of Bohdan Khmelnytskyi in the 18th century, the author of this study pays special attention to the mistakes of the political and army leadership of the Galicians, which caused the demise of the state in the Galicia-Bukovyna-Zakarpattia region. The author identifies three periods, during which it was possible to send the Polish occupiers away from the territory of the Eastern Galicia. It was the wasted time, disorientation in the Polish domestic contradictions, disarrangement of the rear, failure to enforce the Act of Unification of the ZUNR, and the Ukrainian People’s Republic (UNR), as well as the developments in the Dnieper region, caused the demise of the ZUNR. The latter found itself face to face with the might of the revived Polish state already in the second quarter of 1919. Just at that time, the Entente, with a neutral position of the United States, supplied the Poles with considerable forces and means throwing the Ukrainians at the paws of Poland, Romania, and White and Red Russia. Keywords West Ukrainian People’s Republic (ZUNR), Lviv, Peremyshl (Przemysl), Dmytro Vitovskyi, Hnat Stefaniv, Mykhailo Omelianovych-Pavlenko


2021 ◽  
Vol 0 (0) ◽  
Author(s):  
Wenfei Liu

Abstract This paper departs from the definition of Slavistics and reviews the history of international Slavic studies, from its prehistory to its formal establishment as an independent discipline in the mid-18th century, and from the Pan-Slavic movement in the mid-19th century to the confrontation of Slavistics between the East and the West in the mid-20th century during the Cold War. The paper highlights the status quo of international Slavic studies and envisions the future development of Slavic studies in China.


2017 ◽  
Vol 16 (02) ◽  
pp. 599-605
Author(s):  
CAROLINE WINTERER

After a generation of grand stories about the rise of modern republican thought (the so-called “republican-synthesis” school epitomized by the works of Gordon Wood and J. G. A. Pocock), James Kloppenberg's new book, Toward Democracy: The Struggle for Self-Rule in European and American Thought, offers a history of democratic thought: what Kloppenberg calls “the idea of self-government.” In the course of nearly a thousand pages of text and notes, Kloppenberg traces democracy's emergence “as a widely shared, albeit still controversial, model of government” over the last four centuries in the North Atlantic world (1). The book is deeply learned and intellectually capacious, covering thinkers from the ancient Greeks, through the sixteenth-century wars of religion, through the American and French Revolutions, ending abruptly at the Civil War. Few intellectual historians writing today could have managed a book of such sweep. The number of authors, texts, and themes discussed is vast—so much so that at times it seems that the book could double as a history of thought in the West.


2021 ◽  
Vol 22 (1) ◽  
pp. 29-37
Author(s):  
Russell Fielding ◽  
Christian Barrientos

A regular, though infrequent, artisanal whaling operation targeting humpback whales has been known to occur from the West African island of Annobón, Equatorial Guinea, since the late 18th century. Little has been known outside of Equatorial Guinea about this whaling operation since the mid-1970s. This paper presents a brief history of Annobonés whaling, describes recently surfaced evidence of its continuation as recently as 2017 and considers the future of the operation.  


2021 ◽  
Vol 03 (06) ◽  
pp. 129-140
Author(s):  
Nora REDJATI ◽  
Ameziane WASSILA

With th rise of the Western renaissance in the modern era and the subsequent advanced material civilization The intellectual struggle began between the West and the East, and Western intellectual production began to be concerned with Islam and Islamic heritage, And this production was found among the children of the Islamic world who are fascinated by this Western civilization One of the results of this civilization shock was that the Muslim modernists adopted the views of the Western Orientalists, and these oriental studies contributed to defining the positions of Muslim scholars, As some of them took a stance against the West, and some of them took this break with the Islamic heritage and adopted the positions of the West, And some of them revisited himself after this adoption and examined his assumptions with this thought, even if this examination was late, and this is the case of Muhammad Arkoun. The intellectual works of Muhammad Arkoun were known for their adoption of the approaches and axioms of Western thought, so that he called the group of his ideas what is known as criticism of the Islamic mind Considering that his modernist discourse is the intellectual alternative to the Orientalist discourse in Islamic thought, believing that his epistemological effort is an endeavor to enlighten Islamic thought, From this standpoint, the thought of Muhammad Arkoun faced a lot of criticism in the Islamic intellectual circles, and he was accused that his writings in their entirety are marketing the Orientalist discourse with a modernist vision, In contrast to this Islamic attack on Muhammad Arkoun, the reader may be surprised by his writings, especially the latter, when he finds him showing a kind of criticism of Orientalism, accusing him of shortcomings, and defaming him for the presence of the positivist and philological-linguistic approaches strongly in his studies, If we wish, we would say that Arkoun's recent books contain a desire to transcend the Orientalist discourse. This appears in his books such as: Islamic Thought, Criticism and Ijtihad, Towards a Comparative History of Monotheistic Religions, Islamic Thought, Scientific Reading, History of Arab and Islamic Thought... and other of his writings. Which makes a legitimate question about the nature of the relationship between Arkoun - as a model of the modernist school - with Orientalism. And about the real reasons that made him stand in a controversial position, Once, the Orientalist discourse adopts its evaluative approach and vision of the Islamic heritage, Once he criticizes him, accuses his approach of sterility, and blames him for failing to find solutions to the problems in which the Islamic world is stumbling.


Author(s):  
Shadia B. Drury

Leo Strauss was a German-Jewish émigré political philosopher and historian of political thought, who wrote some fifteen books and eighty articles on the history of political thought from Socrates to Nietzsche. Strauss was no ordinary historian of ideas; he used the history of thought as a vehicle for expressing his own ideas. In his writings, he contrasted the wisdom of ancient philosophers such as Plato and Aristotle with the foolhardiness of modern philosophers such as Hobbes and Locke. He thought that the loss of ancient wisdom was the reason for the ‘crisis of the West’ – an expression that was in part a reference to the barbarities of the Holocaust. He therefore sought to recover the lost wisdom. He studied the classics and was a great devotee of Plato and Aristotle. However, he developed unusual interpretations of classical texts.


2004 ◽  
Vol 23 (1/2) ◽  
pp. 2-6 ◽  
Author(s):  
P. H. Potgieter

The main ideas behind developments in the theory and technology of quantum computation were formulated in the late 1970s and early 1980s by two physicists in the West and a mathematician in the former Soviet Union. It is not generally known in the West that the subject has roots in the Russian technical literature. The idea, as propagated by Benioff and (especially) Feynman, is reviewed along with the proposition of a foundation for this kind of computation by Manin in the Russian literature. The author hopes to present as impartial a synthesis as possible of the early history of thought on this subject. The role of reversible and irreversible computational processes will be examined briefly as it relates to the origins of quantum computing and the so-called Information Paradox in physics. Information theory and physics, as this paradox shows, have much to communicate to each other.


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