Intellectual Tradition Research Articles

IMAGES OF JIHAD AND PROBLEMS OF LEGITIMATION OF RELIGIOUS PROTEST AS A FORM OF CLASS CONFLICT AND SOCIAL LIBERATION

Background. The author analyzes the texts of the Dune cycle in contexts of modern historiography, including its universal methods that allow analyzing “oriental” images in literature through the prism of constructing and deconstructing narratives that form the image of Jihad as a form of political, social and religious struggle of oppressed communities and minorities.
 Purpose. The purpose of the article is an “orientalist” reinterpretation of the images of Jihad in the novels belonging to the Dune cycle including the prequel text presented by Dune. Butlerian Jihad and Dune. Paul.
 Materials and methods. The author uses the methodological tools of intellectual history and studies of nationalism, including the concept of the invention of traditions, which allows to analyze the images of Jihad in science fiction as one of the invented traditions of mass US science fiction literature using the texts of the Dune cycle. Orientalism as a method is used to analyze Muslim motifs in the prose of F. Herbert, B. Herbert and K. Anderson, which, as the author of the article presumes, were inspired by political, ideological and religious stimuli. The author states that the orientalist approach can be an effective interpretative model for an interdisciplinary analysis of American science fiction as a cultural landscape for the development of Jihad images in the Western intellectual tradition of the consumer society.
 Results. The ideological and political foundations for the development of images of Jihad as a social concept of American science fiction are studied in the article. The article analyzes the ideological origins, as well as the political prototypes and archetypes of the Muslim radicals of the Dune cycle. The author analyzes the ideological discourse of radical Islamism, presented in American mass culture through the prism of religious war images as attempts to implement the doctrine and social liberation. The article analyzes the attempts of American writers to form a positive and attractive image of a radical political protest under religious Muslim slogans. Therefore, it is shown that American science fiction prose actualized the mobilization potential of Islamism, imagining and inventing it as a form of legitimate social and economic protest of the oppressed masses against discrimination. The author presumes that some American authors revised the images of Jihad, offering its interpretation as a radical social and class protest based on religious legitimation.

The Nêhiyawak Nation through Âcimowina: Experiencing Plains Cree Knowledge through Oral Narratives

This paper connects you to the Nehiyawak Nation of Western Canada by sharing key elements of our intellectual traditions and knowledge systems that have been shared through countless generations. The basis of this paper extends through the Indigenisation and decolonisation initiatives of preceding Indigenous scholars who have begun sharing their knowledge in a means to rewrite and challenge the dominant systems and methodological approaches that we ourselves find ourselves in. Since it does, I want you as the reader to understand that the concepts found in this paper are not the typical knowledge you are taught, and I ask you to come with an open mind as you read it since our Western society has been removed from metaphysical elements of our environment. The stories and insights of the Nehiyawak culture found in this paper delivers an emphasis on the deep-rooted understanding of the universe linked within our language, understanding of the world, and ancestral knowledge. It is shared with you for the purpose of enlightenment, and not for academic debate. I do not own this knowledge, but these are the stories of the Nehiyawak Nation, of which I am a part. You may not understand this paper now, but the information presented and given to you will keep with traditional customs and will make sense to you maybe not this year but maybe couple years down the road, as this is the lifelong effect of storytelling found in the Nehiyawak Nation.

Analytic theology and science-engaged theology

Abstract This article contributes to ongoing discussions on the place of theology in secular research universities by examining the relationship between analytic theology and science-engaged theology. Writing in response to William Wood's Analytic Theology and the Academic Study of Religion, I consider if and how one might demarcate these two recent movements in academic theology given that both sociological and substantive definitions result in significant overlap. To show the extent of this overlap, I argue that both analytic theology and science-engaged theology are forms of faith seeking understanding, which use the tools and methods from other disciplines in order to make incremental progress on specific theological questions. I then offer two critiques of Wood's argument (made by analogy with the natural sciences) that the doctrine of creation provides theological warrant for the extension of common human reason seen in analytic philosophy and theology. My own attempt at a demarcation suggests that whereas analytic theology is best understood as an intellectual tradition, science-engaged theology is an intellectual disposition. This means that although science-engaged theology may not always be analytic, analytic theologians (and theologians more widely) should always be science-engaged.

