Kirjahaku

Dividing his work into two parts, Pipes first defines militant Islam, stressing the large and crucial difference between Islam, the faith, and the ideology of militant Islam. He then discusses the subject of Islam in the US and how it has developed rapidly since the early 1990s.

Was AIDS intentionally inflicted upon blacks by whites? Was JFK assassinated as part of an intricate conspiracy? Pipes traces conspiracy theories through history to show that "Conspiracism"—genuine and virulent belief in a conspiracy—dates back to the First Crusade and reached a peak in the Soviet Union and Nazi Germany, with the focus shifting from the Jews, groups such as Freemasons and the Rosicrucians, and back again. —DanielPipes.org

The volatility of Muslim and Middle Eastern politics has made these interrelated topics an overriding preoccupation of world and especially U.S. politics. Perhaps no region of the world has ever so dominated the American public discourse as the Middle East does today. As Daniel Pipes shows, this results mainly, but not exclusively, from the attacks of September 11, 2001 and the ensuing war on terrorism. Other sources of trouble include militant Islam, Muslims in the West, the Arab-Israeli conflict, the Iraq situation, relations with Saudi Arabia, the price of oil and gas, and U.S. policy toward all these issues. These are the central themes of the roughly one hundred essays in Daniel Pipes' Miniatures: Views of Islamic and Middle Eastern Politics.As Pipes notes, the Islamist war against America preceded the events of 9/11. Nevertheless, response to the earlier attacks had been inconsistent and somewhat nonchalant. Pipes shows how the State Department's annual report on Patterns of Global Terrorism veers into unreliability and even falsehood. He explains the problem in George W. Bush trying to decide what is true Islam and what not, in U.S. academics hiding the true meaning of the word "jihad," and in seventh-grade textbooks proselytizing for Islam. Pipes demonstrates that many seemingly devout Islamists are in fact impious frauds. When it comes to the Arab-Israeli conflict, Pipes indicates how the failure of the Oslo process could be discerned as early as 1994 and he shows how Yasir Arafat speaks one way to Arabs and another way to Israelis.This important collection, by one of the foremost experts in the field, presents original insights, accessibly written for Middle East specialists, political scientists, policymakers, journalists, and the interested public.

Americans' awareness of Islam and Muslims rose to seemingly unprecedented heights in the immediate aftermath of September 11, 2001, but this is not the first time they have dominated American public life. Once before, during the period of the Iranian revolution and hostage crisis of 1979 to 1981, Americans found themselves targeted as a consequence of a militant interpretation of Islam. Daniel Pipes wrote In the Path of God in response to those events, and the heightened interest in Islam they generated. His objective was to present an overview of the connection between in Islam and political power through history in a way that would explain the origins of hostility to Americans and the West. Its relevance to our understanding of contemporary events is self evident.Muslim antagonism toward the West is deeply rooted in historical experience. In premodern times, the Islamic world enjoyed great success, being on the whole more powerful and wealthier than their neighbors. About two hundred years ago, a crisis developed, as Muslims became aware of the West's overwhelming force and economic might. While they might have found these elements attractive, Muslims found European culture largely alien and distasteful. The resulting resistance to Westernization by Muslims has deep roots, has been more persistent than that of other peoples, and goes far to explain the deep Muslim reluctance to accept modern ways. In short, Muslims saw what the West had and wanted it too, but they rejected the methods necessary to achieve this. This, the Muslim trauma, has only worsened over the years.

