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Relevant bibliographies by topics / Essentialism (Philosophy) Philosophy and religion

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Academic literature on the topic 'Essentialism (Philosophy) Philosophy and religion'

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Published: 4 June 2021

Last updated: 21 February 2023

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Journal articles on the topic "Essentialism (Philosophy) Philosophy and religion"

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Dobrynin, Din Kh. "On the Theoretical-methodological Consequences of Essentialism in Definition of Religion and Ethnic Community." Voprosy Filosofii, no. 9 (2021): 163–72. http://dx.doi.org/10.21146/0042-8744-2021-9-163-172.

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The article reveals the theoretical-methodological problems of combining essentialist attitudes in the definitions of religion and ethnic community. Essentialism assumes that an ethnic community has an essence that should be reflected in the theoretical constructions of scientists. At the same time, one of the essential features of an ethnic community is supposed to be the presence of a unique culture, including religion. The essentialist understanding of religion is based either on overly narrow or overly broad definitions of it. The author comes to the conclusion that the simultaneous appeal to essentialism in relation to ethnic community and to narrow essentialist definitions of religion (which, for example, does not include Buddhism) leads to the fact that an ethnic community can be spoken of only when its culture includes a pronounced religious component. In essentialism, an ethnic community is defined through a number of essential features, including religion. However, the latter is defined so broadly that it becomes indistinguishable from morality and, consequently, loses its essence. This leads to a methodological impasse – the essence of the phenomenon is revealed through an appeal to the non-essential theoretical construct.

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Dobrzeniecki, Marek. "The Metaphysics of the Incarnation in Contemporary Analytic Philosophy of Religion." Verbum Vitae 39, no. 2 (June 30, 2021): 571–87. http://dx.doi.org/10.31743/vv.12403.

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The paper presents the latest achievements of analytic philosophers of religion in Christology. My goal is to defend the literal/metaphysical reading of the Chalcedonian dogma of the hypostatic union. Some of the contemporary Christian thinkers claim that the doctrine of Jesus Christ as both perfectly divine and perfectly human is self-contradictory (I present this point of view on the example of John Hick) and, therefore, it should be understood metaphorically. In order to defend the consistency of the conciliar theology, I refer to the work of, among others, Eleonore Stump, William Hasker, Peter Geach and Kevin Sharpe. As a result, I conclude that recent findings in analytic metaphysics provide an ontological scaffolding that explains away the objection of the incompatibility of the doctrine of the hypostatic union. In order to confirm this conclusion such metaphysical topics as properties attribution (what it means for an object to have a property), relation of identity (what it means for an object x to be identical with object y), and essentialism and kind membership (what it means for an object to belong necessarily to a kind) are scrutinized in detail.

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Moser, Paul K. "Essentialism." American Catholic Philosophical Quarterly 66, no. 1 (1992): 108–11. http://dx.doi.org/10.5840/acpq199266151.

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Lougheed, Kirk. "The Goals of Philosophy of Religion: A Reply to Ireneusz Zieminski." European Journal for Philosophy of Religion 11, no. 1 (March 17, 2019): 187. http://dx.doi.org/10.24204/ejpr.v11i1.2682.

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In a recent article, Ireneusz Zieminski (2018) argues that the main goals of philosophy of religion are to (i) define religion; (ii) assess the truth value of religion and; (iii) assess the rationality of a religious way of life. Zieminski shows that each of these goals are difficult, if not impossible, to achieve. Hence, philosophy of religion leads to scepticism. He concludes that the conceptual tools philosophers of religion employ are best suited to study specific religious traditions, rather than religion more broadly construed. But it’s unclear whether the goals Zieminski attributes to philosophy of religion are accurate or even necessary for successful inquiry. I argue that an essentialist definition of religion isn’t necessary for philosophy of religion and that philosophers of religion already use the conceptual analysis in the way Zieminski suggests that they should. Finally, the epistemic standard Zieminski has in view is often obscure. And when it is clear, it is unrealistically high. Contemporary philosophers of religion rarely, if ever, claim to be offering certainty, or even evidence as strong as that found in the empirical sciences.

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Gorman, Michael. "Real Essentialism." American Catholic Philosophical Quarterly 85, no. 3 (2011): 510–13. http://dx.doi.org/10.5840/acpq201185337.