Cutting knots ‘together–apart’: threads of Western and Southern European history of education research

ABSTRACT This article presents a state of the art of the history of education in Western and Southern Europe by ‘cutting together–apart’ (Barad) ‘knotting-s’ (Ingold), in terms of both discipline formation and historiography across and beyond countries in these regions. It (dis)entangles national and regional particularities in terms of approaches, themes and constraints, and contributions to thriving international networks in the history of education. It sketches local trends and developments of the last 30 years and situates these within their differently evolving national and/or language-based disciplinary and institutional landscapes. Its snapshots of the history of education across the Benelux, Germany and Germanophone regions, the Iberian Peninsula, Italy and France highlight the contribution and interaction of national/linguistic intellectual traditions, institutional nodes of activity, (inter)disciplinary identities, methods and approaches, and vibrant scholarly communities.

Orientalism, Translation, and Recognition: With reference to Sir William Jones, H.T Colebrooke, and H.H Wilson

This paper aims to examine the process of knowledge produced by the Orientalists during the initial colonial period and the Eurocentrism it imbibes. By translating the Indian texts into European languages, the Europeans could "entrap" India, its culture, and its intellectual tradition. This paper will argue that reading, translating, and interpreting Indian texts in different languages, especially English, was an essential element in European colonization and the imposition of the European way of life, which is the only superior culture to the Indian people. Through an analysis of the establishment of the Asiatic Society and subsequent acquisition, production, and reproduction of the ancient Indian texts, this paper seeks to address the issue of this flawed process by shedding light on the construction of an idealized Indian society, very different from the actual one. By providing a detailed account of the Europeanization of Indian literature, it will be able to address the question of the writings used as standard texts in present Independent India.

‘Eekamba adishe nadi ufanwe, Eendingosho adishe na di ongelwe u pule kwali Nashima’: Nanghili Nashima, The performer and feminist intellectual

This article studies Nanghili Nashima’s Oudano practices and public life. We discuss how her autobiographical public performance practices during apartheid and independent Namibia constitute feminism. The study mainly focused on the sound and video recordings currently archived at the Namibian Broadcasting Corporation's Music Library and on YouTube. This work offers critical engagement on themes of migration, sexuality and labour, challenging colonial, Christian, patriarchal and heteronormative norms, and systems in Ovawambo and African societies at large. We unpack her mobile work and public life as defiant and subversive, therefore, speaking truth to multiple forms of power. By listening collectively and closely to her performance work, the study argues that Nanghili Nashima emerged as a trans-local figure who relied on transgression through her Oudano praxis to embody agency and radical imagination as practices of freedom. It is on this basis that her intellectual tradition is situated in what Pumla Gqola has theorised as African feminist imagination.

Introduction

AbstractThis introduction to the special issue “Multispecies Justice” traces various histories and genealogies of multispecies justice, illuminating the critical contributions of Indigenous philosophies and lifeways and more recent justice movements and intellectual developments in the West. It emphasizes how these intellectual traditions are rooted in social and political movements spurred by the relentless violence against the more-than-human and the inadequacy of existing conceptualizations or institutions of justice. The introduction explains the issue's engagement with the relationship between epistemological cultures and cultural ontologies on the one hand, and political institutions on the other, with a particular focus on different “species” of beings (human, nonhuman animal, plant, and so on). It also sets out the methodological and representational challenges involved in conceptualizing and achieving multispecies justice. The introduction introduces the articles to follow by thematizing them around four key topics: the relationship between agency and representation; situated knowledges and knowledge production; colonialism and capitalism; and the law and institutions understood as formal rule-systems and informal rules and norms. By engaging these themes, the special issue seeks to imagine how political institutions might be formed and transformed in ways that are responsive to cultural ontologies that disrupt existing grids of meaning and distributions of value.

What Is Psychiatry About?

