David Bourget (Western Ontario)
David Chalmers (ANU, NYU)
Rafael De Clercq
Ezio Di Nucci
Jack Alan Reynolds
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World Futures 63 (8):599 – 610 (2007)
The article claims that Ziauddin Sardar's contribution to the religion-science conversation is primarily a performance situated in a social location that gives him access to a highly significant perspective. Sardar places Western science within the context of the Western culture from which it emerged and which it continues to serve. The contemporary hegemonous science of today is one form of science. Its acceptance as a universal and objective form enables its users and promoters to exercise imperialistic control over much of the world. Sardar's critique receives its effective bite from his social location as an immigrant Muslim, raised and educated in Western culture. The article examines the relevance of his social location to the issues with which he is most concerned, such as promotion of the rights and responsibilities of cultures, in particular Islamic cultures, traditionally cast as "Other" by the West. They too have their sciences and these sciences function often within worldviews that are "religious." Sardar's critique of science and his call for the recognition of the so-called Other cultures is significant for its performativity. His work is not merely a descriptive or explanatory account, but bears also the performative characteristics that seek to effect the change for which he calls.
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References found in this work BETA
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Donna Haraway (1992). Ecce Homo, Ain't (Ar'n't) I a Woman, and Inappropriate/D Others: The Human in a Post-Humanist Landscape. In Judith Butler & Joan Wallach Scott (eds.), Feminists Theorize the Political. Routledge 86--100.
Ziauddin Sardar, Sohail Inayatullah & Gail Boxwell (2003). Islam, Postmodernism and Other Futures a Ziauddin Sardar Reader. Monograph Collection (Matt - Pseudo).
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