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Feser, Edward. "Real Essentialism." Faith and Philosophy 27, no. 4 (2010): 482–86. http://dx.doi.org/10.5840/faithphil201027451.

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Slater, Peter. "Dynamic Religion, Formative Culture, and the Demonic in History." Harvard Theological Review 92, no. 1 (January 1999): 95–110. http://dx.doi.org/10.1017/s0017816000017879.

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Modern German thought owed much to classical Greece. Yet in philosophy and theology, beginning with Hegel and his contemporaries, the debt to Platonic idealism was radically modified by insistence on the reality of history. Construed dialectically, history became a key to overcoming difficulties with both Platonic and Cartesian dualism left unresolved by Kant. In theology, after World War I dialectical theologians, including Barth and Tillich, embraced in varying degrees the existentialists' critique of Hegelian essentialism and belief in progress. This affected how they understood incarnation in christology, sacramental presence in ecclesiology, and Christian responses to what they saw as the demonic threat of German National Socialism. Anglo-American critics, especially of Tillich, often miss the dialectical nuances of his admittedly abstract theology and his religious socialist response to Marxism.

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Hochstetter, Ken. "The Philosophy of Nature: A Guide to the New Essentialism." Philosophia Christi 8, no. 2 (2006): 503–7. http://dx.doi.org/10.5840/pc20068247.

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RICHTER, DUNCAN. "Missing the entire point: Wittgenstein and religion." Religious Studies 37, no. 2 (June 2001): 161–75. http://dx.doi.org/10.1017/s0034412501005571.

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In this paper I contrast some widespread ideas about what Wittgenstein said about religious belief with statements Wittgenstein made about his purposes and method in doing philosophy, in order to argue that he did not hold the views commonly attributed to him. These allegedly Wittgensteinian doctrines in fact essentialize religion in a very un-Wittgensteinian way. A truly Wittgensteinian philosophy of religion can only be a personal process, and there can be no part in it for generalized hypotheses or conclusions about religion in general.Why is it that in this case I seem to be missing the entire point?1

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TONER, PATRICK. "Transubstantiation, essentialism, and substance." Religious Studies 47, no. 2 (July 12, 2010): 217–31. http://dx.doi.org/10.1017/s0034412510000272.

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AbstractAccording to the Eucharistic doctrine of Transubstantiation, when the priest consecrates the bread and wine, the whole substance of the bread and wine are converted into the body and blood of Christ. The ‘accidents’ of the bread and wine, however, remain present on the altar. This doctrine leads to a clutch of metaphysical problems, some of which are particularly troubling for essentialists. In this paper, I discuss some of these problems, which have recently been pressed by Brian Ellis and Justin Broackes. I argue that defenders of Transubstantiation have satisfactory replies.

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Dissertations / Theses on the topic "Essentialism (Philosophy) Philosophy and religion"

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Birkett, Edward John. "The tensions of modernity : Descartes, reason and God /." View thesis View thesis, 2000. http://library.uws.edu.au/adt-NUWS/public/adt-NUWS20030411.100355/index.html.

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Birkett, Edward John. "The tensions of modernity : Descartes, reason and God." Thesis, View thesis View thesis, 2000. http://handle.uws.edu.au:8081/1959.7/399.

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Reason, material objects, God, mind and body are all interrelated in Descartes' philosophy. The misapprehension of one will lead to misunderstandings in all of them. They are bound together by being part of the one God given secure universe. This allows Descartes to put forward the understanding of the universe as being one in which rational science was possible and indubitable certainty achievable. Because they are all organically related in the one meaningful system, the essential natures of these things which Descartes discovers flow into one another in their actual existence in the world. Accepting the picture of the universe as a rational place where certainty is possible, is part of what defines much of modernity as modernity. Since this is one way of ensuring certainty, modernity demands that a thing's essence should reflect its manner of existence. However this leads to modernity demanding of Descartes' philosophy that it reflect this same structure. Modernity then reads Descartes as trying to present such a picture, and consequently finds that Descartes' arguments do not work. Because Descartes' universe is God's universe, he is able to offer to humanity a very strong form of autonomy. But modernity prefers to have a less powerful form of autonomy which is independent of God, but which makes itself a servant to nature and the community of reason. This is a result of the price of entry into the rational universe through Descartes' method of doubt. As a consequence of modernity's reworking of Descartes' understanding of autonomy, and their demand that a thing's essence should exactly reflect its mode of existence, irreducible tensions develop in modernity. These are particularly obvious in the case of the relationship between science, reason and God, and between the mind and the body. This thesis addresses these tensions

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Djukic, George. "Essentialism : Paradise lost /." Title page, contents and abstract only, 1997. http://web4.library.adelaide.edu.au/theses/09PH/09phd626.pdf.

