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, by Karen Armstrong
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Product details
File Size: 1675 KB
Print Length: 474 pages
Publisher: Ballantine Books; 1 edition (August 10, 2011)
Publication Date: August 10, 2011
Sold by: Amazon Digital Services LLC
Language: English
ASIN: B005DB6NCA
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Interesting information; not entirely accurate. Firstly, current times are not the first time that religion has been through a fundamentalist shift although she reports that it is. Secondly, she takes the word/opinion of other researchers who are prejudiced about the areas they report upon. That makes her book unreliable in the particulars but interesting information in general. Just pay attention to where she is getting the opinions she repeats, especially in the Middle East.
As a historical overview the author looks at specific people who have been fundamentalist activists, particularly in Israel, Iran, Egypt and the USA. There are many religious terms described in an extensive glossary. I learned masses about different strands of Islam and Judaism. The book is a useful guide to understanding some roots of Middle Eastern conflicts.Much more could be written about the sweeping glimpses of history - thankfully I read the book on a Kindle so could look up some of the rarely used words in an online dictionary and delve into concepts in Wikipedia. The extensive bibliography provides more reading to complement this excellent book.
Another enlightening book from Karen Armstrong on religion. This one focuses on the emergence in recent years of powerful -- and politically powerful -- fundamentalist trends in the three great monotheistic religions. She presents these not as a reversion to the past, but as an attempt to deal with a frightening modern world. The world is frightening in a philosophical sense, since the interlinked Enlightenment trends of rationalism, devotion to science, and secularism have created what Sartre called "a God-shaped hole" in modern society, without fulfulling the Enlightenment expectation of better people. It is also frightening in political terms: the horrors of the 20th century, the impact of colonialism, and the current power of what is called free market capitalism have left millions of people feeling marginalized, threatened, and without any clear identity. In this context, the emergence of simplistic fundamentalism with clear beliefs and clear directives is not surprising.It has also had a profound political impact, unleashing terrorism for allegedly Islamic ends, pushing the U.S. consensus sharply to the right, and enflaming the Israeli/Palestinian dispute. In all three instances, Armstrong points out, there are massive conflicts within religious groupings as well as between them, so much so that as Armstrong says "Secularists and religious both feel profoundly threatened by one another". and are unable to understand the other side's world view as anything other than derangement. Armstrong raises the question of what is to be done to defuse these conflicts, but does not come up with many helpful answers. Perhaps there are not any
Armstrong's opening line summarizes the theme of her book. "One of the startling developments of the late 20th century has been the emergence within every major religious tradition of a militant piety known as fundamentalism." She doesn't set off on an attack of religion, but rather explains in her view why this has taken place. In short, her answer is, a reaction to modernity. In part, modernity in terms of excess secular rationalism encroaching on spiritual matters where "analysis" doesn't belong, mostly unintentionally, and even by the pious as influenced by the larger society. The result being a listlessness of civilizations defined by what Nicholas Humphrey ("A History Of The Mind") characterizes as too much perceptual and too little sensory, with little space for the soul. This is not to say she'll fill the pious with joy, after all, she says, "A literal reading of Scripture is a modern preoccupation springing from the prevalence of rational over mythical interpretation." Such interpretations then force a militant stance on Scriptural literalism in the face of criticism revealing Scriptures laced with contradictions (when read literally).Students of civilizations will find thrilling Armstrong's notion we are in a 2nd Axial Age. All over the globe people are struggling with new conditions, says Armstrong, forced to reassess their religious traditions designed for entirely different types of societies. That is, for agricultural, not urban societies. She argues the first Axial Age (700BCE - 200BCE) was similarly transitional. At least in the manner of accumulating stress over thousands of years of social, cultural and economic change, all beginning with Sumer and its invention of the city (the wheel, writing, etc.). Compare thousands of years of accumulating change to the upheavals now witnessed where whole civilizations rise, globalize, and fall in 72 years (USSR). Technology, with almost no idea of what problems it will breed, and these fiercely dislocating financial machinations are too rapid for humans well suited for hunter gatherer groups of 25 individuals (as Richard Leakey claims), not a planet crammed with 7 billion of us. Armstrong notes that change at a slower pace, or none at all for generations, was once addressed by religion born from and suited for that era without the challenge of scientific criticism and such a fierce pace of technological pressure. While some have tried to withdraw from the secular world (not unlike that classic example of the Essenes), she says, there's no getting away from it.Armstrong chronicles a list of offenses, response and counter response over the last 400 years for all three Levantine religions. Unlike countermeasures in weaponry, reaction of the social organism takes much longer - generally on the order of at least a half century or more. Such spans seem to be required before populations are able to realize their condition, articulate and maneuver in any meaningful way. The 1926 Skopes trial and America's fundamentalist response begun in the 1970's is presented as one example. A fundamentalism Armstrong observes has nothing to do with earlier forms of religious faith, but is rather a new form in which modern science-like interpretations of religion (otherwise known as Creationism) are used to counter modern science-like criticisms of religion. Armstrong seems to have heard of neither Marcel Gauchet ("Disenchantment Of The World") or Joseph Campbell, who both shed added light on this subject with more on political and mythological aspects respectively.Armstrong not infrequently conflates any form of human hostility since the 16th century with rational modernity. Ethnic cleansing, aggressive force, and abuse of power are hardly new to our world, though one might argue we are provided another avenue over which humans can practice these favored pastimes. Similarly a scent of our Postmodernist fashion occasionally rises from her pages in the usual manner of vilifying the West while lauding other groups for precisely the same acts. "Establishment" of three Islamic Empires (Ottoman, Safavid, Moghul) were to Armstrong "exciting and innovative", not "violent and imperialistic". A generally fine book, occasionally tedious with repeated use of Arabic or Hebrew terminology, and finally a reasoned explanation for the secular among us who view fundamentalist forms of pious behavior as so odd. An excellent text for scientist Michael Dawkins and comedian Bill Maher offering them an opportunity to lose some of that smugness.
The Battle is not just over the property rights: What religion or sect owns the right to define God and interpret his will for all of humanity? This is the battle for the very soul of the United States of America. Are we to govern ourselves by democratic political philosophy and its European Enlightenment underpinnings? Or are we to be ruled by a bunch of superstitious and bigoted theocratic thugs and the specter of witch-hunts, pogroms and social cleansing.
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