BOOK REVIEWS

Modern Islam: the search for cultural identity.

73 Journal of South Asian and Middle Eastern Studies Vol. 42, No.2, Winter 2019 Modernizing Islamic Law in Pakistan: Reform or Reconstruction? Muhammad Khalid Masud* Introduction Academic studies stress failure of modernizing Islamic law in Pakistan, generally from the perspective of modernization theory of development. This critique is sometimes specific with reference to particular legislations, but mostly it is general to illustrate the modernization theory. This essay refers to studies by Joseph Schacht,1 N. J. Coulson,2 Abdullahi Ahmad An-Na’im,3 Donald L. Horowitz,4 Wael B. Hallaq,5 Martin Lau6 and Jan Michiel Otto.7 *Muhammad Khalid Masud, M.A. and Ph.D. (McGill), is presently an Ad Hoc judge, Shariat Appellate Bench, Supreme Court of Pakistan. His major publications including both edited and co-edited works are Shatibi’s Philosophy of Islamic Law, Iqbal’s Reconstruction of Ijtihad, Islamic Legal Interpretation, Travelers in Faith, Dispensing Justice in Islam, Nuqushe-e Tagore and forthcoming Freedom of Expression in Islam: Challenging Apostasy and Blasphemy law, coedited by Lena Larsen, Muhammad Khalid Masud, Kari Vogt, Christian Moe (2019). 1 Joseph Schacht, “Problems of Modern Islamic Legislation,” Studia Islamica (1960), 99129 ; and An Introduction to Islamic Law (Oxford: Oxford University Press, 1966). 2 N.J. Coulson, A History of Islamic Law (Edinburg: Edinburgh University Press, 1964); and Conflicts and tensions in Islamic jurisprudence, (Chicago: University of Chicago Press, 1969). 3 Abdullahi Ahmad An-Na’im, Towrads an Islamic Reformation, Civil Rights, Human Rights, and International Law (Syracuse: Syracuse University Press, 1990); Islam and the Secular State, Negotiating the Future of Shari’a (Cambridge: Harvard University Press, 2008). 4 Donald L. Horowitz, “The Quran and the Common law; Islamic Law Reform and the theory of legal change.” The American Journal of Comparative Law (1994), 233-293, 238. 5 Wael Hallaq, Shari’a, Theory, Practice and Transformations (Cambridge: Cambridge University Press, 2009) and The Impossible State: Islam, Politics, and Modernity’s Moral Predicament (New York: Columbia University Press, 2012). 6 Martin Lau,”Shari’a and National Law in Pakistan,” Jan Michiel Otto (Ed.), Sharia Incorporated (Leiden: Leiden University Press, 2010), 373-432, 388; “Twenty-Five Years of Hudood Ordinance- A Review,” Washington and Lee Law Review (2007), 1291-1314. 7 Jan Michiel Otto (Ed.), Sharia Incorporated, A Comparative Overview of the Legal Systems of Twelve Muslim Countries in Past and Present (Leiden: Leiden University Press, 2010). 74 Legislation In Pakistan This article first discusses the specific comments by the above-mentioed scholars on modernist legislation in Pakistan, particularly on the Muslim Family Laws Ordinance 1961 and Hudood Ordinance 1979. Since these comments are part of a larger critique of Islamic law from the perspective of modernization theory, they overlook certain important facts, apparently paying more attention to theory than to the local context, and portray Islamic legal tradition as unchanged and unchangeable. This study focuses on the modernization theory as a general critique. The Muslim Family Law Ordinance of 1961: A modernist reformist legislation Schacht found this legislation typically weak on the following points: (1) It did not arise out of a genuine public demand. (2) It was recommended by a Commission, not by the parliament. (3) The majority of the members in the commission were modernists. (4) The minority report opposed almost all of the recommendations. (5) It met with strong opposition by the traditionalists. (6) Modernists in Pakistan rely on Ijtihad for reshaping of Islamic law. Their methods of Ijtihad include reinterpretation and reference to general principles. Pakistani modernists are more conditioned by the traditional system, even if negatively, than the modernists in the Near East.8 It is not possible to analyze all these observations in this short essay; we will only focus on the most relevant comments. Schacht’s criticism is informed by the fact that a tension existed between modernists and traditionalists in Pakistan. However, to say that it was not in response to public demand ignores the context of this legislation. The legislation preceded by protests and street demonstration by All Pakistan Women Association for women’s rights, particularly against the practice of polygamy. A commission was established to formulate recommendations on family laws. The law was passed by an ordinance in the absence...

