الأهلية الحضارية للإنسان والرد على نظرية الأجناس (original) (raw)
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Reflections on Human-Nature Relations: A Critical Review in Islamic Humanities
Jurnal Adabiyah, 2023
The relationship between humans and nature are two things that cannot be separated. Even though humans have a responsibility to maintain the environment, humans often also become the source of environmental problems.This study aims to delineate the understanding of the concept of humanity in Islam and its relationship with the environment, highlighting critiques directed at human practices related to the environment and exploring efforts to align beliefs and environmental sustainability through the lens of Islamic humanities. A holistic method of literary analysis is employed in this study, involving an exploration of relevant sources, including religious texts and scholarly literature in Islamic humanities. The findings of this study underscore that the Islamic concept of humans as stewards of the universe forms the foundation of environmental ethics. However, human actions often fail to reflect this role, resulting in adverse impacts such as pollution, resource exploitation and climate change on the environment. In the context of changing times and global environmental challenges, environmental ethics in Islam remains a subject of ongoing debate. Therefore, it is essential to replace outdated understandings with more diverse interpretations within Islamic humanities and to regard Islamic values concerning the environment as valuable intellectual assets open to continuous debate. Through a holistic approach, Islamic humanities can serve as an educational tool, a source of inspiration and a driver of ethical actions toward the environment in Muslim communities and across the broader human society. الملخص تهدف هذه الدراسة إلى تحديد فهم مفهوم الإنسانية في الإسلام وعلاقتها بالبيئة ، وتسليط الضوء على الانتقادات الموجهة للممارسات الإنسانية المتعلقة بالبيئة واستكشاف الجهود المبذولة لمواءمة المعتقدات والاستدامة البيئية من خلال عدسة العلوم الإنسانية الإسلامية. يتم استخدام طريقة شاملة للتحليل الأدبي في هذه الدراسة ، والتي تنطوي على استكشاف المصادر ذات الصلة ، بما في ذلك النصوص الدينية والأدب العلمي في العلوم الإنسانية الإسلامية. تؤكد نتائج هذه الدراسة على أن المفهوم الإسلامي للإنسان كحكام للكون يشكل أساس الأخلاق البيئية. ومع ذلك ، غالبا ما تفشل الإجراءات البشرية في عكس هذا الدور ، مما يؤدي إلى آثار ضارة مثل التلوث واستغلال الموارد وتغير المناخ على البيئة. في سياق الأزمنة المتغيرة والتحديات البيئية العالمية ، تظل الأخلاق البيئية في الإسلام موضوع نقاش مستمر. لذلك ، من الضروري استبدال التفاهمات التي عفا عليها الزمن بتفسيرات أكثر تنوعا في العلوم الإنسانية الإسلامية والنظر إلى القيم الإسلامية المتعلقة بالبيئة كأصول فكرية قيمة مفتوحة للنقاش المستمر. من خلال نهج شامل ، يمكن أن تكون العلوم الإنسانية الإسلامية بمثابة أداة تعليمية ، ومصدر إلهام ، ومحركا للإجراءات الأخلاقية تجاه البيئة في المجتمعات الإسلامية وعبر المجتمع البشري الأوسع. الكلمات المفتاحية: العلاقات بين الإنسان والطبيعة ، العلوم الإنسانية الإسلامية ، الأخلاق البيئية Abstrak Hubungan manusia dan alam adalah dual hal yang tak dapat dipisahkan. Meskipun manusia memiliki tanggung jawab dalam pemeliharaan lingkungan tetapi manusia sering juga menjadi sumber masalah lingkungan. Kajian ini bertujuan untuk menggambarkan pemahaman konsep manusia dalam Islam serta relasinya dengan alam, menyoroti kritik yang ditujukan pada praktik manusia terkait alam, dan menjelajahi upaya untuk menyelaraskan keyakinan dan keberlanjutan alam melalui pendekatan Islamic humanities. Metode analisis literatur yang holistik digunakan dalam kajian ini dengan eksplorasi sumber-sumber yang relevan, termasuk teks agama dan literatur ilmiah dalam Islamic humanities. Hasil kajian ini menyoroti bahwa konsep manusia dalam Islam sebagai khalifah yang bertanggung jawab terhadap alam semesta membentuk dasar etika lingkungan. Namun, seringkali tindakan manusia tidak mencerminkan peran tersebut, menyebabkan dampak negatif seperti polusi, eksploitasi sumber daya, dan perubahan iklim pada alam. Dalam konteks perubahan zaman dan tantangan lingkungan global, etika lingkungan dalam Islam menjadi subjek perdebatan yang terus berlanjut. Oleh karena itu, penting untuk menggantikan pemahaman lama dengan interpretasi yang lebih beragam dalam Islamic humanities dan menjadikan nilai-nilai Islam tentang lingkungan sebagai aset intelektual yang bernilai untuk terus diperdebatkan. Melalui pendekatan holistik, Islamic humanities dapat menjadi alat pendidikan, sumber inspirasi, dan pendorong tindakan etis terhadap alam dalam masyarakat Muslim dan seluruh umat manusia. Kata Kunci: Relasi Manusia-Alam; Humaniora Islam; Etika Lingkungan
