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A corrective addendum to Edward Said’s Orientalism, this book examines how sympathetic representations of Islam contributed significantly to Protestant Britain’s national and imperial identity in the eighteenth century. Taking a historical view, Humberto Garcia combines a rereading of eighteenth-century and Romantic-era British literature with original research on Anglo-Islamic relations. He finds that far from being considered foreign by the era’s thinkers, Islamic republicanism played a defining role in Radical Enlightenment debates, most significantly during the Glorious Revolution, French Revolution, and other moments of acute constitutional crisis, as well as in national and political debates about England and its overseas empire. Garcia shows that writers such as Edmund Burke, Lady Mary Wortley Montagu, Samuel Taylor Coleridge, Robert Southey, and Percy and Mary Shelley not only were influenced by international events in the Muslim world but also saw in that world and its history a viable path to interrogate, contest, and redefine British concepts of liberty. This deft exploration of the forgotten moment in early modern history when intercultural exchange between the Muslim world and Christian West was common resituates English literary and intellectual history in the wider context of the global eighteenth century. The direct challenge it poses to the idea of an exclusionary Judeo-Christian Enlightenment serves as an important revision to post-9/11 narratives about a historical clash between Western democratic values and Islam.
Between 1750 and 1857, westward-bound Central and South Asian travelers connected imperial Britain to Persian Indo-Eurasia by performing queer masculinities.
This book explores how the figure of the Prophet Muhammad was misrepresented in English and wider Christian culture between 1480 and 1735. By tracing the ways in which 'Mahomet' was written and rewritten, contested and celebrated, this study explores notions of identity and religion, and the resonances of this history today.
This collection examines the role of Britain in the Islamic world. It offers insight into the social, political, diplomatic, and military issues that arose over the centuries of British involvement in the region, particularly focusing on the nineteenth and twentieth centuries. British involvement can be separated into three phases: Discovery, Colonization and Decolonization, and Post-Empire. Decisions made by individual traders and high governmental officials are examined to understand how Great Britain impacted the Islamic world through these periods and, conversely, how events in the Islamic world influenced British decisions within the empire, in protection of the empire, and in the wake of the empire. The essays consider early perceptions of Islam, the role of trade, British-Ottoman relations, and colonial rule and control through religion. They explore British influence in a number of countries, including Somalia, Egypt, Palestine, Iran, Iraq, the Gulf States, India, and beyond. The final part of the book addresses the lasting impact of British imperial rule in the Islamic world.
In Teaching Interreligious Encounters, Marc A. Pugliese and Alexander Y. Hwang have gathered together a multidisciplinary and international group of scholar-teachers to explore the pedagogical issues that occur at the intersection of different religious traditions. This volume is a theoretical and practical guide for new teachers as well as seasoned scholars. It breaks the pedagogy of interreligious encounters down into five distinct components. In the first part, essays explore the theory of teaching these encounters; in the second, essays discuss course design. The parts that follow engage practical ideas for teaching textual analysis, practice, and real-world application. Despite their disciplinary, contextual, and methodological diversity, these essays share a common vision for the learning goals and outcomes of teaching interreligious encounters. This is a much-needed resource for any teacher participating in these conversations in our age of globalization and migration, with its attendant hopes and fears.
The seventeenth and eighteenth centuries represent a period of remarkable intellectual vitality in British philosophy, as figures such as Hobbes, Locke, Hume, and Smith attempted to explain the origins and sustaining mechanisms of civil society. Their insights continue to inform how political and moral theorists think about the world in which we live. From Moral Theology to Moral Philosophy reconstructs a debate which preoccupied contemporaries but which seems arcane to us today. It concerned the relationship between reason and revelation as the two sources of mankind's knowledge, particularly in the ethical realm: to what extent, they asked, could reason alone discover the content and obligatory character of morality? This was held to be a historical, rather than a merely theoretical question: had the philosophers of pre-Christian antiquity, ignorant of Christ, been able satisfactorily to explain the moral universe? What role had natural theology played in their ethical theories - and was it consistent with the teachings delivered by revelation? Much recent scholarship has drawn attention to the early-modern interest in two late Hellenistic philosophical traditions - Stoicism and Epicureanism. Yet in the English context, three figures above all - John Locke, Conyers Middleton, and David Hume - quite deliberately and explicitly identified their approaches with Cicero as the representative of an alternative philosophical tradition, critical of both the Stoic and the Epicurean: academic scepticism. All argued that Cicero provided a means of addressing what they considered to be the most pressing question facing contemporary philosophy: the relationship between moral philosophy and moral theology.