Book reviewed in this article: The Vatican, Islam and the Middle East. Edited by Kail C. Ellis. Syracuse: Syracuse University Press, 1987, 336 pp. $39.95, cloth. My Friend the Enemy. By Uri Avnery. Westport, CT: Lawrence Hill and Co., 1986. 340 pp. $19.95, cloth; $12.95, paper. The Armenian Genocide in Perspective. Edited by Richard G. Hovannisian. New Brunswick, N.J.: Transaction Books, 1986. 203 pp., index. n.p. A Share of the Harvest: Kinship, Property, and Social History Among the Malays of Rembau. By Michael Gates Peletz. Berkeley: University of California Press, 1988. xxv plus 383 pp. Photographs. Maps. Tables. Charts. Bibliography. Indices. $39.95. Back to the Fold? Egypt and the Arab World. By Abdel Monem Said Aly. Washington, D.C.: Center for Contemporary Arab Studies, September, 1988. Occasional Paper Series. 22 pp. n.p. Modern Egypt: The Formation of a Nation‐State. By Arthur Goldschmidt, Jr. Boulder, Colorado: Westview Press, 1988. x plus 211 pp. $32.00, hardcover; $14.95, paper. The Munshidin of Egypt. Their World and their Song. By Earle H. Waugh. Columbia: University of South Carolina Press, 1989. xvii plus 246 pp. A House of Many Mansions: The History of Lebanon Reconsidered. By Kamal Salibi. Berkeley, CA: University of California Press, 1988. 247 pp. $22.50. Murder, Mayhem, Pillage, and Plunder: The History of the Lebanon in the 18th and 19th Centuries. By Mikhǎyil Mishǎga. Translated from the Arabic by W. M. Thackston, Jr. Albany, N.Y.: State University of New York Press, 1988. xix plus 309 pp. Photographs. Maps. Appendices. Index. $16.95, paper; $49.50, cloth. A History of the Jews of Arabia from Ancient Times to Their Eclipse under Islam. By Gordon Darnell Newby. [Studies in Comparative Religion. Edited by Frederick M. Denny.] Columbia, South Carolina: University of South Carolina Press, 1988. xii plus 177 pp. Map. Index. n.p. Palestinians in the Arab World: Institution Building and the Search for State. By Laurie A. Brand. New York: Columbia University Press, 1988. 286 pp. $35.00. The Birth of the Palestinian Refugee Problem, 1947‐1949. By Benny Morris [Cambridge Middle East Library.] New York: Cambridge University Press, 1987. xx plus 380 Maps. Bibliography. Index. $39.50, hardcover. Islam and Revolution in the Middle East. By Henry Munson, Jr. New Haven and London: Yale University Press, 1988. xi plus 180 pp. Footnotes, Bibliography, and Index. $18.95. Christian Martyrs in Muslim Spain. By Kenneth Baxter Wolf. Cambridge: Cambridge University Press, 1988. xi plus 145 pp. Bibliography. Index. n.p. The Prophet and the Age of the Caliphate: The Islamic Near East from the Sixth to the Eleventh Century. By Hugh Kennedy. London and New York: Longman, 1986. xii plus 424 pp. n.p. Islamic Values in the United States: A Comparative Study. By Yvonne Yazbeck Haddad and Adair T. Lummis. New York: Oxford University Press, 1987. viii plus 196 pp. Charts. Tables. Bibliography. Index. $24.95. ($9.95 paper). An Introduction to Religious Foundations in the Ottoman Empire. By John Robert Barnes. Leiden: E. J. Brill, 1986. xii plus 156 pp. Bibliography. $29.00. Der Islam im Spiegel westlicher Theologie: Aspekte christlich‐theologischer Beurteilung des Islams im 20 Jahrhundert. By Klaus Hock. [Kölner Veröffentlichungen zur Religionsgeschichte herausgegeben von Michael Klöcker und Udo Tworuschka, Band 8]. Köln; Wien: Böhlau Verlag, 1986. 403 pp. Bibliography. n.p. The History of al‐Tabari (Trikh al‐rusul wl‐muluk) vol. VI Muhammad at Mecca. Translated and annotated by W. Montgomery Watt and M. V. McDonald. [Bibliotheca Persica.] Albany, New York: State University of New York Press, 1988. xlvi plus 178 pp. $44.50, cloth; $14.95, paper. Shiism: Doctrines, Thought, and Spirituality. Edited, Annotated, and with an Introduction by Seyyed Hossein Nasr, Hamid Dabashi, and Seyyed Vali Reza Nasr. Albany, N.Y.: State University of New York Press, 1988. xviii plus 401 pp. $24.50, paper; $73.50, cloth. Islamic Awakening Between Rejection and Extremism. By Yusuf al‐Qaradawi. [Issues