Abstract
This chapter claims that underlying the communitarian and Islamist critiques of liberal norms and institutions presented in Chapters 2 and 3, there is a shared way of thinking about the community and the person.
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Notes
John Charvet and Elisa Kaczynska-Nay, The liberal project and human rights: the theory and practice of a new world order (Cambridge; New York: Cambridge University Press, 2008), pp. 298–9.
Michael J. Sandel, Liberalism and the limits of justice, 2nd ed. (Cambridge; New York: Cambridge Universtiy Press, 1998), p. 150.
John Rawls, A theory of justice, Rev. ed. (Cambridge, MA: Belknap Press of Harvard Univeristy Press, 1999), pp. 6, 9.
Charles Taylor, “Atomism,” in Philosophical papers: philosophy and the human sciences (Cambridge: Cambridge University Press, 1985), p. 209.
Ira M. Lapidus, “Islamic Revival and modernity: the contemporary movements and the historical paradigms,” Journal of the Economic and Social History of the Orient 40, no. 4 (1997), p. 447.
Talal Asad, Formations of the secular: Christianity, Islam, modernity, Cultural memory in the present (Stanford, CA: Stanford University Press, 2003), p. 230.
Roxanne Leslie Euben, Enemy in the mirror: Islamic fundamentalism and the limits of modern rationalism (Princeton, NJ: Princeton University Press, 1999), pp. 135–6.
Ruhollah Khomeini, Islam and revolution: writings and declarations of Imam Khomeini, trans. Hamid Algar (Berkeley, CA: Mizan Press, 1981), p. 48.
Malcolm H. Kerr, Islamic reform; the political and legal theories of Muhammad ‘Abduh and Rashīd Riḍā (Berkeley: University of California Press, 1966), p. 135.
Quṭb from al-Islām wa Mushkilat al-Hadāra (Islam and the Problem of Civilization), quoted in Ibrahim M. Abu-Rabi’, Intellectual origins of Islamic resurgence in the modern Arab world, SUNY series in Near Eastern studies (Albany: State University of New York Press, 1996), p. 162.
Jamal Sankari, Fadlallah: the making of a radical Shi’ite leader (London: Saqi, 2005), p. 138.
See, for example, in this regard David Miller and Sohail H. Hashmi, Boundaries and justice: diverse ethical perspectives, The Ethikon series in comparative ethics (Princeton, NJ: Princeton University Press, 2001).
Paul Berman, Terror and liberalism (New York: Norton, 2003), p. 77.
Sayyid Quṭb, Milestones, trans. M. M. Siddiqui (Indianapolis: American Trust, 1990), p. 76.
Samira Haj, Reconfiguring Islamic tradition: reform, rationality, and modernity (Stanford, CA: Stanford University Press, 2009), p. 94.
Charles Taylor, “Cross-purposes: the liberal-communitarian debate,” in Philosophical arguments, ed. Charles Taylor (Cambridge, MA: Harvard University Press, 1995), p. 165.
Chris Brown, “Universal human rights: A critique,” The International Journal of Human Rights 1, no. 2 (1997): p. 49.
William Shepard, “The development of the thought of Sayyid Qutb as reflected in earlier and later editions of ‘Social Justice in Islam’,” Die Welt des Islams 32 (1992), p. 17.
Charles C. Adams, Islam and modernism in Egypt; a study of the modern reform movement inaugurated by Muhammad Abduh (New York: Russell & Russell, 1968),p. 172.
Allen E. Buchanan, “Assessing the communitarian critique of liberalism,” Ethics 99, no. 4 (1989), p. 857.
Michael J. Sandel, “The procedural republic and the unencumbered self,” Political Theory 12, no. 1 (1984), p. 90.
For Khomeini, see the previous chapter and Hamid Dabashi, Theology of discontent: the ideological foundation of the Islamic Revolution in Iran (New Brunswick, NJ: Transaction Publishers, 2006), p. 477. As regards Quṭb,
see John Calvert, Sayyid Qutb and the origins of radical Islamism (New York: Columbia University Press, 2010), p. 208.
Muhammad ‘Abduh, The theology of unity (London,: Allen & Unwin, 1966), pp. 133–4.
This is a fundamental principle for Islamism in particular as we will see in the following chapters. Asef Bayat observes how this Islamic principles is in fact one of the most influential foundations of the Islamist political action. Asef Bayat, Post-Islamism: the changing faces of political Islam (New York: Oxford University Press, 2013), p. 5.
Euben, Enemy in the mirror, p. 123. See also Halliday’s review of Euben’s book for a constructive critical assessment of her analysis. Fred Halliday, “Book Review: Roxanne L. Euben, Enemy in the mirror,” Ethnic and Racial Studies 24, no. 6 (2001), pp. 1072–5.
Katerina Dalacoura, “A critique of communitarianism with reference to post-revolutionary Iran,” Review of International Studies 28, no. 01 (2002), pp. 75–92. Dalacoura’s discussion has been of central importance in developing the considerations presented in this and the following chapters.
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© 2014 Filippo Dionigi
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Dionigi, F. (2014). Islamism as Communitarianism: A Comparative Analysis. In: Hezbollah, Islamist Politics, and International Society. Middle East Today. Palgrave Macmillan, New York. https://doi.org/10.1057/9781137403025_4
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DOI: https://doi.org/10.1057/9781137403025_4
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