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Logue, Jessica Wollam. "Context and anti-essentialism a thoroughgoing approach /." Related electronic resource: Current Research at SU : database of SU dissertations, recent titles available full text, 2006. http://proquest.umi.com/login?COPT=REJTPTU0NWQmSU5UPTAmVkVSPTI=&clientId=3739.

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Gilon, Odile. "Essentia indifferens: études sur l'antériorité, l'homogénéité et l'unité dans la métaphysique de Jean Duns Scot." Doctoral thesis, Universite Libre de Bruxelles, 2009. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/210227.

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Ce travail porte sur l'application et l'utilisation par Jean Duns Scot de la théorie de l'indifférence de l'essence, issue du péripatétisme arabe, et se donne pour enjeu d'en comprendre le fonctionnement conceptuel. Solution conjointe aux questions de la constitution ontologique des choses, des rapports entre le langage et la réalité et du mode d'appréhension des notions générales dans l'abstraction, la théorie de l'indifférence de l'essence sert de sous-bassement à la métaphysique de Duns Scot. C'est au moyen de cette théorie qu'il est possible, comme le montre cette recherche, de relire certains grands thèmes de la métaphysique scotiste: la théorie de la nature commune et de l'haeccéité, la connaissance abstractive (cognitio abstractiva), et la théorie de la non identité formelle. Le travail tente surtout de dégager le caractère proprement méthodologique de la théorie des trois états de l'essence (triplex status essentiae), répondant à la question du statut de l'essence indifférente, à celle des prédicats d'ordre supérieur et au problème de la séparation dans l'abstraction.
Doctorat en Philosophie
info:eu-repo/semantics/nonPublished

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Chan, Ka-wo, and 陳嘉和. "What if natural kind terms are rigid?" Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2009. http://hub.hku.hk/bib/B41633878.

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Ross, Allison. "Making sense of ʺessenceʺ : a critical examination of the adequacy of the modern philosophical conception of ʺessenceʺ." Thesis, Rhodes University, 2000. http://hdl.handle.net/10962/d1002850.

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The idea that some sub-set of the properties of an object captures what it is to be that thing i.e. that it has an essence which is there to be discovered and about which we can be mistaken - is a commonsense assumption that we use all the time. However, philosophers of this century have regarded the realism about essence with skepticism, arguing that we impose essences on things by the way we define our concepts as opposed to discovering them. Essences are supposedly characteristics of our concepts rather than of objects in the world. This was the orthodox view until a group of philosophers of language developed the theory of direct reference. They claimed that proper names and certain other words refer non-connotatively which entails that the real properties of objects are crucial to the establishment of the reference of such terms. It can be shown that the properties involved in reference determination must be all and only the necessary properties of those objects. This discovery has been taken to mark the rehabilitation of the notion of essence, with an object’s essence being taken to be that set of properties which it must have in all possible worlds in which it exists. I will argue that the theory of direct reference is correct up to the point at which it assimilates the necessary properties of objects to their essences. I will show that the set of an object’s necessary properties cannot fulfill the role reserved for the concept of essence in metaphysical hypotheses concerning the nature of objects. I will go on to show that a sub-set of a thing’s necessary properties can fulfill this role and I will suggest that we identify the members of this sub-set by testing their ability to furnish the kinds of explanations we expect from essences. I will demonstrate how this can be done using the Aristotelian idea that the notion of essence is required in order to explain how it is that objects can persist through change.

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Mackie, P. "How things might have been : A study in Essentialism." Thesis, University of Oxford, 1987. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.234316.

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Cameron, Jonathan. "Some philosophical refections on the "essentialist" v/s "constructivist" debate as it stands to the philosophical analysis of mystical experience." Thesis, University of Aberdeen, 2010. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=165861.