of Islamic Thought Series No. 2.] Herndon, Va.: American Trust Publication and the International Institute of Islamic Thought. n.d., 123 pp., n.p. The Banners of the Champions. An Anthology of Medieval Arabic Poetry from Andalusia and Beyond. By Ibn Said al‐Maghrib. Selected and translated by James A. Bellamy and Patricia Owen Steiner. Madison: Hispanic Seminary of Medieval Studies, 1989. xxxix plus 238 pages. Bibliography. Brief Biographies. Index of Images. n.p. Seed of Redemption: A Political Novel. By Francis Mading Deng. New York: Lilian Barber Press, 1986. xi plus 304 pp. $17.95. Health and Medicine in the Islamic Tradition. By Fazlur Rahman. New York: The Crossroad Publishing Company, 1987. xiii plus 149 pp. $18.95. Averroes’ Middle Commentary on Aristotle's “Poetics.“ Translated, with Introduction and Notes, by Charles E. Butterworth. Princeton: Princeton University Press, 1986. xvi plus 161 pp. Bibliography. Arabic‐English and English‐Arabic Glossaries. Index. $22.50. Arabic Philosophy and the West. Edited by Therese‐Anne Druart. Washington, D.C.: Center for Contemporary Arab Studies, Georgetown University, 1988. ix plus 263 pp. Index. n.p.

James W. Underhill. Voice and Versification in Translating Poems. University of Ottawa Press, 2016. xiii, 333 p.
 After its very strong stance in the 19th century, the versification part of translation scholarship was gradually declining during the 20th century, substituted by the innovative searches for semasiology, culture and society in text. The studies of structural and cognitive approaches to writing, its postcolonial identity or gender-based essence uncovered a lot of issues of the informational essence of texts, but overshadowed the meaning of their formal structures. The book ‘Voice and Versification in Translating Poems’ welcomes us to the reconsideration of what formal structures in poetry can mean.
 James William Underhill, a native of Scotland and a graduate of Hull University, got Master’s and PhD degrees from Université de Paris VIII (1994 and 1999 respectively). He has translated from French, German and Czech into English, and now, he is full professor of poetics and translation at the English Department of Rouen University as well as the director of the Rouen Ethnolinguistics Project. His scholarly activities focused on the subject of metaphor, versification, cultural linguistics and translation. He also authored ‘Humboldt, Worldview, and Language’ (Edinburgh University Press, 2009), ‘Creating Worldviews: Ideology, Metaphor and Language’ (Edinburgh University Press, 2011), and ‘Ethnolinguistics and Cultural Concepts: Truth, Love, Hate and War’ (Cambridge University Press, 2012).
 the belief of the impossibility of translating poems, poems are translated and sometimes translated quite successfully. In contemporary literary criticism, one observes the contradiction that despiteJames W. Underhill investigates this fascinating observable fact by deploying the theory of voice.
 The first part of the book, ‘Versification’, is more theoretical as the researcher is to summarizes the existing views and introduce fundamental terms and guidelines. The book is strongly influenced by the French theoretician Henri Meschonnic, but other academic traditions of researching verse are also present. This part includes four chapters where the author discusses recent scholarship in the subject-matter (‘Form’), theories of verse structure (‘Comparative Versification’), rhythm and stress systems (‘Meter and Language’), and the issues of patterning and repetition (‘Beyond Metrics’). The author shapes the key principle of his views that ‘[v]oice represents the lyrical subject of the poem, the “I” that creates it, but that is also created in and by the poem’ (p. 44). This stipulation drives him to the analysis of five facets in poetry translation: 1) the voice of a language; 2) the voice of an era; 3) the voice of a literary movement or context of influence; 4) the voice of a poet; 5) the voice of the particular poem.
