c'est quoi shahrour ?Est-ce que quelqu'un connait un moyen pour se procurer les livres de Shahrour, que se soit en français, en arabe ou en anglais?
c'est quoi shahrour ?
Tout cela donne l'impression d'une très grande techinicité philosophique et contribue donc à crédibiliser l'oeuvre de Shahrur. Pourtant, lorsque l'on y regarde de plus près, on s'apperçoit assez vite que les bases philosophiques de Muhammad Shahrur sont assez légères, voire franchement contestables.The philosophical work of Shahrur, as presented in this volume, is a multidimensional undertaking [...]
Shahrur's concept of God is crucial in this respect as his theology supports this philosophical-ethical understanding of religion.[...]
Shahrur follows Whitehead's neo-Kantian idealism by stating that the function of an idea is to serve the critéria by which humans judge the impressions they perceive through their senses. [...]
Jusqu'ici, nous sommes d'accord. Shahrur précise ensuite sa pensée en disant:We understand the process of reading texts, of whatever type or format, as a process of communication between the author and the reader/listener via the medium of the text. We believe that it is pos*sible for the reader to learn about the author's intention by reading the text alone. There is no need to go back to the author and ask what the meaning of the text is. However, no reader can ever claim to have fully understood the text because this would imply that in terms of the acquired and transmitted knowledge of the text reader and author have become absolutely identical.
Ce passage est très intéressant car il est effectivement conforme aux conclusions auquelles est parvenue la philosophie du language au milieu du XXe siècle, notamment sous l'influence de Ludwig Wittgenstein, généralement considéré comme le plus important philosophe du siècle.If the meaning of a word is determined by the communicative purpose that a speaker/author gives to it, it implies that meaning only exists within the structure of any given language and any ****crete historical context. It does not reside within the word itself. If we want to make sense of a person's speech we do not analyse each individual word separately and in isolation from its place in the sen*tence structure or the entire system of a language.
Alors que Shahrur affirmait, seulement quelques pages auparavant, que le sens d'un texte n'existe que globalement et ne réside pas dans les mots pris individuellement, il en vient ici à affirmer que certains mots ont un sens intrinsèque et que ce sens est immuablement et fermement attaché au mot lui même. Le premier exemple que Shahrur cite pour illustrer le principe qu'il énonce est celui de "al-kitab" et "al-quran", que nous avons déjà évoqué. Shahrur affirme que ces deux mots réfèrent à deux choses différentes; deux ensembles de versets distincts dont l'union constitue ce que nous appeleons "Le Coran". Or si un mot peut "référer à une chose", c'est bien que l'on suppose qu'il "a un sens", pris isolément.If the Book does not contain anything redundant or superfluous, it follows that the significance of a single word cannot be conveyed by another word. Two or more different words cannot express die same idea, because if they did we could replace one word with another and could daim that the meaning has not changed or that the expres*sive power of the construction is still intact. But this is impossible because God's speech is never redundant or arbitrary. It is precise and purposeful. One cannot remove a single dot in the text without corrupting its meaning. This implies that absolute synonymity does not exist in Allah's Book—neither in the form of individuel words nor whole idiomatic phrases.
"Cum ipsi (majores homines) appellabant rem aliquam, et cum secundum earn vocem corpus ad aliquid movebant, videbam, et tenebam hoc ab eis vocari rem illam, quod sonabant, cum earn vellent ostendere. Hoc autem eos velle ex motu corporis aperiebatur: tamquarn verbis naturalibus omnium gentium, quae Bunt vultu et nutu oculorum; ceterorumque membrorum actu, et sonitu vocis indicante affectionem animi in petendis, habendis, rejiciendis, fugtendisve rebus. Ita verba in variis pntendis lotis suis posita, et crebro audita, quarum rerum signa essent, paulatim colligebam, measque jam voluntates, edomito in `eis signis ore, per haec enuntiabam." (Augustine, ''Confessions'', 1. 8.) [Traduction du latin: "When they (my elders) named some object, and accordingly moved towards something, I saw this and I grasped that the thing was called by the sound they uttered when they meant to point it out. Their intention was shewn by their bodily movements, as it were the natural language of all peoples: the expression of the face, the play of the eyes, the movement of other parts of the body, and the tone of voice which expresses our state of mind in seeking, having, rejecting, or avoiding something. Thus, as I heard words repeatedly used in their proper places in various sentences, I gradually learnt to understand what objects they signified; and after I had trained my mouth to form these signs, I used them to express my own desires."]
These words, it seems to me, give us a particular picture of the essence of human language. It is this: the individual words in language name objects; sentences are combinations of such names; In this picture of language we find the roots of the following idea: Every word has a meaning. This meaning is correlated with the word. It is the object for which the word stands. Augustine does not speak of there being any difference between kinds of word. If you describe the learning of language in this way you are, I believe, thinking primarily of nouns like "table", "chair", "bread", and of people's names, and only secondarily of the names of certain actions and properties; and of the remaining kinds of word as something that will take care of itself.
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That philosophical concept of meaning has its place in a primitive idea of the way language functions. But one can also say that it is the idea of a language more primitive than ours.
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Augustine, we might say, does describe a system of communication; only not everything that we call language is this system. And one has to say this in many cases where the question arises "Is this an appropriate description or not?" The answer is: "Yes, it is appropriate, but only for this narrowly circumscribed region, not for the whole of what you were claiming to describe."
Ce que l'exemple de la vache tout comme le passage ci-dessus nous montrent c'est qu'il y a une limite à ce que nous pouvons accomplir par la discussion. Au delà de cette limite, toute discussion devient argutie et tout nouvel argument excuse pour ne pas faire. Cette limite est celle de la foi. Au dela des mots, qui ne sont que de faibles approximations, il y a la confiance que nous avons en Dieu. Si nous avons cette confiance, nous pouvons nous y abandonner et tenter d'agir selon Sa volonté. Si cette confiance nous fait défaut, nous continuons, comme Shahrur à discutailler "jusqu'à ce que mort s'en suive". Et Dieu nous avertit de ce qui nous attends si nous mourons ainsi.It can be seen that there is a misunderstanding here from the mere fact that in the course of our argument we give one interpretation after another; as if each one contented us at least for a moment, until we thought of yet another standing behind it. What this shows is that there is a way of grasping a rule which is not an interpretation, but which is exhibited in what we call "obeying the rule" and "going against it" in actual cases.
Bonjour Damien. Le coraniste qui analyse Sharur au regard de Wittgenstein m'intéresse. Tu peux donner le lien? Bien cordialement.Un des piliers essentiels de l'oeuvre de Shahrur est sont analyse linguistique du Coran. Or la philosophie récente est caractérisée précisément par une focalisation particulière sur les questions linguistiques, au point que l'on a dénommé l'un des mouvements majeurs de la philosophie du XXe siècle: "the linguistic turn". Voyons ce que dit Shahrur de ses hypothèses en matière d'analyse linguistique. En introduction, il dit ceci:
Jusqu'ici, nous sommes d'accord. Shahrur précise ensuite sa pensée en disant:
Ce passage est très intéressant car il est effectivement conforme aux conclusions auquelles est parvenue la philosophie du language au milieu du XXe siècle, notamment sous l'influence de Ludwig Wittgenstein, généralement considéré comme le plus important philosophe du siècle.
Est-ce que quelqu'un connait un moyen pour se procurer les livres de Shahrour, que se soit en français, en arabe ou en anglais?