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سیاسی و روابط بین الملل::
تبارشناسی
Tariq Ramadan's genealogy of the 'secular' and its complex relationship with Christianity is discussed.
The formations of the secular are better seen in terms of 'connected histories': while they follow distinct historical trajectories and have different religious genealogies, they are also closely intertwined, sometimes with each other, but more importantly with the hegemonic power of Western modernity and colonialism.4 Thus, although we cannot ignore the legacy of colonialism and modernism in shaping the formations of the secular, we cannot reduce the latter to a mere copy of the Western model.
In this view, secularism is central to the political rationality of 'possessive individualism' and thus one of the pillars of the current neoliberal hegemony.3 Although he does not use the term 'possessive individualism' in any of his discussions(as far as I am aware), he nevertheless seems to have this in mind in his various genealogies of liberal and secular practices that assume a Lockean subject who has property over his/her own person as well as his/her estates.
Firstly, the modern states genealogy as a unique product of Western history makes it difficult if not impossible to export successfully to non-Western contexts.
Ramadan's purpose here is to draw attention to the difference between these two types of public criticism, which are connected to different genealogies of state-formation and subjectivity, linked, in turn, to very different discursive traditions of criticism.
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