The publication in 1988 of Salman Rushdie's novel The Satanic Verses triggered a furor that pitted much of the Islamic world against the West over issues of blasphemy and freedom of expression. The controversy soon took on the aspect of a confrontation of civilizations, provoking powerful emotions on a global level. It involved censorship, protests, riots, a break in diplomatic relations, culminating in the notorious Iranian edict calling for the death of the novelist. In The Rushdie Affair, Daniel Pipes explains why the publication of The Satanic Verses became a cataclysmic event with far-reaching political and social consequences. Pipes looks at the Rushdie affair in both its political and cultural aspects and shows in considerable detail what the fundamentalists perceived as so offensive in The Satanic Verses as against what Rushdie's novel actually said. Pipes explains how the book created a new crisis between Iran and the West at the time--disrupting international diplomacy, billions of dollars in trade, and prospects for the release of Western hostages in Lebanon. Pipes maps out the long-term implications of the crisis. If the Ayatollah so easily intimidated the West, can others do the same? Can millions of fundamentalist Muslims now living in the United States and Europe possibly be assimilated into a culture so alien to them? Insightful and brilliantly written, this volume provides a full understanding of one of the most significant events in recent years. Koenraad Elst's postscript reviews the enduring impact of the Rushdie affair.

As one of the world's most volatile areas, the Middle East receives disproportionate media coverage. But this coverage almost invariably presents the events of the day without providing the context needed to understand the implications and meaning of those events. The eighteen articles in this volume, which originally appeared in Orbis: A Journal of World Affairs in 1990 and 1991, provide insight into the context of Middle Eastern events. Arab politics, the Arab-Israeli conflict, the Persian Gulf, and U.S. policy are examined in detail. The main themes covered are security issues such as wars, terrorism, and hostage-taking, and attitudes, including public opinion in Lebanon and the United States and the Israeli security dilemma. Co-published with the Foreign Policy Research Institute.

The volatility of Muslim and Middle Eastern politics has made these interrelated topics an overriding preoccupation of world and especially U.S. politics. Perhaps no region of the world has ever so dominated the American public discourse as the Middle East does today. As Daniel Pipes shows, this results mainly, but not exclusively, from the attacks of September 11, 2001 and the ensuing war on terrorism. Other sources of trouble include militant Islam, Muslims in the West, the Arab-Israeli conflict, the Iraq situation, relations with Saudi Arabia, the price of oil and gas, and U.S. policy toward all these issues. These are the central themes of the roughly one hundred essays in Daniel Pipes' Miniatures: Views of Islamic and Middle Eastern Politics.As Pipes notes, the Islamist war against America preceded the events of 9/11. Nevertheless, response to the earlier attacks had been inconsistent and somewhat nonchalant. Pipes shows how the State Department's annual report on Patterns of Global Terrorism veers into unreliability and even falsehood. He explains the problem in George W. Bush trying to decide what is true Islam and what not, in U.S. academics hiding the true meaning of the word "jihad," and in seventh-grade textbooks proselytizing for Islam. Pipes demonstrates that many seemingly devout Islamists are in fact impious frauds. When it comes to the Arab-Israeli conflict, Pipes indicates how the failure of the Oslo process could be discerned as early as 1994 and he shows how Yasir Arafat speaks one way to Arabs and another way to Israelis.This important collection, by one of the foremost experts in the field, presents original insights, accessibly written for Middle East specialists, political scientists, policymakers, journalists, and the interested public.

Americans' awareness of Islam and Muslims rose to seemingly unprecedented heights in the immediate aftermath of September 11, 2001, but this is not the first time they have dominated American public life. Once before, during the period of the Iranian revolution and hostage crisis of 1979 to 1981, Americans found themselves targeted as a consequence of a militant interpretation of Islam. Daniel Pipes wrote In the Path of God in response to those events, and the heightened interest in Islam they generated. His objective was to present an overview of the connection between in Islam and political power through history in a way that would explain the origins of hostility to Americans and the West. Its relevance to our understanding of contemporary events is self evident.Muslim antagonism toward the West is deeply rooted in historical experience. In premodern times, the Islamic world enjoyed great success, being on the whole more powerful and wealthier than their neighbors. About two hundred years ago, a crisis developed, as Muslims became aware of the West's overwhelming force and economic might. While they might have found these elements attractive, Muslims found European culture largely alien and distasteful. The resulting resistance to Westernization by Muslims has deep roots, has been more persistent than that of other peoples, and goes far to explain the deep Muslim reluctance to accept modern ways. In short, Muslims saw what the West had and wanted it too, but they rejected the methods necessary to achieve this. This, the Muslim trauma, has only worsened over the years.

