Ibn Khaldun and Philosophy: Causality in History

Ibn Khaldun was a statesman, diplomat, scholar and judge. His masterpiece Muqaddimah bears testimony to his skills in some other fields like economy and poetry too. As an intellectual of his time, he was naturally interested in philosophy as well. He had an education in philosophy and had a considerable knowledge in both Greek and Islamic philosophy. In fact, he is considered a philosopher of history and even the first one. This article will display an aspect of Ibn Khaldun's interest and relation to philosophy. It will discuss his conception of causation and analyze how it works in his history.     

İsmail Hakkı İzmirli (1932), Philosophical Currents in Islam: Ibn Khaldun (732-808)

A leading intellectual of the late-Ottoman and early-Turkish Republican period, İsmail Hakkı İzmirli taught philosophy, theology, and law in İstanbul, and was a prolific writer, with more than forty-five published and unpublished books, and many articles. The article reproduced here in translation, which was part of a series of articles on leading Muslim thinkers, is on the life and work of Ibn Khaldun, in which the author both briefly introduces his major books (al-‘Ibar, al-Muqaddima, and al-Ta'rif in particular) and outlines his methodological principles and main arguments in the Muqaddima. İzmirli treats Ibn Khaldun as a philosopher and historian, admiring his philosophical views and methodological perspective as quite original and in many ways trailblazing, though he also criticizes him for unnecessarily “delving into useless issues such as Sufism.” Finally, he frequently compares him with both Muslim and Western intellectuals, e.g. Ibn Rushd, Ibn Miskawayh, al-Farabi, Ibn Bâjja, Niẓām al-Mulk, and Edward Gibbon, Marx, Spencer, and Comte, often finding Ibn Khaldun as a pioneer anticipating the ideas of later thinkers. He devotes a separate section to compare him with Machiavelli, emphasizing differences as well as similarities between the two, and likening the latter to a “disciple” of Ibn Khaldun's, claiming that “Machiavelli followed his mentor's path in his The Prince.”     

Ludwik Gumplowicz (1897–1898), Ibn Khaldun: An Arab Sociologist of the 14th Century

Ludwik Gumplowicz (1838–1909) was one of the key figures of the early period of sociology. Polish Jew, born in Krakow, he was Professor of Public Law at the University of Graz. His theory focused on intergroup conflict, but also on the origins and functioning of the state. His 1897–1898 contribution Ibn Khaldun: An Arab Sociologist of the 14th Century is a highly original attempt to use Ibn Khaldun's philosophy of history to defend his own sociological concepts, including the role of group dynamics and the significance of political and cultural factors in the constitution of communities. Gumplowicz argues for the relevance of Ibn Khaldun's ideas for the world of late nineteenth century, with its hectic academic debates and its troubled politics.     

Franz Oppenheimer (1926), Die soziologische Staatsidee. (Die Eroberung) [The Sociological Idea of the State (The Conquest)]

F. Oppenheimer's System der Soziologie is a multivolume publication that contains a general sociology as a common basis for all social sciences; a theory of development; as well as specialized sociologies: sociology of the economy, of law, of the state, etc. Oppenheimer conceived sociology as a historically grounded universal science. Ibn Khaldun came into play in relationship with Oppenheimer's state theory. His approach directly built on Gumplowicz's “sociological state theory”. An overview on Oppenheimer's works shows that Ibn Khaldun was by no means the starting point of theorization on the state. We do not find any reference to him in an earlier publication, Der Staat (1912), that already contained the full elaboration of Oppenheimer's theory. Nevertheless, his reception of Ibn Khaldun is important: Ibn Khaldun was mobilized within the framework of a scholarly debate that was ongoing amongst European sociologists at the time, and whose key representative, Ludwig Gumplowicz, contributed significantly to his reception in the concerned period. In this context, Oppenheimer did not merely mention Ibn Khaldun in an encyclopaedic endeavor to present a complete overview on “precursors” of sociology, but as a representative and contributor to a theoretical approach which, Oppenheimer believed, they both shared.     

