Relevant bibliographies by topics / Philosophy ; Love

Contents

  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers
  6. Reports

Academic literature on the topic 'Philosophy ; Love'

Author: Grafiati
Published: 4 June 2021
Last updated: 16 February 2022

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Journal articles on the topic "Philosophy ; Love"

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MOORE, DWAYNE. "Reconciling Appraisal Love and Bestowal Love." Dialogue 57, no. 1 (September 18, 2017): 67–92. http://dx.doi.org/10.1017/s0012217317000683.

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The appraisal model of love is object-centred and reasons-based: love is based on reasons derived from the valuable properties of the beloved. The bestowal model of love is subject-centred and non-reasons-based: love is not based on reasons derived from the valuable properties of the beloved, but rather originates in the lover. In this paper, I blend these disparate models, with the aim of preserving their virtues and overcoming their difficulties. I propose a subject-centred, reasons-based account: love arises within the lover, but, within the lover, love is based on the lover’s motivating reasons.
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Bryan, Jenny. "Philosophy." Greece and Rome 67, no. 2 (October 2020): 280–87. http://dx.doi.org/10.1017/s0017383520000133.

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Many introductory courses on ancient, or indeed modern, philosophy begin from the observation that the word ‘philosophy’ itself describes a ‘love of wisdom’. Christopher Moore's wide-ranging, original, and fascinating new book sets out to examine the value of that etymology. He argues persuasively that philosophos does not, in fact, originate as a label applied respectfully to pick out a ‘lover of wisdom’ for emulation. Rather, the term is appropriated and developed from its origins as a pejorative name applied to those perceived to be striving too hard and in the wrong way to achieve the status of sophos, a ‘sage-wannabe’ as Moore has it. As he is careful to emphasize, his history of the origins of philosophos and philosophia does not and need not coincide with the origin story of ‘philosophy’ as a certain kind of discipline involving a certain way of talking about specific questions. Nevertheless, by scrutinizing the origins of these terms and their application in the sixth and fifth centuries bce, Moore sets himself up to offer some further enlightening discussion of the fifth- and fourth-century development of the discipline of ‘philosophy’.
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Wariati, Ni Luh Gede. "Cinta dalam Bingkai Filsafat." Sanjiwani: Jurnal Filsafat 10, no. 2 (July 2, 2020): 112. http://dx.doi.org/10.25078/sjf.v10i2.1506.

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<p><em>Love becomes an interesting discussion among philosophers, not a few philosophers who discuss love in his thinking. Plato and Soren Kierkegaard also discussed Love in their philosophy, not only Western philosophy in the history of Chinese philosophy Mo Tsu also introduced Universal Love which was used to replace the attitude of discrimination. Love has a positive meaning and goodness, in Greece itself, love is divided into three namely: Philia, Eros and Agape, where the three terms have different definitions of love. Plato believes that love is beauty and gives birth to beauty. For Mo Tzu universal love is the most beneficial action for the community, by applying universal love people will care for each other and love each other because everyone wants to be treated well and loved.</em><em></em></p>
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Pogorelskaya, Svetlana. "PHILOSOPHY BEGAN. BOOK REVIEW: TRAWNY P. PHILOSOPHIE DER LIEBE. [TRAWNY P. PHILOSOPHY OF LOVE]." Filosofiya Referativnyi Zhurnal, no. 1 (2021): 227–29. http://dx.doi.org/10.31249/rphil/2021.01.12.

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Solovyov, Vladimir. "Romain Gary’s love philosophy." Philosophical polylogue 1, no. 1 (June 2017): 169–81. http://dx.doi.org/10.31119/phlog.2017.1.15.

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Singer, lrving. "Santayana’s Philosophy of Love." Overheard in Seville: Bulletin of the Santayana Society 5, no. 5 (1987): 1–16. http://dx.doi.org/10.5840/1987551.

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Chan, David. "Philosophy, Religion and Love." Philosophy in the Contemporary World 15, no. 2 (2008): 82–90. http://dx.doi.org/10.5840/pcw200815220.

