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丕賱廿爻賱丕賲 賮賷 丕賱賱賷亘乇丕賱賷丞
丕賱賰鬲丕亘 賷賯丿賲 丿乇丕爻丞 賱賰賷賮賷丞 爻賵亍 丕爻鬲禺丿丕賲 丕賱睾乇亘 丕賱鬲丕乇賷禺賷 賱賲賮丕賴賷賲 賲賳 賯亘賷賱 丕賱丿賷賲賯乇丕胤賷丞 賵丕賱噩賳爻丕賳賷丞 賵丨賯賵賯 丕賱賲乇兀丞 賱賲賴丕噩賲丞 丕賱廿爻賱丕賲貙 賵丕毓鬲亘丕乇賴 丨噩丞 囟丿賴 賵囟丿 丕賱賲噩鬲賲毓丕鬲 丕賱廿爻賱丕賲賷丞 賰賰賱.
賮賷 丕賱賰鬲丕亘 乇爻賲 賱爻賷丕賯 爻賷丕爻賷 賵毓賱賲賷貙 賵氐賮賴 丕賱兀賰丕丿賷賲賷 丕賱亘乇賷胤丕賳賷 亘賵賱 睾賱乇賵賷 亘兀賳賴 "賱丕 賷賲賰賳 丕賱丕爻鬲睾賳丕亍 毓賳賴 囟乇賵乇鬲賴 賮賷 賵賯鬲賳丕 丕賱丨丕囟乇.... 賱賮賴賲 丕賱毓賱丕賯丕鬲 賲丕 亘賷賳 丕賱賱賷亘乇丕賱賷丞 賵丕賱廿爻賱丕賲".
賷兀鬲賷 丕賱毓賲賱 賮賷 禺賲爻丞 賮氐賵賱貙 賷丨丕賵賱 氐丕丨亘 "丿賷賲賵賲丞 丕賱賲爻兀賱丞 丕賱賮賱爻胤賷賳賷丞" 賲賳 禺賱丕賱賴丕貙 賮賴賲 丕賱鬲賵丕乇賷禺 丕賱爻賷丕爻賷丞 賵丕賱賮賰乇賷丞 丕賱鬲賷 馗賴乇 賮賷賴丕 丕賱廿爻賱丕賲 賰鬲氐賳賷賮 賲賳 氐賳毓 丕賱賱賷亘乇丕賱賷丞 丕賱睾乇亘賷丞貙 廿賱賶 噩丕賳亘 鬲丨丿賷丿 丕賱丿賵乇 丕賱匕賷 賷賱毓亘賴 丕賱廿爻賱丕賲 賮賷 鬲賰賵賷賳 丕賱賱賷亘乇丕賱賷丞 賰兀賷丿賷賵賱賵噩賷丕貙 賵丕賱爻賷丕爻丕鬲 丕賱鬲賷 鬲鬲亘毓賴丕 丕賱兀賳馗賲丞 賮賷 兀賵乇賵亘丕 賵丕賱賵賱丕賷丕鬲 丕賱賲鬲丨丿丞 鬲噩丕賴 丕賱廿爻賱丕賲.
賷鬲賮賯 賲爻毓丿 賮賷 丕賱賰鬲丕亘 賲毓 乇兀賷 胤賱丕賱 兀爻丿 賮賷賯賵賱: "丕賱賲賴賲丞 丕賱賱賷亘乇丕賱賷丞 鬲賯鬲囟賷 廿毓丕丿丞 鬲卮賰賷賱 丕賱廿爻賱丕賲 賱賷賰賵賳 毓賱賶 卮丕賰賱丞 丕賱賲爻賷丨賷丞 丕賱亘乇賵鬲爻鬲丕賳鬲賷丞 丕賱賱賷亘乇丕賱賷丞貙 賵賮賷 丨丕賱 乇賮囟 丕賱賲爻賱賲賵賳 兀賴丿丕賮 賴匕賴 丕賱丨賲賱丞貙 賵丕賱鬲丨賵賾賱 胤賵丕毓賷丞 廿賱賶 丕賱賱賷亘乇丕賱賷丞貙 毓賳丿賴丕 賷噩亘 丕爻鬲禺丿丕賲 丕賱賯賵丞 丕賱毓爻賰乇賷丞"貙 亘丨噩丞 兀賳 賲賯丕賵賲鬲賴丕 鬲卮賰賱 鬲賴丿賷丿丕賸 賱賯賷賲丞 兀爻丕爻賷丞 賲賳 賯賷賲 丕賱賱賷亘乇丕賱賷丞貙 賵賴賷 毓丕賱賲賷鬲賴丕 賵囟乇賵乇丞 鬲毓賲賷賲賴丕 賰丕賱毓賵賱賲丞.
賮賷 丕賱賰鬲丕亘 乇爻賲 賱爻賷丕賯 爻賷丕爻賷 賵毓賱賲賷貙 賵氐賮賴 丕賱兀賰丕丿賷賲賷 丕賱亘乇賷胤丕賳賷 亘賵賱 睾賱乇賵賷 亘兀賳賴 "賱丕 賷賲賰賳 丕賱丕爻鬲睾賳丕亍 毓賳賴 囟乇賵乇鬲賴 賮賷 賵賯鬲賳丕 丕賱丨丕囟乇.... 賱賮賴賲 丕賱毓賱丕賯丕鬲 賲丕 亘賷賳 丕賱賱賷亘乇丕賱賷丞 賵丕賱廿爻賱丕賲".
賷兀鬲賷 丕賱毓賲賱 賮賷 禺賲爻丞 賮氐賵賱貙 賷丨丕賵賱 氐丕丨亘 "丿賷賲賵賲丞 丕賱賲爻兀賱丞 丕賱賮賱爻胤賷賳賷丞" 賲賳 禺賱丕賱賴丕貙 賮賴賲 丕賱鬲賵丕乇賷禺 丕賱爻賷丕爻賷丞 賵丕賱賮賰乇賷丞 丕賱鬲賷 馗賴乇 賮賷賴丕 丕賱廿爻賱丕賲 賰鬲氐賳賷賮 賲賳 氐賳毓 丕賱賱賷亘乇丕賱賷丞 丕賱睾乇亘賷丞貙 廿賱賶 噩丕賳亘 鬲丨丿賷丿 丕賱丿賵乇 丕賱匕賷 賷賱毓亘賴 丕賱廿爻賱丕賲 賮賷 鬲賰賵賷賳 丕賱賱賷亘乇丕賱賷丞 賰兀賷丿賷賵賱賵噩賷丕貙 賵丕賱爻賷丕爻丕鬲 丕賱鬲賷 鬲鬲亘毓賴丕 丕賱兀賳馗賲丞 賮賷 兀賵乇賵亘丕 賵丕賱賵賱丕賷丕鬲 丕賱賲鬲丨丿丞 鬲噩丕賴 丕賱廿爻賱丕賲.
賷鬲賮賯 賲爻毓丿 賮賷 丕賱賰鬲丕亘 賲毓 乇兀賷 胤賱丕賱 兀爻丿 賮賷賯賵賱: "丕賱賲賴賲丞 丕賱賱賷亘乇丕賱賷丞 鬲賯鬲囟賷 廿毓丕丿丞 鬲卮賰賷賱 丕賱廿爻賱丕賲 賱賷賰賵賳 毓賱賶 卮丕賰賱丞 丕賱賲爻賷丨賷丞 丕賱亘乇賵鬲爻鬲丕賳鬲賷丞 丕賱賱賷亘乇丕賱賷丞貙 賵賮賷 丨丕賱 乇賮囟 丕賱賲爻賱賲賵賳 兀賴丿丕賮 賴匕賴 丕賱丨賲賱丞貙 賵丕賱鬲丨賵賾賱 胤賵丕毓賷丞 廿賱賶 丕賱賱賷亘乇丕賱賷丞貙 毓賳丿賴丕 賷噩亘 丕爻鬲禺丿丕賲 丕賱賯賵丞 丕賱毓爻賰乇賷丞"貙 亘丨噩丞 兀賳 賲賯丕賵賲鬲賴丕 鬲卮賰賱 鬲賴丿賷丿丕賸 賱賯賷賲丞 兀爻丕爻賷丞 賲賳 賯賷賲 丕賱賱賷亘乇丕賱賷丞貙 賵賴賷 毓丕賱賲賷鬲賴丕 賵囟乇賵乇丞 鬲毓賲賷賲賴丕 賰丕賱毓賵賱賲丞.
472 pages, Paperback
First published January 5, 2015
42 people are currently reading
1189 people want to read
About the author
Joseph A. Massad
5听books139听followersJoseph Andoni Massad is Professor of Modern Arab Politics and Intellectual History in the Department of Middle Eastern, South Asian, and African Studies at Columbia University. His academic work has focused on Palestinian, Jordanian, and Israeli nationalism.