Reading Ibn Khaldun in the Formative Period of Sociology

‘Abd al-Rahman Ibn Khaldun (1332-1406), the founder of the science of society, became known to modern sociologists during the formative period of sociology, that is, the late nineteenth and early twentieth century. There was something of a reception of Ibn Khaldun in Europe at that time by sociologists and other scholars who were not necessarily involved with Islamic or West Asian studies. In fact, the reception of Ibn Khaldun by modern scholars in the West can be differentiated into Eurocentric or Orientalist as opposed to more disciplinary attitudes. While much has been said about the Eurocentric reception of Ibn Khaldun, less is discussed about the disciplinary approach to Ibn Khaldun among thinkers who wrote when the modern science of sociology was emerging in Europe. This special issue on Ibn Khaldun in the Formative Period of Sociology provides English translations of six articles originally written in Italian, French, German, Polish, Spanish and Turkish between 1896 and 1934. Not all of these articles were written by sociologists. Together, they provide some background as to how Ibn Khaldun was conceived of in non-area studies circles, in the social sciences and humanities.     

Guest Editor's Introduction

Classical social theory in the Western tradition concerned itself with the history of the human condition and sought answers to big questions such as the meaning of change and progress. They were interested in the nature, origins and consequences for human life of modern society, with its new means of organizing production as well as legal and political arrangements. Contrary to the optimism of the Enlightenment with its unbounded faith in the ability of reason and scientific inquiry to liberate humans from domination by both religion and nature, classical social theorists saw the negative side of modern civilization. This can be summarized in terms of the loss of freedom or the enslavement of humans, which each theorist understood as taking different forms. For Marx it was alienation, for Weber confinement in the iron-cage of rationality, and for Durkheim anomie. Although Ibn Khaldun lived centuries before the rise of classical social theory and was by no means a product of the modern world, it is possible to read his work as thematising the absence of freedom or enslavement as well. Bringing out this aspect of Ibn Khaldun shows, to some extent, the modern relevance of his thought. This article elaborates on Ibn Khaldun's theme of enslavement via his discussion on luxury and senility. It is the enslavement of sedentary people to luxury that explains the loss of group feeling or ‘asabiyyah, setting in motion a chain of developments that results in the senility of the dynasty and its eventual demise. In the first section I discuss the Enlightenment promise of freedom. The section that follows discusses classical social theory's critique of modernity or what amounts to a loss of faith in the Enlightenment project. Here the thought of Marx, Weber and Durkheim are presented as examples of Western assessments of the problem of the human condition in modernity. I then turn in the next two sections to Ibn Khaldun, discussing his theory of the rise and decline of states in terms of the role played by luxury.     

José Ortega y Gasset (1934), Ibn Khaldūn Reveals the Secret to Us (thoughts on Africa Minor) translated from Spanish by Cynthia Scheopner

José Ortega y Gasset (1883–1955) was puzzled how Melilla remained a Spanish enclave on the North African coast. By 1927, Spain had solidified its hold on Northern Morocco and several books on the history and culture of “Africa minor” had been published; in one Ortega encountered Ibn Khaldūn. Ortega read the Prolegomena to History in the French translation by William MacGuckin de Slane. He found a key to understanding Spain that he explored in this essay, first published in El Espectador journal of Madrid in 1934. It introduced Ibn Khaldun to European audiences as the first philosopher of history three decades before an English translation of his work. Ortega, then, knew of Ibn Khaldun's theory of generations at the time he was developing his own. Ortega noted page numbers in parentheses in the text where he quoted from De Slane. The end notes are from the text as well, documenting Ortega's secondary sources for his impressions of Ibn Khaldūn, Islam, and North African culture.     

Khaldunian studies today: The contributions of Syed Farid Alatas

The growing interest in the 14^th-century Muslim scholar Ibn Khaldun's ideas and his essentially historical-sociological perspective implies a promise of a critical appraisal of the Eurocentric nature of the classical and contemporary social theory. An important role is played in this endeavor by Syed Farid Alatas whose work has been important not only in terms of further introducing Ibn Khaldun's theory to the Western audience but also making it more relevant to the contemporary theoretical debates and historical sociology. This article reviews Alatas' work on Ibn Khaldun with a view to demonstrate that his contributions to the Khaldunian studies today take at least five different forms: a critical examination of Ibn Khaldun's theory in general, and reconstruction of it as a theory of the state, and of religious revival in particular; demonstrating its significance for the modern social sciences; its application to a number of premodern and modern empirical cases; and a theoretical integration of his model with some modern Western theories, which is a rare occurrence in both Khaldunian studies and sociology in general.     