What Is Psychiatry About? Dominic Murphy, PhD (bio) There are no such things as minds, but there are animate objects who behave differently from other types of natural entity. They move around under their own power, and some of their activity seems to be very different from that of other natural objects. Furthermore, some of our predictions about these objects are disproved in interesting ways; if we make a false prediction we do not revise our best theory about how such things generally behave, but we instead conclude that there is something wrong with the object of the prediction. These intelligent unpredictable things need a special vocabulary, and mental talk has arisen to serve as that vocabulary. But since a mind is not a thing in nature we face the problem of saying what the sciences of the mind are actually about. There are, then, intelligent systems that can be judged pathological, and some of them are our conspecifics. It is fair to say that there is no agreement about how such judgments are made or should be made. The question of what a mental illness is part of this larger picture, and it raises several different issues. First, how should we think about our practices of judging deviance? It would be contrary to accepted practice to wear a swimsuit to a state funeral, but what sort of norms would it violate and what state of mind would we ascribe to somebody who did it? Second, what is the difference between a judgment of deviance and a judgment of pathology? We have many ways of distinguishing between types of deviance, and the lines between criminality, immorality and pathology, to take three examples, are not always easy to discern. Third, what makes an illness a mental illness? This is Gough's topic, and I will get to it in a moment, but it worth situating it within this broader framework which asks what we are doing when we make these judgments of norm-violation. Gough begins by quite correctly pointing out that if we look at the domain of psychiatry as currently understood, we would have a hard time seeing what it is supposed to be the science of. It is customary to see psychiatry as dealing with the mental but, as Gough notes, there are some mental processes that psychiatry does not deal with, and some processes that psychiatry deals with that are not mental. Gough's response to this problem is a very interesting one, which starts from the idea that the point of psychiatry is to help those who need it; how different do things look if we start from this position? Conley and Glackin (2021) argues that the practical and therapeutic aspirations of psychiatry should constrain our understanding of mental illness. Glackin argues that we should [End Page 41] see this 'norms-first' view, as I will call it, as part of a broader liberal-democratic conversation about the ways in which we should live together A view that starts with norms is typically opposed to the 'naturalist' position. A naturalist begins with positive facts as the basis for diagnostic concepts, on the grounds that our concepts of disease and health are supposed to answer to facts about the physical and mental constitution of human beings. Gough's view is neither a norms-first view or a naturalist's view. We could call it an institutionalist view, or, if we were being a bit less kind, an ostensive one—"these things here, that's mental illness." David Hull (1988) taught us that every science (indeed, every intellectual formation or tradition) needs to be understood in two ways. First, we have the theoretical commitments that are taken to define it. Second, there are the practices and institutions that separate its practitioners off from others. Contemporary evolutionary biology, for instance, is built on the twin foundations of the modern synthesis—Darwinian natural selection and Mendelian genetics. These two theoretical commitments have been transformed and adapted and supplemented in diverse ways so that their modern forms no longer resemble their originals very closely. Still, they continue as the central undertakings about the nature of the living world that modern...

Translator’s Introduction: Homily 16 on “In the beginning was the Word” by St. Basil of Caesarea

Translator’s IntroductionHomily 16 on “In the beginning was the Word” by St. Basil of Caesarea Fr. Austin Dominic Litke, OP (bio) Key Words Basil of Caesarea, 4th century Christology, Gospel of John, Patristics Historical (and often neglected) texts in the Catholic intellectual tradition with contemporary comment and reflection In polite society, one is not supposed to discuss politics or religion. In fourth-century Cappadocia, however, it seems there were moments when people discussed little else. This is the lament of St. Gregory of Nyssa, the brother and fellow-bishop of St. Basil of Caesarea, in a passage from a work on the divinity of the Son and Holy Spirit, where he writes: “If you ask for change [at the market, the vendor] philosophizes about the Begotten and Unbegotten. If you ask about the price of bread, you get in response: ‘the Father is greater and the Son is subordinate.’ If you ask whether the bath is ready, [the attendant] defines that the Son exists from what is not.”1 St. Gregory takes this as a negative thing, since it means that many laypeople were on [End Page 148] the opposite side of the Arian controversy, espousing what historians call the “Anomoian” position concerning the Son, a radical version of the Arian heresy which held that the Son was a “totally different” kind of thing from the Father. In the late-fourth century, St. Gregory, along with St. Basil of Caesarea and St. Gregory of Nazianzen, was a staunch defender of the position defined at the Council of Nicaea in 325, which states that the Son is “consubstantial with the Father,” that is, the Son is the same kind of thing that the Father is. Even though this had been defined dogmatically a generation before, the three “Cappadocians” spent much of their time defending that teaching against those who would deny it. All of this is important for understanding the context of the homily of St. Basil, called “the Great” by the tradition, which we present for the first time here in a complete English translation. Historians have specified that the homily was composed and preached sometime between 363–78, but most likely in 372, the same year he preached a widely disseminated homily “On the Faith,” placing it among the sermons he gave in the first years of his episcopate at Caesarea.2 In it, St. Basil presents the first lines of the Gospel according to St. John as the remedy to the Arian doctrines that were still gaining support among Christians of the time. The continual affirmation that “the Word was God” is meant to combat the Arian assertion to the contrary. These inspired words of the Beloved Disciple are offered to give confidence to the faithful that what the Church taught at Nicaea comes directly from the experience of the one who reclined on Jesus’s chest at the Last Supper, such that one need not despair at their truth in the face of those who think otherwise. Even though St. Basil’s homily is primarily a pastoral writing, intended to form and edify the people under his care, he does not shy away from using philosophical examples and theological vocabulary. In order to explain how God the Word is the same being as God the Father, he presents the example of how human language is produced. We first have an idea that resides in our souls. That idea is then expressed in a word or series of words that are brought outside [End Page 149] of us. Even though the idea and the word are distinct, they are not separate. In fact, they are the same thing in different modes of expression. This distinction between an “inner word” and an “exterior word” was commonplace among the philosophers of the fourth century, and St. Basil has no problem using it to demonstrate the unity in being of the Father and the Son, of God and his Word. The bishop also has no problem using technical theological vocabulary. He speaks of the Word as a distinct prosopon, the Greek word for “Person.” He makes use of the technical theological term hypostasis to describe the unique being...

