By now, it is a well-established fact that acts of Islamic violence against Western targets are swiftly followed by local surges in reported incidences of anti-Muslim hate crime. The cities of Manchester and London, both of which lately suffered Islamic attacks, have proved no exception.
In my last post, I briefly introduced the different communions that make up Mideast Christianity and described their historical treatment under classical Islamic law. For many centuries, Islam tolerated Christians as dhimmis, minorities subject to a notional agreement that allowed them to live in Muslim society as long as they accepted a subordinate status and did not challenge Muslim authority. Yet, as I mentioned, the dhimmi restrictions no longer apply as a formal matter in most of the Mideast, not since the 19th century, when the Ottoman Empire enacted a set of reforms known as the Tanzimat, instigated by European powers, which gave Christians legal equality. In most of the Mideast today, as a formal matter, Christians and Muslims have equal rights. So what explains the violent persecution Mideast Christians now suffer—nothing short of a genocide in some places?
At the beginning of his career, Pierre Manent spoke of political philosophy’s “healing light.” Likewise, he pointed to Cicero as a classical model of a philosophically informed citizen who could speak to princes and peoples alike about matters of public concern. His modern-day model was his teacher, Raymond Aron. After a period of apprenticeship, then a steady stream of works of political philosophy, Manent himself entered the civic conversation. Beyond Radical Secularism is his most recent contribution, appearing in French as Situation de France in 2015.
You don’t choose your family, goes the old saying, but you do choose your friends. The same goes for quarrels: you choose when and where to have them, and what to have them about. Needless to say, friends and quarrels should be chosen with some care.
In 711 A.D., a Muslim raiding party, made up mostly of recently conquered and converted Berbers, crossed to Spain from Africa and unexpectedly defeated Roderic, the king of the Visigoths. This represented the farthest western expansion of the Ummayad Empire, which had come to power in 656 in the first Islamic Civil War, and whose seat was in Greek-speaking Damascus.
Dramatic events often focus our minds on the dilemmas we would prefer to ignore. In writing Situation de la France to describe the predicament facing his native country and much of Western Europe, the French conservative philosopher Pierre Manent is unlikely to have anticipated the slaughter of 130 people in Paris by seven ISIS-aligned Muslims in November. But the timing of Manent’s short book on the political challenges associated with the presence of approximately 4.7 million Muslims in France (about 7.5 percent of its population) could not be more providential. In a nation’s life, there are moments that decisively change its…
On the day before the Pearl Harbor anniversary (which he did not reference), President Obama admitted that “Our nation has been at war with terrorists since Al Qaeda killed nearly 3,000 Americans on 9/11,” including horrors that his Administration previously dismissed as workplace violence. While much of what he said seemed to deny the reality of war, the last fourth of the speech raises the key question of what Muslims owe the rest of the world in this time of war.