 Part 2, ‘Form and Meaning in Poetry Translation’, offers more theorizing on how we can (or should) translate form. The triple typology of main approaches – (translating form blindly; translating a poem with a poem; translating form meaningfully) – sounds like a truism. The generic approach might be more beneficial, as the variety of terms applied in poetry translation and applicable to the idea of the book – (poetic transfusion, adaptation, version, variant) – would widen and deepen the range of questions trying to disclose the magic of transformations while rendering poetry of a source author and culture to the target reader as an individual and a community. The experience of a reader (individual and cultural personality) could be a verifying criterion for translating strategies shaped the translator’s experience.
 In Part 3, ‘Case Studies’, the author explores the English translations of Charles Baudelaire’s poetry and the French and German translations of Emily Dickinson’s poems. All translations theoreticians and practitioners will agree with the researcher’s statement that “[t]ranslating that simplicity is inevitably arduous” (p. 187). Balancing between slavery-like formalist operations and free transcreations, translators experiment on strategies of how to reproduce the original author’s voice and versification successfully enough. The longing categorically pushes us to the necessity of understanding what is in language but communication, how a nation’s emotionality is built linguistically, and why a language applies certain meters for specific emotional articulation.
 ‘Glossary’ (p. 297-319), compiled on the basis of theoretical reflections in the main text on the book, is of significant practical value. This could really become a good sample to follow in any academic book.
 This book takes us closer to the questions ‘How can a form mean something?’ and ‘How can we verify this meaning?’, though further research merged in ethnolingual, ethnopoetic and ethnomusical studies still promises to be extremely rich.

Reviewed by: John Locke's Christianity by Diego Lucci Benjamin Hill Diego Lucci. John Locke's Christianity. Cambridge: Cambridge University Press, 2020. Pp. 244. Hardback, $99.99. Diego Lucci's John Locke's Christianity is a fabulous work of scholarship—meticulously researched, well argued, and judicious. It should be required reading for everyone interested in John Locke's thought. In the introduction, Lucci aligns himself with John Dunn (The Political Thought of John Locke: An Historical Account of the Argument of the "Two Treaties of Government" [Cambridge: Cambridge University Press, 1969]), John Colman (John Locke's Moral Philosophy [Edinburgh: Edinburgh University Press, 1983]), and Victor Nuovo (John Locke: The Philosopher as Christian Virtuoso [Oxford: Oxford University Press, 2017]), who believe that Locke was a "Christian philosopher" whose "theological concerns, interests, and ideas indeed pervade his philosophical, political, and moral thought" (5, emphasis in the original). John Locke's Christianity, however, is not a book that defends that thesis. It is much more focused and does, basically, just what its title advertises—it provides a systemic and detailed analysis of Locke's core Christian beliefs, and a very excellent one at that. The book is structured around two pillars. The first, consisting of chapters 1–3, involves a contextualized analysis of Locke's theological writings, particularly The Reasonableness of Christianity and Adversaria Theologica. This analysis is then used to reconstruct Locke's conception of the fundamentals of Christianity. The second pillar, consisting of chapters 4–6, then uses this reconstruction to explain puzzling features of Locke's engagements with personal identity, the Trinity, and religious toleration. Lucci's reconstruction of the fundamentals of Locke's Christian beliefs are novel, interesting, and compelling. Furthermore, he uncovers details that materially affect the interpretations of Locke's philosophical accounts of persons and religious toleration, so much so that many popular interpretations begin to look strained after reading Lucci's analysis. Philosophers unaccustomed to considering the theological basis of Locke's account of persons or the Christian significance of religious toleration will now need to engage with Lucci's accounts. Locke famously offered a succinct conception of Christianity: to be a Christian is to believe that Jesus was the Messiah. Lucci shows that this conception, though economical, was by no means thin. At its core was the idea of a moralist soteriology. The promise of eternal life for those who accepted Jesus as the Messiah (and who also strove to follow the law of nature) was vital to morality, in Locke's eyes, because it was only with such an inducement that depraved humans would have firm reason to try to follow the law of nature. In Locke's eyes, Christianity, and only Christianity, offered this inducement to followers of the laws of faith and the laws of nature because of the resurrection of Christ. Lucci's moralist soteriological understanding of Locke's conception of the fundamentals of Christianity differs significantly, for example, from Nuovo's presentation of it ("Locke's Christology as a Key to Understanding His Philosophy," in The Philosophy of John Locke, ed. Peter Anstey [London: Routledge, 2003], 129–53), in which Nuovo identifies Locke's Christology as "the central and organizing principle of his theology" (129). Lucci also provides an excellent answer to one of the enduring questions about Locke's Christianity: was he a Socinian or an Arminian? Against the common view that he is somewhere between the two by being a bit of both, Lucci argues that Locke was in fact neither a Socinian nor an Arminian; Locke rather maintained a unique, irenic position [End Page 331] that may have overlapped somewhat with Socianism and Arminianism but owed nothing to either. Locke's moralist soteriology, along with some of his other Christian beliefs, look like Socinian and Arminian doctrines, admits Lucci. But many of his other beliefs did not, especially, Lucci says, those concerning original sin, satisfaction, and atonement (96–105). This was because Locke's theological beliefs were formed by neither commitment nor opposition to any particular sect, but rather by his careful, plain, and simple reading of the Gospels (50). Locke had no problem with adopting the views of theologians when their positions were revealed through Scripture...

