Search results for 'Islam and state History' (try it on Scholar)

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  1.  2
    Md Abdul Jalil & Md Saidul Islam (2010). Towards a Long Term Development Vision for Bangladesh: Some Socioeconomic and Legal Aspects. Asian Culture and History 2 (2):P58.
    Following modernization paradigm and some local dynamics conducive to development, some Asian countries emerged as economic tigers in the world. Conversely, other Asian countries including Bangladesh failed to taste economic development despite having monetary and technological aids from some developed nations. Drawing on some social and historical trajectories of the divergent contours of Asian development/ underdevelopment, the paper examines the state of development in Bangladesh. The study has found that Japan is the first country in Asia to achieve modernization, (...)
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  2.  48
    Ann K. S. Lambton (1981). State and Government in Medieval Islam: An Introduction to the Study of Islamic Political Theory: The Jurists. Oxford University Press.
    I RELIGION AND POLITICS: THE LAW Islam, like Judaism and Christianity, believes in the divine origin of government. It follows, therefore, that political ...
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  3.  11
    Ş. Akile Zorlu Durukan (2015). “The Religion of Muhammad”: Early Turkish Republican Ideology and the Official View of Islam in 1930s History Textbooks. Journal for the Study of Religions and Ideologies 14 (41):22-51.
    Shifts to structurally new political formations or at times even governmental changes usually engender new representations of the past. This process generally involves the creation of official national histories or revisions to the existing narratives. These histories are ultimately tied to collective memory engineering and identity building to legitimize the new political formations and to ensure loyalty to them. Public education mostly provides a vital channel for the dissemination and the validation of the collective memory sanctioned by the ruling elite. (...)
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  4. Antony Black (2008). The West and Islam: Religion and Political Thought in World History. OUP Oxford.
    This comparative history of political thought examines what the Western and Islamic approaches to politics had in common and where they diverged. It throws light on why the West and Islam each developed their own particular kind of approach to government, politics, and the state, and on why these approaches are so different.
     
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  5. Erwin I. J. Rosenthal (1973). The Role of the State in Islam: Theory and the Medieval Practice. Der Islam: Journal of the History and Culture of the Middle East 50 (1):1-28.
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  6. Erwin Isak Jakob Rosenthal (1958). Political Thought in Medieval Islam: An Introductory Outline. Greenwood Press.
  7. Shaukat Ali (1975). Administrative Ethics in a Muslim State. Publishers United.
  8. Karen Armstrong (1993). A History of God: The 4000-Year Quest of Judaism, Christianity, and Islam. Gramercy Books.
    Over 700,000 copies of the original hardcover and paperback editions of this stunningly popular book have been sold. Karen Armstrong's superbly readable exploration of how the three dominant monotheistic religions of the world—Judaism, Christianity, and Islam—have shaped and altered the conception of God is a tour de force. One of Britain's foremost commentators on religious affairs, Armstrong traces the history of how men and women have perceived and experienced God, from the time of Abraham to the present. From (...)
     
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  9. David E. Ingersoll (2009). The Philosophic Roots of Modern Ideology: Liberalism, Conservatism, Marxism, Fascism, Nazism, Islamism. Sloan Pub..
  10.  12
    Brian Keith Axel (2009). Forests of Citation: Concluding Unauthorized Postscript to Figured Fragments of Bernard S. Cohn's `History and Anthropology: The State of Play'. History of the Human Sciences 22 (3):1-27.
    This text represents an exploration of the possible significance of Bernard S. Cohn's 1980 essay, `History and Anthropology: The State of Play', for understanding the present of historical anthropology and its futures. My discussion has two aims: (1) to reflect on both Bernard S. Cohn's pedagogy and mode of inquiry; and (2) to explore the complexity and nuance of citationality as a generative principle within the constitution of historical anthropology's subject. Toward this, I examine Cohn's notion of `the (...)
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  11.  6
    Philipp Müller (2013). Archives and History Towards a History of 'the Use of State Archives' in the 19th Century. History of the Human Sciences 26 (4):27-49.
    This article probes the relationship between archives and history by examining the archive policy on historical research in the first modern administration state of the German lands, the kingdom of Bavaria. Given the continuing tradition of the theory and practice of the arcana imperii in the 19th century, state archives served first and foremost the state. As a result, researchers’ interest in archival material was to undergo an administrative vetting procedure, in order to safeguard the interests (...)
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  12.  13
    Robert Bruce Ware (1998). History and Reciprocity in Hegel's Theory of the State. British Journal for the History of Philosophy 6 (3):421 – 445.