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December 16, 2024
丕賳鬲賴賷賾鬲 賲賳 賯乇丕亍丞 賰賱 丨乇賮 賰鬲亘賴 丕賱兀爻鬲丕匕貙 賮賴賱 賲賳 賲夭賷丿責
亘廿賲賰丕賳賰 兀賳 鬲毓丿 丕賱賰鬲丕亘 賴賵 噩夭亍賸丕 賲賰賲賱賸丕 賵兀賰孬乇 鬲賵爻毓賸丕 賮賷 賲賵丕囟賷毓 兀禺乇賶 賱賰鬲丕亘 "丕卮鬲賴丕亍 丕賱毓乇亘" 賮丕賱賰鬲丕亘丕賳 賷賳氐亘丕賳 毓賱賶 賲賳丕賯卮丞 兀賲乇 賵丕丨丿 賵賴賵 賲賵賯毓 丕賱禺胤丕亘 丕賱丨賯賵賯賷 丕賱兀賲賲賷貙 丕賱睾乇亘賷貙 賵鬲賲馗賴乇丕鬲賴 賮賷 丨賯賵賯 丕賱賳爻丕亍 賵丕賱賲孬賱賷丞 丕賱噩賳爻賷丞 賵丕賱丿賷賲賯乇丕胤賷丞 賵丨賯賵賯 丕賱廿賳爻丕賳貙 賲賵賯毓 賴匕丕 丕賱禺胤丕亘 賲賳 丕賱爻賷丕爻丞 丕賱廿賲亘乇賷丕賱賷丞 丕賱睾乇亘賷丞 賵丿賵乇賴丕 賮賷 廿毓丕丿丞 廿賳鬲丕噩 丕賱賴賵賷丞 賵丕賱賲噩鬲賲毓 賵丕賱孬賯丕賮丞 賮賷 賲噩鬲賲毓丕鬲 丕賱噩賳賵亘貙 賵賮賷 丨丕賱丞 噩賵夭賷賮 賲爻毓丿貙 賮賷 丕賱賵胤賳 丕賱毓乇亘賷 賵丕賱毓丕賱賲 丕賱廿爻賱丕賲賷 亘丕賱鬲丨丿賷丿. 賷囟毓 噩賵夭賷賮 賲爻毓丿 丕賱賰孬賷乇 賲賳 丕賱賴賵丕賲卮 賱賲賳丕賯卮丞 丕賱乇丿賵丿 丕賱鬲賷 氐丿乇鬲 毓賱賶 賰鬲丕亘賴 "丕卮鬲賴丕亍 丕賱毓乇亘" 賵賱匕賱賰 賷毓丿 賰鬲丕亘 丕賱廿爻賱丕賲 賮賷 丕賱賱賷亘乇丕賱賷丞 匕賵 賲爻丕丨丕鬲 賵丕爻毓丞 賱賱丕卮鬲亘丕賰 賲毓 丕賱丌乇丕亍 丕賱兀禺乇賶 賵賱丕 賷賵噩丿 賮賷賴丕 氐賵鬲賸丕 賵丕丨丿賸丕 賴賵 氐賵鬲 丕賱兀爻鬲丕匕 賲爻毓丿. 賵丕賱賰鬲丕亘 賲賴賲 賯乇丕亍鬲賴 亘丕賱賳爻亘丞 賱賱賯丕乇卅 丕賱毓乇亘賷貙 賱兀賳賴 爻賷賰賵賳 賲毓賷賳賸丕 毓賱賶 賮賴賲 丕賱賰孬賷乇 賲賳 丕賱馗賵丕賴乇 丕賱鬲賷 鬲鬲賳丕賲賶 賷賵賲賸丕 亘毓丿 丌禺乇 賵賲賳丕賯卮鬲賴丕貙 乇睾賲 賲爻丕丨丕鬲 丕賱丕禺鬲賱丕賮 丕賱毓丿賷丿丞 丕賱鬲賷 賷賲賰賳 兀賳 鬲賯賮 賮賷賴丕 囟丿 賵噩賴丞 丌乇丕亍 噩賵夭賷賮 賲爻毓丿丿貙 賮賷 丕賱賳賴丕賷丞 賴賵 賲孬賯賮 睾丕囟亘 賲賳丕囟賱 卮乇賷賮貙 賵賲賰賲賱賸丕貙 兀賵 賲鬲禺胤賷賸丕貙 賱賲卮乇賵毓 廿丿賵丕乇丿 爻毓賷丿
亘廿賲賰丕賳賰 兀賳 鬲毓丿 丕賱賰鬲丕亘 賴賵 噩夭亍賸丕 賲賰賲賱賸丕 賵兀賰孬乇 鬲賵爻毓賸丕 賮賷 賲賵丕囟賷毓 兀禺乇賶 賱賰鬲丕亘 "丕卮鬲賴丕亍 丕賱毓乇亘" 賮丕賱賰鬲丕亘丕賳 賷賳氐亘丕賳 毓賱賶 賲賳丕賯卮丞 兀賲乇 賵丕丨丿 賵賴賵 賲賵賯毓 丕賱禺胤丕亘 丕賱丨賯賵賯賷 丕賱兀賲賲賷貙 丕賱睾乇亘賷貙 賵鬲賲馗賴乇丕鬲賴 賮賷 丨賯賵賯 丕賱賳爻丕亍 賵丕賱賲孬賱賷丞 丕賱噩賳爻賷丞 賵丕賱丿賷賲賯乇丕胤賷丞 賵丨賯賵賯 丕賱廿賳爻丕賳貙 賲賵賯毓 賴匕丕 丕賱禺胤丕亘 賲賳 丕賱爻賷丕爻丞 丕賱廿賲亘乇賷丕賱賷丞 丕賱睾乇亘賷丞 賵丿賵乇賴丕 賮賷 廿毓丕丿丞 廿賳鬲丕噩 丕賱賴賵賷丞 賵丕賱賲噩鬲賲毓 賵丕賱孬賯丕賮丞 賮賷 賲噩鬲賲毓丕鬲 丕賱噩賳賵亘貙 賵賮賷 丨丕賱丞 噩賵夭賷賮 賲爻毓丿貙 賮賷 丕賱賵胤賳 丕賱毓乇亘賷 賵丕賱毓丕賱賲 丕賱廿爻賱丕賲賷 亘丕賱鬲丨丿賷丿. 賷囟毓 噩賵夭賷賮 賲爻毓丿 丕賱賰孬賷乇 賲賳 丕賱賴賵丕賲卮 賱賲賳丕賯卮丞 丕賱乇丿賵丿 丕賱鬲賷 氐丿乇鬲 毓賱賶 賰鬲丕亘賴 "丕卮鬲賴丕亍 丕賱毓乇亘" 賵賱匕賱賰 賷毓丿 賰鬲丕亘 丕賱廿爻賱丕賲 賮賷 丕賱賱賷亘乇丕賱賷丞 匕賵 賲爻丕丨丕鬲 賵丕爻毓丞 賱賱丕卮鬲亘丕賰 賲毓 丕賱丌乇丕亍 丕賱兀禺乇賶 賵賱丕 賷賵噩丿 賮賷賴丕 氐賵鬲賸丕 賵丕丨丿賸丕 賴賵 氐賵鬲 丕賱兀爻鬲丕匕 賲爻毓丿. 賵丕賱賰鬲丕亘 賲賴賲 賯乇丕亍鬲賴 亘丕賱賳爻亘丞 賱賱賯丕乇卅 丕賱毓乇亘賷貙 賱兀賳賴 爻賷賰賵賳 賲毓賷賳賸丕 毓賱賶 賮賴賲 丕賱賰孬賷乇 賲賳 丕賱馗賵丕賴乇 丕賱鬲賷 鬲鬲賳丕賲賶 賷賵賲賸丕 亘毓丿 丌禺乇 賵賲賳丕賯卮鬲賴丕貙 乇睾賲 賲爻丕丨丕鬲 丕賱丕禺鬲賱丕賮 丕賱毓丿賷丿丞 丕賱鬲賷 賷賲賰賳 兀賳 鬲賯賮 賮賷賴丕 囟丿 賵噩賴丞 丌乇丕亍 噩賵夭賷賮 賲爻毓丿丿貙 賮賷 丕賱賳賴丕賷丞 賴賵 賲孬賯賮 睾丕囟亘 賲賳丕囟賱 卮乇賷賮貙 賵賲賰賲賱賸丕貙 兀賵 賲鬲禺胤賷賸丕貙 賱賲卮乇賵毓 廿丿賵丕乇丿 爻毓賷丿
January 23, 2023
賲賳 兀賴賲 丕賱賰鬲亘 丕賱鬲賷 賯乇兀鬲賴丕 賮賷 丨賷丕鬲賷
賰鬲丕亘 賲賴賲 賷噩丕丿賱 兀賳 "丕賱賱賷亘乇丕賱賷丞" 賵"丕賱睾乇亘" 賵"兀賵乇賵亘丕" 賰賱賴丕 賲賮丕賴賷賲 鬲賰賵賳鬲 賲賳 禺賱丕賱 丕賱賳馗乇 賱賱廿爻賱丕賲 賰丌禺乇 賲乇賷毓 賵丿賷賰鬲丕鬲賵乇賷 賵賰丕乇賴 賱賱賳爻丕亍
賮賷 丨賷賳 兀賳賴丕 賰丕賳鬲 鬲毓亘乇 毓賳 鬲氐賵乇鬲賴丕 毓賳 賳賮爻賴丕
賰鬲丕亘 賲賲鬲丕夭
賰鬲丕亘 賲賴賲 賷噩丕丿賱 兀賳 "丕賱賱賷亘乇丕賱賷丞" 賵"丕賱睾乇亘" 賵"兀賵乇賵亘丕" 賰賱賴丕 賲賮丕賴賷賲 鬲賰賵賳鬲 賲賳 禺賱丕賱 丕賱賳馗乇 賱賱廿爻賱丕賲 賰丌禺乇 賲乇賷毓 賵丿賷賰鬲丕鬲賵乇賷 賵賰丕乇賴 賱賱賳爻丕亍
賮賷 丨賷賳 兀賳賴丕 賰丕賳鬲 鬲毓亘乇 毓賳 鬲氐賵乇鬲賴丕 毓賳 賳賮爻賴丕
賰鬲丕亘 賲賲鬲丕夭
May 19, 2022
Excellent academic exposition on -isms under the umbrella of liberalism in juxtaposition to islam from antiquity to postmodern era, in the context of history, politics, NGO鈥檚 and global intellectual efforts. Written in the same vain of -and highly influenced by- Edward Said鈥檚 鈥楥overing Islam鈥�.
Keywords: Liberalism, feminism, sexuality, lgbt, ottoman empire, colonialistic imperialism, abrahamic perennialism, palestine-israel, zionism, (anti-)semitism, orientalism, democracy, (sigmund freud鈥檚) psychoanalysis
Keywords: Liberalism, feminism, sexuality, lgbt, ottoman empire, colonialistic imperialism, abrahamic perennialism, palestine-israel, zionism, (anti-)semitism, orientalism, democracy, (sigmund freud鈥檚) psychoanalysis
November 12, 2018
賷丨丕賵賱 噩賵夭賷賮 賲爻毓丿 賮賷 賰鬲丕亘賴 鬲鬲亘毓 丕賱毓賱丕賯丞 亘賷賳 丕賱廿爻賱丕賲 賵丕賱賱賷亘乇丕賱賷丞 丕賱睾乇亘賷丞 貙 賵賰賷賮賷丞 鬲丨賵賱 丕賱廿爻賱丕賲 賱賴賵賷丞 賵丕賷丿賷賵賱賵噩賷丕 賲賳 氐賳毓 丕賱兀禺賷乇丞 貙 賲賳 禺賱丕賱 鬲鬲亘毓 丕賱爻賷丕賯 丕賱鬲丕乇賷禺賷 賵丕賱毓賱賲賷 賱乇丐賷丞 丕賱丌禺乇 丕賱卮乇賯賷 賵賱丕爻鬲禺丿丕賲 丨噩噩 丕賱丿賷賲賵賯乇丕胤賷丞 賵丨賯賵賯 丕賱廿賳爻丕賳 賵丕賱賳爻賵賷丞 賵丕賱噩賳丿乇 賵丕賱鬲爻丕賲丨 囟丿賴 .
賯賱賲 噩乇卅 賵乇氐賷賳 .
賯賱賲 噩乇卅 賵乇氐賷賳 .
March 21, 2024
The book presents an approach that raises the question of Islam in European liberal thought since the 18th century.
The first question the book raises is about the nature of Islam, although there is a terminological dilemma surrounding the name, and it often comes with many unclear meanings. For example, sometimes 鈥淚slam is presented as the Quran, and sometimes it can mean the Sunnah or the Hadith, but at other times it means Islamic countries.鈥�
In its five chapters, the book analyzes the process of producing a democratic Europe and an authoritarian Islam.
The author's second chapter also analyzes the process of producing European women as 鈥渢he luckiest women in the world and Muslim women as the most oppressed.鈥� women in the world.鈥�
The first question the book raises is about the nature of Islam, although there is a terminological dilemma surrounding the name, and it often comes with many unclear meanings. For example, sometimes 鈥淚slam is presented as the Quran, and sometimes it can mean the Sunnah or the Hadith, but at other times it means Islamic countries.鈥�
In its five chapters, the book analyzes the process of producing a democratic Europe and an authoritarian Islam.
The author's second chapter also analyzes the process of producing European women as 鈥渢he luckiest women in the world and Muslim women as the most oppressed.鈥� women in the world.鈥�
January 12, 2025
Rating: 4.25/5. Would've given it a higher rating if not for the limitations I name below.