Theatre was an important representation site of the burgeoning middle class during the colonial period in its search for cultural identity. ‘Modern’ theatre of the middle class was linked up with its quest for respectability and the question of respectability assumed its sharpest form when the issues concerned women. The politics of social class, gendered ideologies and nationalism permeating the theatre space came to construct the female performer/actress as the ‘other’ of the domesticated, ‘pure’ and ‘spiritual’ middle class women. The paper looks at the construction of actresses as the ‘other’ in the middle class discourse. For the actresses despite their tremendous artistic talent, all evidences of respectability were ruled out. The actresses’ lives were indicative of the contradictions of a new world of middle class cultural production. The paper also makes an attempt to move beyond the paradigm of respectability discourse by fore-fronting the other identities of the actresses, which hitherto has not received scholarly attention. The whole middle class respectability discourse by invisibilizing the other identities of actresses forecloses their struggles and contestations.

The impact of English and Urdu in Pakistan on the intergenerational transmission and use of the regional language, Pashto, in the family domain is not well known. This paper, therefore, examines language use patterns in a middle-class Pashtun family in Peshawar. The qualitative mode of inquiry includes the mother's report as prepared from a semi-structured interview, followed and authenticated by observations, first, of her son's interaction with her, then, of the whole family's interactions. The thematic analysis of the mother's report reveals that language use patterns in the family are complex, with all three languages being used in various combinations. With Urdu as the overall dominant language in family interactions, English and Pashto are the second commonly used languages. In comparison, the use of English can be deemed to be just a little more frequent than Pashto in the overall family interactions; nevertheless, for the child, the former has clearly replaced the latter as his most dominant language. The results imply the existence of certain internal and external influences on the family language policy, which results in the dominance of the official languages over the regional language in the family domain. Therefore, the study recommends investigating the influences on the family language policy in the light of [Spolsky, B. (2004). Language Policy. Cambridge University Press; Spolsky, B. (2021). Rethinking Language Policy. Edinburgh University Press] basic language policy model.