Hypatia, 2012
In Toward a Political Philosophy of Race, Falguni Sheth delivers a compelling account of race as a reality fundamentally produced by sovereign power. In addition to important analysis, her book contains an uncommonly rich sense of history and futurity, including a timely meditation on the situation of South Asians, Arabs, and Muslims in the United States in a post-9/11 world. Below I summarize some of the main claims of the book and critically discuss three broad issues. 1 Liberal political philosophy discusses race empirically in terms of group interests; philosophy of race does so in terms of biology and social construction; and postcolonial theory in terms of cultural "Othering." Sheth contends that their insights must be reconceived, for race is a metaphysical principle of polity division. On her account, a modern liberal polity is organized by the rule of sovereign power over a heterogeneous subject population, where such rule is (i) configured by the self-preserving aim of societal coherence, (ii) constituted by a suppressive technology of race and by the violence of law, and (iii) supported by certain subpopulations collusively outcasting subpopulations that fail to cohere with societal norms. Critiquing and gleaning from Agamben and Foucault, Sheth argues that power in a polity is centrally, even if not exclusively, consolidated in the sovereign, which seeks ultimately its own interests, not justice or the rule of law (Sheth 2009, 29-31). In maintaining the unity needed for self-preservation, liberal sovereign power is especially sensitive to what Sheth calls "the unruly," which are social elements that refuse to assimilate to the body politic-in dress, values, comportment, and so on (65-74). Drawing from Heidegger's conception of technology, Sheth contends that sovereign power responds to the unruly in a way that produces the reality of race. Specifically, sovereign power creates disempowering racial classifications into which the unruly are inserted and conceals this "taming" process by naturalizing race through the systematic application of consequential liberal categories, such as "illegal alien" and "terrorist," upon the
Civilization: A Document of Barbarism
Criterion Quarterly , 2014
Like other words, the very word civilization is not as sublime and humane as it appears, for it has a seamy side which tends to be overlooked in the narcissist representation of civilization in the nationalist and academic discourse. Like other things in the world, the idea of civilization also degenerates in the shape of wars and contributes to the construction of inhuman “Others”. This paper tries to trace how the very word of civilization is employed to differentiate one group of human beings from other cultural groups. The inherent narcissism in the idea of civilization makes people to deem people other than their own group as animals or sub-human. Hence, the age old practice of comparing civilized nations with barbarians.
Islam and civilisation is a realistic and living issue which relates not only to the prophethood of Muhammad (peace be upon him) and the teachings of Islam, but also to the reality of life itself, the present and future of mankind and the historic role played by Muslims in the development of culture and the building up of a flourishing civilisation. This is a subject important enough to receive the attention of an academic body instead of by just a single individual. In its depth and scope, it can compare with any discipline of thought pertaining to the life of man. It covers an immense area in time and space, from the first century of the Islamic era to this day and from one corner of the world to the other. In its immanence, it encompasses everything from creed to morals and behaviour, individual as well as social, and is linked with diverse phenomena, whether if be law, political, international relations, arts, letters, poetics, architecture, cultural refinement, etc.
