By S. Grovogui
This booklet re-evaluates 'international wisdom' in gentle of modern scholarship within the fields of hermeneutics, ethnography, and historiography in regards to the 'non-West', the previous, and the current of overseas society. It deals a view of the current within the kind of a critique of Euro-centrism and occidentalist perspectives of the postwar order.
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Additional info for Beyond Eurocentrism and Anarchy: Memories of International Order and Institutions (Culture and Religion in International Relations)
In this sense, then, it comprises a Page xv historical investigation of shifts in orientations, practices and thoughts within the broad time-frame of this century. It is hoped that it fills in some gaps in our all too little knowledge about politics and religion in 20th century Iran. The study, as noted, does not confine itself to religious higher education. There is, to be sure, material here that does examine the `ulama' * (clergy) orientation to educational matters. But by and large the effort is to study the clergy's competition and cooperation with the state in the overall processes that affect the shaping of decisions and policies regarding education, ideology, ethics, and matters of social justice as a whole.
Mu'tazilites: the "rationalist" movement in medieval Islam that held it was possible to know God through the exercise of reason. " na'ib* al-tawliyah*: an administrative official who oversees a shrine on behalf of the ruling Shah. Pahlavi*: the dynasty that ruled Iran between 1925-1979. qadi*: a judge. Qajar*: the dynasty that ruled Iran between 1785-1925. Qur'an*: the sacred book of revelations uttered by the prophet, Muhammad, and codified in the reign of the third caliph, 'Uthman* (ruled 642-656 A.
Adherents of the particular variant of Shi`ism* in Iran hold that there have been twelve imams in history, including the first imam, `Ali*. Further, the Shi`ah* regard the Imamate* as a guarantee of salvation through the shining example of the twelve (or seven or eleven in variant forms) descendents of the prophet. Unlike the Sunni believer, who holds that the community as a whole is infallible,3 the Shi`i* follower attributes infallibility to the imams*, alone. The evolution of the history of Islamic society after the historic split between the orthodox and heterodox factions is largely a matter of social organization and governmental institutions.
Beyond Eurocentrism and Anarchy: Memories of International Order and Institutions (Culture and Religion in International Relations) by S. Grovogui