I wrote the following as a book report for my modern Islamic political thought class. It rides the line of spoiler summary + thoughts, esp around the book's strengths and weaknesses, so I decided to paste it here:
In Islam In Liberalism, Joseph Massad confronts what is often referred to, categorized as, and otherwise considered the Other: Islam. Conceptualized as the antithesis to the 鈥榤odern鈥� liberal West, Islam has historically been and continues to be imbued with an array of qualities, not least including notions of despotism, intolerance, misogyny, homophobia, and more. Massad, a professor of modern Arab politics and intellectual history, seeks to challenge such an imagination. He argues that Islam 鈥渋s an internal constituent of liberalism, not merely as an external other, though liberalism often projects it as the latter.鈥� It is precisely the idea of projection that scaffolds Massad鈥檚 argument, as he explains that 鈥渢he emergence of 鈥淓urope鈥� was predicated on a series of projections, disavowals, displacements, and expulsions鈥� in the pursuit of a coherent self that was properly cleansed of those peoples, qualities, ideas, and value systems which it did not wish to identify with. In that respect, that which is displaced and projected onto 鈥淚slam鈥� ultimately says more about western liberalism than it does about Islam in itself. In other words, it reveals more about the anxieties and inconsistent commitments of the liberal West than it does about Islam as a tradition. In addition to this, Massad troubles the supposedly secular quality of western liberal thought, tracing out the religious (specifically protestant) geneology of liberalism. With this, he illustrates the 鈥榤issionary impulse鈥� that lives within liberalism鈥攁 self-ascribed universalism that aims to remake the world in the image of protestant Christianity. Massad also instructs us to be wary about how such proselytizing occurs, pointing to the power-laden nature of translation and the different ways translation occurs through liberalism. Here, Massad expands on translation as a project of assimilation, wound up in uneven power relations within which ideas and value systems are not translated as much as they are made intelligible to liberalism, opening the way for the application and overwhelming of liberal concepts and categories onto other contexts unfamiliar with them.
By my lights, Islam In Liberalism is a powerful text. It confronts the question of what Islam is鈥攐ne that we鈥檝e been thinking about since the beginning of our course鈥攁nd tackles it from a different angle. Similar to how Talal Asad鈥檚 idea of Islam as a discursive tradition gave us more of the form rather than content of Islam, Massad鈥檚 idea of Islam(s) as a constituent of western liberalism forces us to worry less about the essential contents of whatever Islam actually is, instead focusing on Islam as a mirror for the historical identity-formation of liberal Europe. In a way, it鈥檚 drawn me to revisit how I鈥檝e questioned and tried to define what Islam is, particularly how I鈥檝e attempted to, as someone with a complicated and lengthy relationship with Islam, sort out what 鈥淚slam鈥� accepts and what it doesn鈥檛. Reading the third chapter was a particularly challenging instance of this for me. Massad鈥檚 analysis of 鈥渟exuality,鈥� 鈥渉omosexuality,鈥� and 鈥渜ueerness鈥� as not universal nor necessarily universalizable struck me as accurate and grounded in a kind of historical honesty that may be hard to deliver, especially given how committed many of us under western liberalism find ourselves to such ideas. More pointedly, as one of the co-founders of a queer Muslim group, I鈥檝e encountered criticisms of the idea of queerness and homosexuality as not quite 鈥渂elonging to鈥� Islam. In fact, I鈥檝e had conversations with other queer Muslims who worry that campaigns around queerness in Islam may be tied to wider projects of reform that demand that Muslims and 鈥淚slam鈥� shed more parts of themselves than otherwise imagined. Especially given Massad鈥檚 focus on how Muslims or those of Muslim background can nonetheless participate in the project of western liberal imperialism, I鈥檓 left to ask myself if the language and ideas I attach to the work I do serve the ends I seek to pursue. I鈥檓 resigning myself from discarding the terms entirely鈥攑erhaps because there is a part of myself that finds value or a sweeping resonance with ideas of queerness and what they bring to people鈥攂ut I鈥檓 left asking what kinds of language and conversations I can turn to that are more capacious and local to the experiences of other Muslims.
Moreover, when I first began reading, I found myself wondering if Massad could have provided a more explicit definition of liberalism. Mentally, I understood that he was less so interested in liberalism as it specifically is but rather how it performs and presents itself, but it took me some time to more directly engage with what that meant. The point seemed to be to recognize that the ties between liberalism as Massad develops it and liberalism as a tradition strictly tied to John Locke or Adam Smith or some such philosophers are not entirely clear. It appears that liberalism lives within and travels between forms of ideology, morality, and hegemony, forming an atmosphere of thought and action in the world. Similar to how people speak about rationalism and capitalism as 鈥渢he air we breathe,鈥� liberalism occupies a similar position. Islam In Liberalism is dedicated to drawing this out, forcing us to grapple with what feels like slippage, struggling to pin down and discretely define liberalism. I believe the experience of having read the book and re-read various sections forced me to confront this idea in ways that went beyond mere acknowledgment, which I believe is a strength. However, it鈥檚 worth saying that I retain some of that discomfort. I still find myself wondering if there was a more cogent way to define liberalism while simultaneously creating this experience of slippage. Massad does offer us with a number of referents, including ideas of individualism, protestant christianity that nonetheless lives in a supposedly secular tradition, sexuality, and more, but I still wonder if something clearer could have been provided. This may not be a deep problem, perhaps not a problem at all, but I thought it was worth noting.
Furthermore, the text seems more clearly limited when it comes to its style and structure. To elaborate, parts of the text read like a kind of stream-of-consciousness writing piece. I don鈥檛 say that in a polemical tone, either, nor do I say it to argue that the arguments come across poorly or that the ordering of the chapters was nonsensical; in fact, I considered his arguments and chapter-orderings to be very convincing and compelling. Perhaps it was a kind of repetition or lack of succinctness about the flow of paragraphs and arguments, but it sometimes felt like the text was getting lost in itself. It鈥檚 worth noting that this may reveal more about myself than it does the text; perhaps it is my lack of an engagement with literature of this kind and the audiences to which it speaks that conditions my struggle with its style. Intuitively, though, I wished for it to be tighter in its internal progression. To add to this, it sometimes felt like the text was bursting at the seams because of its footnotes. In a majority of cases, these footnotes were instructive, but there were a number that were staggeringly large and quite focused on tackling the details of other scholars鈥� arguments鈥攁n effort that I could understand but did not necessarily consider useful for the flow of the text.
To close, it seems that one of the text鈥檚 strengths鈥攖he discomfort it breeds within readers as we encounter the boundaries of our own thought as it is influenced by western liberalism鈥攁lso produces a conceptual critique: it appears unclear where we are to go, how we are to act in light of the lessons Massad imparts. To his credit, the text carries a tremendous amount of analytical weight, and in that respect it feels difficult to call on it to produce an array of solutions. But the problem remains, especially when it comes to the matter of translation. Massad demonstrates the many culturalist, comparatist, and ultimately assimilationist and imperial contents of translation, highlighting where translation often is merely a tool for transforming a political subject into a liberal one for purposes of governmentality. He does dot the text with suggestions, proposing that translation can contain a counter-colonial possibility if it exposes what the limits are of the dominant language鈥攁 process which seems to incur an investigation of makes languages unequal in a colonized world. It is also implied that there is hope in approaching other languages without reference to European ones. In other words, learning a language on its own terms, refusing to rely on forms of comparatism that privilege western liberal norms. Ultimately, Massad鈥檚 point seems to hover around the dangers of uncritical translation, of how visibly and powerfully conditioned acts of political translation are in unequal landscapes of power. But the lesson from here still appears foggy. If Timothy Mitchell is to believed in saying that 鈥渢here is no way around this problem of translation,鈥� then it appears the task before us is greater than fashioning a more critical approach. If there is no way around such issues of translation in not only studying Islam but creating networks of NGOs and feminist organizations in the Muslim World, then what are we to do? How are we to emerge from the seemingly inescapable atmosphere of imperial, unequal translation? Where does this work begin? What kind of language are we to pursue? What structures ought we dismantle before anything else? What does it mean to separate ourselves from western liberalism? Is such a task possible?
--------
I won't lie, I've had a journey with this text. It took a series of re-reads and re-engagements with the text. When I first read it, I found myself trying to rush through at points, resting firmly with the idea that I was not going to reread the book. Ever since I finished it and reflected on it, I've 180'd pretty hard. There are weaknesses, as I discuss above, but I really found myself struck by the book. I didn't have the space to talk about it in the report above, but there were so many components of Massad's arguments鈥攅specially chapters 1, 2, and 5鈥攖hat left me with much to think about. I found myself rereading those chapters quite a bit. Partially, because they were a bit hard to read, but also because the arguments were just so fascinating that I wanted to make sure I had grasped them correctly. I think it's a very impressive work and really cut a unique hole into the study of Islam as I've been reviewing it in this class I took. Would definitely recommend.
I wrote the following as a book report for my modern Islamic political thought class. It rides the line of spoiler summary + thoughts, esp around the book's strengths and weaknesses, so I decided to paste it here:
In Islam In Liberalism, Joseph Massad confronts what is often referred to, categorized as, and otherwise considered the Other: Islam. Conceptualized as the antithesis to the 鈥榤odern鈥� liberal West, Islam has historically been and continues to be imbued with an array of qualities, not least including notions of despotism, intolerance, misogyny, homophobia, and more. Massad, a professor of modern Arab politics and intellectual history, seeks to challenge such an imagination. He argues that Islam 鈥渋s an internal constituent of liberalism, not merely as an external other, though liberalism often projects it as the latter.鈥� It is precisely the idea of projection that scaffolds Massad鈥檚 argument, as he explains that 鈥渢he emergence of 鈥淓urope鈥� was predicated on a series of projections, disavowals, displacements, and expulsions鈥� in the pursuit of a coherent self that was properly cleansed of those peoples, qualities, ideas, and value systems which it did not wish to identify with. In that respect, that which is displaced and projected onto 鈥淚slam鈥� ultimately says more about western liberalism than it does about Islam in itself. In other words, it reveals more about the anxieties and inconsistent commitments of the liberal West than it does about Islam as a tradition. In addition to this, Massad troubles the supposedly secular quality of western liberal thought, tracing out the religious (specifically protestant) geneology of liberalism. With this, he illustrates the 鈥榤issionary impulse鈥� that lives within liberalism鈥攁 self-ascribed universalism that aims to remake the world in the image of protestant Christianity. Massad also instructs us to be wary about how such proselytizing occurs, pointing to the power-laden nature of translation and the different ways translation occurs through liberalism. Here, Massad expands on translation as a project of assimilation, wound up in uneven power relations within which ideas and value systems are not translated as much as they are made intelligible to liberalism, opening the way for the application and overwhelming of liberal concepts and categories onto other contexts unfamiliar with them.
By my lights, Islam In Liberalism is a powerful text. It confronts the question of what Islam is鈥攐ne that we鈥檝e been thinking about since the beginning of our course鈥攁nd tackles it from a different angle. Similar to how Talal Asad鈥檚 idea of Islam as a discursive tradition gave us more of the form rather than content of Islam, Massad鈥檚 idea of Islam(s) as a constituent of western liberalism forces us to worry less about the essential contents of whatever Islam actually is, instead focusing on Islam as a mirror for the historical identity-formation of liberal Europe. In a way, it鈥檚 drawn me to revisit how I鈥檝e questioned and tried to define what Islam is, particularly how I鈥檝e attempted to, as someone with a complicated and lengthy relationship with Islam, sort out what 鈥淚slam鈥� accepts and what it doesn鈥檛. Reading the third chapter was a particularly challenging instance of this for me. Massad鈥檚 analysis of 鈥渟exuality,鈥� 鈥渉omosexuality,鈥� and 鈥渜ueerness鈥� as not universal nor necessarily universalizable struck me as accurate and grounded in a kind of historical honesty that may be hard to deliver, especially given how committed many of us under western liberalism find ourselves to such ideas. More pointedly, as one of the co-founders of a queer Muslim group, I鈥檝e encountered criticisms of the idea of queerness and homosexuality as not quite 鈥渂elonging to鈥� Islam. In fact, I鈥檝e had conversations with other queer Muslims who worry that campaigns around queerness in Islam may be tied to wider projects of reform that demand that Muslims and 鈥淚slam鈥� shed more parts of themselves than otherwise imagined. Especially given Massad鈥檚 focus on how Muslims or those of Muslim background can nonetheless participate in the project of western liberal imperialism, I鈥檓 left to ask myself if the language and ideas I attach to the work I do serve the ends I seek to pursue. I鈥檓 resigning myself from discarding the terms entirely鈥攑erhaps because there is a part of myself that finds value or a sweeping resonance with ideas of queerness and what they bring to people鈥攂ut I鈥檓 left asking what kinds of language and conversations I can turn to that are more capacious and local to the experiences of other Muslims.
