Lumiere
Moda Lumiere Jelly Roll
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Lumiere fabric
Exemplifying the way secularism turns nationalism to advantage
Exemplifying the way secularism turns nationalism to advantage.
Abdelhamid Zoubir
In my last book, East-West & Other Dualisms : Secularization, School Curricula & Market Economy (OPU, Algiers, 2009), I hinted at the way secularists define nationalism without going into many details because this aspect requires an extended analysis whose systematic treatment would surely have digressed the main thesis of East-West & Other Dualisms... To clarify the ambiguity that has recently been brought to my attention regarding this particular point, I suggest the following preliminary observations (1) in anticipation of the detailed research I am preparing for this purpose.
First of all, I have to admit that I believed that no ambiguity was possible concerning my quoting Beverley Blythe’s work on page 98 because I assumed that no one would ever attempt to argue sensibly that secularism and nationalism coincide universally, including Saudi Arabia, a country where the national emblem distinctly spells out the declaration of faith of all Muslims, and where Prophet Mohammed (PBUH) is not just the symbol of Saudi nationals but also of all Muslims. I chose to quote Beverley Blythe’s comments because they show clearly why establishing such abstractive correspondences of equivalence and equality between secularism and nationalism --as has so often unjustifiably been done since Renaissance times-- cannot be true and that any necessary correlation of equivalence or equality between secularism and nationalism amounts just to a hasty generalization resulting from the dualistic system of logic that I discuss at length in East-West & Other Dualisms…
Establishing abstractive correspondences of equivalence and equality between secularism and nationalism cannot but represent, and only theoretically at that, contexts where national identity undergoes alien religious and linguistic constituents or casts them down in favour of historical and societal imperatives; as in the United States, for example, where American-ness defines more in terms of its official Declaration of Independence in 1776, its mid-nineteenth century Frontier ideology, and late-nineteenth and early twentieth centuries pragmatism and conspicuous consumption than in terms of any of the Churches of Western Christendom that separated from the Roman Catholic Church during the Reformation, or the English language it inherited from the thirteen colonies where the English settled in the new continent at the beginning of the seventeenth century. Although I do not systematically tackle the abstractive correspondences of equivalence and equality that are used to tie secularism to nationalism, let me draw attention to my reference to the First Amendment on pages 96 et 97, where I suggest that even in such a situation as the United States, reality negates any indispensable correlation of equivalence or equality between secularism and nationalism.
The dualisms I discuss in parts 4 and 5 show how secularists turn to advantage international market economy or globalization against any form of nationalism whose religious constituent stands against such practices as interest credit and the practice of levying taxes for example. I explain how establishing abstractive correspondences of equivalence and equality between secularism and nationalism with the help of dualistic correspondences of many kinds equates inexcusably the nationalisms that reject the taxes and the fixed charges that Globalization imposes on revenues and borrowing money with restrictions that prevent the hypothetical “liberalization” that secularization is presently publicizing in the name of Globalization. In other words, eliminating nationalisms that resist interest credit and the practice of levying taxes is obviously an implicit elimination of religion and of Islam in particular. I also quote in this extent (p. 77) from Voltaire’s Candide because, though the “Philosophie des Lumières” or “Enlightenment” that this work reflects has apparently nothing to do with what is at nowadays referred to as globalization, this movement grouped atheist, agnostic and abjured Protestant and Catholic “liberals” whose binding tie predates the same antinationalist vein and assumes that it is not God, but man’s duty to determine the essence of existence. This is why, to counterbalance this persuasion, I quote from Goethe’s work on page 191 (2).
The liberalization, globalization or international market economy imperatives which secularism is imposing on nationalisms that draw their main constituent from religion is part and parcel of a political antinationalist and antireligious movement rather than an economic attribute. I believe I make this obvious through my analysis of the way secularism manipulates dualisms to define itself advantageously and my distinction between types of complementary and opposite correspondences showing how secularism exploits these to fabricate misleading oppositions between nationalism and liberalism in the same way as it opposes religion to nationalism and modernism. In a word, how secularism praises an atheistic or agnostic typology that transforms science, modernism and communalism into a new religion where Voltaire, Darwin, Marx and Freud replace prophets. Al-Ghazali, Wittgenstein and Derrida helped me to show the vanity of this violation.
Notes:
(1) See my other related comments about this question on: L2VFl64ATdZ107IsJBzugcK0X9P6WORbcLAOeDdTMO2tMJ3ajlypX8HVFU5tfHcmRMgqlUYnf8uee9Fj_oVmfHkNvRU_yQho59EcnBGojnhQiCiQKTL6EFWqfFd9Q5Tx9Au3h7g
(2) Cf., “Was Goethe a Muslim?” http://www.themodernreligion.com/convert/convert_goethe.htm, accessed on 12th July 2009.
About the Author
L’auteur s’intéresse particulièrement à la manière dont langue et la culture s’encodent mutuellement. Il a publié de nombreux articles et ouvrages à ce sujet, en langues française et anglaise. The Ambiguous Compromise (Routledge, 1990) est basé sur sa thèse de Doctorat. Son dernier ouvrage, East-West & Other Dualisms… a ete recemment publie par l’OPU. Un article decrivant son contenu apparaitra bientot sur ce site...
Lumière: L'Arrivée d'un train à La Ciotat (1895)
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