Warriors of the Cloisters

Author(s):  
Christopher I. Beckwith

This book tells how key cultural innovations from Central Asia revolutionized medieval Europe and gave rise to the culture of science in the West. Medieval scholars rarely performed scientific experiments, but instead contested issues in natural science, philosophy, and theology using the recursive argument method. This highly distinctive and unusual method of disputation was a core feature of medieval science, the predecessor of modern science. We know that the foundations of science were imported to Western Europe from the Islamic world, but until now the origins of such key elements of Islamic culture have been a mystery. This book traces how the recursive argument method was first developed by Buddhist scholars and was spread by them throughout ancient Central Asia. It shows how the method was adopted by Islamic Central Asian natural philosophers—most importantly by Avicenna, one of the most brilliant of all medieval thinkers—and transmitted to the West when Avicenna's works were translated into Latin in Spain in the twelfth century by the Jewish philosopher Ibn Da'ud and others. During the same period the institution of the college was also borrowed from the Islamic world. The college was where most of the disputations were held, and became the most important component of medieval Europe's newly formed universities. As the book demonstrates, the Islamic college also originated in Buddhist Central Asia. Using in-depth analysis of ancient Buddhist, Classical Arabic, and Medieval Latin writings, this book will help to transform our understanding of the origins of medieval scientific culture.

Author(s):  
Christopher I. Beckwith

This book investigates how the recursive argument method, the actual medieval “scientific method,” was transmitted along with the college to medieval Western Europe from Classical Arabic civilization, and how the Muslims of Central Asia had earlier adopted both from Buddhist Central Asian civilization. It analyzes the recursive argument method and gives examples showing its formation and development at each stage and in each of the relevant languages. This chapter considers the recursive argument method and related issues, especially the colleges, in the context of the full scientific culture that developed in medieval Western Europe in connection with the transmission of these two cultural elements.


Author(s):  
Joo-Yup Lee

The Turkic identity that first emerged with the rise of the Türk empire in the mid-6th century did not encompass all Turkic-speaking nomads in the Inner Asian world. The Türks, who founded the first Turkic nomadic empire, reserved the term Türk for themselves. In turn, the Uighurs and the (Yenisei) Qirghiz, who succeeded the Türks in the Mongolian steppes, did not identify themselves as Türk. As a result, after the final collapse of the Türk empire in the mid-8th century, Turkic identity did not survive among non-Türk groups in the Mongolian steppes. Turk became a much broader identity in the Islamic world. Muslim writers spread the term Turk (plural Atrāk), virtually using it as a synonym for Inner Asian nomads including both Turkic- and non–Turkic-speaking groups. Accordingly, when the Mongols entered the Islamic world, Muslim writers in general identified them as Turks. The Muslim view of the Turks as Inner Asian nomads was adopted by the Mongols of the Ilkhanate and the Mongol successors in Central Asia (Timurids, Moghuls, and Shibanid Uzbeks), who viewed themselves as the most prominent branch of the Turks. (The designation Central Asia is used here for the interior region stretching from the Caspian Sea in the west to Xinjiang, China in the east. Inner Asia denotes the steppe regions.) Essentially, their Turkic identity was a non-Tajik, Inner Asian nomadic identity, not a non-Mongol, Türk-related identity. Importantly, it encompassed Mongol identity. In the histories and documents produced in the Ilkhanate and the Mongol successor states in Central Asia, Turk in the phrase “Turk and Tajik” and various Chinggisid and Timurid genealogies primarily denoted the Mongols. However, a Central Asian type of Turkic identity was non-existent in the Qipchaq Steppe during the Mongol and post-Mongol period. Apparently, the term Turk had not been used as a self-appellation among such non-Türk groups of the Qipchaq Steppe as the Qipchaqs. Likewise, the Mongol successors of the Qipchaq Steppe (Uzbeks, Qazaqs, and Tatars) did not self-identify as Turks. However, like their Central Asian counterparts, they identified themselves as Mongol descendants.


Author(s):  
Boris G. Koybaev

Central Asia in recent history is a vast region with five Muslim States-new actors in modern international relations. The countries of Central Asia, having become sovereign States, at the turn of the XX–XXI centuries are trying to peaceful interaction not only with their underdeveloped neighbors, but also with the far-off prosperous West. At the same time, the United States and Western European countries, in their centrosilic ambitions, seek to increase their military and political presence in Central Asia and use the military bases of the region’s States as a springboard for supplying their troops during anti-terrorist and other operations. With the active support of the West, the Central Asian States were accepted as members of the United Nations. For monitoring and exerting diplomatic influence on the regional environment, the administration of the President of the Russian Federation H. W. Bush established U.S. embassies in all Central Asian States. Turkey, a NATO member and secular Islamic state, was used as a lever of indirect Western influence over Central Asian governments, and its model of successful development was presented as an example to follow.


2020 ◽  
pp. 51-60
Author(s):  
Ekaterina Borisova ◽  

The development of international trade implies the use of the territory of Central Asia as a transit zone, through which the routes China–Europe, China – the middle East should be laid. The existing communication capabilities are not enough, so new directions are being developed (Railways “China–Kazakhstan – Turkmenistan–Iran”, “Turkmenistan– Afghanistan–Tajikistan”, ”China–Kyrgyzstan–Uzbekistan”; multimodal transit corridors” Lazurit”,” TRANS – Caspian international transport route”; such highways as “Western China– Western Europe”). However, paved roads, both rail and road, do not always meet expectations in terms of the volume of cargo passing through them (projects “China – Kazakhstan – Turkmenistan – Iran” and the Lapis lazuli corridor). Their loading is delayed “until better times” either due to the unstable political background, or due to the lack of necessary commodity flows in both directions. In some cases, there is a lack of political will to make appropriate decisions. Finished projects are unprofitable. None of the international transit projects announced or even completed over the past 20 years through the Central Asian republics has been fully operational. Meanwhile, international transit allows not only to fill the state budget, but also to solve issues of internal connectivity of territories. This task is most relevant today for Kyrgyzstan and Tajikistan, which have become hostages of their own geography, with localities separated by impassable mountain ranges.