Moreover, when I first began reading, I found myself wondering if Massad could have provided a more explicit definition of liberalism. Mentally, I understood that he was less so interested in liberalism as it specifically is but rather how it performs and presents itself, but it took me some time to more directly engage with what that meant. The point seemed to be to recognize that the ties between liberalism as Massad develops it and liberalism as a tradition strictly tied to John Locke or Adam Smith or some such philosophers are not entirely clear. It appears that liberalism lives within and travels between forms of ideology, morality, and hegemony, forming an atmosphere of thought and action in the world. Similar to how people speak about rationalism and capitalism as 鈥渢he air we breathe,鈥� liberalism occupies a similar position. Islam In Liberalism is dedicated to drawing this out, forcing us to grapple with what feels like slippage, struggling to pin down and discretely define liberalism. I believe the experience of having read the book and re-read various sections forced me to confront this idea in ways that went beyond mere acknowledgment, which I believe is a strength. However, it鈥檚 worth saying that I retain some of that discomfort. I still find myself wondering if there was a more cogent way to define liberalism while simultaneously creating this experience of slippage. Massad does offer us with a number of referents, including ideas of individualism, protestant christianity that nonetheless lives in a supposedly secular tradition, sexuality, and more, but I still wonder if something clearer could have been provided. This may not be a deep problem, perhaps not a problem at all, but I thought it was worth noting.
Furthermore, the text seems more clearly limited when it comes to its style and structure. To elaborate, parts of the text read like a kind of stream-of-consciousness writing piece. I don鈥檛 say that in a polemical tone, either, nor do I say it to argue that the arguments come across poorly or that the ordering of the chapters was nonsensical; in fact, I considered his arguments and chapter-orderings to be very convincing and compelling. Perhaps it was a kind of repetition or lack of succinctness about the flow of paragraphs and arguments, but it sometimes felt like the text was getting lost in itself. It鈥檚 worth noting that this may reveal more about myself than it does the text; perhaps it is my lack of an engagement with literature of this kind and the audiences to which it speaks that conditions my struggle with its style. Intuitively, though, I wished for it to be tighter in its internal progression. To add to this, it sometimes felt like the text was bursting at the seams because of its footnotes. In a majority of cases, these footnotes were instructive, but there were a number that were staggeringly large and quite focused on tackling the details of other scholars鈥� arguments鈥攁n effort that I could understand but did not necessarily consider useful for the flow of the text.
To close, it seems that one of the text鈥檚 strengths鈥攖he discomfort it breeds within readers as we encounter the boundaries of our own thought as it is influenced by western liberalism鈥攁lso produces a conceptual critique: it appears unclear where we are to go, how we are to act in light of the lessons Massad imparts. To his credit, the text carries a tremendous amount of analytical weight, and in that respect it feels difficult to call on it to produce an array of solutions. But the problem remains, especially when it comes to the matter of translation. Massad demonstrates the many culturalist, comparatist, and ultimately assimilationist and imperial contents of translation, highlighting where translation often is merely a tool for transforming a political subject into a liberal one for purposes of governmentality. He does dot the text with suggestions, proposing that translation can contain a counter-colonial possibility if it exposes what the limits are of the dominant language鈥攁 process which seems to incur an investigation of makes languages unequal in a colonized world. It is also implied that there is hope in approaching other languages without reference to European ones. In other words, learning a language on its own terms, refusing to rely on forms of comparatism that privilege western liberal norms. Ultimately, Massad鈥檚 point seems to hover around the dangers of uncritical translation, of how visibly and powerfully conditioned acts of political translation are in unequal landscapes of power. But the lesson from here still appears foggy. If Timothy Mitchell is to believed in saying that 鈥渢here is no way around this problem of translation,鈥� then it appears the task before us is greater than fashioning a more critical approach. If there is no way around such issues of translation in not only studying Islam but creating networks of NGOs and feminist organizations in the Muslim World, then what are we to do? How are we to emerge from the seemingly inescapable atmosphere of imperial, unequal translation? Where does this work begin? What kind of language are we to pursue? What structures ought we dismantle before anything else? What does it mean to separate ourselves from western liberalism? Is such a task possible?