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Pappas, Nickolas. "Telling Good Love from Bad in Plato’s Phaedrus." Proceedings of the Boston Area Colloquium of Ancient Philosophy 32, no. 1 (July 25, 2017): 41–58. http://dx.doi.org/10.1163/22134417-00321p05.

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When the Phaedrus produces an account of eros that goes beyond earlier oversimplifying terms, it rests its analysis on a distinction between human and divine. The dialogue’s attempts to articulate this distinction repeatedly fail. In part they rest on the difference between right and left, but in ways that problematize that difference as well. In the end this difficulty in definition casts a shadow over the prospect of the effective reciprocation of love, because the loved one will not be able to tell the difference between a lover in pursuit crazed by divine eros and the lover who is crazed in the ordinary and destructive fashion.
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Wolterstorff, Nicholas. "Liturgical Love." Studies in Christian Ethics 30, no. 3 (February 17, 2017): 314–28. http://dx.doi.org/10.1177/0953946817693587.

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In this article, I focus on the ways in which liturgical participation can be a manifestation of love rather than on the formative effects of liturgy. I introduce the discussion by distinguishing two quite different love commands that Jesus issued: we are to love our neighbors as ourselves, and the followers of Jesus are to love each other as he loved them. The former sort of love I call ‘neighbor love’, the latter, ‘Christ-like friendship love’. I distinguish two ways in which both kinds of love can be manifested: by exercising the love, or by giving symbolic expression to the love. I point to various dimensions of Christ-like friendship love that the New Testament singles out for attention, and show how these dimensions can be exercised in the liturgy. I then point to ways in which neighbor love can be manifested. I conclude with some brief reflections on liturgical participation as formative of love.
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Caignard, Gael. "Un « rapp ort de miroir ». Relation amoureuse et réflexion politique chez Merleau-Ponty." Chiasmi International 22 (2020): 153–69. http://dx.doi.org/10.5840/chiasmi20202218.

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This article studies a link between perception and politics by seeking, in Merleau-Ponty’s work, something like a “mirror relation” in the domains of encounters of love and politics. While in Phenomenology of Perception the analysis of sexuality seemingly renders love impossible, in the courses on Institution, Merleau-Ponty affirms the possibility of love by characterizing it as an institution, a sensible idea, a “mirror relation”. When the lover demands signs of love from the loved one, he demands to see in the eyes, the voice, and the experience of the other his own reflection, the reflection of his experience, his words, his gestures, and the demand of love that he is formulating. The promise of love is thus an institution of sense which sheds a new light on all actions past and future, it is a way of overcoming contingency. Conceiving of politics as a “mirror relation” thus means adopting a careful philosophy that observes the event like a mirror and gives place to sensible ideas, at the intersection of gazes understood as a “type of reflection”.
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Dissertations / Theses on the topic "Philosophy ; Love"

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Ristic, Nevenka. "Food, philosophy and love." Thesis, Rhodes University, 2006. http://hdl.handle.net/10962/d1007478.

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This thesis is a metaphilosophical investigation into how food can be handled philosophically. The first chapter considers the question of whether food can be the subject matter of philosophy, and concludes that there are three possible ways: Foodist Philosophy, Philosophy of Food, and Philosophy and Food. This thesis focuses on the category Foodist Philosophy. The second chapter develops an account of foodist philosophy: it is a style of philosophy that assumes that our food and eating practices are fundamental aspects of the human condition. The third chapter analyses Plato's concept of love in the Symposium and these conclusions are objected to in a foodist critique in the fourth chapter.
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Jones, Thomas Paul. "The phenomenology of love." Thesis, Lancaster University, 1995. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.484203.

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Pinson, Remy P. "What's Love Got to Do with It? An Exploration of the Symposium and Plato's Love." Scholarship @ Claremont, 2013. http://scholarship.claremont.edu/cmc_theses/740.

