The reflections presented below are part of a broader research project (both theoretical and “interventionist”) devoted to the reconstruction and reaffirmation of the positive social and political philosophy of liberalism, with social development (human development) as its guiding principle. The most well-known, effective, and recognized variant of this broad intellectual family, which has achieved measurable theoretical, practical, and institutional respect and success, is – represented most significantly today by Amartya Sen, Martha Nussbaum, Sabine Alkire, and Ingrid Robeyns – the concept of human capabilities, which is implemented through the development and implementation of multi-scale (micro, meso, macro) trans-, inter-, or multi-disciplinary projects that combine and integrate numerous fields of social sciences and humanities, with a distinguished role for social philosophy, political philosophy, positive psychology, philosophy of economics (meta-economics) and, increasingly, “world philosophy (humanities)” (comparative/pluralistic philosophy [humanities]). In my research, I focus on a lesser-known and less frequently discussed (and therefore less frequently applied) version of this orientation, introduced into contemporary political thought by C.B. Macpherson with his anti-possessive, developmental theory of democracy, whose decisive foundations and components are a series of normative and ontological assumptions and implications. Macpherson’s theoretical concept is rooted in the tradition of J.S. Mill’s socio-pluralistic, idealistic liberalism, which finds its current heterogeneous exemplifications in the ideas and practices of participatory/radical/deliberative democracy and in the concepts of positive freedom, human autonomy, and broadly understood “republican goods” (Carole Pateman, David Held, Carol C. Gould, John Christman, Nancy Hirschman, Philip Pettit, Elizabeth Anderson, etc.). Macpherson’s approach can also be seen as an extension of other major critiques of the “fast-paced,” Western, liberalized, laissez-faire economy and society, such as Thorstein Veblen’s analysis of the phenomenon of “conspicuous consumption,” R. H. Tawney’s egalitarian critique of the “acquisitive society,” or Karl Polanyi’s concept of “fictitious commodities.” According to the latter, land, labor, and capital should be understood primarily as factors necessary for the establishment and consolidation of economic processes in social life, without which all members of society are vulnerable and sooner or later must fall victim to selfishness, greed, and unlimited accumulation/concentration of capital. Macpherson’s concept and the entire current of developmental liberalism (which can also be described as eudaimonic liberalism) are considered in this study in a comparative dimension, in the context of world philosophy/pluralistic (de-parochial) philosophy. One of the main themes considered here are the developmental, emancipatory-egalitarian (primarily in the areas of human rights, environmental rights/environmental ethics, gender equality, and broadly understood human and social flourishing/welfare) dimensions and potentials of Muslim law and the Islamic normative system. I concentrate especially on theoretical and applied proposals developed within the methodological paradigm of maqasid al-shari’a (Jassir Auda, Adis Duderija, David Johnston, Carool Kersten, G. Hussein Rasool) or the more general framework of the “justice approach” (‘adliyya) in Muslim legal philosophy (jurisprudence) (Ramon Harvey, Ali Reza Bhojani). The problem and phenomenon of Islamophobia is considered in the context of this research in relation to ontological and epistemological injustices (exclusions, polarizations, antagonizations, self-segregated tribalism, biases and bubble-mentality/distortions, general distrust about public opinion and the value of knowledge/expertise/scientific institutions) caused by Islamophobic tendencies in contemporary societies (non-Muslim and Muslim alike).
Peki, esas noktaya gelecek olursak, dini temelden yoksun kalındığında, ahlâki normlar hâlâ bağlayıcılığını koruyabilir mi? İnsanların, kendinden büyük bir otorite olmaksızın, bencillikten ve faydacı hesaplardan arınmış bir etik ilke etrafında birleşebilmesi mümkün müdür?
Protest dinî müzik söyleminin hâkim teması olan zulümdür ve zulme karşı önerilen şey, kıyam ve cihattır. Şüphesiz zaman zaman sabırdan da bahsedilir ancak bu, kıyam ve cihat esnasında karşılaşılan acı ve işkencelere karşı sabretmek demektir. “Hayat iman ve cihat, alnımızın yazısı” denilerek cihada mahkûmiyet anlatılır.
Bir telaş, bir yarış, bir hırs, bir kovalamaca… İyi de bu gidiş nereye? Nereye çıkar bu yol? Yolcu neden gittiği yolun doğruluğunu, yanlışlığını düşünmez? Bir geri dönüş olmayacak mı yol yanlış ise? Bir an önce pişman olup doğruya yönelmek sonradan yaşanacak
ONUNCU BÖLÜM Dördüncü ayetin tefsiri ve حمالة الحطب ifadesinin, Ebu Leheb’in karısının kıyamet günündeki halini açıklayan bir ifade oluşu hususundaki delillerinin serdedilmesi Bilmelisin ki, Ebu Leheb’in eşinin odun taşıyan cariye suretinde, şiddetle parlayan bir ateşe atılacağını haber veren bu ayetten kasıt; onun dünyadayken odun taşıyor oluşu değildir. Böylesi bir yorum, ayetin içermiş olduğu anlama uzak; …
‘Kimlik’ meselesi, paradigmal bir değişimin yaşandığı modernite-sonrası dönemde, sosyal ve beşerî bilim çevrelerinin yoğun ilgisine mazhar olmuş bir mevzudur. Genellikle modernite döneminde ‘giydirilmiş kimlikler’ olarak tabir edilen varoluş biçimlerine yönelik itirazlar çerçevesinde şekillenen bu ilgi yoğunluğu, halen de büyük ölçüde devam etmektedir.