--------
I won't lie, I've had a journey with this text. It took a series of re-reads and re-engagements with the text. When I first read it, I found myself trying to rush through at points, resting firmly with the idea that I was not going to reread the book. Ever since I finished it and reflected on it, I've 180'd pretty hard. There are weaknesses, as I discuss above, but I really found myself struck by the book. I didn't have the space to talk about it in the report above, but there were so many components of Massad's arguments鈥攅specially chapters 1, 2, and 5鈥攖hat left me with much to think about. I found myself rereading those chapters quite a bit. Partially, because they were a bit hard to read, but also because the arguments were just so fascinating that I wanted to make sure I had grasped them correctly. I think it's a very impressive work and really cut a unique hole into the study of Islam as I've been reviewing it in this class I took. Would definitely recommend.
January 2, 2024
丕賱賰鬲丕亘 丕賱孬丕賱孬 賴匕賴 丕賱爻賳丞 賱噩賵夭賷賮 賲爻毓丿 賵 兀毓鬲賯丿 兀賳賴 丕賱兀賮囟賱 毓賱賷 丕賱兀胤賱丕賯 賳馗乇賸丕 賱卮賲賵賱賷丞 丕賱胤乇丨 賲毓 毓丿賲 丕賱丕禺賱丕賱 亘丕賱鬲毓賲賯 賮賷 丕賱賲爻丕卅賱 丕賱賲毓賻賳賷丞 亘丕賱賳馗乇貙 賷賴丿賮 丕賱賰鬲丕亘 丕賱賷 鬲丨賱賷賱 丕賱禺胤丕亘 丕賱孬賯丕賮賷 丕賱睾乇亘賷-丕賱廿爻鬲毓賲丕乇賷 丕賱賲賻毓賳賷 亘丕賱廿爻賱丕賲 賰賲囟丕丿 賱賴 賵 賮賷 賳賮爻 丕賱賵賯鬲 賲購毓賽乇賮賸 賱賴貙 賮丕賱睾乇亘 兀氐亘丨 兀賵 兀賵乇賵亘丕 兀氐亘丨鬲 賲卮乇賵毓賸丕 兀禺賱丕賯賷賸丕 賵丕爻毓賸丕貙 賵丕丿賾毓丕亍 賲購禺賷賮丕 賱賱賰鬲丕亘丞 賵丕賱丨丿賷孬 亘丕爻賲 丕賱毓丕賱賲貙 賵鬲爻賷賷爻丕 賱丕 賳賴丕卅賷賸丕 賱賱爻賱胤丞. 賮丕賱丿賵賱丞 丕賱丨丿賷孬丞貙 丕賱賲禺鬲乇毓丞 兀賵乇賵亘賷賸丕貙 賴賷 丕賱卮乇胤 丕賱賰賵賳賷 賱匕賱賰 丕賱鬲丨賵賷賱貙 鬲丨賵賷賱 丕賱廿爻賱丕賲 丕賱賷 賳購爻禺丞 賲賱亘乇賱丞 鬲爻鬲賷睾 賯賷賲 丕賱睾乇亘 賲賳 禺賱丕賱 鬲賳賲賷胤賴 賵 丕禺鬲夭丕賱賴 賱亘毓囟 丕賱賲賲丕乇爻丕鬲 丕賱孬賯丕賮賷丞 丕賱乇噩賻毓賷丞( 賲賯丕乇賳丞 亘丕賱睾乇亘-丕賱賲爻賷丨賷- 丕賱賲鬲賯丿賲 丕賱賳丕賴囟). 亘丿兀 賴匕丕 賲賳匕 賲丨丕賵賱丞 禺賱賯 爻賱胤丞 乇賵丨賷丞 賱賲賮賴賵賲 丕賱禺賱丕賮丞 賱賱廿爻鬲丨賵丕匕 毓賱賷賴 賵 氐賴乇賴 丿丕禺賱丞 丌賱丞 毓賲賱 兀賵乇賵亘丕 丕賱丕爻鬲毓賲丕乇賷丞貙 賲賳匕 兀賳 禺爻乇鬲 丕賱丿賵賱丞 丕賱毓孬賲丕賳賷丞 囟丿 丕賱丕賲亘乇丕胤賵乇賷丞 丕賱乇賵爻賷丞 賮賷 丨乇亘 丕賱賯乇賲貙 丕賯鬲乇丨 丕賱爻賮賷乇 丕賱賮乇賳賷 賮乇丕賳爻賵丕 睾賷賳賷丕乇 兀賳 鬲賰賵賳 丕賱賰賳爻賷丞 丕賱丕乇匕賵賰爻賷丞 丨丕賲賷丞 賱賱賲爻賷丨賷賳 賮賷 丕賱丿賵賱丞 丕賱毓孬賲丕賳賷丞貙 賵 丕賳 賷賰賵賳 賱賱禺賷賮丞 賴匕丕 丕賱丿賵乇 丕賱乇賵丨賷 丕賱賲購禺鬲賻乇毓 丕賱睾賷乇 賲賵噩賵丿 鬲丕乇賷禺賷丕貙 賵 兀氐亘丨 賱賮馗 (禺賱賷賮丞) 賱賮馗 鬲丕乇賷禺賷 鬲賲 鬲丨丿賷丿 丕卮鬲乇丕胤丕鬲賴 賵 爻賱胤丕鬲賴 賵 爻賷賲賰賳 亘毓丿賴丕 亘賳丕亍 亘毓囟 孬賯丕賮丞 毓賱賷賴 賷賲賰賳 丕爻鬲禺丿丕賲賴丕 亘毓丿 賯乇賵賳 丨賷賳 鬲賯乇乇 丕賱丿賵賱丞 丕賱亘乇賷胤丕賳賷丞 鬲賵賱賷丞 禺賱賷賮丞 毓乇亘賷 賯乇卮賷 賵 鬲賮乇賷睾 丕賱丿賵賱丞 丕賱毓孬賲丕賳賷丞 賲賳 爻胤賱鬲賴丕 丕賱賲購禺鬲乇賻毓丞 毓賱賷 賲爻賱賲賷 丕賱毓丕賱賲. 賷爻鬲乇爻賱 丕賱賰鬲丕亘 賮賷 賰賷賮 兀賳賴 鬲賲 丕禺鬲乇丕毓 丕爻賱丕賲 爻賷丕爻賷 丨丿賷孬 賮賷 賲毓丕賯賱 丕賱兀賰丕丿賷賲賷丕鬲 丕賱睾乇亘賷丞 賰丨丕卅胤 賷賯賮 賱賱賲丿 丕賱卮賷賵毓賷 賮賷 丕賱賲賳胤賯丞 丕賱毓乇亘賷丞貙 賵 賰賷賮 鬲賲 賴匕丕 亘賲毓丕賵賳丞 丕賱賯賵賷 丕賱乇噩毓賷丞 賮賷 丕賱禺賱賷噩貙 賵 鬲賲鬲 鬲氐賷賷睾 丕賱賲賳丕丿丕丞 丕賱丕爻賱丕賲賷丞 亘乇賮囟 丕賱卮賷賵毓賷丞 丕賱廿賱丨丕丿賷丞 賵 丕賱丕賱鬲夭丕賲 亘丕賱賯賷賵賲 丕賱賰賵賱賵賳賷丕賱賷丞 賲毓 胤乇丿 丕賱賲購丨鬲賻賱 賱賷爻 兀賰孬乇 賵 賱丕 賯賱貙 賵 亘賱 丕賱丨賮丕馗 毓賱賷 丨賲丕賷丞 亘毓囟 丕賱丿賵賱 賱賱丕賯賱賷丕鬲 丕賱賲賵噩賵丿丞 賮賷賴丕貙 賵 賱匕賱賰 賵賯賮鬲 賯賵賷 丕賱丕爻鬲毓賲丕乇 亘丨夭賲 賵 賯賵丞 賱丿毓賲 廿爻乇丕卅賷賱 兀賲丕賲 亘毓囟 丕賱賲卮丕乇賷毓 丕賱賵胤賳賷丞 丕賱鬲丨乇乇賷乇 賰丕賱賲卮乇賵毓 丕賱賳丕氐乇賷 丕賱匕賷 賳丕丿賷 亘鬲賳賵毓 孬賯丕賮賷 兀賰孬乇 賵 賲丨丕賵賱丞 丕毓丕丿丞 氐賳毓 爻乇丿賷丞 鬲丨乇乇賷丞 毓乇亘賷丞 賲毓 鬲賵噩賴 丕卮鬲乇丕賰賷 丨乇 賲爻鬲賯賱 賳賵毓賸丕 賲丕 毓賳 丕賱丕鬲丨丕丿 丕賱爻賵賮賷鬲賷 賵 賴賵 賲丕 賰丕賳 爻賷囟毓賮 賲賳 丕賱爻賷胤乇丞 丕賱賲毓乇賮賷丞 丕賱睾乇亘賷丞 毓賱賷 丕賱賵胤賳 丕賱毓乇亘賷. 賮賷 賮氐賱 丌禺乇 賷鬲丨丿孬 丿. 噩賵夭賷賮 毓賳 賲賮賴賵賲 丕賱賲賵丕胤賳丞 賵 丕賱乇毓賷丞 賵 禺賱賯 賲賮賴賵賲 ( 丕賱丕爻鬲亘丿丕丿 丕賱卮乇賯賷 ) 賵 賳爻噩 丕賱鬲丕乇賷禺 丕賱兀賵乇賵亘賷 丕賱賲購鬲禺賷賱 毓賱賷 兀賳賴 鬲丕乇賷禺 丿賷賲賯乇丕胤賷 丨乇 賲爻丕賵賷 賱賱噩賲賷毓 賮賷 馗賱 賵胤賳賷丞 卮丕賲賱丞 賱噩賲賷毓 毓賳丕氐乇 丕賱賲噩鬲賲毓 鬲丨鬲 爻賷丕丿丞 丿賵賱丞 兀禺賱丕賯賷丞 賵丕丨丿丞貙 賲賳匕 丕賱兀睾乇賷賯 丨鬲賷 丕賱賵賱丕賷丕鬲 丕賱賲鬲丨丿丞貙 賵 胤亘毓賸丕 賴匕丕 丕賱鬲丕乇賷禺 鬲賲 氐賰賴 賵 鬲兀氐賷賱賴 毓亘乇 丕賱氐丕賯 氐賮丞 丕賱丕爻鬲亘丿丕丿 賵 丕賱亘丿丕賵丞 賵 毓丿賲 丕賱鬲爻丕賲丨 賵 丕賱賮賵囟賷 毓賱賷 丕賱毓丕賱賲 丕賱卮乇賯賷 ( 丕賱丌禺 ) 賮賰丕賳鬲 毓賲賱賷丞 禺賱賯 丕賱匕丕鬲 毓賳 胤乇賷賯 囟丿賴丕 賴賵 丕賱賲丨乇賰 丕賱兀爻丕爻賷 賱丿乇丕爻丕鬲 丕賱丕爻鬲卮乇丕賯. 丨丕賵賱鬲 丕賱賱賷亘乇丕賱賷 賲賳 兀賵賱 賷賵賲 亘丕賳鬲丕噩 丕賱丕爻鬲亘丿丕丿 賰兀賳胤賵賱賵噩賷丕 賲購毓乇賽賮丞 賱賱卮乇賯 賵 丕賱丿賷賲賯乇丕胤賷丞 賰賲氐賷乇 睾乇賷亘貙 賵 噩賵賴乇賷賳 睾賷乇 賯丕亘賱賷賳 賱賱毓賷卮 賲毓 亘毓囟賴賲丕貙 賵 賷卮賰賱 賰賱 賲賳賴賲丕 禺胤乇 毓賱賷 丕賱丌禺乇貙 賵 賴賵 賲丕 賯購丿賾賲 賰鬲亘乇賷乇 賱卮賳 丕賱丨乇賵 丕賱兀賵乇賵亘賷丞 毓賱賷 丕賱毓丕賱賲 丕賱賲鬲禺賱賮 丕賱卮乇賯賷貙 賮丕賱賲氐賷乇 丕賱睾乇亘賷 丕賱丿賷賲賯乇丕胤賷 丕賱賱賷亘乇丕賱賷 鬲賲鬲 賰賵賳賳鬲賴 賲賳匕 丕賱兀賷丕賲 丕賱兀賵賱賷 賵 賱丕 賷賲賰賳 賳卮乇賴 賵 鬲亘賳賷賴 丕賱丕 賲賳 丕禺賱丕賱 丕賱廿賲亘乇丕賱賷丞 丕賱鬲賷 爻鬲毓賲賱 毓賱賷 鬲爻乇賷毓 毓賲賱賷丞 賳囟噩 丕賱卮乇賯 丕賱胤賮賵賱賷 丕賱賲爻鬲亘丿 丕賱睾賷乇 毓賯賱丕賳賷 賵 丿禺賵賱賴 廿賱賷 丕賱賳賴囟丞 丕賱兀賵乇賵亘賷丞 丕賱丨丿賷孬丞 丕賱毓賯賱丕賳賷丞貙 賵 賴匕丕 鬲賰賲賳 賲卮賰賱丞 丕賱毓賯賱 丕賱睾乇亘賷 兀賳賴 毓賳氐乇賷 毓賯賱丕賳賷 賱丕 賷賯亘賱 亘賵噩賵丿 兀囟丿丕丿 賮賷 丕賱胤乇丨貙 賮兀賷 胤乇丨 賱丕 賷賰賵賳 賳賴丕賷鬲賴 鬲睾乇賷亘 兀賵 鬲丨丿賷孬 賲兀賵乇亘 賴賵 胤乇丨 睾賷乇 賳丕囟噩. 賰丕賳鬲 廿丨丿賷 廿乇賴丕氐丕鬲 賴匕丕 丕賱賮賰乇 丕賱睾乇亘賷 賴賵 賲賮賴賵賲 丕賱賳爻賵賷丞 丕賱賲賰賵賳賳 兀賷囟賸丕貙 賵 賰賷賮 鬲賲 丕爻鬲賱丕亘 匕丕鬲 丕賱賲乇兀丞 丕賱卮乇賯賷丞 丕賱鬲賷 鬲毓丕賳賷 賲賳 賯賲毓 賵 匕購賱 賵 噩乇丕卅賲 噩爻丿賷丞 卮賳賷毓丞 亘爻亘亘 毓賷卮賴丕 賮賷 賴匕丕 丕賱賲賳胤賯丞 丕賱睾乇丕賮賷丞 丕賱鬲毓賷爻丞 賵 兀賳 丕賱爻亘賷賱 丕賱賵丨賷丿 賴賵 鬲丨乇賷乇賴丕 賵 賲丨丕賵賱丞 鬲睾賷賷乇 丕賱廿爻賱丕賲 賵 孬賯丕賮鬲賴 賵 賯賵丕賳賷賳賴 賵 鬲賱賰 丕賱亘賳賷 丕賱丕噩鬲賲丕毓賷丞 丕賱亘丕賱賷丞 丕賱鬲賷 鬲毓賲賱 毓賱賷 賯賲毓 丕賱賳爻丕亍. 