Rival Moral Traditions in the Late Ottoman Empire, 1839-1908

Karimullah, Kamran

doi:10.1093/jis/ets094

Cited by 14 publications

(2 citation statements)

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“…In this sense, it can be stated that the moral education of new method school could not be delivered differently from the old method maktab. Here, the author of this paper is in total agreement with the argument of Karimullah (2013) regarding the deliverance of moral education. The difference mentioned above implied the method or way of inculcating it.…”

Section: Fundamentals Of Hadithsupporting

confidence: 64%

An Analysis of Contribution of Jadid Movement in Modernisation and Reform of Education in Central Asia

Abzhalov,

Bazarbayev,

Nurmatov

et al. 2024

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Throughout the research it has been demonstrated that the Jadidism as a religious-cultural and political movement has managed to succeed in reestablishing the state order of Central Asia by contesting with the conservative system and the traditional ulema in battling the ignorance through new-method schools, meanwhile retaining the Islamic religion. This study has found out that the cultural transformation and the modernization of the indigenous community through the transformation of the societal order attained via the reformation of the conventional patterns of education was aspired by the Jadids. In this sense, the Jadids have pursued the new Muslim intellectual cohort who would be more inclined towards the secular sciences than with religious studies. In this revivalist sense, the Jadids called for a reform that was entrenched in a rigorist discourse on correcting Muslim practice. The first chapter of this work will be dedicated to reviewing the Qadimist (conservative Islam) movement by answering questions such as what was the Qadimist, traditional Islam movement, and why did they oppose the reform ideas proposed by Jadids? Subsequently, the second chapter will examine the formation of ‘new-method’ schools and their proliferation across Central Asia and corroborate with archival documents. The final chapter will explore the methodological content of the new-method schools by dealing with the question of what kind of subjects their curriculum and programs contained.

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Section: Fundamentals Of Hadithsupporting

confidence: 64%

An Analysis of Contribution of Jadid Movement in Modernisation and Reform of Education in Central Asia

Abzhalov,

Bazarbayev,

Nurmatov

et al. 2024

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“…Arguably the best‐known work in religious ethics on character formation has been produced by scholars working within Christian traditions (for example, Hauerwas and , MacIntyre , Murphy, Kallenberg, and Nation , and Herdt ). Scholars of non‐Christian traditions have also given substantial attention to virtue and personal formation, for example the work of Jon Schofer (, ) on rabbinic ethics; Anand Pandian () on cultivation of character and land in South India; Barbara Metcalf (, , ) and Kamran Karimullah () on virtue in Islam; and Damien Keown () and Donald Swearer () on Buddhist virtue.…”

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confidence: 99%

On Comparative Religious Ethics as a Field of Study

Bucar¹,

Stalnaker²

2014

Journal of Religious Ethics

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This essay is a critical engagement with recent assessments of comparative religious ethics by John Kelsay and Jung Lee. Contra Kelsay's proposal to return to a neo‐Weberian sociology of religious norm elaboration and justification, the authors argue that comparative religious ethics is and should be practiced as a field of study in active conversation with other fields that consider human flourishing, employing a variety of methods that have their roots in multiple disciplines. Cross‐pollination from a variety of disciplines is a strength of comparative ethics, which has enlivened recent and ongoing research on ethics, not a problem to be resolved by convergence on a single, distinctively comparative project. The authors also argue in response to Lee and Kelsay that while individual comparative studies of virtue and personal formation can be flawed in various ways, this line of research has been productive and at times very compelling. Moreover, attention to comparative virtue ethics shows how scholarship on some ethical topics necessitates drawing on a variety of perspectives and disciplinary backgrounds, a conclusion relevant to all work in religious ethics today.

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Inventing Laziness

Hafez

2021

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Neither laziness nor its condemnation are new inventions, however, perceiving laziness as a social condition that afflicts a 'nation' is. In the early modern era, Ottoman political treatises did not regard the people as the source of the state's problems. Yet in the nineteenth century, as the imperial ideology of Ottomanism and modern discourses of citizenship spread, so did the understanding of laziness as a social disease that the 'Ottoman nation' needed to eradicate. Asking what we can learn about Ottoman history over the long nineteenth-century by looking closely into the contested and shifting boundaries of the laziness - productivity binary, Melis Hafez explores how 'laziness' can be used to understand emerging civic culture and its exclusionary practices in the Ottoman Empire. A polyphonic involvement of moralists, intellectuals, polemicists, novelists, bureaucrats, and, to an extent, the public reveals the complexities and ambiguities of this multifaceted cultural transformation. Using a wide variety of sources, this book explores the sustained anxiety about productivity that generated numerous reforms as well as new understandings of morality, subjectivity, citizenship, and nationhood among the Ottomans.

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Rival Moral Traditions in the Late Ottoman Empire, 1839-1908

Cited by 14 publications

References 0 publications

An Analysis of Contribution of Jadid Movement in Modernisation and Reform of Education in Central Asia

An Analysis of Contribution of Jadid Movement in Modernisation and Reform of Education in Central Asia

On Comparative Religious Ethics as a Field of Study

Inventing Laziness

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