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Intro -- Preface to "Islam in Global Modernity: Sociological Theory and the Diversity of Islamic Modernities" by Dietrich Jung -- Contents -- 1 Introduction: Islam, Modernity, Modernities, and the "Provincialization" of Europe -- 1.1 Why This Book? Autobiographical Notes and Theoretical Positioning -- 1.2 Hijra wa jawazat: Michel Foucault and Hafiz al-Asad -- 1.3 The Organization of the Book and the Course of the Argumentation -- References -- 2 Islam and Modernity: A Sketch of the Academic Engagement with the Middle East and Islam -- 2.1 Islam and the Middle East in the Understanding of Modernization Theory -- 2.2 Edward Said's Criticism of Orientalism -- 2.3 Neo-Orientalists and Renewers in Islamic Studies -- 2.4 Research on Modern Islamic Piety Movements -- 2.5 Conclusions: The State of Research -- References -- 3 Islam and the Diversity of Modernity: Multiple, Successive, and Entangled Modernities -- 3.1 Shmuel Eisenstadt: The Theory of Multiple Modernities -- 3.2 Peter Wagner: The Theory of Successive Modernities -- 3.3 Postcolonialism: The Theory of Entangled Modernities -- 3.4 Ignaz Goldziher: Orientalist and Jewish Reformer -- 3.5 Muhammad Abduh: Egyptian Grand Mufti and Islamic Reformer -- 3.6 Conclusions: Restricted Liberalisms and Colonial Entanglements -- References -- 4 Islam and the Unity of Modernity: Modernization as an "Empty Progression" -- 4.1 Emile Durkheim: Anomie, Fait Social and Organic Solidarity -- 4.2 Niklas Luhmann: World Society and Functional Differentiation -- 4.3 Islam and Functional Differentiation: State, Economy and Science in Islamic Contexts -- 4.4 Modernity as a Cultural Project and as a Structural Process of "Empty Progression" -- 4.5 Conclusions: Unity and Difference of Modernity -- References -- 5 Islam and the Emergence of Modernity: World Society as an Emergent Social Reality.

Intro -- Muslim History and Social Theory -- Acknowledgments -- Contents -- 1 Remaining Modern: An Introduction -- Notes -- 2 Multiple, Entangled, and Successive Modernities: Putting Modernity in the Plural -- Multiple Modernities: Bringing Religion and Tradition Back In -- Entangled Modernities and Colonial History -- Successive Modernities as Ideal Types -- Conclusion -- Notes -- 3 Functional Differentiation, Theories of Emergence, and World Society: The Macro Level of Modernity -- Functional Differentiation and World Society -- Theories of Emergence and Global Modernity -- Autochthonous Border Demarcations in the Muslim World -- Conclusion -- Notes -- 4 Contingency, Modern Subjectivity, and Cultural Types: The Micro Level of Modernity -- Contingency and Uncertainty: The Culture of Modernity -- Modern Subjectivity Formation: The Double Nature of the Modern Subject -- Modern Cultural Types: The Hybridity of the Modern Subject -- Conclusions -- Notes -- 5 Modernization, Organization, and Global Cultural Scripts: The Meso Level of Modernity -- World Culture, World Polity, World Society -- World Culture, Functional Differentiation, and Pluralistic Modernities -- Constructing Islam as a Modern Religion -- Notes -- 6 Conclusions: Global Sociology of Modernity and World History -- Note -- References -- Index.

In light of the ongoing public debate that focuses on differences between Islam and the West, this book suggests a change of perspective. It departs from the observation that both western Orientalists and Islamist activists have defined Islam similarly as an all-encompassing religious, political and social system. In shifting from differences to similarities, it leaves behind the increasingly circular debate about the true nature of Islam in which the Muslim religion has been represented either as intrinsically hostile to or as principally compatible with modern culture. Instead, it associates the evolution of a particularly essentialist image of Islam with a complex process of cross-cutting (self)-interpretations of Muslim and Western societies within an emerging global public sphere. Putting its focus on the life and work of a number of paradigmatic individuals, the book investigates the intellectual encounters and discursive interdependencies among western and Muslim intellectuals. In a historical genealogy it deconstructs the essentialist image of Islam in uncovering its conceptual foundations in the modern transformation of European and Muslim societies from the nineteenth century onwards. Thereby, the changing infrastructure of the global public sphere has facilitated the gradual popularization, trivialization, and dissemination of a previously elitist discourse on Islam and modernity. In this way, the idea of Islam as an all-encompassing system has been turned into accepted knowledge in the Western and Muslim worlds alike.

Artiklen undersøger den hollandske kolonipolitik i Indonesien, hvis såkaldte eti-ske politik kan betragtes som en forløber for vestlige staters aktuelle involvering i stats- og nationsbygning i Mellemøsten. Det sker gennem en introduktion af Christiaan Snouck Hurgronje (1857-1936), som ud over at være kolonirådgiver også var Hollands førende orientalist og grundlægger af de moderne islamiske studier. Ved at fokusere på Hurgronjes liv og værk, som kan betragtes som en af Europas første områdespecialister, uddrages en række indsigter fra hans fejlslagne moderniseringspolitik, som også synes at have aktuel relevans for udenrigspoliti-ske beslutningstageres forsøg på at demokratisere Mellemøsten. Det gælder ikke mindst Hurgronjes måde at forholde sig til politiseringen af islam, der viser påfal-dende fællestræk med det ideologiske tankesæt, ud fra hvilket de liberale interna-tionalister har forsøgt at fremme demokrati i Mellemøsten.