    Hegel's logic provides a basis for an interpretation of his philosophy of history and political theory which avoids many of the difficulties that traditionally have been associated with his views, leaving us with a clear and useful model of modern political interaction. The unification of content and form provides for the inherently historicist features of the model, that resolve the traditional dichotomy of description and prescription by presenting the state as a historical process, developing through the opposition between (...)
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  13. Najam Iftikhar Haider (2016). Farhad Daftary and Gurdofarid Miskinzoda : The Study of Shiʿi Islam: History, Theology, and Law. Der Islam: Journal of the History and Culture of the Middle East 93 (1):236-242.
    Name der Zeitschrift: Der Islam Jahrgang: 93 Heft: 1 Seiten: 236-242.
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  14. Marco Salati (2016). Farhad Daftary: A History of Shiʿi Islam, The Institute of Ismaili Studies, Shiʿi Heritage Series, I, I. B. Tauris in Association with The Institute of Ismaili Studies. Der Islam: Journal of the History and Culture of the Middle East 93 (1):243-247.
    Name der Zeitschrift: Der Islam Jahrgang: 93 Heft: 1 Seiten: 243-247.
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  15.  3
    Robert Gleave (2007). Scripturalist Islam: The History and Doctrines of the Akhbārī Shīʿī School. Brill.
    Akhbārī Shi'ism was "scripturalist" in that Akhbārīs believed that all questions of theology and law could be found in the texts of revelation. There was no need, they believed, to turn to alternative sources . This book offers the first detailed study of the School's doctrines and history.
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  16.  14
    Ian Hunter (2005). The State of History and the Empire of Metaphysics. History and Theory 44 (2):289–303.
    One of the curious things about this challenging book is that its ostensible subject— the Saxon medical and political scientist Hermann Conring (1606–1681)— is not mentioned in the title. Constantin Fasolt argues that we cannot know what Conring really thought or meant in his writings, which means that his topic cannot be Conring as such and must instead be that which occludes our knowledge of him, the titular limits of history. Given that we do in fact learn a good (...)
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  17.  14
    Michael Seidman (2012). An Anarchist History is It “Group Versus State” or “Individual Versus Society”? Common Knowledge 18 (3):538-540.
    According to James C. Scott, in The Art of Not Being Governed, the resistance of Southeast Asian “hill peoples” to state subordination manifested itself in their deliberate abandonment of both sedentary agriculture and literacy. He argues that “tribality” (group-generated state evasion) is the polar opposite of “peasantry” (state-controlled agriculture). The hill peoples’ foraging and swiddening were thus political choices. Scott’s anthropological and geographical approach to these historical studies is admirable, but, despite his book’s subtitle (An Anarchist (...) of Upland Southeast Asia), it lacks any reflection on the history of anarchism beyond the observation that tens of millions of persons wanted to avoid being bossed and taxed by the state. There is in the book, moreover, an absence of reflection on the oppressive nature of society: the state, Scott claims, is always repressive, whereas societies without a state are freer. This essay review asks whether the author shares with states, despite his criticism of them, a paucity of concern for the fates of individuals. (shrink)
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  18.  24
    Wolf-Dieter Eberwein (1994). The End of History or the End of Democracy? National Identity and the Future of the Nation-State. World Futures 42 (1):161-171.
    (1994). The end of History or the end of Democracy? National identity and the future of the nation‐state. World Futures: Vol. 42, No. 1-2, pp. 161-171.
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  19.  1
    Michael Hennessy Picard (forthcoming). “Iraqnophobia”: A Biomedical History of State-Rearing and Shock Doctrine in Iraq. International Journal for the Semiotics of Law - Revue Internationale de Sémiotique Juridique:1-34.
    The history of Western foreign policy in the Middle East has long assimilated Arab culture to sickness. Specifically, the biological episteme of “contamination” has shaped American foreign policy in the Gulf for decades. In so doing, the US Government continually borrowed references from the natural sciences to frame its foreign policy, leading some commentators to claim that biology supplanted philosophy and religion as the primary political category. The article analyses the semantics of Iraqnophobic metaphors, from the British experience of (...)
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  20.  4
    Ayşegül Aydıngün (2010). Islam as a Symbolic Element of National Identity Used by the Nationalist Ideology in the Nation and State Building Process in Post-Soviet Kazakhstan. Journal for the Study of Religions and Ideologies 6 (17):69-83.
    The main intention of this article is to analyze the role of Islam in post-Soviet Kazakhstan and its utilization in the nation-building and state-building processes. It is argued that Islam in post-Soviet Kazakhstan is a cultural phenomenon rather than a religious one and is an important marker of national identity despite the competition of radical movements in the “religious field.”.
