Rowman & Littlefield Publishers Heidegger in the Islamicate World (New Heidegger Research)

Excerpt. © Reprinted by permission. All rights reserved. Heidegger in the Islamicate WorldBy Kata MoserRowman & Littlefield International, Ltd.Copyright © 2019 Kata Moser, Urs Gosken, and Josh HayesAll rights reserved.ISBN: 978-1-78660-620-4ContentsPreface Fred Dallmayr, vii, Introduction Urs Gösken, Josh Hayes, and Kata Moser, 1, PART I: LINES OF RECEPTION IN THE ISLAMICATE WORLD, 31, 1 The Receptions of Heidegger in Turkey Zeynep Direk, 33, 2 Heidegger's Role in the Formation of Art Theory in Contemporary Iran Amir Nasri, 55, 3 Levantine Pathways in the Reception of Heidegger Nader El-Bizri, 69, 4 The Eccentric Reception of Heidegger in Hanafi's "French Trilogy" Sylvain Camilleri, 85, PART II: HEIDEGGER AND ISLAMICATE AUTHENTICITY, 97, 5 Anxiety, Nothingness, and Time: Abdurrahman Badawi's Existentialist Interpretation of Islamic Mysticism Sevinc Yasargil, 99, 6 Taha Abderrahmane: Applying Heidegger as a Heuristic for Conceptual Authenticity Monir Birouk, 113, 7 On Nihilism and the Nihilistic Essence of European Metaphysics: Martin Heidegger and Daryush Shayegan Mansooreh Khalilizand, 133, PART III: HEIDEGGER AND ISLAMICATE MODES OF EXPRESSION, 147, 8 The Question Concerning Poetry in Iqbal and Heidegger Saliha Shah, 149, 9 Heidegger, Hölderlin-Fardid, Hafez Ahmad Ali Heydari, 169, 10 Hospitality and Dialogue: On Fethi Meskini's Translation and Appropriation of Heidegger Khalid El Aref, 183, PART IV: HEIDEGGER AND THE REVIVAL OF ISLAMICATE PHILOSOPHY, 197, 11 Against Heidegger-Orthodoxy in the Arab World Ismail El Mossadeq, 199, 12 Heidegger's Aristotle: A Hermeneutic Retrieval of Islamic Philosophy in Iran Seyed Majid Kamali, 211, PART V: CHALLENGING THE ISLAMICATE, 229, 13 Heidegger and the Islamicate: Transversals and Reversals Syed Mustafa Ali, 231, Appendix: Translations of Heidegger's Works in Arabic, Persian and Turkish Urs Gösken, Kata Moser, and Erdal Yildiz, 251, Bibliography, 275, Index, 301, About the Contributors, 311, CHAPTER 1The Receptions of Heidegger in TurkeyZeynep DirekPhilosophy has played an important role in the modernization of Turkish society. This is not only true for modern Turkey as a secular state but also for the late-nineteenth-century Ottoman Empire. In contrast to older forms of philosophical discourse intertwined with Muslim theology, Western philosophy provided a non-Islamic milieu of reflection. After the reform of universities in 1933, the practice of philosophy was cut off from all connections within Muslim theological culture. The prominent positivist philosopher Hans Reichenbach was invited to design the first department of philosophy at Istanbul University, which gave rise to all secular philosophy in Turkish academia. Jewish and German professors taught in Istanbul University before and after the Second World War. The German philosophical tradition formed the first generation of Turkish philosophers. Among them, the most prominent are Takiyeddin Mengüsoglu, a student of Nicolai Hartmann; Macit Gökberk, a historian of philosophy in the Hegelian and Marxist tradition; and Nermi Uygur, a phenomenologist in the Husserlian tradition. All three were educated in Germany. We could also add Ismail Tunali, a specialist in aesthetics, and Bedia Akarsu, a specialist in ethics. Bedia Akarsu, the only woman philosopher in this generation of philosophers, introduced Max Scheler's philosophy to Turkey.When we consider this generation, which dominated the philosophical scene before and after the Second World War until the 1970s, the absence of Martin Heidegger's philosophy is remarkable. In an atmosphere where G. W. F. Hegel, Nicolai Hartmann, Edmund Husserl, and Max Scheler were studied, Heidegger's absence is in need of explanation: Germany's defeat, the fall of Nazism, and Heidegger's ban from teaching by the French authorities until 1952 could be among the causes. After the Second World War, Turkish doctoral students sent to Germany could not encounter Heidegger's philosophy in academic inst