While the Mediterranean is often considered a distinct, unified space, recent scholarship on the early modern history of the sea has suggested that this perspective is essentially a Western one, devised from the vantage point of imperial power that historically patrolled the region's seas and controlled its ports. By contrast, for the peoples of its southern shores, the Mediterranean was polymorphous, shifting with the economic and seafaring exigencies of the moment. Nonetheless, by the nineteenth century the idea of a monolithic Mediterranean had either been absorbed by or imposed on the populations of the region. In French Mediterraneans editors Patricia M. E. Lorcin and Todd Shepard offer a collection of scholarship that reveals the important French element in the nineteenth- and twentieth-century creation of the singular Mediterranean. These essays provide a critical study of space and movement through new approaches to think about the maps, migrations, and margins of the sea in the French imperial and transnational context. By reconceptualizing the Mediterranean, this volume illuminates the diversity of connections between places and polities that rarely fit models of nation-state allegiances or preordained geographies.
The Qur'an is the foundational sacred text of the Islamic faith. Traditionally revered as the literal word of God, its pronouncements and discussions form the bedrock of Islamic beliefs and teachings. Notwithstanding its religious pre-eminence and the fact that it is the sacred text for over one billion of the world's Muslims, the Qur'an is also considered to be the matchless masterpiece of the Arabic language. Its historical impact as a text can be discerned in all aspects of the heritage of the Arabic literary tradition. Over recent decades, academic engagement with the Qur'an has produced an impressive array of scholarship, ranging from detailed studies of the text's unique language, style and structure, to meticulous surveys of its contents, concepts and historical contexts. The Oxford Handbook of Qur'anic Studies is an essential reference and starting point for those with an academic interest in the Qur'an. It offers not only detailed reviews of influential subjects in the field, but also a critical overview of developments in the research discourse. It explores the tradition of Qur'anic exegesis and hermeneutics, making it a comprehensive academic resource for the study of the Qur'an. No single volume devoted to such a broad academic survey of the state of the field currently exists.
This book explores how Romanticism was shaped by practices of popular magic. It seeks to identify the place of occult activity and culture – in the form of curses, spells, future-telling, charms and protective talismans – in everyday life, together with the ways in which such practice figures, and is refigured, in literary and political discourse at a time of revolutionary upheaval. What emerges is a new perspective on literature’s material contexts in the 1790s – from the rhetorical, linguistic and visual jugglery of the revolution controversy, to John Thelwall’s occult turn during a period of autobiographical self-reinvention at the end of the decade. From Wordsworth’s deployment of popular magic as a socially and politically emancipatory agent in Lyrical Ballads, to Coleridge’s anxious engagement with superstition as a despotic system of ‘mental enslavement’, and Robert Southey’s wrestling with an (increasingly alluring) conservatism he associated with a reliance on ultimately incarcerating systems of superstition.
British travellers regarded all inhabitants of the seventeenth-century Ottoman empire as ‘slaves of the sultan’, yet they also made fine distinctions between them. This book provides the first historical account of how British travellers understood the non-Muslim peoples they encountered in Ottoman lands, and of how they perceived and described them in the mediating shadow of the Turks. In doing so it changes our perceptions of the European encounter with the Ottomans by exploring the complex identities of the subjects of the Ottoman empire in the English imagination, de-centering the image of the ‘Terrible Turk’ and Islam.