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  21.  11
    John M. McNamara (1993). State-Dependent Life-History Equations. Acta Biotheoretica 41 (3):165-174.
    Matrix population models provide a natural tool to analyse state-dependent life-history strategies. Reproductive value and the intrinsic rate of natural increase under a strategy, and the optimal life-history strategy can all be easily characterised using projection matrices. The resultant formulae, however, are not directly comparable with the corresponding formulae for age structured populations such as Lotka's equations and Fisher's formula for reproductive value. This is because formulae involving projection matrices lose track of what happens to an individual (...)
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  22.  1
    Yaacov Lev (2013). David Ayalon (1914–1998) and the History of Black Military Slavery in Medieval Islam. Der Islam: Journal of the History and Culture of the Middle East 90 (1):21-43.
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  23. Ian Almond (2011). History of Islam in German Thought: From Leibniz to Nietzsche. Routledge.
    This concise overview of the perception of Islam in eight of the most important German thinkers of the eighteenth and nineteenth centuries allows a new and fascinating investigation of how these thinkers, within their own bodies of work, often espoused contradicting ideas about Islam and their nearest Muslim neighbors. Exploring a variety of 'neat compartmentalizations' at work in the representations of Islam, as well as distinct vocabularies employed by these key intellectuals, Ian Almond parses these vocabularies to (...)
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  24.  12
    Zain Ali (2006). Islam: Religion, History, and Civilization (Review). Philosophy East and West 56 (3):495-497.
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  25. James A. Bellamy, G. E. von Grunebaum & Katherine Watson (1973). Classical Islam: A History 600-1258. Journal of the American Oriental Society 93 (3):366.
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  26. James A. Bellamy & Bernard Lewis (1975). Islam in History: Ideas, Men and Events in the Middle East. Journal of the American Oriental Society 95 (1):137.
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  27. W. Madelung (2008). Scripturalist Islam: The History and Doctrines of the Akhbari Shilhringi School * by Robert Gleave. Journal of Islamic Studies 19 (3):398-400.
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  28. I. Malik (2007). Islam in History and Politics. Perspectives From South Asia * Edited by Asim Roy. Journal of Islamic Studies 19 (1):143-145.
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  29. Ali Paya (2011). Science and Islam: A History by Ehsan Masood, 2009. [REVIEW] Journal of Shi‘a Islamic Studies 4:231-233.
     
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  30. M. Talib (2005). Review: Islam: Critical Concepts in Sociology: Volume I: Islam as Religion and Law, Volume II: Islam, State and Politics, Volume III: Islam, Gender and the Family, Volume IV: Islam and Social Movements. [REVIEW] Journal of Islamic Studies 16 (2):218-222.
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  31.  39
    Ian Almond (2010). History of Islam in German Thought From Leibniz to Nietzsche. Routledge.
    Introduction -- Leibniz, historicism, and the plague of Islam -- Kant, Islam, and the preservation of boundaries -- Herder's Arab fantasies -- Keeping the Turks out of islam : Goethe's Ottoman plan -- Friedrich Schlegel and the emptying of Islam -- Hegel and the disappearance of Islam -- Marx the Moor -- Nietzsche's peace with Islam.
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  32. Marshall G. S. Hodgson & Edmund Burke (1993). Rethinking World History Essays on Europe, Islam, and World History. Monograph Collection (Matt - Pseudo).
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  33. Joseph Heath & Wayne Norman (2004). Stakeholder Theory, Corporate Governance and Public Management: What Can the History of State-Run Enterprises Teach Us in the Post-Enron Era? Journal of Business Ethics 53 (3):247-265.
    This paper raises a challenge for those who assume that corporate social responsibility and good corporate governance naturally go hand-in-hand. The recent spate of corporate scandals in the United States and elsewhere has dramatized, once again, the severity of the agency problems that may arise between managers and shareholders. These scandals remind us that even if we adopt an extremely narrow concept of managerial responsibility – such that we recognize no social responsibility beyond the obligation to maximize shareholder value – (...)
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  34.  9
    Eren Duzgun (2012). Islam's Marriage with Neoliberalism: State Transformation in Turkey, Yıldız Atasoy, Basingstoke: Palgrave Macmillan, 2009. Historical Materialism 20 (3):181-200.
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  35.  4
    David Parker (2010). Impersonal Power. History and Theory of the Bourgeois State_, Heide Gerstenberger, Translated by David Fernbach, _Historical Materialism Book Series, Leiden: Brill 2007. Historical Materialism 18 (3):230-244.