Cultural Traumas, Intellectual Fallacies and Moral Mistakes
"Race" is synonymous with "subspecies", that is, a sub-set of whatever species of living beings. If there is no interfertility between one species and another species, there is indeed interfertility between a race (subspecies) and another race, as we have seen for centuries in the equine, canine and even human races. The divisions in groups of humanity are evident based on religious beliefs (Islam, Buddhism, etc.), with respect to the nationality i.e. language (Francophones, Arabs, Anglo-Saxons, Hispanic, etc.). And a division with respect to biological characteristics is also evident (black, Asians, mulattos, whites, etc.) These biological characteristics are precisely the several subspecies or races of our one species homo sapiens ... But because of the tragedy of Nazism and the Holocaust, and because of racism, even later and now, there is a moral and intellectual trauma in the Western conscience and this trauma causes the political ideology to confuse racism, which is a political fact, with the existence of races, which is only a biological fact. Racism means to believe that one race is superior to the others and also that, because of this presumed superiority, it can afford to take off others’ rights and limit or suppress them in order to dominate or persecute the allegedly ‘inferior’ races. ‘Race’ means that a group of individuals can be grouped together by somatic similarities that unite them more than with other individuals. What features? They are not those of the internal organs such as pancreas or blood composition, etc., but the external, visible, which strike at first sight: skin colour, shape of the nose, glabrity or skinniness of the skin etc. Those who deny the existence of races (and therefore of these different physical criteria of grouping), certainly will never be able to convince ordinary people in whose eyes these differences are evident and will never disappear. Or to convince the police or the employers! But they commit the grave error both intellectual and moral to give this message to people: " in order to affirm that all human beings have equal dignity and therefore must have equal rights, we must affirm that they are equal in their material and de facto situations , like, for example the physical characteristics". ... but this is a serious mistake, because equal dignity must be recognized not if we are equal (all Christians, all heterosexuals, all healthy, all fascists or all communists for that matter, all of the same biological group)! NO! Equal dignity must be recognized precisely when we see that materially, economically, linguistically by political opinion, by religious faith, by somatic characteristics, by sexual orientation WE ARE DIFFERENT. Equal moral and legal dignity, despite the material and social de facto differences!!! Otherwise the same concept of tolerance disappears. In fact, it is absurd to say that you practice the virtue of tolerance towards those who are equal to you by religion, social class, nationality, etc.! Tolerance is practiced precisely towards those who are different from you! If you really do not want to hit the sick hypersensitivity of these people who deny the existence of the races, you should also use another word (biological groups, subspecies, genetic classes ... you choose!) ... but it is an intellectual and moral error to deny reality!
American Atheist, 1990
Racism and religion have been associated since their common origin during the group-selection stage of human social evolution. Religion was the “social glue” that welded together the in-group in its struggle to expand its gene pool at the expense of out-group gene pools. Racism was an essential component of all early religions, and sociobiologists have argued that there is a genetic inclination toward xenophobia, of which racism is an extreme example. It appears that racism was integral to all ancient religions of which we have knowledge. As societies and religions have evolved, however, the integral association of racism and religions has all but disappeared. Today, the only surviving ancient Near Eastern religions are Judaism and Samaritanism. Jewish self-definition is racial—a Jew is anyone born of a Jewish mother. (Farther east, Hinduism with its caste system also retains the racism essential for its self-definition.) The Hebrew bible contains the late book of Ezra, an extremely racist manifesto. But the Pentateuch also is essentially racist, as shown by passages in Numbers and Deuteronomy. The Mishna, a compilation of “oral law,” systematized racism for the Jewish diaspora after the destruction of the Temple of Yahweh and expulsion of the Jews from Palestine. Racism, although no longer definitional, has been fostered by Christianity and Islam in the form of slavery, in which one gene pool is made to promote the successes of a different gene pool. Although no longer essential for self-definition, racism is ubiquitous in both Christianity and Islam. The world today is much different from the world in which our reflexes evolved, the world in which religion first crept into our bones. We must change. We must adapt. We must mute the inner murmurings of primal religiosity, or our kind shall vanish from the earth, a victim of its own violence.
Medium.com, 2023
This article's idea came from a presentation I gave at the 15th Annual Conference of the Society for Humanistic Psychology in 2022 with title, "A Perspective on Sustainability in Relation with Evolutionary and Clinical Psychology." In it, I mentioned that how religions played a role in human psychology which works against planetary sustainability by repressing women's rights, thus promoting the overpopulation, leading to unsustainability. This article talks about theory that aliens developed religions to enslave humanity and how MBTI population statistic corresponds to that theory. ---