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This profile was last updated on 3/3/03  and contains information from public web pages.

Mustafa Islamoglu

Wrong Mustafa Islamoglu?

Founder

Akabe Culture
 
Background

Board Memberships and Affiliations

  • Founder
    Education Foundation

Education

  • High Islamic Institute
  • al-Azhar University
Web References
Tezler
www.mustafaislamoglu.com, 3 Mar 2003 [cached]
A Trial For The Reconstruction Of The Imaginary Of Imaginaries : Mustafa Islamoglu (By Aysen Baylak)
...
It briefly discusses the theories of Cornellieus Castoriadis and Mustafa Islamoglu by comparing and contrasting their ideas on the issue of developing an alternative method or category of understanding and proposing new analitical tools for analyzing and criticizing the modern agenda.
...
Mustafa Islamoglu is one of the significant figures among the muslim intellectuals in Turkey, who both confront with modernity and tradition and also claims to establish his theory and practice over Islamic imaginary.
Throughout the preparation of this paper, as well as reading many of his books, also an interview was made with the author.
...
As we mentioned above, Mustafa Islamoglu is one of the important figures among muslim intellectuals in Turkey.He was born in 1960 in Kayseri, and completed his primary and secondary education in Kayseri.He continued high education at High Islamic Institute (Yüksek Islam Enstitüsü) and al-Azhar University, Islamic Law Faculty in Cairo.He founded Akabe Culture and Education Foundation (AKEV) in 1990 and he is still continuing his activities and studies there.He was imprisoned in 1995 for a year due to his declaration in a symposium about the Kurdish Question.Now he writes in various daily newspapers and continues his weekly lectures in AKEV about the interpretation of Qoran lasting for about ten years.
Even his formal education is upon Islamic theology, the spectrum of the issues he dealt with, ranges from politics to history, and from theology to literature.Although he is one of the authors whose books are intensely read among the muslim youth, also he is one of the mostly criticized figure by the Islamic groups due to his anti-traditionalist and anti-reformist challenges.His difference in the sense of making symbolic and rational interpretation of Qoran and his challenges against classical completions of hadith leads him to be perceived as modernist and reformist, on the other hand his confrontation to modern paradigm and strong emphasis on both fundamental resources and rediscovery of traditional literature through re-interpreting makes him anti-reformist and traditional in that sense.
Islamoglu is a young and productive author.His first book was published in 1989 and from then on he published about thirty books.His first book "Imams and Sultans" (Imamlar ve Sultanlar: 1989) was a serious challenge and critique to the socio-political and religious developments of the first century after Prophet's death.
...
Islamoglu comprehends the reconstruction process in four steps: Reconstruction of tasavvur (imaginary), of aql (intelligence/reason), of personality and finally of the life.
...
According to Islamoglu, reductionary imaginary does not only belong to modernity.
...
Mustafa Islamoglu proposes the unity of those three schools and methods hierarchy among which is determined by Qoran.
...
However for Islamoglu, these distinctions are not categorical distinctions as the sources of both are the same.
...
However, for Islamoglu, even the practice (amel) is a part of faith and the practice stems from the belief.
...
Even belief is a 'conscious preference' according to Islamoglu.
...
Islamoglu also stresses that Islam is practiced lastly in a muslim society, environment.However Islamoglu solves the paradox of realness of problems as constituted reality and its place in the world (p. 13) through his reference to divine revelation as a standard of absolute truth and fitrat as a given format.So while imaginary is non-existent, it might be both real and not according to Islamoglu and guide is revelation to control/test the realness of imaginary.His 'real' differs, because for Castoriadis the real is the realm of perceived (Castoriadis: p. 139) but for Islamoglu there is an autonomous reality of the things and objects either abstract or concrete.In that sense, while the real of Castoriadis is physical, Islamoglu's real is metaphysical or both physical and metaphysical.