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  36.  24
    T. J. de Boer (1903). The History of Philosophy in Islam. Cosmo.
    INTRODUCTION. 1. THE THEATRE. 1. In olden time the Arabian desert was, as it is at this da)7, the roaming-ground of independent Bedouin tribes. ...
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  37. Martin Heidegger (2013). Nature, History, State, 1933-1934. Bloomsbury Academic.
  38. George Sylvester Morris & Georg Wilhelm Friedrich Hegel (1887). Hegel's Philosophy of the State and of History. S. C. Griggs and Company.
     
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  39. Steve Buckler (1996). Margaret Canovan, Hannah Arendt: A Reinterpretation of Her Political Thought. Cambridge: Cambridge University Press,1992. Phillip Hansen, Hannah Arendt: Politics, History and Citizenship. Oxford: Polity, 1993. Maurizio Passerin d'Entreves, The Political Philosophy of Hannah Arendt. London: Routledge, 1994. Andrea Nye, Philosophia: The Thought of Rosa Luxemburg, Simone Weil and Hannah Arendt. London: Routledge, 1994. Michael Gottsegen, The Political Thought of Hannah Arendt. Albany: State University of New York Press, 199.4. [REVIEW] History of the Human Sciences 9 (1):85-92.
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  40. M. Pacaci (2013). Democratic Values and the Qur'an as a Source of Islam. Philosophy and Social Criticism 39 (4-5):361-371.
    It would be an anachronism to search for modern democracy in the Qur’an that is the first among the other sources of Islam, i.e. Sunnah, ijma and the qiyas. To deduce the definition of Islam merely on the basis of the primary and secondary textual sources rather than the application of them as Muslim praxis would be an incomplete hermeneutic process in understanding it. We can see that the state and the religious society, which was represented by (...)
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  41.  1
    Andrew Reynolds (2008). Ernst Haeckel and the Theory of the Cell State: Remarks on the History of a Bio-Political Metaphor. History of Science 46 (152):123-152.
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  42.  15
    Oliver Roy (1985). Fundamentalism, Traditionalism, and Islam. Telos: Critical Theory of the Contemporary 1985 (65):122-127.
    Obscurantism, return of the Middle Ages, fascism, clericalism …. Utter nonsense has been written on the return of religion in the Muslem world, reflecting the old Western phantasm about Islam. In fact, the phenomena grouped under the rubric of “fundamentalism” are quite heterogenous and belong to different catagories, of which only one — Islamicism — is really new. Islamic revivalism must be understood not in terms of recent Western history, emphasizing the emergence of the modern state from (...)
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  43.  11
    Konrad Fuchs (1980). History of the Polish Nation, 1918–1978. From the Founding of the State in the First World War to the Present. Philosophy and History 13 (1):90-91.
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  44.  14
    Morris F. Low (1993). The History of East Asian Science: State of the Art. Studies in History and Philosophy of Science Part A 24 (4):677-686.
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  45.  10
    Century Democracy (forthcoming). Adam, Ulrich. The Political Economy of JHG Justi. Bern: Peter Lang, 2006. 317p., Bibl., Index, $61.95. The Eighteenth-Century German Statistician as Reader of French Theory of Commerce and Reformer of the European State System. Armitage, David, Ed. British Political Thought in History, Literature and The. [REVIEW] Journal of the History of Ideas.
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  46.  30
    Aviezer Tucker (2007). History - Myth or Reality: Reflections on the State of the Profession. Journal of the Philosophy of History 1 (1):125-135.
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  47.  7
    Georg Franz-Willing (1989). The History of Bavaria in the 20th Century. From Monarchy to Federal State. Philosophy and History 22 (1):118-119.
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  48.  7
    Zhang Yanxian (2009). Nation-State Building and the Study of Taiwan's History Under Japanese Rule. Chinese Studies in History 42 (4):43-51.
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  49.  11
    Bernd Warlich (1974). State of Nature” and the “Natural History” of Bourgeois Society. The Origins of Bourgeois Social Theory as a Philosophy of History and Social Science in Samuel Pufendorf, John Locke and Adam Smith. Philosophy and History 7 (2):153-157.
  50.  1
    Crosbie Smith (1990). Stephen G. Brush . History of Physics: Selected Reprints. College Park, MD: American Association of Physics Teachers, 1988. Pp. 235. ISBN 0-917853-29-6. $16.00.Stephen G. Brush, The History of Modern Science. A Guide to the Second Scientific Revolution, 1800–1950. Ames, Iowa: Iowa State University Press, Pp. Xv + 544. ISBN 0-8138-0883-9. $39.95. [REVIEW] British Journal for the History of Science 23 (1):119.
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