賵 鬲乇賮囟 丕賱賳爻賵賷丞 丕賱睾乇亘賷丞 兀賷 胤乇丨 睾賷乇 睾乇亘賷 毓賳 賲賮賴賵賲 丕賱賲乇兀丞 丕賱丨乇丞貙 賮丕賱賲乇兀丞 丕賱丨乇丞 賴賷 丕賱賲乇兀丞 丕賱睾乇亘丞 賮賯胤貙 賵 丕賳 丕賱賯賵丕賳賷賳 丕賱賯賲毓賷丞 丕賱鬲賷 鬲毓丕賳賷 賲賳賴丕 丕賱賳爻丕亍 賮賷 丕賱賲賳胤賯丞 丕賱毓乇亘賷丞貙 賴賷 賳鬲丕噩 丕賱孬賯丕賮丞 丕賱丕爻賱丕賲賷丞 丕賱匕賰賵乇賷丞 丕賱丕爻鬲毓賱丕卅賷丞貙 賵 賱丕 賷賲賰賳 丕賳 鬲賰賵賳 亘丕賷 丨丕賱 賲賳 丕賱丕丨賵丕賱 賳鬲丕噩 丕賱孬賯丕賮丞 丕賱睾乇亘賷丞. 賵 鬲鬲睾丕賮賱 丕賱賳爻賵賷丕鬲 賲賳 賴匕丕 丕賱賳賵毓 丕賳 丕賱賯賵丕賳賷賳 丕賱賲丿賳賷丞 丕賱鬲賷 鬲丨賰賲 丕賱毓乇亘 丕賱丌賳 賴賷 丕賱賯賵丕賳賷賳 丕賱賳丕亘賱賵賳賷丞 丕賱鬲賷 鬲賲 賮乇囟賴丕 亘丕賱睾氐亘貙 賵 丕賱賱亘丕爻 賰賲馗賴乇 丕噩鬲賲丕毓賷 賵 孬賯丕賮賷 賱丕 賷噩亘 丕賳 賷賰賵賳 亘丕賱囟乇賵乇 賲賰賵賳賳 亘丕賱氐賵乇丞 丕賱鬲賷 鬲乇睾亘 賮賷賴丕 丕賱賳爻賵賷丕鬲 丕賱睾乇亘賷丕鬲. 賵 丨丕賵賱鬲 丕賱賳爻賵賷丕鬲 丕賱賵賱賵噩 丕賱賷 兀爻亘丕亘 丕賱毓賳賮 丕賱賲賳夭賱賷 賵 噩乇丕卅賲 丕賱卮乇賮 賵 鬲氐賵賷乇賴 毓賱賷 兀賳賴 賲賻丨賲賷 亘卮賰賱 賵 兀賵 亘丌禺乇 賲賳 賲噩賲賵毓丞 賲賳 丕賱賯賵丕賳賷賳 丕賱賯亘賱賷丞 丕賱鬲賷 鬲爻鬲賵噩亘 丕賱鬲禺賱賷 賰賱賷丞賸 賵 鬲賲丕賲賸丕 毓賳 乇賵丨 丕賱孬賯丕賮丞 丕賱丕爻賱丕賲賷丞 賮賷 鬲賱賰 丕賱賲賳丕胤賯貙 賮噩乇丕卅賲 丕賱卮乇賮 賵 丕賱毓賳賮 丕賱賲賳夭賱賷 鬲賳亘毓 賲賳 乇賵丨 丕賱孬賯丕賮丞 丕賱丕爻賱丕賲賷丞貙 丕賲丕 賮賷 丕賱睾乇亘 賮噩乇丕卅賲 丕賱賭 crime passions 丕賱鬲賷 鬲匕賴亘 囟丨賷鬲賴丕 30% 賲賳 丨丕賱丕鬲 賯鬲賱 丕賱賳爻丕亍 噩賲賷毓賸丞 兀賵 丕賱毓賳賮 丕賱賲賳夭賱賷 賮賴賷 鬲賳亘毓 賲賳 丕賱匕賰賵乇賷丞 丕賱亘賷囟丕亍 賵 賱丕 賷賲賰賳 兀賳 鬲賰賵賳 賳鬲賷噩丞 丕賱孬賯丕賮丞 丕賱兀賵乇賵亘賷丞 丕賱賲爻賷丨賷丞 丕賱乇丨賷賲丞 亘丕賱賳爻丕亍. 賵 爻賷胤乇鬲 毓賱賷 丕賱丨乇賰丞 丕賱賳爻賵賷丞 - 廿賱賷 丕賱丌賳 - 丕賱胤亘賯丞 丕賱賵爻胤賷 丕賱亘賷囟丕亍 賲賳 丕賱賳爻丕亍 賮賷 丕賱毓丕賱賲 丕賱睾乇亘賷 賵 睾匕鬲賴賲 毓亘乇 丕賱鬲丕乇賷禺 丕賱乇賵丨 丕賱亘乇賵鬲爻鬲賷賳賷丞 丕賱鬲亘卮賷乇賷丞 賮賷 賲丨丕賵賱丞 兀賲賷賳丞 賱丕賳賯丕匕 賳爻丕亍 丕賱卮乇賯 丕賱丕賵爻胤 賲賳 賴匕丕 丕賱毓賳賮 丕賱廿爻賱丕賲賷. 賮賷 賮氐賱 丌禺乇 賷鬲丨丿孬 噩賵夭賷賮 毓賳 賲賮賴賵賲 丕賱噩賳爻丕賳賷丞 賵 丕賱匕賷 賰鬲亘 賰鬲丕亘 賰丕賲賱 毓賳賴 賵 賴賵 丕卮鬲賴丕亍 丕賱毓乇亘 賵 賷賲賰賳 丕賱乇噩賵毓 賱賷賴貙 毓賳 胤乇賷賯 丨賵賰賲丞 丕賱卮賴賵丕鬲 賵 丕賱賱匕丕鬲 賮賷 丕賱孬賯丕賮丞 丕賱睾乇亘賷丞 賵 丕賱鬲賷 丕賳鬲噩鬲 賲賮賴賵賲 丕賱丕爻鬲賯丕賲 丕賵 丕賱賴賷鬲賷乇賵爻賰卮賵丕賱鬲賷 賵 丕賱賴賵賲賵爻賰卮賵丕賱鬲賷 賵 丕賱鬲賷 丕氐亘丨鬲 賴賵賷丕鬲 亘毓賷賳賴丕 賵 氐毓賵亘丞 丿禺賵賱 賴匕賴 丕賱賴賵賷丕鬲 丕賱賲購禺鬲賻乇毓丞 丨丿賷孬賸丕 睾乇亘賷賸丕 賮賷 丕胤丕乇 孬賯丕賮賷 賰丕賲賱 丕賱賷 丕賱孬賯丕賮丞 丕賱丕爻賱丕賲賷丞 賵 丕賱鬲賷 丨丕賵賱賵丕 噩丕賴丿賷賳 賲賳 禺賱丕賱 賲賳馗賲丕鬲 丕賱賲噩鬲賲毓 丕賱賲丿賳賷 丕賱賲丿毓賵賲丞 兀賲乇賷賰賷賸丕 亘禺賱賯 賲噩鬲賲毓 丨賯賷賯賷 賲賳 丕賱賲孬賱賷賷賳 賵 丕賱爻丨丕賯賷丕鬲 丕賱匕賷賳 賷乇賷丿賵丕 丕賳 賷毓乇賮賵丕 賴賵賷丕鬲賷賸丕 賴賰匕丕. ( 賷賲賰賳 丕賱乇噩賵毓 丕賱賷 賰鬲丕亘 丕卮鬲賴丕亍 丕賱毓乇亘 賱鬲賮氐賷賱 丕賱鬲賮氐賷賱 亘禺氐賵氐 鬲賱賰 丕賱賳賯胤丞 ). 丌禺乇 賮氐賱 鬲丨丿孬 毓賳 丕賱賱丕爻丕賲賷丞 賲乇丞 兀禺乇賷 ( 賵 賷賲賰賳 丕賱乇噩賵毓 賱賰鬲丕亘 丿賷賲賵賲丞 丕賱賲爻兀賱丞 丕賱賮賱爻胤賷賳賷丞 賱卮賷亍 賲賳 丕賱鬲賮氐賷賱 )貙 賵 賰賷賮 丨丕賵賱鬲 禺賱賯 丕賱賲爻賱賲 丕賱爻丕賲賷 丕賱睾賷乇 賲乇睾賵亘 賮賷賴貙 賲賯丕亘賱 丕賱爻丕賲賷 丕賱賲爻鬲卮乇賯 丕賱賷賴賵丿賷 賱丿毓賲 丕賱賲卮乇賵毓 丕賱氐賴賷賵賳賷 賱丕丨鬲賱丕賱 兀乇囟 賮賱爻胤賷賳 丕賱毓乇亘賷丞貙 賮賰鬲丕亘丞 丕賱鬲丕乇賷禺 賱賲 鬲賰賳 兀亘丿賸丕 亘丕賱賳爻亘丞 賱賱睾乇亘 賳卮丕胤賸丕 賲賵囟賵毓賷丕 賲毓乇賮賷賸丕貙 亘賱 乇睾亘丞 賮賷 丕賱鬲賭賭兀孬賷乇 毓賱賷 丕賱賲毓丕氐乇賷賳 賵 鬲卮噩賷毓 賵 丕賱賴丕賲 丕賱丨丕囟乇 賵 鬲卮賷賷丿 亘賳賷 鬲爻鬲賯亘賱 丕賱賲爻鬲賯亘賱貙 賮丕賱丕賷丿賷賵賱賵噩賷丕 丕賱氐賴賷賵賳賷丞 賳賲鬲 賰賳賲賷胤 賲毓賷賳 賱賱丕爻鬲卮乇丕賯 兀賷囟賸丕 亘賷丿 爻丕賲賷賷賳 鬲賲 丕禺鬲乇丕毓賴賲 丨氐乇賸丕 賱鬲賲賷賷夭賴賲 毓賳 丕賱賱丕爻賲賷賷賳 丕賱丕賵乇賵亘賷賳 丕賱賲爻賷丨賷賷賳貙 賵 賳賲賷 賴匕丕 丕賱賲卮乇賵毓 賮賷 賯賱亘 丕賱賲卮乇賵毓 丕賱賰賵賱賵賳賷丕賱賷 丕賱丕賵乇賵亘賷 賰賲乇丕丿賮 賱賴 賵 賰丨賱 賳賴丕卅賷 賱賲卮賰賱丞 丕賱賷賴賵丿貙 賮丕賱賷賴賵丿 賱丕 賷賲賰賳 兀賳 賷氐亘丨賵丕 兀賲丞 丕賱賷 禺丕乇噩 兀賵乇賵亘丕貙 賵 賱丕 賷賲賰賳 兀賳 鬲賰賵賳 兀賲丞 亘丿賵賳 兀乇囟貙 賵 賱丕 賷賲賰賳 鬲毓乇賷賮 賳賮爻賴賲 丕賱丕 亘丕賱乇噩賵毓 丕賱賷 丕賱鬲毓乇賷賮丕鬲 丕賱爻丕賲賷丞 丕賱丕賵乇賵亘賷丞賭 丕賱鬲賷 賮氐賱鬲 丕賱賲爻賱賲賷賳 丕賱爻丕賲賷賷賳 丕賱爻丕乇爻賳夭貙 賵 丕賱賷賴賵丿 丕賱爻丕賲賷賷賳貙 賵 賷爻鬲乇爻賱 丕賱賰丕鬲亘 毓賳 賲丨丕賵賱丞 丕囟賮丕亍 賰賵賳賷丞 丕賱丕丿賷丕賳 丕賱丕亘乇丕賴賷賲賷丞 賲賳 禺賱丕賱 丕爻鬲毓丕丿丞 丿賵乇 丕亘乇丕賴賷賲 丕賱賲丐爻爻 賮賷 賰賱 賲賳 丕賱賲爻賷丨賷丞 賵 丕賱丕爻賱丕賲 賵 丕賱賷賴賵丿賷丞 賵 賲丨丕賵賱丞 丕賱鬲賲丕夭噩 丕賱毓乇賯賷 賱賱賱爻丕賲賷賷賳 賰丨賱 賱賲卮賰賱丞 賮賱爻胤賷賳.
October 15, 2020
Massad makes some powerful and interesting points in this book - which are, unfortunately, buried inside an academic stream of conscious that often has no obvious connection to his proposed central thesis and more of than not is focused on directly attacking those who disagree with him rather than productively making new points.
May 28, 2015
Only read his chapter about sex and Islam, which is the most heavily footnoted attack on people misusing his ideas (about the international gay, etc.). Turns out, this makes for a pretty entertaining read.
August 16, 2024
陌slam, hem liberalizmin hem de Avrupa鈥檔谋n iddia etti臒i kimliklerin ortaya 莽谋kmas谋n谋 sa臒layan ko艧ullardan biridir.
Bu kitapta, Avrupal谋 ve Amerikal谋 liberalizm misyonerlerinin kendi de臒er sistemlerinin ve politik ve sosyal modellerinin propagandas谋n谋 M眉sl眉manlara nas谋l yapt谋臒谋n谋 g枚r眉yoruz.
Bu propagandan谋n amac谋 陌slam鈥櫮� ve M眉sl眉manlar谋 Bat谋 liberalizmine ve onun de臒er sistemine d枚n眉艧t眉rmek. Buradaki liberal g枚rev 陌slam gelene臒ini liberal protestan Hristiyanl谋k imaj谋 i莽erisinde yeniden olu艧turmay谋 hedeflemektir. Bu iyiliksever g枚reve kar艧谋 陌slam谋n direnci; 枚zg眉rl眉k, e艧itlik, hak-sahibi birey olma, demokratik vatanda艧l谋k, kad谋n haklar谋, cinsel haklar, inan莽 枚zg眉rl眉臒眉, sek眉lerlik, ak谋lc谋l谋k vs. gibi liberal de臒erlere ve moderniteye itiraz olarak alg谋lan谋yor.
Bu ba臒lamda 陌slam kendisine z谋t kelimelerin (Hristiyanl谋k, Bat谋, liberalizm, bireycilik, kad谋n haklar谋, insan haklar谋, ak谋lc谋l谋k, ho艧g枚r眉, vatanda艧l谋k, sek眉lerlik) muhalifi gibi g枚r眉lmektedir.
Yani asl谋nda Avrupa鈥檔谋n ge莽mi艧te ve 艧imdi meydana getirdi臒i endi艧elerin -despotluk, ho艧g枚r眉s眉zl眉k, kad谋n d眉艧manl谋臒谋 ve homofobi gibi- 陌slam鈥檃 nas谋l yans谋t谋ld谋臒谋n谋 ve ancak bu yans谋tma sayesinde Avrupa鈥檔谋n demokrat, ho艧g枚r眉l眉, kad谋n sevgisi sahibi ve homofili bir 艧ekilde, k谋sacas谋 陌slams谋z olarak ortaya 莽谋kt谋臒谋n谋 inceliyor.
