By Arshin Adib-Moghaddam

Starting with the wars of historic Persia and Greece, Arshin Adib-Moghaddam searches for the theoretical underpinnings of the "clash of civilizations" that has made up our minds loads of our political and cultural discourse.
He revisits the Crusades, colonialism, the Enlightenment, and our modern struggle on terror, and he engages with either japanese and western thinkers, comparable to Adorno, Derrida, Farabi, Foucault, Hegel, Khayyam, Marcuse, Marx, acknowledged, 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 turned inscribed in western principles, specially in the course of the Enlightenment. increasing serious thought 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 stylish paintings is a energetic antidote to a constellation of discourses steeped within the Weltanschauung that the name of Samuel Huntington's notorious e-book 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. international coverage )

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Additional info for A Metahistory of the Clash of Civilisations: Us and Them Beyond Orientalism

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The international media and our educational institutions are others. I am aware that my focus on the structural depth of the clash regime and its corresponding psychological efficacy is open to the criticism that I am vastly exaggerating the pervasive power of this cultural artefact. But I think it is a qualified emphasis. As I hope to demonstrate in the following chapters: contemporary society is exposed to the clash regime as preconditioned by its exclusionary premises which have been sustained and enriched from innumerable loci throughout human history.

The clash disciples are not only entirely dependent on each other because the other has become the referent for determining the self—the other inhabits the self. So imagined collectivisations such as 'Islam' and the 'West', Orient and Occident, are asymmetrical formations that are not at all reducible to a single, autonomous logic or a coherent political, cultural or socioeconomic regime. Several studies, authored by scholars from different disciplinary backgrounds, have corroborated this inevitable interde- pendence: to the social anthropologist Jack Goody, Islam is an integral part of Europe;40 the political scientist John M.

He attempts to set himself apart from Levinas' emphasis on the absolute alterity of the other which would place the self-other delineation thus totalised beyond philosophical and historical mitigation. Derrida argues that rather than the otherness of the other being absolute and infinite, the other always also inhabits the self: y est un autre—I is an other. Without this interdependency, alterity could not be established in the first place. 'Just as ... simple internal consciousness could not provide itself with time and with the absolute 2 Eric Hobsbawm and Terence Ranger (eds), The Invention bridge: Cambridge University Press, 1 9 8 3 , p.

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