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  • Open Daily: 10am - 10pm
    Alley-side Pickup: 10am - 7pm

    3038 Hennepin Ave Minneapolis, MN
    612-822-4611

Open Daily: 10am - 10pm | Alley-side Pickup: 10am - 7pm
3038 Hennepin Ave Minneapolis, MN
612-822-4611
Walāya as a response to the self-other dichotomy in European philosophy

Walāya as a response to the self-other dichotomy in European philosophy

Masterton, Rebecca

Paperback

Philosophy

ISBN10: 3668295042
ISBN13: 9783668295049
Publisher: Grin Verlag
Published: Sep 13 2016
Pages: 24
Weight: 0.10
Height: 0.06 Width: 5.83 Depth: 8.27
Language: English
Seminar paper from the year 2016 in the subject Philosophy - Philosophy Beyond Occidental Tradition, course: Islam and philosophy, language: English, abstract: For some time there has been a movement to examine cultures from perspectives that challenge the predominant European discourse, which, since the colonial era, has seen the Self (or we) as Europeans, and the Other as people from cultures that are not European. Nevertheless, even the more liberal discourses have designated the voice of the Other as speaking from the margins to the centre - the centre being Europe; the margins being outside Europe. This text critiques the post-modern approach, as espoused by Fred Dallmayr in his Beyond Orientalism, which posits context specificity as a way of engaging with the Muslim Other while claiming to eliminate any hierarchy of power from either side. The irony of Dallmayr's approach is that engaging with the Muslim Other without acknowledging the hierarchical structure of both existence and knowledge within Islam means that this relationship is still determined by the asymmetrically weighted paradigm of a horizontal meeting of horizons determined by the ideology of post-modern relativism. The prohibition of hierarchy remains a hierarchically determined condition for the meeting of horizons (a condition determined by the European Self). This text proposes walāya as an alternative model to the Self-Other dichotomy. Walāya, rather than culture, is the basis of engagement, and is inclusive of all human beings. The objective of engagement is not to promote tolerance of different cultures in the secular liberal sense, but to come to know one another, as stated in the Qur'ān.

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