Rediscovering Moderation at the Beginning of the Twenty-First Century

ABSTRACT This article argues that moderation is a difficult, complex, and elusive concept that challenges our political imagination. It has several faces—epistemological, moral, constitutional, political and religious—and forms a rich intellectual tradition that has yet to be explored in all its complexity. Moderation is “the silken string that runs through the pearl-chain of all virtues” (Joseph Hall). As such, it ought to be examined not only as a virtue but also as a social practice, an intellectual sensibility, a way of life, a particular ethos, and a set of concrete institutions. Finally, moderation is best understood in relation with its synonyms (prudence, civility, compromise) and antonyms (extremism, fanaticism, zealotry).

The concept of «culture» in the scientific biographies of the repressed scientist G. V. Ksenofontov during the Soviet nation-building period

In the study the personal history of the repressed intelligentsia of Yakutia, the name of the outstanding scientist and socio-political figure Gavriil Vasilyevich Ksenofontov (1888-1938) occupies a special place not only because of the tragedy of his personal fate, but also the actualization and significance at the present stage of his most conceptual ideas, which, like their author, have their own scientific destiny. For the first time, research of this type became possible thanks, on the one hand, to the invaluable layer of archival sources identified in the handwritten heritage of G. V. Ksenofontov, on the other hand, to the methodology of a comprehensive study of the biographical narrative in the intellectual tradition of the first Yakut humanities scholars within the framework of modern approaches to intellectual history. For the first time in the unpublished manuscript legacy of G. V. Ksenofontov, a special circle of ideas is highlighted, the most indicative in the aspect of the formation of his integral intellectual program. In his scientific notes of 1934-1937, G. V. Ksenofontov increasingly refers to the multidimensional concept of «culture», perceived as a whole as a complex mechanism of a complex producing principle associated with ethnic identity and national identity. In this regard, in the statements and research of the scientist of recent years, there is a steady interest in methodological research and the conceptual basis of related humanities disciplines. We will focus on their review and justification in the broad context of G. V. Ksenofontov's ideas about «culture», the reasons for their appearance in his scientific tools in this paper, which determined the subject and purpose of the study.

Other Radicals

This essay is an introduction to a special section that focuses on the life and work of Anton de Kom, and especially on his seminal 1934 Wij slaven van Suriname. It forms part of a larger project that explores how a Caribbean intellectual tradition can be thought differently if greater attention is paid to the Dutch Caribbean. The essays included in the section demonstrate the shifting role that De Kom and his book have played—from the 1930s and the anxieties they created for the colonial state; to their international impact on other revolutionary movements, such as in Cuba; to their current mobilization by numerous young people of Surinamese descent in the Netherlands as part of an antiracist activism and politics of belonging. Almost ninety years after Wij slaven was first published, it has become a bestseller and De Kom has been named to the Dutch national historical canon. As more than political activism, the guest editors examine Anton de Kom in this Small Axe platform for Caribbean thought with the hope that these essays will stimulate even more scholarship on De Kom’s life and work and on the Dutch Caribbean more broadly, beyond the borders of the Dutch-speaking context.