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‘Essentialism’ and ‘constructivism’ are two epistemological perspectives that have been used in the philosophical analysis of mystical experience. ‘Essentialism’ attempts to establish mystical experience as a distinct category of experience, cutting across cultural boundaries. ‘Constructivism’ attempts to establish mystical experience as unique to its various cultural contexts. The two viewpoints are variously held in opposition. ‘Constructivism’ often appears as something of an assumed perspective and is rarely, if ever, defended (in any depth) by the individuals whose views it apparently represents. Recent ‘essentialist’ thinkers (‘non-constructivists’) have taken issue with this tendency to assume ‘what is to be proved’, and have reasoned in attempts to establish ‘constructivisim’ as inappropriate to certain experiences that appear to be found recurring in reports of mystical experiences across cultures. However, those analyses have been concerned to recommend their own (‘essentialist’ / ‘non-constructivist’) position and have, therefore, operated with a certain amount of bias, despite elements of commendable intent. Indeed it is in virtue of these commendable elements i.e. by exploring the epistemological assumptions of authors who attempt to make mystical experience culture specific, that ‘essentialists’ posit and provide justification for the classification of ‘constructivism’ as a distinct philosophical approach to the data of enquiry. ‘Constructivists’ (so-called), on the other hand, tend to emphasise the importance and role of context in their discussions, and in some cases reject the classification of their views as particularly ‘constructivist’. The thesis examines the reasonable defensibility of ‘nonconstructed’ mystical experience from three perspectives: ‘essentialist’, ‘constructivist’ and ‘contextualist’ – outlining considerations for anyone approaching the material via each, and addressing the relevant issues of diversity at tension between these recognisable philosophical viewpoints.

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Deng, Duen-Min. "A theory of essence : an Aristotelian notion reconstructed." Thesis, University of Cambridge, 2013. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.607781.

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Books on the topic "Essentialism (Philosophy) Philosophy and religion"

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Boyle, John E. Whiteford. Essentialism: Structuring private spirituality, a philosophy of the presence. [Washington, D.C.]: Wheat Forders, 2000.

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Hallett, Garth. Essentialism: A Wittgensteinian critique. Albany: State University of New York Press, 1991.

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The essentials of Indian philosophy. London: Allen & Unwin, 1985.

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Mizuno, Kōgen. Essentials of Buddhism: Basic terminology and concepts of Buddhist philosophy and practice. Tokyo: Kosei Pub., 1996.

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Boyle, John E. Whiteford. The way of the essentialist: Contra Sartre's existentialism. Washington, D.C: Wheat Forders Press, 1993.

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Real essentialism. New York: Routledge, 2007.

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Boyle, John E. Whiteford. Contra Sartre's existentialism: The way of the essentialist : a perennial philosophy originating in science's metaphysics & likely to issue in a new religion. Washington, D.C: Wheat Forder's Press, 1993.

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A, French Peter, Uehling Theodore Edward, and Wettstein Howard K, eds. Studies in essentialism. Minneapolis: University of Minnesota Press, 1986.

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Epistemological integration: Essentials of an Islamic methodology. London: International Institute of Islamic Thought, 2014.

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Mohanty, Jitendranath. Phenomenology: Between essentialism and transcendental philosophy. Evanston, Ill: Northwestern University Press, 1997.

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Book chapters on the topic "Essentialism (Philosophy) Philosophy and religion"

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Brown, Nicholas Mainey. "Essentialism." In Encyclopedia of African Religions and Philosophy, 210. Dordrecht: Springer Netherlands, 2021. http://dx.doi.org/10.1007/978-94-024-2068-5_125.

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Forbes, Graeme. "Essentialism." In A Companion to the Philosophy of Language, 881–901. Chichester, UK: John Wiley & Sons, Ltd, 2017. http://dx.doi.org/10.1002/9781118972090.ch34.

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Mikkola, Mari. "Gender Essentialism and Anti-Essentialism." In The Routledge Companion to Feminist Philosophy, 168–79. 1 [edition]. | New York : Routledge, 2017. | Series: Routledge philosophy companions: Routledge, 2017. http://dx.doi.org/10.4324/9781315758152-15.

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Wilkins, John S. "Essentialism in Biology." In The Philosophy of Biology, 395–419. Dordrecht: Springer Netherlands, 2013. http://dx.doi.org/10.1007/978-94-007-6537-5_19.