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To many people love is special, sacred even. Love plays a countless number of roles for a countless number of people. Contemporary ideas about love, however, are more in alignment with the philosophies of Aristotle, and not of Plato. Aristotle held that love could exist as many people see it today – wishing well for others purely for their own sake. But Plato disagreed. Plato claimed that love was a way by which one could better themselves and become wiser. In this thesis, I explain Plato’s theory of love put forth in the Symposium. I also explore the textual evidence for the selfish nature of Plato’s love.
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Torres, Jennifer M. "Virtuous Self-Love and Moral Competition." Scholarship @ Claremont, 2014. http://scholarship.claremont.edu/cmc_theses/981.

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At the start of NE IX.8 Aristotle says that the virtuous man acts for his friend’s sake and neglect his own interests (1168a), but only a few paragraphs later says that the virtuous self-lover will also sacrifice money, honors, and even his life, for the sake of his friend, all while he obtains what is most noble—virtuous acts (1169 a, 176). This leads us to the question: Is this really a sacrifice if the virtuous self-lover is profiting in some way? Is it possible for the virtuous friend to sacrifice her life for her friend’s sake while knowing he is ‘procuring the most noble good’ for himself at the same time? Or more generally, can the virtuous self-loving friend do things for his friend without his own interests in mind? Aristotle’s conception of self-love either a) prohibits the virtuous man for acting for his friends sake (during a moral competition), b) does not prohibit the virtuous man from acting for his friend’s sake, or c) enables him to act for his friends sake. I will discuss the following claims in Section III, where I will consider Julia Annas and Richard Krauts’ discussion on the matter.
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Clausen, Ginger Tate, and Ginger Tate Clausen. "Love and Organic Unities." Diss., The University of Arizona, 2016. http://hdl.handle.net/10150/620833.

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Love is crucial to a good human life; it animates our most meaningful relationships, and it also reveals to us what we value and who we hope to become. My research focuses on the relationship between love and valuing, and defends a version of the quality theory of love. According to quality theories, love's fittingness is determined by properties of the beloved. Quality theories face many objections. In the first part of my dissertation, I argue that five prominent objections to quality theories miss the mark. In the second part, I argue that a less-appreciated objection to quality theories, the problem of love's object, has not yet received a satisfying response. In the third part, I present a new quality theory that both avoids the problem of love's object and is independently well-motivated. Brief summaries of these three parts follow. Quality theories, again, hold that love's fittingness is determined by properties of the beloved. These theories contrast with relationship theories, on which love's fittingness is determined by features of the (substantive, historical, ongoing) relationship between lover and beloved. I motivate quality theories by arguing that loving someone and valuing a relationship are distinct phenomena, subject to different norms. I then defend quality theories in general against several objections. The most important of these is the fungibility objection: if love is fitting because of qualities of the beloved, then the lover should gladly swap out a loved one for a qualitatively similar other. I argue that this objection rests on the moralistic fallacy, which involves treating norms extrinsic to an emotion-e.g. moral or prudential norms-as if they were intrinsic to it. I show how the quality theory can accommodate the importance of loyalty to relationships without requiring the impossible - that our loved ones be the most fitting of all possible candidates. Next, I turn to an objection that is harder to answer than most quality theorists allow, the problem of love's object. Briefly, if we love people on the basis of certain of their properties, then our love must be for these properties, not for the person who has them. Some (Delaney, Keller) respond to this problem by distinguishing the ground from the object of love: even if some of the beloved's properties ground love-i.e. make it fitting-the beloved as a whole is nevertheless the object of love. I argue that the ground/object distinction is no more than a narrow, technical fix. To address the problem meaningfully, the quality theorist must explain why the object of love is also valued by love. Kolodny attempts such an explanation, but implausibly maintains that the beloved is valued only extrinsically. Others (Velleman, Badhwar) respond to the fungibility objection and the problem of love's object together, by making the beloved's "true self" both the object and the ground of love. This is more promising, but neither account works; in answering the fungibility objection, each winds up still vulnerable to the problem of love's object. Finally, I propose a new quality theory that answers the problem of love's object and is independently well-motivated. I argue that in loving someone, we value them for qualities attributable to them as an organic unity, not for qualities that constitute merely a part of them. That is, love does not value some aspect of a person, like her wit or good looks; rather, love is a way of seeing the whole person as possessing some valuable property, such as beauty or goodness, that is attributable to organic unities. This general approach has many advantages. It allows the quality theorist to say that love intrinsically values the whole person, because the valuable property is attributable only to the beloved as a whole, not merely to some of her parts. It also explains why love is fitting, because the properties in question really are worthy of a positive emotional response. Finally, because the valuable property needn't depend on common base properties, the organic unity view offers an expansive account of what we might fittingly love.
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Scavone, Alexander. "Understanding the phenomenon of love." Thesis, University of Exeter, 2014. http://hdl.handle.net/10871/16237.