Evelyne Accad, The Wounded Breast: Intimate Journeys through Cancer (Spinifex Press) North Melbourne, Victoria, 2001. Steven Angelides, A History of Bisexuality (University of Chicago Press) Chicago, 2001. Alison Bartlett and Gina Mercer (eds), Postgraduate Research Supervision (Peter Lang Publishing) New York, 2001. Veronika Bennholdt-Thomsen, Nicholas Faraclas and Claudia von Werlhof (eds), There is an Alternative: Subsistence and Worldwide Resistance to Corporate GkbaKzati6on (Zed Books) London and New York, 2001. Susan Blackburn (ed.), Love, Sex and Power: Women in Southeast Asia (Monash Asia Institute) Clayton, Victoria, 2001. Ann J. Cahill, Rethinking Rape (Cornell University Press) Ithaca and London, 2001. Patricia Crawford and Philippa Maddem (eds), Women as Australian Citizens: Underlying Histories (Melbourne University Press) Melbourne, Victoria, 2001. Patricia Crawford and Judy Skene (eds), Women and Citizenship: Suffrage Centenary (Centre for Western Australian History, University of Western Australia) Nedlands, WA, 1999. Jane Duran, Worlds of Knowing: Global Feminist Epistemologies (Routledge) New York and London, 2001. Joan Dunayer, Animal Equality: Language and Liberation (Ryee Publishing) Derwood, MD, 2001. Yolanda Estes, Arnold Lorenzo Farr, Patricia Smith and Celia Smyth (eds), Marginal Groups and Mainstream American Culture (University Press of Kansas) Kansas, 2000. Berenice Malka Fisher, No Angel in the Classroom: Teaching through Feminist Discourse (Rowman & Littlefield) Lanham, MD, 2000. Jo Wallwork and Paul Salzena (eds), Women Writing 1550-1750 (Meridan) Melbourne, Victoria, 2001. Sarah Gamble (ed.), The Routledge Companion to Feminism and Postfeminism (Routledge) London and New York, 2001. Leigh Gilmore, The Limits of Autobiography: Trauma and Testimony (Cornell University Press)Ithaca and London, 2001. Jan Gothard, Blue China, Single Female Migration to Colonial Australia (Melbourne University Press)Carlton, Victoria, 2001. Darlene M. Juschaka (ed.), Feminism in the Study of Religion: a Reader (Continuum) London and New York, 2001. Barbara Kamler, Relocating the Personal: a Critical Writing Pedagogy (State University of New York Press)Albany, 2001. Joanna Liddle and Sachiko Nakajima, Rising Suns, Rising Daughters: Gender, Class and Power in Japan (Zed Books) London and New York, 2000. Anthony McMahon, Taking Care of Men: Sexual Politics in the Public Mind (Cambridge University Press) Cambridge, 1999. Susan Magarey, Passions of the First Wave Feminists (University of New South Wales Press) Sydney, 2001. Sylvia Martin, Passionate Friends: Mary Fullerton, Mabel Singleton, Miles Franklin (Onlywomen Press) London, 2001. Robert Morrell (ed.), Changing Men in Southern Africa (University of Natal Press) South Africa, 2001. Hilde Lindemann Nelson, Damaged Identities, Nanative Repair (Cornell University Press) Ithaca and London, 2001. Kelly Oliver, Witnessing: Beyond Recognition (University of Minnesota Press) Minneapolis and London, 2001. Roberta Rosenberg (ed.), Women's Studies: an Interdisciplinary Anthology (Peter Lang Publishing) New York, 2001. Carol Siegel, New Millennial Sexstyles (Indiana University Press) Bloomington and Indianapolis, 2000. Susan Sheridan, Who Was That Woman? The Australian Women's Weekly in the Postwar Tears (University of New South Wales Press) Sydney, 2001. Hilda L. Smith and Berenice A. Carroll, Women's Political and Social Thought: an Anthology (Indiana University Press) Bloomington and Indianapolis, 2000. Denise Thompson, Radical Feminism Today (Sage) London, 2001. Sue Thornham (ed.), Feminist Film Theory: a Reader (Edinburgh University Press) Edinburgh, 1999.