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Greetham, Bryan. "Religion." In Philosophy, 154–67. London: Palgrave Macmillan UK, 2006. http://dx.doi.org/10.1007/978-1-349-72563-2_12.

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Harrison-Barbet, Anthony. "The philosophy of religion." In Mastering Philosophy, 295–323. London: Macmillan Education UK, 2001. http://dx.doi.org/10.1007/978-1-137-03589-9_9.

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Harrison-Barbet, Anthony. "The Philosophy of Religion." In Mastering Philosophy, 256–85. London: Macmillan Education UK, 1990. http://dx.doi.org/10.1007/978-1-349-20916-3_8.

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Cahn, Steven M. "Teaching Philosophy of Religion." In Teaching Philosophy, 64–72. 1 [edition]. | New York : Routledge, 2018.: Routledge, 2018. http://dx.doi.org/10.4324/9781351122191-11.

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Parekh, Bhikhu. "Philosophy of Religion." In Gandhi’s Political Philosophy, 65–84. London: Palgrave Macmillan UK, 1989. http://dx.doi.org/10.1007/978-1-349-09248-2_4.

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Dawes, Gregory W. "Philosophy and Religion." In Religion, Philosophy and Knowledge, 1–4. Cham: Springer International Publishing, 2016. http://dx.doi.org/10.1007/978-3-319-43500-8_1.

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Conference papers on the topic "Essentialism (Philosophy) Philosophy and religion"

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Visweswaran, HV. "Philosophy of India-Dravidology." In The Asian Conference on Ethics, Religion & Philosophy 202. The International Academic Forum(IAFOR), 2021. http://dx.doi.org/10.22492/issn.2187-476x.2021.7.

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Sasaki, Kei. "Life in Philosophy and Religion, and Beyond." In Annual International Conference on Philosophy: Yesterday, Today & Tomorrow (PYTT 2016). Global Science & Technology Forum (GSTF), 2016. http://dx.doi.org/10.5176/2382-5677_pytt16.17.

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Barua, Pranab. "The Concept of Existence (Bhava) in Early Buddhism." In The Asian Conference on Ethics, Religion & Philosophy 202. The International Academic Forum(IAFOR), 2021. http://dx.doi.org/10.22492/issn.2187-476x.2021.1.

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Vlaicu, Adriana Elena. "The Palamite Paradigm of Ecstasy and Its Impact on Eastern Christianity Model." In The Asian Conference on Ethics, Religion & Philosophy 202. The International Academic Forum(IAFOR), 2021. http://dx.doi.org/10.22492/issn.2187-476x.2021.4.

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Misra, Hrishikesh, Rajnish Kumar, and Syed Afzal Imam. "Sankhya, Theosophy and Wholistic Approach to Reality." In The Asian Conference on Ethics, Religion & Philosophy 202. The International Academic Forum(IAFOR), 2021. http://dx.doi.org/10.22492/issn.2187-476x.2021.2.

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Danielyan, Naira. "Co-evolution of Human Society and Nature Through the Noosphere Concept." In The Asian Conference on Ethics, Religion & Philosophy 202. The International Academic Forum(IAFOR), 2021. http://dx.doi.org/10.22492/issn.2187-476x.2021.6.

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Srivastava, Rajesh Kumar, and Pragya Srivastava. "Who Will Heal the Wounded Soul of Modernity? Is It Spirituality or the Spiritual Modernity?" In The Asian Conference on Ethics, Religion & Philosophy 202. The International Academic Forum(IAFOR), 2021. http://dx.doi.org/10.22492/issn.2187-476x.2021.3.

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Mark, Craig. "The Suga Doctrine: Ethical Issues in Contemporary Japanese Foreign and Defense Policy." In The Asian Conference on Ethics, Religion & Philosophy 202. The International Academic Forum(IAFOR), 2021. http://dx.doi.org/10.22492/issn.2187-476x.2021.5.

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Mark, Craig. "The Ethics of AUKUS: Diplomatic Duplicity and Proliferation Perils." In The Asian Conference on Ethics, Religion & Philosophy 2022. The International Academic Forum(IAFOR), 2022. http://dx.doi.org/10.22492/issn.2187-476x.2022.9.

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Balanquit, Simon Peter T. "Jesus the Economist: Envisioning God’s Economy of Solidarity and Equality to Global Resilience." In The Asian Conference on Ethics, Religion & Philosophy 2022. The International Academic Forum(IAFOR), 2022. http://dx.doi.org/10.22492/issn.2187-476x.2022.5.

