A Metahistory of the Clash of Civilisations: Us and Them by Arshin Adib-Moghaddam

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 battle on terror, and he engages with either jap 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 impression 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 unearths how violence turned inscribed in western principles, specifically in the course of the Enlightenment. increasing severe thought to incorporate Islamic philosophy and poetry, this metahistory refuses to regard Muslims and Europeans, americans and Arabs, and the Orient and the Occident as separate entities.
'This passionate and chic paintings is a energetic antidote to a constellation of discourses steeped within the Weltanschauung that the name of Samuel Huntington's notorious booklet 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 energy: the center East and U.S. overseas coverage )

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

Sample text

In this case it has to be acknowledged, and captured analytically, that the other existed for the Persians, or so it appeared to the imagination of the Persian kings and notables, whose relationship to their subjects was either hierarchical or immediately hegemonic. It is out of this period that a particular idea of Iran emerges. g. g. , the 'Pahlavi' script). Some of these sentiments are fused rather brilliantly in the shahnameh (Book of Kings) or namey-e bastan (the ancient epistle) written by Ferdowsi in the eleventh century.

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. Some of us think of the clash of civilisations today, in short, because we are coded to do so.

Certainly, he assumed this title when History was institutionalised as a discipline in the modern University. Yet Herodotus' historical tracts were not only systematic in analytical terms, they were also systematically mythical. He did not manage to free himself entirely from the traditions surrounding him, from the Greek Gods and their tantalising myths. It was Thucydides who perfected the art of writing 'objectivised' history at a later stage. Thucydides managed to record the Peloponnesian War without adopting Herodotus' uncritical narrative style that mixed quasi-factual tale telling with fantasy and entertainment.

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