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  1. Contingency and modernity in the thought of J.P. Arnason.Wolfgang Knöbl - 2011 - European Journal of Social Theory 14 (1):9-22.
    This article argues that Arnason’s writings succeed in pushing civilizational analysis — most prominently developed by the late Shmuel N. Eisenstadt — in a much-needed direction. Coming from an action-theoretical background in which the creativity of actors is strongly emphasized, Arnason is critical of approaches within civilizational analysis that tend to downplay contingency within historical processes. Especially by focusing on the role of political power and imperial encounters, Arnason demonstrates how civilizational analysis can be further developed in ways that do (...)
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  • Where does group solidarity come from? Gellner and Ibn Khaldun revisited.S. Male evi - 2015 - Thesis Eleven 128 (1):85-99.
    Gellner relied extensively on the work of Ibn Khaldun to understand both the dynamics of social order in North Africa and Islam’s alleged resistance to secularization. However, what the two scholars also shared is their focus on the social origins and functions of group solidarity. For Ibn Khaldun the concept of asabiyyah was central in understanding the strength of long-term group loyalties. In his view, asabiyyah was a fundamental and elementary cohesive bond of human societies which originated in nomadic tribal (...)
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  • Muslim Reconstructions of Knowledge and the Re-enchantment of Modernity.Ali Hassan Zaidi - 2006 - Theory, Culture and Society 23 (5):69-91.
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  • Where does group solidarity come from? Gellner and Ibn Khaldun revisited.Siniša Malešević - 2015 - Thesis Eleven 128 (1):85-99.
    Gellner relied extensively on the work of Ibn Khaldun to understand both the dynamics of social order in North Africa and Islam’s alleged resistance to secularization. However, what the two scholars also shared is their focus on the social origins and functions of group solidarity. For Ibn Khaldun the concept of asabiyyah was central in understanding the strength of long-term group loyalties. In his view, asabiyyah was a fundamental and elementary cohesive bond of human societies which originated in nomadic tribal (...)
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  • Beyond a socio-centric concept of culture: Johann Arnason's macro-phenomenology and critique of sociological solipsism.Suzi Adams - 2019 - Thesis Eleven 151 (1):96-116.
    This essay unpacks Johann Arnason’s theory of culture. It argues that the culture problematic remains the needle’s eye through which Arnason’s intellectual project must be understood, his recent shift to foreground the interplay of culture and power (as the religio-political nexus) notwithstanding. Arnason’s approach to culture is foundational to his articulation of the human condition, which is articulated here as the interaction of a historical cultural hermeneutics and a macro-phenomenology of the world as a shared horizon. The essay discusses Arnason’s (...)
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