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Volume 75, Issue 3/4
  • ISSN: 2542-6583
  • E-ISSN: 2590-3268
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Abstract

Abstract

Taylor characterizes Western modernity as being very inhospitable to the transcendent, yet also as opening an opportunity for a renewed engagement with the transcendent from within modernity. This debate is also vivid in Islam and I will reconstruct it by focusing on the concept of time (). Some strains in Islam condemned the posture of maximizing the “flourishing of life” within the limits of (a life)time as because it would, in their eyes, constitute a rejection altogether of the transcendent. This position was seen as the quintessence of “the philosophers” (al Ghazali) and of Western modernity (al Afghani). Opposing this view, I will then explain how and why I can make a rapprochement between Charles Taylor’s proposal of a “Catholic modernity” and Islamic modernity through the lenses of Muhammad Iqbal’s philosophy of time. Through his analysis of the hadith “Do not vilify time, because time is God,” Iqbal shows that time () should not be considered as the antithesis of transcendence, but that in time, from within , transcendence is present: in “creative evolution” (Bergson), life is not enclosed in immanence, but on the contrary God is manifesting himself under his name .

© Souleymane Bachir Diagne
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2021-09-01
2024-11-08
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Keyword(s): Catholic modernity; Charles Taylor; dahr; dahriya; Islam; Islamic modernity; time; transcendence

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