论图斐利的政治哲学思想

本文从中世纪阿拉伯哲学家伊本·图斐利的《哈义·本·叶格赞》出发,通过对文本的解读,揭示伊本·图斐利的政治哲学思想,引起人们对中世纪阿拉伯哲学的关注,这对当前我们重新审视与勘察现代阿拉伯政治哲学具有重大的价值意义。     

René Maunier (1915), Les idées sociologiques d’un philosophe arabe/The sociological ideas of an Arab philosopher in the 14th century

René Maunier (1887-1951) is usually considered to be the “founder” of “colonial sociology” in France. Much closer to the anthropologist Marcel Mauss than to the latter's uncle, Emile Durkheim, Maunier's academic career was largely connected to Arab countries like Egypt, and Algeria in particular, where he would teach for more than twenty years. Maunier's inclusion of Ibn Khaldûn into the history of sociology needs to be understood in line with the fact that at the time this article was published, the young Egyptian student Taha Hussein was beginning a thesis in France under the joint supervision of Durkheim and of the orientalist Paul Casanova. Defended in January 1918, three months after Durkheim's death, it was entitled Etude analytique et critique de la philosophie sociale d'Ibn Khaldoun (Analytic and critical study of Ibn Khaldoun's social philosophy).     

Extension of Sartre's Philosophy for Today's World Situation

Sartre's philosophy was futurogenic. He was also a political activist. This article discusses how his philosophy applies to today's and tomorrow's political situations in the world. This article also extends his theory in the light of recent findings in social sciences and neuroscience. lf he were living today: (1) he would condemn collectivistic theories such as symbolic interactionism in sociology, and constructionism in psychology, which foster ingroup homogenization and self-stereotyping, and rationalize group-against-group hostility, violence and terrorism; (2) he would promote the understanding of HTICT (heterogeneity and trans-groupness of individual cognitive/cogitative/action types); and (3) he would reform inbreeding in organizational practice and replace it with outbreeding and polyocular vision.     

GOULDNER'S TRAGIC VISION

Classical literature, specifically ancient Greek philosophy and especially the study of Greek tragedy, is helpful in tracing out and understanding the transitions Alvin Gouldner made during his career as a sociologist. This article argues that a latent tragic orientation or vision existed during Gouldner's early career as a standout in the field of industrial sociology and that this tragic vision became manifest around 1962 as Gouldner was developing more and more strident denunciations of establishment sociology. This case study of Gouldner's career teaches a valuable lesson about the importance of the tragic vision in helping sociologists to understand the limitations of the scientific quest for knowledge.     

Mutual agreement,subliminal persuasion,and the possibility of pluralism

This article concludes the correspondence between Michael Warren Tumolo and myself about the roles of philosophy and rhetoric in each other’s business. It builds upon his original article “A Sublimed Experience of the Rhetoric of Plato’s Republic,” my response to this, and then his response “On Critical Faith and Metacritical Agnosticism: Nietzsche, Socrates, and the Searches for Knowledge.” Tumolo begins with a discussion of Plato’s method in his Republic and his use of deceitful rhetoric in the Metals Myth at the same time as he is devaluing rhetoricians for being deceitful. My response concerns his selective and literal versus my holistic and contextual readings of Plato and the complexities of reading a dramatic dialogue. His response illuminated the orientation for his method in the antiepistemologist stance he shares with several colleagues and the metacritical or pluralist stance he claims to share with Nietzsche. My conclusion examines the difficulties of maintaining a pluralist position when certain of one’s argument. Tumolo’s antiepistemological and pro-rhetoric polemic belies his advocacy of pluralism. I find Nietzsche to be compatible with a dramatic and dialogical Plato and suggest that Tumolo’s method would be stronger if inspired by this Plato rather than fighting against him.     

The Authenticity in Ambiguity: Appreciating Maurice Merleau-Ponty's Abductive Logic as Communicative Practice

This article is a reading of Maurice Merleau-Ponty's "An Unpublished Text" (1964a), as an exemplar of communicative praxis. As a poetic, "stylistic" account of the body of his life's work, this text self-signifies his potential as an "authentic" scholar. Employing a motivated logic that is abductive (Peirce, 1955), he argued for an appreciation of our phenomenological and semiotic circumstances of existential ambiguity. Furthermore, from this phenomenal ground, he articulated the pragmatic conditions of authenticity that inhere within every communication engagement with an Other. My interpretation of the Etre Au Monde of his philosophy depicts authenticity as human potentiality in the context of an existential dialectic between personal consciousness and sociocultural experience. We find that ambiguity and authenticity implicate one another as philosophical issues and thus remain highly relevant for a postmodern philosophy that problematizes our constitution as communicative beings.     