Islam and Islamophobia in the post-liberal world of late democracy. Neo-real-political foundations of racism
Introduction
The reflections presented below are part of a broader research project (both theoretical and “interventionist”) devoted to the reconstruction and reaffirmation of the positive social and political philosophy of liberalism, with social development (human development) as its guiding principle. The most well-known, effective, and recognized variant of this broad intellectual family, which has achieved measurable theoretical, practical, and institutional respect and success, is – represented most significantly today by Amartya Sen, Martha Nussbaum, Sabine Alkire, and Ingrid Robeyns – the concept of human capabilities, which is implemented through the development and implementation of multi-scale (micro, meso, macro) trans-, inter-, or multi-disciplinary projects that combine and integrate numerous fields of social sciences and humanities, with a distinguished role for social philosophy, political philosophy, positive psychology, philosophy of economics (meta-economics) and, increasingly, “world philosophy (humanities)” (comparative/pluralistic philosophy [humanities]). In my research, I focus on a lesser-known and less frequently discussed (and therefore less frequently applied) version of this orientation, introduced into contemporary political thought by C.B. Macpherson with his anti-possessive, developmental theory of democracy, whose decisive foundations and components are a series of normative and ontological assumptions and implications. Macpherson’s theoretical concept is rooted in the tradition of J.S. Mill’s socio-pluralistic, idealistic liberalism, which finds its current heterogeneous exemplifications in the ideas and practices of participatory/radical/deliberative democracy and in the concepts of positive freedom, human autonomy, and broadly understood “republican goods” (Carole Pateman, David Held, Carol C. Gould, John Christman, Nancy Hirschman, Philip Pettit, Elizabeth Anderson, etc.). Macpherson’s approach can also be seen as an extension of other major critiques of the “fast-paced,” Western, liberalized, laissez-faire economy and society, such as Thorstein Veblen’s analysis of the phenomenon of “conspicuous consumption,” R. H. Tawney’s egalitarian critique of the “acquisitive society,” or Karl Polanyi’s concept of “fictitious commodities.” According to the latter, land, labor, and capital should be understood primarily as factors necessary for the establishment and consolidation of economic processes in social life, without which all members of society are vulnerable and sooner or later must fall victim to selfishness, greed, and unlimited accumulation/concentration of capital. Macpherson’s concept and the entire current of developmental liberalism (which can also be described as eudaimonic liberalism) are considered in this study in a comparative dimension, in the context of world philosophy/pluralistic (de-parochial) philosophy. One of the main themes considered here are the developmental, emancipatory-egalitarian (primarily in the areas of human rights, environmental rights/environmental ethics, gender equality, and broadly understood human and social flourishing/welfare) dimensions and potentials of Muslim law and the Islamic normative system. I concentrate especially on theoretical and applied proposals developed within the methodological paradigm of maqasid al-shari’a (Jassir Auda, Adis Duderija, David Johnston, Carool Kersten, G. Hussein Rasool) or the more general framework of the “justice approach” (‘adliyya) in Muslim legal philosophy (jurisprudence) (Ramon Harvey, Ali Reza Bhojani). The problem and phenomenon of Islamophobia is considered in the context of this research in relation to ontological and epistemological injustices (exclusions, polarizations, antagonizations, self-segregated tribalism, biases and bubble-mentality/distortions, general distrust about public opinion and the value of knowledge/expertise/scientific institutions) caused by Islamophobic tendencies in contemporary societies (non-Muslim and Muslim alike).
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Seküler Bir Ahlâkın İmkânı Nedir?
Peki, esas noktaya gelecek olursak, dini temelden yoksun kalındığında, ahlâki normlar hâlâ bağlayıcılığını koruyabilir mi? İnsanların, kendinden büyük bir otorite olmaksızın, bencillikten ve faydacı hesaplardan arınmış bir etik ilke etrafında birleşebilmesi mümkün müdür?
Protest Dinî Müzikte Kıyam ve Cihat Temaları
Protest dinî müzik söyleminin hâkim teması olan zulümdür ve zulme karşı önerilen şey, kıyam ve cihattır. Şüphesiz zaman zaman sabırdan da bahsedilir ancak bu, kıyam ve cihat esnasında karşılaşılan acı ve işkencelere karşı sabretmek demektir. “Hayat iman ve cihat, alnımızın yazısı” denilerek cihada mahkûmiyet anlatılır.
Her Tövbe Yeni Bir Umuttur
Bir telaş, bir yarış, bir hırs, bir kovalamaca… İyi de bu gidiş nereye? Nereye çıkar bu yol? Yolcu neden gittiği yolun doğruluğunu, yanlışlığını düşünmez? Bir geri dönüş olmayacak mı yol yanlış ise? Bir an önce pişman olup doğruya yönelmek sonradan yaşanacak
Leheb Suresi Tefsiri – 2
ONUNCU BÖLÜM Dördüncü ayetin tefsiri ve حمالة الحطب ifadesinin, Ebu Leheb’in karısının kıyamet günündeki halini açıklayan bir ifade oluşu hususundaki delillerinin serdedilmesi Bilmelisin ki, Ebu Leheb’in eşinin odun taşıyan cariye suretinde, şiddetle parlayan bir ateşe atılacağını haber veren bu ayetten kasıt; onun dünyadayken odun taşıyor oluşu değildir. Böylesi bir yorum, ayetin içermiş olduğu anlama uzak; …
Müslümanın ‘Kim’liği
‘Kimlik’ meselesi, paradigmal bir değişimin yaşandığı modernite-sonrası dönemde, sosyal ve beşerî bilim çevrelerinin yoğun ilgisine mazhar olmuş bir mevzudur. Genellikle modernite döneminde ‘giydirilmiş kimlikler’ olarak tabir edilen varoluş biçimlerine yönelik itirazlar çerçevesinde şekillenen bu ilgi yoğunluğu, halen de büyük ölçüde devam etmektedir.
Alışverişe devam et