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The concept “love” can refer to different types of relationships. We use it when talking about our family, friends, romantic partners, pets, god(s), pieces of art, ideas, etc. and refer to love as if it happens to us, like a feeling, or as an action or behavior that we conduct, like an emotion or special deed, or even as a type of relationship that is had between two things. No matter what manifestation that love takes on or how it is described, the phenomenon that occurs is always the same. Of course we express love in different ways with different objects, like romantically with romantic partners and familially with family members, but the process for giving our husbands and wives, mothers and fathers, pets and everything else a special importance is the phenomenon of love. My aim in this thesis is to explain the phenomenon of love. I will argue that love is a way of responding to an object through a process of appraising it for its subjective, intrinsic value and then bestowing the experience of that appraisal back onto the object as an extrinsic quality whereby the object becomes valuable and irreplaceably important. This way of looking at the phenomenon of love, through a value theory, is taken up as a compromise of the two popular value theories, The Appraisal View and The Bestowal View. Irving Singer makes arguments for uniting these actions of appraising and bestowing value into a theory of love however leaves much unexplained and thus comes under fire from his critics. My take on love will aim at explaining how a value theory that is a compromise between Appraisal and Bestowal can avoid the problems that are suggested by Singer’s critics and describe how love occurs.
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Luzardo, Jesus. "Upbuilding oppositions: Kierkegaard, Camus, and the philosophy of love." Honors in the Major Thesis, University of Central Florida, 2013. http://digital.library.ucf.edu/cdm/ref/collection/ETH/id/872.

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Despite the fact that they are both known as leading figures of existentialism, the relationship between 19th century Danish philosopher Soren Kierkegaard and 20th century French philosopher and novelist Albert Camus has largely gone unexplored in secondary scholarship. In the few times that their relationship is discussed, focus is heavily placed on the most obvious difference between the two thinkers: their religious orientations, which tends to prevent any further analysis or discussion. Furthermore, popular conceptions of each thinker-largely informed by their most popular works, arguably Fear and Trembling and The Myth of Sisyphus, respectively-tend to depict them as pessimistic and individualistic figures, the former basing his philosophy on an irrational leap of faith and the latter basing his own on the world's meaninglessness and absurdity. The purpose of this thesis is to provide an alternative, or rather a corrective, to these aforementioned views on the two thinkers. Through literary and philosophical analyses, I will attempt to demonstrate not only that there is a concrete, fecund relationship between Kierkegaard and Camus, but furthermore that this relationship is grounded in a practical, duty-based philosophy of love. The thesis will look at three concepts that play a key role in both philosophies: the absurd, love, and aesthetic creation. As the analysis progresses, it is repeatedly shown that the thinkers' opposing views on theology do not prevent us from finding similar conceptions and practical manifestations of selfhood, neighborly and romantic love, and the social role of the artist. Thus, I shall argue that they are most properly understood as philosophers of love who saw themselves as social critics whose main goal was to help eradicate the corrupting and dangerous nihilism of their respective eras rather than as traditional philosophers.
B.A.
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Arts and Humanities
Philosophy
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Krishek, Sharon. "The infinite love of the finite : faith, existence and romantic love in the philosophy of Kierkegaard." Thesis, University of Essex, 2006. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.423541.

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Lopez, Noelle Regina. "The art of Platonic love." Thesis, University of Oxford, 2014. http://ora.ox.ac.uk/objects/uuid:5e9b2d70-49d9-4e75-b445-fcb0bfecdcef.

