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Titlebook: Being a Muslim in the World; Hamid Dabashi Book 2013 Palgrave Macmillan, a division of Nature America Inc. 2013 hermeneutics.Islam.languag

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發(fā)表于 2025-3-21 18:38:42 | 只看該作者 |倒序?yàn)g覽 |閱讀模式
期刊全稱Being a Muslim in the World
影響因子2023Hamid Dabashi
視頻videohttp://file.papertrans.cn/183/182998/182998.mp4
圖書封面Titlebook: Being a Muslim in the World;  Hamid Dabashi Book 2013 Palgrave Macmillan, a division of Nature America Inc. 2013 hermeneutics.Islam.languag
影響因子What does it mean to be a Muslim - in this world, in this deeply transformative time? Hamid Dabashi suggests that the transition to a changed, post-Western world requires the crafting of a new language of critical conversation with Islam and its cosmopolitan heritage - a language that is tuned to the emerging, not the disappearing, world
Pindex Book 2013
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發(fā)表于 2025-3-21 21:58:43 | 只看該作者
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發(fā)表于 2025-3-22 01:12:25 | 只看該作者
Palgrave Macmillan, a division of Nature America Inc. 2013
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發(fā)表于 2025-3-22 07:59:40 | 只看該作者
Immunodeficiency diseases — a reviewhimself for theorizing “the West” as the defining disposition of humanity at large. But like many other latter-day ideologues of the beleaguered empire, Niall Ferguson is more a panegyrist of “the West” than its prognosticator.
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Immunodeficiency diseases — a reviewansition requires the crafting of a new language for coming to terms with Islam, and it no longer matters whether it is in Arabic, Persian, German, or English, as long as that language is in conversation with the emerging, not the disappearing, world. The language of “Islam and the West,” as indeed
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Forrester Cockburn,Richard Gitzelmannmany centuries, before there was this binary trap of “Islam and the West.” An active recollection of what that cosmopolitanism entailed enables the possibilities of inhabiting the renewed worldliness of Muslim lived experiences. The form of the thinking about Islam and of being a Muslim in the world
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發(fā)表于 2025-3-23 08:29:23 | 只看該作者
Molecular aspects of genetic heterogeneity of the epistemic terms with which new regimes of knowledge might take shape. The formalism of the critical and creative faculties necessary to cultivate a language of existential self-awareness is contingent on the formal disposition of the language we will have to cultivate in conversation with th
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