The critique of the both about the capitalist or modern society, are instrumentally similar.Castoriadis and Islamoglu criticize the capitalist imaginary upon the fact that subject's identification with an object. (Castoriadis : p.158, Islamoglu : p. 225).But this is not unique to the capitalism for Islamoglu.
...
For instance Islamoglu, accepts only the divine criteria for evaluating any representation.
...
- A Trial For The Reconstruction Of The Imaginary Of Imaginaries : Mustafa Islamoglu (by Aysen Baylak)
...
Copyright 2001© Mustafa Islamoglu
...
A Trial For The Reconstruction Of The Imaginary Of Imaginaries : Mustafa Islamoglu (By Aysen Baylak)
...
It briefly discusses the theories of Cornellieus Castoriadis and Mustafa Islamoglu by comparing and contrasting their ideas on the issue of developing an alternative method or category of understanding and proposing new analitical tools for analyzing and criticizing the modern agenda.
...
Mustafa Islamoglu is one of the significant figures among the muslim intellectuals in Turkey, who both confront with modernity and tradition and also claims to establish his theory and practice over Islamic imaginary.
Throughout the preparation of this paper, as well as reading many of his books, also an interview was made with the author.This paper is an attempt to understand the categories, methods of his construction of an imaginary and to analyze, compare and contrast his parallel and diverse stands with contemporary thinkers such as Corneillius Castoriadis and Pierre Bourdieu.
About the Author:
As we mentioned above, Mustafa Islamoglu is one of the important figures among muslim intellectuals in Turkey.He was born in 1960 in Kayseri, and completed his primary and secondary education in Kayseri.He continued high education at High Islamic Institute (Yüksek Islam Enstitüsü) and al-Azhar University, Islamic Law Faculty in Cairo.He founded Akabe Culture and Education Foundation (AKEV) in 1990 and he is still continuing his activities and studies there.He was imprisoned in 1995 for a year due to his declaration in a symposium about the Kurdish Question.Now he writes in various daily newspapers and continues his weekly lectures in AKEV about the interpretation of Qoran lasting for about ten years.
Even his formal education is upon Islamic theology, the spectrum of the issues he dealt with, ranges from politics to history, and from theology to literature.Although he is one of the authors whose books are intensely read among the muslim youth, also he is one of the mostly criticized figure by the Islamic groups due to his anti-traditionalist and anti-reformist challenges.His difference in the sense of making symbolic and rational interpretation of Qoran and his challenges against classical completions of hadith leads him to be perceived as modernist and reformist, on the other hand his confrontation to modern paradigm and strong emphasis on both fundamental resources and rediscovery of traditional literature through re-interpreting makes him anti-reformist and traditional in that sense.
Islamoglu is a young and productive author.His first book was published in 1989 and from then on he published about thirty books.His first book "Imams and Sultans" (Imamlar ve Sultanlar: 1989) was a serious challenge and critique to the socio-political and religious developments of the first century after Prophet's death.
...
Islamoglu comprehends the reconstruction process in four steps: Reconstruction of tasavvur (imaginary), of aql (intelligence/reason), of personality and finally of the life.
...
According to Islamoglu, reductionary imaginary does not only belong to modernity.
...
Mustafa Islamoglu proposes the unity of those three schools and methods hierarchy among which is determined by Qoran.
...
However for Islamoglu, these distinctions are not categorical distinctions as the sources of both are the same.
...
However, for Islamoglu, even the practice (amel) is a part of faith and the practice stems from the belief.
...
Even belief is a 'conscious preference' according to Islamoglu.
...
Islamoglu also stresses that Islam is practiced lastly in a muslim society, environment.However Islamoglu solves the paradox of realness of problems as constituted reality and its place in the world (p. 13) through his reference to divine revelation as a standard of absolute truth and fitrat as a given format.So while imaginary is non-existent, it might be both real and not according to Islamoglu and guide is revelation to control/test the realness of imaginary.His 'real' differs, becaus
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