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This is a study of love (erōs) in Plato’s Symposium. It’s a study undertaken over three chapters, each of which serves as a stepping stone for the following and addresses one of three primary aims. First: to provide an interpretation of Plato’s favored theory of erōs in the Symposium, or as it’s referred to here, a theory of Platonic love. This theory is understood to be ultimately concerned with a practice of living which, if developed correctly, may come to constitute the life most worth living for a human being. On this interpretation, Platonic love is the desire for Beauty, ultimately for the sake of eudaimonic immortality, manifested through productive activity. Second: to offer a reading of the Symposium which attends to the work’s literary elements, especially characterization and narrative structure, as partially constitutive of Plato’s philosophical thought on erōs. Here it’s suggested that Platonic love is concerned with seeking and producing truly virtuous action and true poetry. This reading positions us to see that a correctly progressing and well-practiced Platonic love is illustrated in the character of the philosopher Socrates, who is known and followed for his bizarre displays of virtue and whom Alcibiades crowns over either Aristophanes or Agathon as the wisest and most beautiful poet at the Symposium. Third: to account for how to love a person Platonically. Contra Gregory Vlastos’ influential critical interpretation, it’s here argued that the Platonic lover is able to really love a person: to really love a person Platonically is to seek jointly for Beauty; it is to work together as co-practitioners in the art of love. The art of Platonic love is set up in this way to be explored as a practice potentially constitutive of the life most worth living for a human being.
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Evans, Christine. "The work of love : Slavoj Žižek, universality, and film philosophy." Thesis, University of Kent, 2012. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.604005.

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This thesis investigates Slavoj Zizek's methodology and his radical theories on love and universality , and explores their philosophical and linguistic reverberations within film analysis. In interrogating Zizek's methodological interest in parallax - a mode in which one grasps both the thing and its opposite simultaneously - as well as his philosophical and psychoanalytic focus on love, I argue that Zizek's work has changed the way that we think about both universality and film. Like Zizek's project of destabilizing traditional attitudes towards 'higher' and 'lower-order' culture and its analysis, philosophy, psychoanalysis, and theory are never static in their application or i identity. In Zizek's work, we encounter a form of critical engagement (parallax) in which reversal and inversion constitute the subversive core of our current cultural sphere. These inversions materialize in the visual field but - as I argue - they must be explored via the route of their philosophical potentiality. In this sense, the thesis not only investigates Zizek's own contributions to philosophy, fi1m theory, and culture, but employs him to initiate discussions on seemingly incompatible topics: visual culture and love, stylistic authorial proclivities and desire, theory and belief. Each chapter in the thesis involves analyses of individual fi1ms in relation to rhetorical devices and the key Zizekian concerns of parallax, appearance, universality, and love. These chapters explore discourses on philosophy and film and question Zizek's place in these systems, Zizek's thematic and stylistic attraction to inversion, appearance, analogy, and tautology, and the implications of using love to illuminate a contemporary approach to universality. Throughout, I argue that Zizek's methodology creates an analytical space in film philosophy which is hospitable to radical and necessary involutions.
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Books on the topic "Philosophy ; Love"

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Dionne, Marx, ed. The philosophy of love. New York: Routledge & Kegan Paul, 1987.

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Nwachukwu, Mercy Enyinneya. Philosophy of true love. Kaduna: Raph, 2005.

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Chaudhuri, Haridas. The philosophy of love. New York: Routledge & Kegan Paul, 1987.

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Ḥusain, Alt̤āf. The philosophy of love. Edgware: MQM International Secretariat, 2013.

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Singh, Sarita. P.B. Shelley's philosophy of love. Delhi, India: Mittal Publications, 1988.

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The philosophy of divine love. Austin, TX: International Society of Divine Love, 2001.

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Rothenberg, Naftali. Rabbi Akiva's Philosophy of Love. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-58142-2.

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Singh, Namita. John Keats's philosophy of love. Jalandhar, India: ABS Publications, 1993.

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Silverman, Eric J. The prudence of love: How possessing the virtue of love benefits the lover. Lanham, Md: Lexington Books, 2010.

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The prudence of love: How possessing the virtue of love benefits the lover. Lanham, Md: Lexington Books, 2009.