Birinci b枚l眉mde yukar谋daki misyon demokrasi kavram谋 眉zerinden veriliyor. 陌kinci b枚l眉m ise kad谋nlar 眉zerinden anlatt谋臒谋 i莽in k谋ymetli. Kad谋n e艧itli臒iyle ve kad谋na sayg谋yla uyumlu bir din olarak (Protestan) Hristiyanl谋k ve "haklar, insan haklar谋, kad谋n haklar谋鈥� diye 鈥渒眉lt眉r眉n dayat谋lmas谋 uzun uzun a莽谋klan谋yor. Bu yolda 莽evirilerin rol眉, STK鈥檒ar谋n rol眉 de unutulmam谋艧. Do臒u despotizmi diye nitelendirdi臒i 枚teki 眉zerinden kendini in艧a eden Bat谋n谋n, bu s眉re莽te Do臒udaki kad谋nlar谋 ve sorunlar谋n谋 鈥渒endi ama莽lar谋 do臒rultusunda鈥� mercek alt谋na kalarak k眉lt眉r emperyalizmi yapmas谋 bu b枚l眉mde ifade edilmektedir.
Not: Kitab谋n 莽evirisi 莽ok k枚t眉. 3 ve 4. b枚l眉mler tat vermiyor. Ama 1 . ve 2. b枚l眉m i莽in ve meseleyi genel hatlar谋yla anlam谋艧 olmak i莽in okumaya de臒er.
Bu kitapta, Avrupal谋 ve Amerikal谋 liberalizm misyonerlerinin kendi de臒er sistemlerinin ve politik ve sosyal modellerinin propagandas谋n谋 M眉sl眉manlara nas谋l yapt谋臒谋n谋 g枚r眉yoruz.
Bu propagandan谋n amac谋 陌slam鈥櫮� ve M眉sl眉manlar谋 Bat谋 liberalizmine ve onun de臒er sistemine d枚n眉艧t眉rmek. Buradaki liberal g枚rev 陌slam gelene臒ini liberal protestan Hristiyanl谋k imaj谋 i莽erisinde yeniden olu艧turmay谋 hedeflemektir. Bu iyiliksever g枚reve kar艧谋 陌slam谋n direnci; 枚zg眉rl眉k, e艧itlik, hak-sahibi birey olma, demokratik vatanda艧l谋k, kad谋n haklar谋, cinsel haklar, inan莽 枚zg眉rl眉臒眉, sek眉lerlik, ak谋lc谋l谋k vs. gibi liberal de臒erlere ve moderniteye itiraz olarak alg谋lan谋yor.
Bu ba臒lamda 陌slam kendisine z谋t kelimelerin (Hristiyanl谋k, Bat谋, liberalizm, bireycilik, kad谋n haklar谋, insan haklar谋, ak谋lc谋l谋k, ho艧g枚r眉, vatanda艧l谋k, sek眉lerlik) muhalifi gibi g枚r眉lmektedir.
Yani asl谋nda Avrupa鈥檔谋n ge莽mi艧te ve 艧imdi meydana getirdi臒i endi艧elerin -despotluk, ho艧g枚r眉s眉zl眉k, kad谋n d眉艧manl谋臒谋 ve homofobi gibi- 陌slam鈥檃 nas谋l yans谋t谋ld谋臒谋n谋 ve ancak bu yans谋tma sayesinde Avrupa鈥檔谋n demokrat, ho艧g枚r眉l眉, kad谋n sevgisi sahibi ve homofili bir 艧ekilde, k谋sacas谋 陌slams谋z olarak ortaya 莽谋kt谋臒谋n谋 inceliyor.
Birinci b枚l眉mde yukar谋daki misyon demokrasi kavram谋 眉zerinden veriliyor. 陌kinci b枚l眉m ise kad谋nlar 眉zerinden anlatt谋臒谋 i莽in k谋ymetli. Kad谋n e艧itli臒iyle ve kad谋na sayg谋yla uyumlu bir din olarak (Protestan) Hristiyanl谋k ve "haklar, insan haklar谋, kad谋n haklar谋鈥� diye 鈥渒眉lt眉r眉n dayat谋lmas谋 uzun uzun a莽谋klan谋yor. Bu yolda 莽evirilerin rol眉, STK鈥檒ar谋n rol眉 de unutulmam谋艧. Do臒u despotizmi diye nitelendirdi臒i 枚teki 眉zerinden kendini in艧a eden Bat谋n谋n, bu s眉re莽te Do臒udaki kad谋nlar谋 ve sorunlar谋n谋 鈥渒endi ama莽lar谋 do臒rultusunda鈥� mercek alt谋na kalarak k眉lt眉r emperyalizmi yapmas谋 bu b枚l眉mde ifade edilmektedir.
Not: Kitab谋n 莽evirisi 莽ok k枚t眉. 3 ve 4. b枚l眉mler tat vermiyor. Ama 1 . ve 2. b枚l眉m i莽in ve meseleyi genel hatlar谋yla anlam谋艧 olmak i莽in okumaya de臒er.
April 4, 2025
賰鬲丕亘 賲賴賲 賮賷 鬲丨賱賷賱 賲囟丕賲賷賳 丕賱禺胤丕亘 丕賱賱賷亘乇丕賱賷 賵 賳馗乇鬲賴 丕賱丕爻鬲卮乇丕賯賷丞 鬲噩丕賴 丕賱廿爻賱丕賲 丿賷丕賳丞 賵 賲爻賱賲賷賳 卮毓賵亘丕賸
賷睾賱亘 毓賱賶 丕賱賰鬲丕亘 丕賱賱睾丞 丕賱兀賰丕丿賷賲賷丞 丕賱噩丕賲丿丞 賱賰賳賴 賷丨賵賷 賳馗乇丕鬲 賳賯丿賷丞 賲爻鬲亘氐乇丞 丨賵賱 鬲賳丕賯囟丕鬲 丕賱禺胤丕亘 丕賱賱賷亘乇丕賱賷 賵 爻賵亍 賮賴賲賴 賱賱廿爻賱丕賲 毓賳 賯氐丿 睾丕賱亘丕賸 賵 毓賳 噩賴賱 兀丨賷丕賳丕賸
賯賱亘 丕賱賰鬲丕亘 賵賱亘賴 賰丕賳 丨賵賱 賰賵賳賳丞( 賲賳 丕賱賰賵賳賷丞 ) 丕賱賲孬賱賷丞 丕賱噩賳爻賷丞 賵丕賱賳爻賵賷丞 賵賲丨丕賵賱丞 鬲毓賲賷賲 賲爻丕乇賴丕 丕賱鬲丕乇賷禺賷 丕賱兀賵乇賵亘賷 丕賱兀賲乇賷賰賷 賮賷 賰賱 兀賳丨丕亍 丕賱毓丕賱賲 丕亘鬲丿丕亍 亘鬲乇噩賲丞 丕賱賲氐胤賱丨丕鬲 賵 丕囟胤乇丕亘賴丕 丕賱賱睾賵賷 丨賷賳 鬲購賳賯賱 丨賲賵賱鬲賴丕 丕賱丿賱丕賱賷丞 丕賱鬲丕乇賷禺賷丞 廿賱賶 賱睾丞 賲禺鬲賱賮丞 賰賱賷丕賸 賵 賱賷爻 丕賳鬲賴丕亍 亘禺賱賯 賴賵賷丕鬲 丕噩鬲賲丕毓賷丞 賱爻賱賵賰賷丕鬲 卮賴賵丕賳賷丞 賲賳丨乇賮丞 胤丕賱賲丕 賳購馗乇 廿賱賷賴丕 賮賷 賲噩鬲賲毓丕鬲賳丕 賮賷 賴匕丕 丕賱廿胤丕乇
兀賲丕 禺丕鬲賲丞 丕賱賰鬲丕亘 賮賰丕賳鬲 賲丨丕噩噩丞 亘丿賷毓丞 囟丿 禺乇丕賮丕鬲 丕賱廿亘乇丕賴賷賲賷丞 丕賱鬲賷 丿毓丕 賱賴丕 噩丕賰 丿乇賷丿丕 賵 兀囟乇丕亘賴 丕賱匕賷賳 爻丕賵賵丕 亘賷賳 丕賱噩賱丕丿 丕賱氐賴賷賵賳賷 丕賱賲爻鬲毓賲乇 賵丕賱囟丨賷丞 丕賱賮賱爻胤賷賳賷 賵 兀賳賴丕 丕賲鬲丿丕丿 賱丨賱賵賱 丕賱賮賰乇 丕賱賱賷亘乇丕賱賷 丕賱丕爻鬲毓賲丕乇賷 賵賳馗乇鬲賴 丕賱丕爻鬲毓賱丕卅賷丞 丕賱賲卮賵賴丞 賱賯賷賲 丕賱毓丿丕賱丞
兀禺賷乇丕賸 賴匕丕 丕賱賰鬲丕亘 兀毓胤丕賳賷 廿賳匕丕乇丕賸 毓丕噩賱丕賸 亘爻乇毓丞 賯乇丕亍丞 賰鬲丕亘 丕賱丕爻鬲卮乇丕賯 賱廿丿賵丕乇丿 爻毓賷丿 丕賱匕賷 胤丕賱賲丕 兀噩賱鬲 賯乇丕亍鬲賴 鬲賰丕爻賱丕賸 賵 賱毓賱 丕賱賱賴 賷賷爻乇 匕賱賰 賯乇賷亘丕賸
賷睾賱亘 毓賱賶 丕賱賰鬲丕亘 丕賱賱睾丞 丕賱兀賰丕丿賷賲賷丞 丕賱噩丕賲丿丞 賱賰賳賴 賷丨賵賷 賳馗乇丕鬲 賳賯丿賷丞 賲爻鬲亘氐乇丞 丨賵賱 鬲賳丕賯囟丕鬲 丕賱禺胤丕亘 丕賱賱賷亘乇丕賱賷 賵 爻賵亍 賮賴賲賴 賱賱廿爻賱丕賲 毓賳 賯氐丿 睾丕賱亘丕賸 賵 毓賳 噩賴賱 兀丨賷丕賳丕賸
賯賱亘 丕賱賰鬲丕亘 賵賱亘賴 賰丕賳 丨賵賱 賰賵賳賳丞( 賲賳 丕賱賰賵賳賷丞 ) 丕賱賲孬賱賷丞 丕賱噩賳爻賷丞 賵丕賱賳爻賵賷丞 賵賲丨丕賵賱丞 鬲毓賲賷賲 賲爻丕乇賴丕 丕賱鬲丕乇賷禺賷 丕賱兀賵乇賵亘賷 丕賱兀賲乇賷賰賷 賮賷 賰賱 兀賳丨丕亍 丕賱毓丕賱賲 丕亘鬲丿丕亍 亘鬲乇噩賲丞 丕賱賲氐胤賱丨丕鬲 賵 丕囟胤乇丕亘賴丕 丕賱賱睾賵賷 丨賷賳 鬲購賳賯賱 丨賲賵賱鬲賴丕 丕賱丿賱丕賱賷丞 丕賱鬲丕乇賷禺賷丞 廿賱賶 賱睾丞 賲禺鬲賱賮丞 賰賱賷丕賸 賵 賱賷爻 丕賳鬲賴丕亍 亘禺賱賯 賴賵賷丕鬲 丕噩鬲賲丕毓賷丞 賱爻賱賵賰賷丕鬲 卮賴賵丕賳賷丞 賲賳丨乇賮丞 胤丕賱賲丕 賳購馗乇 廿賱賷賴丕 賮賷 賲噩鬲賲毓丕鬲賳丕 賮賷 賴匕丕 丕賱廿胤丕乇
兀賲丕 禺丕鬲賲丞 丕賱賰鬲丕亘 賮賰丕賳鬲 賲丨丕噩噩丞 亘丿賷毓丞 囟丿 禺乇丕賮丕鬲 丕賱廿亘乇丕賴賷賲賷丞 丕賱鬲賷 丿毓丕 賱賴丕 噩丕賰 丿乇賷丿丕 賵 兀囟乇丕亘賴 丕賱匕賷賳 爻丕賵賵丕 亘賷賳 丕賱噩賱丕丿 丕賱氐賴賷賵賳賷 丕賱賲爻鬲毓賲乇 賵丕賱囟丨賷丞 丕賱賮賱爻胤賷賳賷 賵 兀賳賴丕 丕賲鬲丿丕丿 賱丨賱賵賱 丕賱賮賰乇 丕賱賱賷亘乇丕賱賷 丕賱丕爻鬲毓賲丕乇賷 賵賳馗乇鬲賴 丕賱丕爻鬲毓賱丕卅賷丞 丕賱賲卮賵賴丞 賱賯賷賲 丕賱毓丿丕賱丞
兀禺賷乇丕賸 賴匕丕 丕賱賰鬲丕亘 兀毓胤丕賳賷 廿賳匕丕乇丕賸 毓丕噩賱丕賸 亘爻乇毓丞 賯乇丕亍丞 賰鬲丕亘 丕賱丕爻鬲卮乇丕賯 賱廿丿賵丕乇丿 爻毓賷丿 丕賱匕賷 胤丕賱賲丕 兀噩賱鬲 賯乇丕亍鬲賴 鬲賰丕爻賱丕賸 賵 賱毓賱 丕賱賱賴 賷賷爻乇 匕賱賰 賯乇賷亘丕賸
December 16, 2021
Brilliant
November 18, 2024
informative, and a very important book.