In her brilliant new opening essay, Banerjee says of Berdyaev "he was never more than a curious but unwelcome guest in history. He fearlessly engaged it on the level of ideas while remaining alien to its means and ends, gifted with an incurable longing for transcendence." Witness to two world wars, Berdyaev observed the destruction of established cultures in the traumatic birth of new systems. Arrested on political suspicion-by Czarist and then by Bolshevik police he died in exile in France in 1948, carrying forth his intellectual work until the end.Berdyaev considered the philosophy of history as a field that laid the foundations of the Russian national consciousness. Its disputes were centered on distinctions between Slavophiles and Westerners, East and West. The Meaning of History was an early effort, following World War I, that attempted to revive this perspective. With the removal of Communism as a ruling system in Russia, that nation returned to an elaboration of a religious philosophy of history as the specific mission of Russian thought. This volume thus has contemporary significance. Its sense of the apocalypse, which distinguishes Russian from Western thought, gives the book its specifically religious character.In order to grasp and oppose the complex phenomenon of social and cultural disintegration, Berdyaev shows that human beings must rely upon some internal dialectic. After the debacle of the war, the moment arrived to integrate Russian historical experiences into those of a Europe, which, although torn by schism, still claimed to be the descendant of Christendom. The book is remarkable for its powerful stylistic grace, and astonishingly contemporary feeling.

The publication in 1988 of Salman Rushdie's novel The Satanic Verses triggered a furor that pitted much of the Islamic world against the West over issues of blasphemy and freedom of expression. The controversy soon took on the aspect of a confrontation of civilizations, provoking powerful emotions on a global level. It involved censorship, protests, riots, a break in diplomatic relations, culminating in the notorious Iranian edict calling for the death of the novelist. In The Rushdie Affair, Daniel Pipes explains why the publication of The Satanic Verses became a cataclysmic event with far-reaching political and social consequences.Pipes looks at the Rushdie affair in both its political and cultural aspects and shows in considerable detail what the fundamentalists perceived as so offensive in The Satanic Verses as against what Rushdie's novel actually said. Pipes explains how the book created a new crisis between Iran and the West at the time--disrupting international diplomacy, billions of dollars in trade, and prospects for the release of Western hostages in Lebanon.Pipes maps out the long-term implications of the crisis. If the Ayatollah so easily intimidated the West, can others do the same? Can millions of fundamentalist Muslims now living in the United States and Europe possibly be assimilated into a culture so alien to them? Insightful and brilliantly written, this volume provides a full understanding of one of the most significant events in recent years. Koenraad Elst's postscript reviews the enduring impact of the Rushdie affair.

In her brilliant new opening essay, Banerjee says of Berdyaev "he was never more than a curious but unwelcome guest in history. He fearlessly engaged it on the level of ideas while remaining alien to its means and ends, gifted with an incurable longing for transcendence." Witness to two world wars, Berdyaev observed the destruction of established cultures in the traumatic birth of new systems. Arrested on political suspicion-by Czarist and then by Bolshevik police—he died in exile in France in 1948, carrying forth his intellectual work until the end.Berdyaev considered the philosophy of history as a field that laid the foundations of the Russian national consciousness. Its disputes were centered on distinctions between Slavophiles and Westerners, East and West. The Meaning of History was an early effort, following World War I, that attempted to revive this perspective. With the removal of Communism as a ruling system in Russia, that nation returned to an elaboration of a religious philosophy of history as the specific mission of Russian thought. This volume thus has contemporary significance. Its sense of the apocalypse, which distinguishes Russian from Western thought, gives the book its specifically religious character.In order to grasp and oppose the complex phenomenon of social and cultural disintegration, Berdyaev shows that human beings must rely upon some internal dialectic. After the debacle of the war, the moment arrived to integrate Russian historical experiences into those of a Europe, which, although torn by schism, still claimed to be the descendant of Christendom. The book is remarkable for its powerful stylistic grace, and astonishingly contemporary feeling.