This book combines contemporary discussions on modernity with the history of the Muslim world. From a heuristic perspective, it is sketching out a framework for a global sociology of modernity. This framework attempts to accommodate a core assumption of classical modernization theory – the global nature of modernity – with the pluralistic perspective of the rise of a multiplicity of historically concrete forms of modernities. It tries to reconcile a universalistic concept of modernity with the fact of modernity’s multiple historical realizations. At the same time, this discussion of contemporary social theory puts forward a critique of the still so conveniently applied equation of modernization with Westernization. In empirical terms, the book substantiates this critique in drawing its exemplary illustrations from the historical experience of Muslim peoples. Bringing Muslim history and discussions in social theory together, this book represents a synthesis of research efforts in sociology and Islamic studies.

This book combines sociological theorising with studies on the Middle East and Islam. The diversity of modernities that can be observed in our world is linked to the claim of living in a global modernity, in a world society. The book underpins this claim with numerous excursions into Islamic history. It criticises the view that modernisation can be equated with westernisation and considers different projects of specifically Islamic modernities as integral parts of world society. From this perspective, the study contributes to the "provincialisation" of European history in contemporary social scientific thought. Contrary to the theories of postcolonialism associated with the call for the provincialisation of Europe, however, this book adheres to essential traditions of classical sociology. It thus aims to make a contribution to the social theoretical discussion on modernity, which is empirically underpinned with the help of data from the history of the Middle East and Islam. The translation was done with the help of artificial intelligence. A subsequent human revision was done primarily in terms of content.

In its broadest ambition, sociology aims to better understand the human predicament. Despite this, modern social theory is grounded in a decidedly Western disciplinary rationality modernist, developmentalist, naturalistic, and secular. Yet, the fact is that human beings exist in multiple diverse traditions, including transcendental, authentic/liberative, and religious. A paradigm of comparative social theory, then, would enlarge our craft's theoretical apparatus: A "hermeneutic cultural positivity" model that has both intercivilisational and existentialistic aspects will put at sociology's disposal a vast array of comparative and analytical concepts to address contemporary global issues in an intercivilisational dialogue. Specifically, social theory which considers major problems in relation to existential questions reveals commonalities among Western and Muslim intellectual traditions. The major elements of "social" theory human nature, community, religion, the sacred, the secular, and authenticity are here deconstructed from both perspectives, as understood by two representative theorists from each tradition, who all agree that modernity poses both a possibility for and a danger to human existence. Goffman's sociology is based on symbolic and discursive social theory, while Giddens defends social democracy and the "Third Way." Despite these theorists' absence of transcendental consciousness both focus strongly on existential concerns (as distinguished from religious concerns). By the same token, in the Muslim tradition of liberation theology, existential concerns are equally crucial social issues in Iqbal's modern traditionalism and Shariati's post-colonial Islamist modernisation. Considering these four thinkers within this comparative model can create a new vision for tackling world problems by demonstrating their respective theories' inherent strengths and weaknesses i.e., their potential contributions. Without understanding both intellectual traditions in these seemingly different civilizations, we are not able to reach the constructive understanding at the basis of meaningful co-existence. On the modern global stage, reinventing the sociological tradition on an intercivilisational basis can bring fundamental change to intellectual engagements. Rather than incommensurable agents imprisoned by our mental and social structures, we can choose between disagreement, clash, confrontation, and dialogue.

Ali Shariati and the Future of Social Theory: Religion, Revolution and the Role of the Intellectual is a collection of essays engaged in a future-oriented remembrance of the life and praxis of one of Iran’s most influential revolutionary intellectuals: Ali Shariati.

Lifeworlds of Islam shows that Islam has typically operated not in the form of standard dogmas, but more often as a compass for practical individual orientations or lifeworlds. Mohammed Bamyeh develops a sociology of Islam that maps out how Muslims have employed the faith to foster global networks, public philosophies, and engaged civic lives both historically and in the present.

This volume traces the modern critical and performance history of this play, one of Shakespeare's most-loved and most-performed comedies. The essay focus on such modern concerns as feminism, deconstruction, textual theory, and queer theory.