【ご案内】(6/1)東文研セミナー:Cemil Aydin博士講演会

東文研セミナー:Cemil Aydin博士講演会のご案内

Tobunken Seminar: Lecture by Professor Cemil Aydin


論題 (Title):
Islamic Modernism and the Question of Eurocentric Global Intellectual

講演者 (Speaker):Professor Cemil Aydin (George Mason University)

Cemil Aydin is IIIT Chair in Islamic Studies and Associate Professor of
History at the Department of History and Art History, George Mason
University, where he also serves as Director of Ali Vurak Ak Center for
Global Islamic Studies. Professor Aydin’s numerous publications include:
The Politics of Anti-Westernism in Asia: Visions of World Order in
Pan-Islamic and Pan-Asian Thought (New York: Columbia University Press,
Global and International History Series, 2007).

日時 (Date):6月1日(水) 18:00-19:30 (18:00-19:30, June 1, 2011)

場所(Venue):東京大学東洋文化研究所3階大会議室(文京区本郷; (Third floor, Institute for Advanced Studies
on Asia, the University of Tokyo; Hongo, Bunkyo-ku)

※問い合わせ先 (contact person):森本一夫(Kazuo Morimoto;
lecture is open to public.)。

要旨 (Abstract):
In the scholarly writings on the global intellectual history of the last two
hundred years, we see special attention given to the emergence of universal
and global values, such as the ideas of national liberty, equality,
international law and human rights.  Once we assume the existence of global
and universal norms, we have the inevitable question of the origins of these
global values, which, most of the time, takes us to the debate on
Eurocentrism. We end up tracing almost all of the assumed universal values
and ideas back to European intellectual history.  According to the main
narratives of modern non-Western intellectuals, nationalist or reformers
still reproduce this Eurocentrism because they show a kind of non-European
seizure of European universalism, in some sense, a subaltern fulfillment of
the Eurocentric values that led the way to a kind of anti-colonial
internationalism, and associated norms such as national self-determination,
racial equality, and freedom from colonial rule. Thus, Ataturk, Sun Yat-Sen,
and even Gandhi would become avatars of Eurocentrism in history of global
norms, although it was their agency and ideas which shaped modern
international history.
While this narrative is giving primacy of historical agency to subaltern and
non-Western figures in realizing and actualizing the universal potential of
Enlightened European values, it seems all of these values still originated
from the small geographical area of Western Europe. Moreover, the
globalization of universalistic ideas becomes very abstract and
teleological: There is not sufficient attention given to the ideas that are
modern, globalized but not originating from Europe, while differences in the
globalization of European ideas in different parts of the world are not well
explained.  Even though intellectuals in Muslim majority societies,
Confucian East Asia, or Buddhist South East Asia were all exposed to a
similar set of globally circulating ideas, there were crucial differences in
their main formulations and in dominant trends. We should see the
similarities among Tagore, Okakura Tenshin, Ahmed Riza, or Muhammad Abduh
and W.E.B. Du Bois, but differences are also important to underline.
This paper will discuss the globalization of Islamic modernism and its
associated values to revisit the question of Eurocenrism in global
intellectual history.  Why was Islamic modernism as well as the admiration
for Ottoman Empire and its Caliphate was so dominant in Muslim societies
between 1870s to the 1930s, an era retrospectively described as the high
period of rising nationalism and Europeanization of the world? What can we
learn from the modernist hermeneutic engagement with early Islamic texts
with regard to questions of global intellectual history?

登録者 :研究支援担当
掲載期間:20110517 - 20110601
当日期間:20110601 - 20110601