2020 ◽  
Vol 3 (9) ◽  
pp. 250-253
Author(s):  
A.A.Erkuziev

Central Asia has played an important role in the political, economic and cultural relations of different nations and countries since ancient times as one of the centers of the world civilization. The Great Silk Road, which passed through this region, brought together the countries on the trade routes, the peoples living in them, and served to spread information about their traditions, lifestyles, location, historical events. These data, in turn, brought different peoples closer and served as the basis for the establishment of mutual economic and cultural relationships between them. One of the important scientific issues here is the study of the spread of information about the Central Asian region, where most of the Great Silk Road passed, to Western Europe through other countries.


Numen ◽  
1995 ◽  
Vol 42 (2) ◽  
pp. 141-155 ◽  
Author(s):  
David Scott

AbstractThe paper deals with the encounter and ensuing responses that can be traced between Buddhism and Islam, during their centuries of contact across Asia (Anatolia, Iran, Central Asia, India), and more recently in the West. Within this panorama of history certain immediate overtly negative images of the other can be perceived in both traditions, manifested in terms of actions and literature. However some more positive images seem to have crystallised in Islam, particularly and significantly within the mystical Sufi streams that emerged in the East Iranian and Central Asian lands. Such historical patterns of confrontation, convergence and mysticism lead into the more modern second part of the study. A geographical-political perspective is first used, as the variations in their relationship in the various countries of SE Asia, and the British situation are noted. This is followed by a review of potential approaches between Islam and Buddhism in the current inter-faith dialogue arena. Whilst some doctrinal areas may be reconcilable (according to Cleary), it is primarily in other areas that more promising avenues of approach may be discerned. One is the area of ethics and social action on issues of common concern, as suggested by figures like Badawi, Gilliat, Askari and Vajiragnana. Another one is in contemplational areas of mysticism, as acknowledged by figures like Idries Shah. In both areas this can be echoed in greater clarity in the Christian-Buddhist dialogue. A further implication may be to bring out the need to view religions in functionalist and transformational terms, rather than culture bound doctrinal norms.


Author(s):  
JOHN BOARDMAN

This chapter discusses the interest of the west in the history of Central Asia. It explains that central Asia has been studied by many western scholars and explorers, including British archaeologist Aurel Stein and traveller Sir John de Maundeville. Central Asia figured prominently in the days of political concerns about the safety of British India in the nineteenth century and this generated the interest of scholars. Today, the boom in Central Asian studies is further encouraged by the presence in Britain of those who have worked in this field and the source of many new publications on both prehistoric and historic periods.


2019 ◽  
Vol 75 (1) ◽  
pp. 100-107
Author(s):  
Jovid Ikromov

In this article, the place of Central Asia, particularly of Tajikistan, in the Eurasian continent has been examined. The slow and confident transfer of engine of the world economy from the West to the East and South increasing the role of the countries located between them. Located between Europe, Russia and South Asia, five Central Asian countries are interested in the development and participation in broader transcontinental trade and transit corridors connecting in all directions. Tajikistan has a unique opportunity to become a hub of trade and transit as it is located at the crossroads of growing ties between South and Central Asia.


1998 ◽  
Vol 2 (3) ◽  
pp. 221-246 ◽  
Author(s):  
Linda T. Darling

AbstractOur image of early modern Europe is one of religious wars, intellectual and scientific discoveries, and global explorations that "circumvented" the Islamic world and left it behind in the dust of progress. The Islamic world in the same period is pictured as stagnant and declining, unable or unwilling to adopt technologies or profit from discoveries made by a dynamic Europe. However, the idea of eastern immobility reflects not the reality of the east but the persistence of ancient western stereotypes. This essay describes the growth of those stereotypes, then discusses recent research on conditions in the Islamic world and how its results affect our understanding of relations between east and west. It sees transformations in the Islamic world as similar to those in western Europe, generating an image of two civilizations on parallel rather than opposing tracks. The source of European superiority in the modern period should not be sought in the decline of the east. The idea that while the west progressed the east stood still should be relegated to the horse-and-buggy era as something once believed but no longer credible, like the flat earth, spontaneous generation, or the medical use of leeches.


This article summarizes the studies published in the field of hadith and hadith studies, and gives a brief overview and analyzes the hadith approaches. The paper analyzes evolutionary changes of contradictory views on the development of hadith science in the West, a collection of six reliable sahih hadiths and foreign scholars attitude towards them, as well as the historical significance of hadiths and their importance in the Islamic world. It is known that some hadiths were fabricated for various purposes. We are far from thinking that all hadiths are authentic and correct. However, because of some "fake" hadiths, we oppose the rejection of Islamic sources after Qur'an. Therefore, the essence and contents of many works published in the West must be reanalyzed today. As a practical implementation of the above-mentioned issues, most of the foreign researches on hadith have been studied with using comparative-historical, logical, and descriptive methods in this article. As a novelty of this work, it is possible to present the analysis of new books, articles published abroad. The results show that many western scholars changed their negative views about hadiths to positive side and they are also researching the historical significance of hadiths. In fact, they are studying “al-Kutub al-Sitta” as the main source after Qur'an. According to our conclusions, many studies on the hadiths in the West have been conducted, but there is no mutual comparative analysis on this field. The role and significance of Central Asian scientists have not been studied adequately in the formation of positive opinions on hadith in the West


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