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Book chapters on the topic "Philosophy ; Love"

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Vernon, Mark. "Unconditional Love." In The Philosophy of Friendship, 72–92. London: Palgrave Macmillan UK, 2005. http://dx.doi.org/10.1057/9780230204119_5.

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Ebbersmeyer, Sabrina. "Love in Renaissance Philosophy." In Encyclopedia of Renaissance Philosophy, 1–4. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-02848-4_611-1.

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Williston, Byron. "Augustine: Love." In Philosophy and the Climate Crisis, 92–110. Abingdon, Oxon ; New York, NY : Routledge, 2020. | Series: Routledge environmental ethics: Routledge, 2020. http://dx.doi.org/10.4324/9781003050766-8.

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Samp, Jennifer A., and Andrew I. Cohen. "Love for Sale." In Dating - Philosophy for Everyone, 37–48. Oxford, UK: Wiley-Blackwell, 2010. http://dx.doi.org/10.1002/9781444324549.ch3.

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Yount, Mary Beth. "“Crazy in Love”." In Dating - Philosophy for Everyone, 65–75. Oxford, UK: Wiley-Blackwell, 2010. http://dx.doi.org/10.1002/9781444324549.ch5.

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Reid, Kyla, and Tinashe Dune. "Buy my love." In Dating - Philosophy for Everyone, 101–13. Oxford, UK: Wiley-Blackwell, 2010. http://dx.doi.org/10.1002/9781444324549.ch8.

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Szabo, Tait. "Strange Love, or." In Porn - Philosophy for Everyone, 79–92. Oxford, UK: Wiley-Blackwell, 2010. http://dx.doi.org/10.1002/9781444324693.ch6.

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Zwicky, Jan. "Alcibiades' Love." In Philosophy as a Way of Life, 84–98. Oxford, UK: John Wiley & Sons Ltd, 2013. http://dx.doi.org/10.1002/9781118609187.ch5.

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Goguen, Stacey. "Masculinity and Supernatural Love." In Supernatural and Philosophy, 169–78. Oxford: John Wiley & Sons, 2013. http://dx.doi.org/10.1002/9781118616000.ch14.

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Rothenberg, Naftali. "From Her Love." In Rabbi Akiva's Philosophy of Love, 13–51. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-58142-2_2.

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Conference papers on the topic "Philosophy ; Love"

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Bogunović, Mirjana. "Incestum: love or criminal act?" In XXVI World Congress of Philosophy of Law and Social Philosophy. Initia Via, 2015. http://dx.doi.org/10.17931/ivr2013_sws81_02.

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Zhang, Yuexiang, and Jing Wu. "On Marx's view of love is of practical significance to establish the scientific value of love." In Annual International Conference on Philosophy: Yesterday, Today & Tomorrow. Global Science & Technology Forum (GSTF), 2013. http://dx.doi.org/10.5176/2382-5677_pytt13.16.

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Enasoae, Iosif. "THE HUMAN LOVE - SOLIDARITY AND CHRISTIAN CHARITY." In SGEM 2014 Scientific SubConference on ANTHROPOLOGY, ARCHAEOLOGY, HISTORY AND PHILOSOPHY. Stef92 Technology, 2014. http://dx.doi.org/10.5593/sgemsocial2014/b31/s8.030.

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CASTELA, VASCO. "HOW TO LOVE THE BOMB: Trying to solve the prisoner's dilemma with evolutionary game theory." In Worldviews, Science and Us - Philosophy and Complexity. WORLD SCIENTIFIC, 2007. http://dx.doi.org/10.1142/9789812707420_0013.

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Fattakhova, Nailya. "AGRICULTURAL AND WEATHER-LORE ENTITIES IN LANGUAGES OF DIFFERENT STRUCTURE: FOLKLORE OR LINGUISTICS." In SGEM 2014 Scientific SubConference on ANTHROPOLOGY, ARCHAEOLOGY, HISTORY AND PHILOSOPHY. Stef92 Technology, 2014. http://dx.doi.org/10.5593/sgemsocial2014/b31/s8.002.

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Reports on the topic "Philosophy ; Love"

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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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