By Arshin Adib-Moghaddam
Starting with the wars of old Persia and Greece, Arshin Adib-Moghaddam searches for the theoretical underpinnings of the "clash of civilizations" that has decided a lot of our political and cultural discourse.
He revisits the Crusades, colonialism, the Enlightenment, and our modern warfare on terror, and he engages with either japanese and western thinkers, similar to Adorno, Derrida, Farabi, Foucault, Hegel, Khayyam, Marcuse, Marx, stated, Ibn Sina, and Weber.
Adib-Moghaddam's research explains the conceptual genesis of the conflict of civilizations and the impact of western and Islamic representations of the opposite. He highlights the discontinuities among Islamism and the canon of Islamic philosophy, which distinguishes among Avicennian and Qutbian discourses of Islam, and he finds how violence grew to become inscribed in western rules, in particular throughout the Enlightenment. increasing serious concept to incorporate Islamic philosophy and poetry, this metahistory refuses to regard Muslims and Europeans, american citizens and Arabs, and the Orient and the Occident as separate entities.
'This passionate and chic paintings is a full of life antidote to a constellation of discourses steeped within the Weltanschauung that the name of Samuel Huntington's notorious ebook encapsulates so good. Arshin Adib-Moghaddam's reflections are a stimulating contribution to Edward Said's legacy of radical critique of all essentialist structures of otherness.'
(Gilbert Achcar, writer (with Noam Chomsky) of Perilous strength: the center East and U.S. overseas coverage )
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Extra info for A Metahistory of the Clash of Civilisations: Us and Them Beyond Orientalism
2 1 , no. 2, Summer 2 0 0 8 , pp. 2 1 7 - 2 3 4 . its structural power and psychological efficacy today, it is because it is repeatedly positioned within an ideational tradition rooted in the past. 4 These authors alert us to the effects that appeals to the past are designed to have: they are meant to create artificial territories populated with seemingly contingent truth conditions that permanently reify the logic of a particular idea. They are meant to create 'pseudo-realities'. Hence we are told that the clash between 'Islam' and the 'West' has always been there, that it is inevitable, that there is normality to the confrontation; that we are merely born into it and so on.
6 8 . of the Orient, London: cloistered 'genealogical' territories, to invent their self in accordance with a set of myths. The Persians were equally adamant about their 'special' status. 13 This attitude, expressing as it does an undoubted sense of religiously endowed superiority, can be discerned from the cuneiform writings inscribed in the rock of a massive mountain 66 metres above ground level, the Bisitun or 'place of gods' in old Persian which is situated in the Kermanshah area of today's Iran.
At any point of time society creates counter-discourses which challenge and modify the exclusionary logic underlying the clash regime. Society can never be subsumed under one all encompassing logic, be it that of the clash regime, Islamism, fundamentalism, modernity or other. The structural composure within the clash regime does not refer to an arbitrary aggregation of conflicts between 'us' and 'them' that are 'natural' and inevitable. Nor does it relate to a historical conspiracy to that end that we cannot escape.