Abstract

In this paper we analyse Max Weber's view on Islam as a religion of warriors who lived at the Arabian Peninsula in the 7th century, and also, we analyse this interpretation in the context of Edward Said’s (orientalistic) theoretical approach. The first part of the paper presents various aspects of the analysis of Islam by Max Weber, which must be taken into the context of comparative theology, that is, in the light of considering the characteristics of Islam against the background of other world religions. In the second part of the work, we will analyse the concept of Said’s orientalism. We will construct the framework of moderate orientalism, which, according to the author of this paper, is an important conceptual adjustment that can contribute to a better understanding and analysis of various oriental discourses, including Weber discourse. Taking into account that we are talking about the most influential classics sociologists, especially in the case of the sociology of religion, it is very important to critically analyse his understanding of Islam so that we can determine which of his conclusions are significant for the sociology of religion and the sociology of Islam today, and which of his hypotheses can we attribute to some kind of reductionism or orientalism.

Highlights

  • In this paper we analyse Max Weber's view on Islam as a religion of warriors who lived at the Arabian Peninsula in the 7th century

  • we analyse this interpretation in the context of Edward Said's

  • which must be taken into the context of comparative theology

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Summary

Introduction

В данной работе, после краткого обзора аргументации Вебера по вопросу ислама как религии, которая ориентирована на военный этнос, авторы обосновывают важность рассмотрения его теории в ключе ориентализма, то есть в контексте теоретического подхода, который является наследием Эдварда Саида. Несмотря на присутствия дилеммы о том, рассматривал ли Вебер ислам как религию спасения или же все таки определял её как политическую религию stricto sensu (детальнее см.: [16])3, сейчас мы оставим этот вопрос за пределами нашего исследования, и сосредоточимся на нескольких проблемах в связи с подобным пониманием ислама, которые в продолжение нашей работы послужат прологом к анализу понимания Вебером самой молодой монотеистической религии в ключе ориентализма.

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