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Reports on the topic "Essentialism (Philosophy) Philosophy and religion"

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HEFNER, Robert. IHSAN ETHICS AND POLITICAL REVITALIZATION Appreciating Muqtedar Khan’s Islam and Good Governance. IIIT, October 2020. http://dx.doi.org/10.47816/01.001.20.

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Ours is an age of pervasive political turbulence, and the scale of the challenge requires new thinking on politics as well as public ethics for our world. In Western countries, the specter of Islamophobia, alt-right populism, along with racialized violence has shaken public confidence in long-secure assumptions rooted in democracy, diversity, and citizenship. The tragic denouement of so many of the Arab uprisings together with the ascendance of apocalyptic extremists like Daesh and Boko Haram have caused an even greater sense of alarm in large parts of the Muslim-majority world. It is against this backdrop that M.A. Muqtedar Khan has written a book of breathtaking range and ethical beauty. The author explores the history and sociology of the Muslim world, both classic and contemporary. He does so, however, not merely to chronicle the phases of its development, but to explore just why the message of compassion, mercy, and ethical beauty so prominent in the Quran and Sunna of the Prophet came over time to be displaced by a narrow legalism that emphasized jurisprudence, punishment, and social control. In the modern era, Western Orientalists and Islamists alike have pushed the juridification and interpretive reification of Islamic ethical traditions even further. Each group has asserted that the essence of Islam lies in jurisprudence (fiqh), and both have tended to imagine this legal heritage on the model of Western positive law, according to which law is authorized, codified, and enforced by a leviathan state. “Reification of Shariah and equating of Islam and Shariah has a rather emaciating effect on Islam,” Khan rightly argues. It leads its proponents to overlook “the depth and heights of Islamic faith, mysticism, philosophy or even emotions such as divine love (Muhabba)” (13). As the sociologist of Islamic law, Sami Zubaida, has similarly observed, in all these developments one sees evidence, not of a traditionalist reassertion of Muslim values, but a “triumph of Western models” of religion and state (Zubaida 2003:135). To counteract these impoverishing trends, Khan presents a far-reaching analysis that “seeks to move away from the now failed vision of Islamic states without demanding radical secularization” (2). He does so by positioning himself squarely within the ethical and mystical legacy of the Qur’an and traditions of the Prophet. As the book’s title makes clear, the key to this effort of religious recovery is “the cosmology of Ihsan and the worldview of Al-Tasawwuf, the science of Islamic mysticism” (1-2). For Islamist activists whose models of Islam have more to do with contemporary identity politics than a deep reading of Islamic traditions, Khan’s foregrounding of Ihsan may seem unfamiliar or baffling. But one of the many achievements of this book is the skill with which it plumbs the depth of scripture, classical commentaries, and tasawwuf practices to recover and confirm the ethic that lies at their heart. “The Quran promises that God is with those who do beautiful things,” the author reminds us (Khan 2019:1). The concept of Ihsan appears 191 times in 175 verses in the Quran (110). The concept is given its richest elaboration, Khan explains, in the famous hadith of the Angel Gabriel. This tradition recounts that when Gabriel appeared before the Prophet he asked, “What is Ihsan?” Both Gabriel’s question and the Prophet’s response make clear that Ihsan is an ideal at the center of the Qur’an and Sunna of the Prophet, and that it enjoins “perfection, goodness, to better, to do beautiful things and to do righteous deeds” (3). It is this cosmological ethic that Khan argues must be restored and implemented “to develop a political philosophy … that emphasizes love over law” (2). In its expansive exploration of Islamic ethics and civilization, Khan’s Islam and Good Governance will remind some readers of the late Shahab Ahmed’s remarkable book, What is Islam? The Importance of Being Islamic (Ahmed 2016). Both are works of impressive range and spiritual depth. But whereas Ahmed stood in the humanities wing of Islamic studies, Khan is an intellectual polymath who moves easily across the Islamic sciences, social theory, and comparative politics. He brings the full weight of his effort to conclusion with policy recommendations for how “to combine Sufism with political theory” (6), and to do so in a way that recommends specific “Islamic principles that encourage good governance, and politics in pursuit of goodness” (8).

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