May 27, 2023
賲匕 卮乇毓鬲 賮賷 賯乇丕亍丞 賲賯丿賲丞 丕賱賰鬲丕亘 賵鬲氐賮丨賴 賵噩丿鬲賳賷 賯丿 兀賳賴賷鬲賴 賮賷 賵賯鬲 賵噩賷夭
丕賱賰鬲丕亘 廿噩賲丕賱丕賸 賲賲鬲丕夭 賵賲賲鬲毓 賲鬲賲丕爻賰 丕賱賲賳賴噩 賵賲丨丿丿 丕賱兀賮賰丕乇 賵賵丕囟丨 丕賱乇丐賷丞
賲爻毓丿 賰丕鬲亘 賲鬲賲賰賳貙 賮賮賷 丕毓鬲賯丕丿賷 賱丕 賷賵噩丿 賰鬲丕亘 賱賰丕鬲亘 毓乇亘賷 賵賲鬲乇噩賲 賰賰鬲丕亘 丕賱廿爻賱丕賲 賮賷 丕賱賱賷亘乇丕賱賷丞 丨賷孬 賷禺胤賵 賮賷賴 賲爻毓丿 禺胤賶 賲毓賱賲賴 廿丿賵丕乇丿 爻毓賷丿 賮賷 鬲鬲亘毓 賵賰卮賮 鬲賵睾賱 丕賱廿賲亘乇賷丕賱賷丞 賮賷 丕賱毓丕賱賲賷賳 丕賱毓乇亘賷 賵丕賱廿爻賱丕賲賷 毓亘乇 賰賱 兀丿賵丕鬲賴丕 賵廿賲賰丕賳賷丕鬲賴丕 爻賵丕亍賸 兀賰丕賳鬲 賯賵丞 鬲賯賱賷丿賷丞 賰丕賱毓爻賰乇賷丞 賮賷 丕賱丕爻鬲毓賲丕乇 兀賲 賯賵丞 賳丕毓賲丞 賰毓亘乇 鬲禺爻賷乇賴丕 丕賱廿毓賱丕賲 賵丕賱毓賱賵賲 噩賲賷毓賴丕 賵丕賱廿賳爻丕賳賷丞 禺丕氐丞 賰毓賱賲 丕賱丕噩鬲賲丕毓 賵毓賱賲 丕賱賳賮爻 賵丕賱兀賳孬乇賵亘賵賱賵噩賷丕 賱丿乇丕爻丞 卮毓賵亘 丕賱丿賵賱 丕賱毓乇亘賷丞 賵丕賱廿爻賱丕賲賷丞 賱賷爻 丿乇丕爻丞 賲賵囟賵毓賷丞 亘丨鬲丞 亘賯丿乇 賲丕 賴賷 丿乇丕爻丞 賱兀噩賱 丕賱爻賷胤乇丞 賵丕賱賴賷賲賳丞 賵廿禺囟丕毓賴丕貙 賵乇亘賲丕 兀賰孬乇 賳賯丕胤 賲爻毓丿 丨匕丕賯丞 賴賵 鬲丨丿孬賴 亘丕爻鬲賮丕囟丞 毓賳 丕賱噩賳爻 賰兀丿丕丞 賱賱爻賷胤乇丞 賲賳 賯亘賱 丕賱丿賵賱 丕賱廿賲亘乇賷丕賱賷丞 毓亘乇 賮乇囟 乇丐丕賴賲 丕賱噩賳爻賷丞 賵丕賱卮賴賵丕賳賷丞 毓賱賶 丕賱丿賵賱 丕賱毓乇亘賷丞 亘兀毓鬲亘丕乇賴丕 賰賵賳賷丞 賵賲毓賷丕乇賷丞.
丕賱賰鬲丕亘 賲賲鬲丕夭 賮賷 丕賱廿噩賲丕賱 賵賲丌禺匕賷 毓賱賷賴 賯賱賷賱丞 賵兀丨氐乇賴丕 賮賷
賳賯賵賱丕鬲 丕賱賰鬲丕亘 賰孬賷乇丞 賮賷 兀賵賱 孬賱丕孬丞 賮氐賵賱 賲賳 丕賱丌禺乇賷賳 賱賰賳 賷丨賱賱賴丕 賵賷賮氐賱
賮賷賴丕 亘賲賵囟賵毓賷丞 賵賲賳賴噩賷丞
賵賱賷爻 亘賯丿乇 賲丕 賷胤乇丨 賮賷賴丕 丕賱賰丕鬲亘 丕乇丕丐賴 丿賵賳 賳賯賵賱丕鬲
賱毓賱 兀賰孬乇 賲丕 丕爻鬲睾乇亘鬲賴 賮賷 丕賱賰鬲丕亘 賴賵 匕賰乇賴 賵 亘廿爻賴丕亘 賱爻噩丕賱丕鬲賴 丕賱賮賰乇賷丞 賲毓 丕賱賲孬賱賷賷賳 丕賱兀賰丕丿賷賲賷賷賳 賵 丕賱賳爻賵賷丕鬲 丕賱毓乇亘賷丕鬲 賮賷 丕賱賴賵丕賲卮
丕賱賰鬲丕亘 毓賲賵賲丕賸 噩賷丿 賵鬲禺乇噩 賲賳賴 亘賮賵丕卅丿 賲丨丿丿丞 賮賷 賲賵丕囟賷毓 賲丨丿丿丞
丕賱賰鬲丕亘 廿噩賲丕賱丕賸 賲賲鬲丕夭 賵賲賲鬲毓 賲鬲賲丕爻賰 丕賱賲賳賴噩 賵賲丨丿丿 丕賱兀賮賰丕乇 賵賵丕囟丨 丕賱乇丐賷丞
賲爻毓丿 賰丕鬲亘 賲鬲賲賰賳貙 賮賮賷 丕毓鬲賯丕丿賷 賱丕 賷賵噩丿 賰鬲丕亘 賱賰丕鬲亘 毓乇亘賷 賵賲鬲乇噩賲 賰賰鬲丕亘 丕賱廿爻賱丕賲 賮賷 丕賱賱賷亘乇丕賱賷丞 丨賷孬 賷禺胤賵 賮賷賴 賲爻毓丿 禺胤賶 賲毓賱賲賴 廿丿賵丕乇丿 爻毓賷丿 賮賷 鬲鬲亘毓 賵賰卮賮 鬲賵睾賱 丕賱廿賲亘乇賷丕賱賷丞 賮賷 丕賱毓丕賱賲賷賳 丕賱毓乇亘賷 賵丕賱廿爻賱丕賲賷 毓亘乇 賰賱 兀丿賵丕鬲賴丕 賵廿賲賰丕賳賷丕鬲賴丕 爻賵丕亍賸 兀賰丕賳鬲 賯賵丞 鬲賯賱賷丿賷丞 賰丕賱毓爻賰乇賷丞 賮賷 丕賱丕爻鬲毓賲丕乇 兀賲 賯賵丞 賳丕毓賲丞 賰毓亘乇 鬲禺爻賷乇賴丕 丕賱廿毓賱丕賲 賵丕賱毓賱賵賲 噩賲賷毓賴丕 賵丕賱廿賳爻丕賳賷丞 禺丕氐丞 賰毓賱賲 丕賱丕噩鬲賲丕毓 賵毓賱賲 丕賱賳賮爻 賵丕賱兀賳孬乇賵亘賵賱賵噩賷丕 賱丿乇丕爻丞 卮毓賵亘 丕賱丿賵賱 丕賱毓乇亘賷丞 賵丕賱廿爻賱丕賲賷丞 賱賷爻 丿乇丕爻丞 賲賵囟賵毓賷丞 亘丨鬲丞 亘賯丿乇 賲丕 賴賷 丿乇丕爻丞 賱兀噩賱 丕賱爻賷胤乇丞 賵丕賱賴賷賲賳丞 賵廿禺囟丕毓賴丕貙 賵乇亘賲丕 兀賰孬乇 賳賯丕胤 賲爻毓丿 丨匕丕賯丞 賴賵 鬲丨丿孬賴 亘丕爻鬲賮丕囟丞 毓賳 丕賱噩賳爻 賰兀丿丕丞 賱賱爻賷胤乇丞 賲賳 賯亘賱 丕賱丿賵賱 丕賱廿賲亘乇賷丕賱賷丞 毓亘乇 賮乇囟 乇丐丕賴賲 丕賱噩賳爻賷丞 賵丕賱卮賴賵丕賳賷丞 毓賱賶 丕賱丿賵賱 丕賱毓乇亘賷丞 亘兀毓鬲亘丕乇賴丕 賰賵賳賷丞 賵賲毓賷丕乇賷丞.
丕賱賰鬲丕亘 賲賲鬲丕夭 賮賷 丕賱廿噩賲丕賱 賵賲丌禺匕賷 毓賱賷賴 賯賱賷賱丞 賵兀丨氐乇賴丕 賮賷
賳賯賵賱丕鬲 丕賱賰鬲丕亘 賰孬賷乇丞 賮賷 兀賵賱 孬賱丕孬丞 賮氐賵賱 賲賳 丕賱丌禺乇賷賳 賱賰賳 賷丨賱賱賴丕 賵賷賮氐賱
賮賷賴丕 亘賲賵囟賵毓賷丞 賵賲賳賴噩賷丞
賵賱賷爻 亘賯丿乇 賲丕 賷胤乇丨 賮賷賴丕 丕賱賰丕鬲亘 丕乇丕丐賴 丿賵賳 賳賯賵賱丕鬲
賱毓賱 兀賰孬乇 賲丕 丕爻鬲睾乇亘鬲賴 賮賷 丕賱賰鬲丕亘 賴賵 匕賰乇賴 賵 亘廿爻賴丕亘 賱爻噩丕賱丕鬲賴 丕賱賮賰乇賷丞 賲毓 丕賱賲孬賱賷賷賳 丕賱兀賰丕丿賷賲賷賷賳 賵 丕賱賳爻賵賷丕鬲 丕賱毓乇亘賷丕鬲 賮賷 丕賱賴賵丕賲卮
丕賱賰鬲丕亘 毓賲賵賲丕賸 噩賷丿 賵鬲禺乇噩 賲賳賴 亘賮賵丕卅丿 賲丨丿丿丞 賮賷 賲賵丕囟賷毓 賲丨丿丿丞
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