Reviewed by: An Anthology of Philosophy in Persia, Vol. 5: From the School of Shiraz to the Twentieth Century ed. by Seyyed Hossein Nasr and Mehdi Aminrazavi Muhammad U. Faruque An Anthology of Philosophy in Persia, Vol. 5: From the School of Shiraz to the Twentieth Century, ed. Seyyed Hossein Nasr and Mehdi Aminrazavi, 2015. London: I. B. Tauris in association with The Institute of Ismaili Studies, 544 pp., $63.66. isbn: 978-1-84885-750-6 (hbk). The multi-volume project An Anthology of Philosophy in Persia (APP) is the most comprehensive anthology of ‘philosophy’ in the Persian world to date, filling as it does nearly twenty-five hundred pages in print. Although the series gives coverage to philosophy in pre-Islamic Persia, the bulk of it (well over ninety percent) actually documents ‘Islamic philosophy’, and as such the editors were careful not to call it ‘Persian philosophy’, thereby fuelling the sentiment of ‘Iranocentrism’ in the process. The result appears to be an achievement which is unprecedented in scholarship on Islamic philosophy, and somewhat analogous examples can only be found in other fields, such as that of Surendranath Dasgupta’s A History of Indian Philosophy (in five massive volumes published by Cambridge University Press [1922-1955]) and Frederick Copleston’s 11-volume A History of Philosophy (Western philosophy), although it should be noted that these latter studies were the fruit of individual labour. APP has been some thirty years in the making, and it brings together nearly fifty scholars, including some of the most well-known names in the field to bring to light Persia’s nearly twenty-five hundred years of rich philosophical thought. Volume V (From the School of Shiraz to the Twentieth Century), which is also the final volume, deals with some seven centuries of continuous Islamic philosophical activity down to the twentieth century. The book opens (Part I) with the School of Shiraz whose celebrated figures include Jalāl al-Dīn Dawānī (d. 1502), Ṣadr al-Dīn Dashtakī (d. 1497-8), [End Page 95] Ghiyāth al-Dīn Dashtakī (d. 1540) and Shams al-Dīn Khafrī (d. 1550). The Dashtakīs, together with Jalāl al-Dīn Dawānī, are the three best-known scholars who were teaching philosophy and theology in late fifteenth century Shiraz. Jalāl al-Dīn Dawānī is the author of twenty works that display his erudition of a broad range of topics, viz. logic, Peripatetic and Illuminationist philosophy, natural science, theology, lettrism (jafr and ͑ilm al-ḥurūf), and Qur͗anic exegesis. Ghiyāth al-Dīn, the oldest son of Ṣadr al-Dīn, is the author of some eighty works that demonstrate the encyclopaedic scope of his thought, as he wrote on astronomy (e.g. al-Ma͑ārij), logic, natural philosophy (physics), medicine (e.g. Tarjumāt al-Shāfiyah), ethics (e.g., Akhlāq-i Manṣūrī), Qur͗anic exegesis, theology and philosophy. Many would consider him the foremost Islamic philosopher of the sixteenth century, preceding Mīr Dāmād (d. 1631) and Mullā Ṣadrā (d. 1640). One of the distinctive marks of the School of Shiraz is that it not only produced important philosophers, but also gave birth to the flourishing of scientists and astronomers. Thus, philosophy in this era cannot be separated from the history of science. Among a number of scientists of this era, Shams al-Dīn Khafrī is perhaps the most important astronomer of this period whose ‘planetary theories’ were likely to have influenced Nicholas Copernicus.1 At any rate, another characteristic feature of the School of Shiraz, which is also seen in schools that came after them, is its tendency to integrate Peripatetic philosophy with the doctrines of the various schools of Illuminationism, theology (kalām), and philosophical Sufism (͑irfān). Part II is devoted to the School of Isfahan in which philosophy in Persia reaches its full-flowering at the hands of Mīr Dāmād and Mullā Ṣadrā. Although Mullā Ṣadrā has received serious scholarly attention in the last few decades, the same is not true of some other important figures of this school such as Mīr D...

In November 2001, Nature published a letter in which University of California Berkeley's biologists claimed to have found evidence of genetically modified (GM) DNA in regional varieties of maize in Oaxaca, even though the Mexican government had banned transgenic corn agriculture in 1998. While urban protesters marched against the genetic 'contamination' of Mexican corn by US-based agricultural biotech firms, rural indigenous communities needed a framework for understanding concepts such as GM before they could take action. This article analyzes how the indigenous organization, the Zapatistas, mobilized a program to address this novel entity. Their anti-GM project entailed educating local farmers about genetics, importing genetic testing kits, seed-banking landrace corn and sending seeds to 'solidarity growers' around the world. This article explores material-semiotic translations to explain one of the central aspects of this project, the definition and circulation of Zapatista corn--an entity defined not only through cultural geography, but also technological means. Through its circulation, Zapatista corn serves to perform a biocultural engagement with Zapatista's political project of resistance to neoliberalism. While much has been written about both regulatory policy and consumer activism against GM in the Global North, Zapatista corn also provides a case study in indigenous, anti-GM activism founded on biocultural innovation and the creation of alternative networks for circulating corn.

