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Keywords = religious anarchism

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17 pages, 310 KiB  
Article
From Unorthodox Sufism to Muslim Anarchism: The Disobedient Case of Islam-Based Political Thought in Turkey
by Kadir Can Çelik
Religions 2024, 15(10), 1273; https://doi.org/10.3390/rel15101273 - 17 Oct 2024
Viewed by 1830
Abstract
This paper examines Muslim anarchists in Turkey who developed an Islam-based anarchist theory opposing private property, the state, capitalism, and all forms of authority. By analyzing their online periodical itaatsiz (disobedient), published since 2013, and earlier works by Muslim anarchist writers, this study [...] Read more.
This paper examines Muslim anarchists in Turkey who developed an Islam-based anarchist theory opposing private property, the state, capitalism, and all forms of authority. By analyzing their online periodical itaatsiz (disobedient), published since 2013, and earlier works by Muslim anarchist writers, this study explores their perspectives on the West, Islam, the Qur’an, and Sufism. Muslim anarchists stand out for their opposition to the hegemony of Enlightenment-based, anti-theist, and positivist thought in anarchist movements in Turkey and for their encouragement to re-examine concepts such as authority, private property, capitalism, and the state within the framework of Islam-based political thought. Studying how Muslim anarchists construct a social movement in today’s Turkey is essential to understanding Islam-based conceptualizations of politics in Turkey and unpacking the relationship between Islam and anarchism. Full article
(This article belongs to the Special Issue Reassessing Religion and Social Movements: From Rebellious Clergy to Counter-Hegemonic Theology and Praxis)
10 pages, 221 KiB  
Article
AI: Anarchic Intelligence: On Epinoia
by Michael Marder
Religions 2024, 15(10), 1176; https://doi.org/10.3390/rel15101176 - 27 Sep 2024
Viewed by 1119
Abstract
With a few notable exceptions, the word “epinoia” has not been heard with a philosophical ear since the time of Epicurus and the Stoics. In addition to the scarce mentions it had received in philosophy, epinoia was strewn across the plays of Euripides [...] Read more.
With a few notable exceptions, the word “epinoia” has not been heard with a philosophical ear since the time of Epicurus and the Stoics. In addition to the scarce mentions it had received in philosophy, epinoia was strewn across the plays of Euripides and Aristophanes and, more so, across the canonical body of Christian theology, from Patristics—Origen, Cyril of Alexandria, Basil of Caesarea, Gregory of Nyssa, Maximus the Confessor—to the late Byzantine period. Straddling the divide between the authorities of the nascent Church and those they suspected of heresy, it made a spectacular appearance in Gnostic texts (The Apocryphon of John), cryptically embodying the reconciliation of knowledge and life. On the margins of the Christian tradition, first-century CE controversial religious figures such as Simon Magus associated epinoia with the great goddess and the womb of existence, even as, three centuries later, Eunomius of Cyzicus—the theological arch-enemy of the Cappadocian Fathers, Basil and Gregory—deplored it for its hollowness and pure conventionality. In this paper, I argue that epinoia is the figure of anarchic intelligence in theology and philosophy alike. The anarchy of epinoia is its note of defiance: the escape from power it plots is the most serious challenge to power, the royal road to liberation from the oppressive unity of Being, Mind, or Concept. Full article
(This article belongs to the Special Issue Between Philosophy and Theology: Liminal and Contested Issues)
12 pages, 287 KiB  
Article
Like Giants Sitting on the Dwarf’s Shoulders: Religious Anarchism and the Making of Modern Zionist Historiography
by Yossef Schwartz
Religions 2023, 14(10), 1239; https://doi.org/10.3390/rel14101239 - 26 Sep 2023
Viewed by 1473
Abstract
German and Central European Jews shaped many primary Jewish responses to modernity. The religious renewal, or the alleged “Jewish Renaissance” among German Jews in the first decades of the 20th century, offers a radical encounter with tradition as part of Jewish modernism. In [...] Read more.
German and Central European Jews shaped many primary Jewish responses to modernity. The religious renewal, or the alleged “Jewish Renaissance” among German Jews in the first decades of the 20th century, offers a radical encounter with tradition as part of Jewish modernism. In this paper, I aim to examine a group of revolutionary young intellectual anarchists, striving for a new religious excitement free of the traditional binding part of established religions. In various forms, religiosity became the only possible way of radical political thinking, a kind of antinomian liberation theology. In the absence of traditional communal ties of orthodox praxis and systematic theological speculation, these political intellectuals turn to historical discourse as their leading theological super-structure. Their critique of modernism was merged into a nostalgic rethinking of pre-modern religious forms and cultural patterns. The Zionists among them contributed much to the ammunition of the sacred covenant of Land, Blood, disrespect toward any form of legal normativity, and solid messianic expectation. This fatal combination is responsible for many disturbing elements in the contemporary Israeli public sphere. Full article
(This article belongs to the Special Issue Heretical Religiosity)
29 pages, 489 KiB  
Article
Metanomianism and Religious Praxis in Martin Buber’s Hasidic Tales
by Sam Berrin Shonkoff
Religions 2018, 9(12), 399; https://doi.org/10.3390/rel9120399 - 4 Dec 2018
Cited by 11 | Viewed by 5276
Abstract
It is well known that Martin Buber abandoned Jewish law as a binding code. Scholars have identified him accurately as a religious anarchist, and his perspective is best characterized as metanomian—that is, one that locates the essence of religiosity outside of any fixed [...] Read more.
It is well known that Martin Buber abandoned Jewish law as a binding code. Scholars have identified him accurately as a religious anarchist, and his perspective is best characterized as metanomian—that is, one that locates the essence of religiosity outside of any fixed system, without necessarily opposing that system as a matter of principle. And yet, such general characterizations offer only a very vague picture of Buber’s stance. This paper demonstrates that it is especially illustrative for us to turn to Buber’s Hasidic tales. First of all, precisely because Buber’s concept of practice was irreducible to any static system or code, the genre of narrative conveys far more than any abstract formulation can. Moreover, inasmuch as Buber’s Hasidic tales were his own hermeneutical refractions of earlier sources, which were in themselves teeming with images of practice, our intertextual investigations reveal at once narrative representations of religious life and Buber’s personal interpretations of those narratives. What emerges from this study, then, is a textured and vivid vision of religious practice, which was not merely a peripheral concern but a life-encompassing core of Buber’s thought. Full article
(This article belongs to the Special Issue Religion and Modern Jewish Thought: Volume I)
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