Guglielmo Ferrero (1896), Ibn Kaldoun: an Arab Sociologist of the Fourteenth Century

Ferrero introduces the life of ibn Khaldun and his Prolegomena to History, relying on William Mac Guckin de Slane's French translation of the work. Ferrero is one of the first Europeans to define ibn Khaldun as a sociologist and an original theorist of the concept of civilization as a sociological category. Ferrero's attention to the Khaldunian notion of the “spirit of the body” helps us understand what drives conflict and social change when nomadic and barbarous tribes come into contact with civilized peoples. Ferrero admired and saw contemporary value in ibn Khaldun's analysis of the mechanism behind the rise and fall of empires. Nations and groups are motivated by the zeal to obtain and protect their luxuries; heavy taxation to maintain the wealthy classes lays the ground for corruption and discontent, making societies vulnerable to invasion and control from an outside group, thus regenerating the cycle of civilizational history again.     

The Maghrib's Medieval Mariners and Sea Maps: The Muqaddimah as a Primary Source

Ibn Khaldoun Muqaddimah's richness includes an interesting insight into an issue rarely discussed in the classical sources, that is pre-modern Muslim mariners - notably those who are active in the Western Mediterranean. This field has been carried out by actors who are rarely concerned with writing down their expertise. The practice is not usually depicted in the realm of the elite. Yet Ibn Khaldoun took the time to discuss the life of these practioners, which contributed to the heart of his methodology, and helped build his theoretical views. It also gives us concrete information that supports the scattered cartographic and textual sources depicting the important role of the Maghribi medieval mariners in shaping Islamic maritime knowledge.     

《卡里来和笛木乃》的成书始末

《卡里来和笛木乃》是一部雅俗共赏、影咱很大的阿拉伯寓言故事集。它本是古印度梵文书籍中的故事,经波斯人编纂与加工,再经波斯籍阿拉伯散文大师伊本·穆格法翻译与再创作,成书历经几个世纪。伊本·穆格法对原故事做了大量修改,增添了一些新故事。通过他的文本,《卡里来和笛木乃》最终定稿,并得以走向世界。     

Contexts of Faith: The Religious Foundation of Walter Ong's Literacy and Orality

As priest and teacher, Walter Ong never separated his religious sensibility from his scholarship. Writing often about religious topics, he tells how he came to the fundamental insight (first articulated in Ramus, Method, and the Decay of Dialogue; Ong, 1958b) through his theological studies of the biblical Hebrew culture. Other aspects of his communication studies bear the mark of his religious vision, one sharing common elements with the theology of Pierre Teilhard de Chardin, whose writings he introduced to an American readership in the 1950s. Other religious influences on Ong's work range from his study of Thomistic philosophy and theology in the seminary to his literary studies of the religious poetry of Gerard Manley Hopkins.     

The urban psychology of Stanley Milgram

Abstract

Although his obedience research will always remain Stanley Milgram's most important work, his involvement with the social psychology of the city occupied a much larger portion of his professional career. This article traces the evolution and intensification of Milgram's interest in cities, starting with his pre-professional years, through his early research at Harvard, culminating in his multifaceted engagement with urban psychology at the Graduate Center of CUNY. There, as head of the social psychology program, he was able to infuse it with an urban emphasis. He created and taught a variety of courses on urban psychology and got his students involved in a potpourri of experiments comparing behavior in cities and towns. Those experiments provided much of the substance for Milgram's seminal article in Science, “The experience of living in cities,” in which he also introduced the theoretical concept of stimulus overload to help account for the city-small town differences he and his students found. This article evaluates the overload concept and concludes with Milgram's overarching legacy for the study of city life.     

A review of Rankian will therapy and its relevance for social casework

Conclusion In this study I have postulated on teh basis of Rankian philosophy and my own personal and professional experience that 1) self-knowledge in and of itself rarely heals; 2) a client who is accepted by another, in his totality, is able to change; and 3) persons have an inherent need to become fate-determining beings.Engaging the other in a process of willing his own growth is the central aim and way of helping. Thus, the caseworker is not a foe, educator, or passive on-looker; rather, he lendshimself, to be used or not as the client chooses. There is in the caseworker a willingness to let the client fumble, flounder, and waver until his rigid Will can soften enough to encompass and use another. A caseworker who can permit this freedom offers his steadiness as a springboard against and with whom the patient finds his own strength. This process is characterized by a slow coming together, a period of union, and a separation when the newly-won self fears, yet seeks autonomy. Having discovered that he can unite with another without being destroyed, the client leaves, not cured, yet less restricted, more open to the promises of life.