Kesper-Biermann, Sylvia, Staat und Schule in Kurhessen 1813-1866 (Vandenhoeck & Ruprecht, 2001). Lehning, James, To Be a Citizen. The Political Culture of the Early French Third Republic (Cornell University Press, 2001). Reddy, William, The Navigation of Feeling (Cambridge University Press, 2001). Romani, Roberto, National Character and Public Spirit in Britain and France, 1750-1914 (Cambridge University Press, 2002). Rose, James, Duquesne and the Rise of Steel Unionism (University of Illinois Press, 2001). Rosenfeld, Sophia, A Revolution in Language. The Problem of Signs in Late Eighteenth-Century France (Stanford University Press, 2001). Ruble, Blair, Second Metropolis. Pragmatic Pluralism in Gilded Age Chicago, Silver Age Moscow, and Meiji Osaka (Cambridge University Press, 2001). Ruff, Julius, Violence in Early Modem Europe (Cambridge University Press, 2001). Rumbaut, Ruben and Portes, Alejandro (eds), Ethnicities. 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Medical Monographs, 4. Malabsorption. Edited by Ronald H. Girdwood and Adam W. Smith. 10 × 6½ in. Pp. 351. illustrated. 1969. Edinburgh: Edinburgh University Press. 80s Get access Medical Monographs, 4. Malabsorption. Edited by Ronald H Girdwood and Adam W Smith. 10 × 6½ in. Pp. 351. illustrated. 1969. Edinburgh: Edinburgh University Press. 80s. British Journal of Surgery, Volume 57, Issue 1, January 1970, Page 81, https://doi.org/10.1002/bjs.1800570123 Published: 07 December 2005

Islamic Political Thought; The Basic Concepts. W. Montgomery Watt

Abstract: Worldview is a framework of thinking or fundamental beliefs about our vision of the world and a vision of our shadow or expression in the future. The term worldview is also used in Islam to explore the reality of the world through a set of Qur'an-based and hadith-based knowledge such as al-mabda', al-nazariyat, al-tawassur al-Islamiyah, and so on. The worldview device as an important element in seeing human reality refers to the three pillars of philosophy, namely epistemology, ontology, and axiology. Epistemilogy in looking at gender metamorphoses from just a definition, a concept to a study or theory. In Islam the epistemological concept is used to look at gender in two approaches: the epistemology of the bayani (a more rational worldview based on the Quranic text in viewing gender bias) and the burhani epistemology (worldview of gender in rabbaniyah, thabat, syumul, waqi'iyah, ijabbiyah, tawazun, and tawhid). In gender ontology it is discussed in its essence or "being". The perspective of Western thinkers (liberal feminism, radical feminism, postmodern feminism, existensial feminism, psychoanalysis feminis, Asia feminism, etc) and Modern Islam (Islamic femins) views the nature of gender as social construction which say that the gender world constructed by social and culture consensus not fitrah, whereas Islamic thinkers see that the Qur'an forms gender equality in essence to undermine the notion of radical differences and gender hierarchies related to the origin of human creation. As for axiology, gender studies have value to the extent that studies have benefits or benefits to others. Finally, gender studies in the view of the Qur'an are "to see" men and women not only inseparable, but also the same as Allah says specially ain Surat Al-Nisa 'verse 1 and the othe verses

This paper departs from the assumption that the study of Islamic theology does not touch aspects of reality, so it is still a hot debate among Islamic thinkers. Although theology has progressed from classical to modern– whose discussion has touched on aspects of reality, this assumption never disappears. If classical Islamic theology is incapable of confronting the problem of reality, then modern Islamic theology is able to answer the problem of reality. Sayyid Ahmad Khan is one of the modern Islamic theologians who contributed his thoughts for the betterment of his people. The concept of modern Islamic theology put forward by Sayyid Ahmad Khan became a revival of the spirit of Islam that was lost in India. This is evidence that theological problems can overcome worldly problems. The thought of modern Islamic theology Sayyid Ahmad Khan is first, placing reason in a high position; this is in line with the thought of Muktazilah. But for him, freedom of reason has limits. Second, human actions. Regarding this Sayyid Ahmad Khan is in line with the understanding of Qadariyyah. According to him, human progress depends on the extent to which humans use the resources that God has given him. Third, the law of cause and effect (sunnatullah), according to him Islam is the religion that is most in accordance with natural law because natural law is God's creation and the Qur'an is His word, of course both are in line and there is no contradiction. Keywords: Modern Islamic Theology, Sayyid Ahmad Khan, Islamic Awakening