Modern Muslim Intellectuals and the Quest for an Islamic Episteme: Humanism as a Case Study

Looking for an Islamic humanism in the Western sense of the word is utterly irrelevant to the spirit of Islam which poses man as a vicegerent of God, not as his structural opposite. The essence of all values in Islam issues from God and obedience to God frees man from superstitions and systems that limit his potential by endowing him as a moral agent with the freedom to choose between good and evil. Al-Faruqi & al-Faruqi (1986) show the epistemological biases of Western intellectual traditions which distinguish between two realms of knowing the world: the secular, rational mundane world and the fantastic, irrational religious world. This distinction is not problematic in Arabic Islamic religious tradition and is not the outcome of the separation of church and state.

Review: Gastropolitics and the Specter of Race: Stories of Capital, Culture, and Coloniality in Peru, by María Elena García

Review: <i>Gastropolitics and the Specter of Race: Stories of Capital, Culture, and Coloniality in Peru</i>, by María Elena García

Brian P. Copenhaver. Magic and the Dignity of Man: Pico della Mirandola and His Oration in Modern Memory.

Magic and the Dignity of Man is a remarkable book. In it, Brian Copenhaver challenges a series of widespread assumptions about one of the best-known statements of Renaissance humanist ideology, Pico della Mirandola’s “Oration on the Dignity of Man,” forcing his readers to reconsider several major assumptions about the Renaissance as a whole. In so doing, he has produced a veritable tour de force, which offers an impressive range of reflections on philosophical developments over the last five centuries, the course of Renaissance historiography, the ways in which that movement has been conceptualized, and the creation of the celebrity of one of its major players. All of this is delivered with a dry sense of humor and a frequently sharp turn of phrase. The so-called “Oration on the Dignity of Man” was written by Count Giovanni Pico della Mirandola (1463–1494) in 1486, when Pico was only twenty-three years old. Despite the name by which it is now known, the “Oration” was never delivered to an audience. Rather, it was intended as an introduction to his “900 Conclusions,” a vast set of theses derived from wide reading in many different intellectual and philosophical traditions, which he proposed to debate in Rome with anyone who wished. That debate did not happen either: Pope Innocent VIII swiftly intervened, forbidding their discussion while their orthodoxy was assessed; thirteen of the nine hundred propositions were duly deemed to be heretical; and in due course the entire book was banned. Pico initially wrote a defense of the “Conclusions,” but later, in an attempt to save his reputation, he wrote another work in which he repudiated many of the ideas he had previously embraced. He died in 1494, at the age of thirty-one, in somewhat mysterious circumstances.

Nonviolence and Catholic school sport: recommendations for supporting mission as drawn from a historical case study

For centuries, Catholic schools have promoted extra-curricular activity as a means to develop well-rounded students. Sports programming has been a vital aspect of this work, but there is little research into how these programmes can support the combined educational-religious missions of the schools. In response, this paper relies on archival and interview research to present a historical case study of Canadian coach-educator Father David Bauer, who spent his lifetime as a Basilian priest educating through sport in the face of its violent tendencies. We discuss how Bauer, as an educator and prominent international figure in ice hockey, identified difficulties arising from violence over several decades. Influenced by his military experience and his religious community’s educational charism, we see how Bauer drew from a Basilian intellectual tradition and other experiences to push back against several types of violence arising in sport: physical, psychological, structural, media-driven, and others. The paper concludes with seven recommendations of nonviolence for Catholic school sports programmes, where leaders can learn from Bauer’s story and enable programmes of human development and bridge-building, and thereby, positively enhance school mission.

“The Utilitarians of Their Day”?

At the end of the 19th century, in an effort to reform the economic and social organisation along socialist lines, the first Fabians had to reflect on morality and the place of the individual in society. They derived their ideals and theories from various political and intellectual traditions, among which popular and liberal radicalism, Darwinism and ethical positivism. As for the utilitarian influence on the first Fabians, it is controversial. Though the Fabians admired the reformist endeavour of Bentham and his disciples, they openly rejected Utilitarianism. For them, it was a theory of the past that justified individualism. However, a study of the Fabian Essays in Socialism (1889) as well as other essays published by the seven essayists (Annie Besant, Hubert Bland, William Clarke, Sydney Olivier, George Bernard Shaw, Graham Wallas and Sidney Webb) shows that the Fabians reshaped some utilitarian principles to suit their objectives. They engaged with the utilitarian tradition, which extended far beyond Bentham and his disciples, especially when they studied moral questions, denounced private property of the means of production, or sought inspiration to reform society along rational lines. The Fabians were not direct heirs of Bentham. However, they were indirectly influenced by Utilitarianism. They even contributed to modifying the teachings of Utilitarianism, especially as they insisted on the quality of pleasures or as they put forward the notions of altruism and service of the community.

Dreaming Philosophers: The Daoist and the Metaphysician

Is this just a dream? Daoist philosopher Zhuang Zi and metaphysician Descartes both considered this question but came to very different conclusions. In his Dream Hypothesis, Descartes imagined that all of his beliefs about the external world could be mistaken, which led him to the realization that the only thing that he could be certain of was his own existence: “I think therefore I am.” But what am “I”? “I am a thinking thing”, he said and concluded that the existence of one’s mental self is clear, certain and indubitable, while the existence of a physical world was open to doubt. Zhuang Zi, in a similar vein, dreamt that he was a butterfly, and, on awakening, could not be sure that he was not a butterfly dreaming that he was a man. Rather than drawing a distinction between dreams and reality, or between certainty and dubitability, however, he concluded that our identities, like everything else in the world, are fluid and subject transformation and transmutation. The very different treatments of the dream scenario by these two thinkers stem from fundamentally different assumptions embedded in the two philosophical traditions. Analyzing them side by side, we realize how the resources of each intellectual tradition cast light on the unquestioned assumptions underlying the philosophy of the other. This cross cultural engagement highlights the ways in which these two varieties of skepticism fall short of complete, universal skepticism and potentially points the way towards a synthesis of the resources of Western rationalism and philosophical Daoism that may lead to novel formulations of radically skeptical world views.

What is going on in entrepreneurship research? A bibliometric and SNA analysis

Entrepreneurship is a highly dynamic and fast-growing academic research field with a long intellectual tradition. It attracts scholars with different backgrounds and theoretical frameworks, and with different levels of analyses and methodological orientations. But where is the field headed next? What is going on in entrepreneurship research? The purpose of this paper is to take stock of the current research in the field, to map it using bibliometric methods and social network analysis (SNA), and to offer directions for future research. Bibliographic coupling analysis (BCA) is used in this study, due to its ability to unveil current trends and future priorities as they are reflected at the forefront of research (i.e., active research fronts). Data were collected from the WoS, comprising 5,393 peer-reviewed journal articles published in 273 journals and containing 470,262 cited references. The results provide an overall perspective of the research in the field, identifying 16 different research fronts. We believe that this study significantly contributes to the entrepreneurship field by revealing the advancement of the literature and some of the most active research fronts in this domain, providing insights not previously fully grasped or evaluated by previous literature reviews.

Historical, Intra-scientific and Social Factors of the Scientific Leadership in Islamic Psychology

The relevance of the article is determined by the scientist’s need to reflect on science, its history and factors that change its appearance. Science and society today are so closely connected that the existence of one dialectically determines the existence of the other. On the one hand, the society creates a request, to which the science gives its answer, and the science sensitively captures any changes in the society, sometimes even anticipates them. The purpose of this article is to analyze the phenomenon of scientific leadership in Islamic Psychology as a branch of modern Psychological Science, which is the result of the relationship and mutual influence of historical, intra-scientific and social factors The achievement of this goal is determined by the objectives where the first is to observe the main stages of psychological problems evolution in the context of the history of Western and Islamic intellectual traditions, and the second is to review and analyze of intra-scientific and social factors of leadership in Islamic Psychology as a branch of modern Psychological Science.The material for writing the article was the theoretical primary sources and analytical scientific publications on the history, philosophy and methodology of science in general, as well as in the field of Psychology and Islamic Psychology as its branch. The general dialectical approach made it possible to consider the problem of the scientific leadership of Islamic Psychology in both historical and logical angles, and to present the history of the development of psychological problems in the mutual influence of intra-scientific (the change of scientific criteria, differentiation and integration of sciences, methodological pluralism, externalism, etc.) and social factors (dissemination of popular culture, virtualization of public relations, globalization, etc.) as a system. Comparative analysis made it possible to collate the historical and modern interaction of Islamic and Western intellectual traditions in the field of psychological problems.This study disclosed not only the reasons for scientific leadership and the growing popularity of Islamic Psychology, but also the influence of these trends on changing the image of modern science, its paradigm, which actualizes psychological research and practice in the field of religion and spirituality based on the methodological principles of multiculturalism and post-secularism.