The alternative resolution or the other Islamic state, the one that avoids the tyrant’s despair – or, put more politically-philosophically, allows for a liberal-Islamic assimilation that would also be integrative or unitary rather than irrecuperably conflictual – would appear to rely on modes of idealization of religion that would evolve simultaneously and bi-conditionally, or, as Fadel or Fadel’s Khaldun puts it, “organically.” Their current impermissibility is a reflection of the same problem.
In Egypt, what Hussein Ibish calls “accommodation” would for Islamists, as well as for the felool, equate with capitulation, under the longer term prospect of extinction. This prospect is deemed intolerable, just as the proposed or traditional “accommodations” of liberal or other minority aspirations under Islamist or nationalist-authoritarian regimes may be perceived as intolerable to those “accommodated.”
As long as the liberal-seculars and the Islamists in Egypt view their belief systems as mutually exclusive except under the ultimate and effectively permanent neutralization of the adversary – as long as each sees the other as evil – the decision between them will be determined as a matter of the violent conversion of the errant believer that is for each held to be a foundational impossibility, so must develop under a mutually external power or authority. The connection might otherwise be a beginning point, an at least half-shared location of the sacred, if it did not remain invisible amidst the teargas, and unheard among the shouting. It will still be there, nowhere, whoever happens to be declared the winner.
I am thinking about the confrontation between “liberalism” – in the form of “liberal democracy” – and Islamism, but with a focus, in response to current events but perhaps also to larger necessity, on Egypt.
If there really is a coherent argument for U.S. intervention in Syria, however, it is one in which humanitarian concerns as well as Islamophobic nightmares play an at best secondary role. It may therefore come across as amoral or worse, making it ill-suited for public diplomacy and patriotic myth-making. That the desirable level of intervention squares with the semi-covert policy that the U.S. actually put into effect suggests that the Obama Administration, intentionally or not, is following just such an approach.
Hussein Ibish sees the workings of a master plot, not quite the same as a the plot of a mastermind, in Morsi’s Egyptian maneuvers. Yet the strengths of Ibish’s criticism undermine themselves: The picture of Egypt that emerges – of the real Egypt rather than the Egypt of liberal aspirations – is of a nation dominated by non-liberal forces, in which the primary negotiations are effectively two-sided, between the forces of the nationalist-military deep state and of the Islamists.
On, appropriately enough, July 4 of this year, via Twitter as @hhassan140, Hassan Hassan (“HH” below) offered a provocative summary of an article on Islamists and the Arab Spring by Hussein Ibish (@ibishblog, “HI”). A colloquy between Hassan, Ibish, and myself (“CM”) ensued, its terms anticipating the same arguments, and the same situation, that informed that tweet of Hassan’s at the head of my “1st Précis.”
The day that the forces or vectors currently aligned against each other in Egypt as “Islamist” and “opposition” no longer treat each other with suspicion, mistrust, and fear would be the day that they no longer recognized any meaningful contradiction between their beliefs, the day that reason and revelation were the same, the day that the theocratic utopia and the liberal-democratic utopia were understood and experienced as the same utopia, which would also be the same day that neither was utopia any longer – “and many nations shall join themselves to the Eternal in that day.”
Those who see or portray sharia as inherently illiberal will have already given up on a liberal politics in Egypt for the foreseeable future, while, as so often, expressing their liberal commitment to the inclusive and tolerant society through pre-emptive exclusion and intolerance.
Any attempt to expose the crucifixion as mere fiction repeats what is supposed to be erased. To proclaim the falseness or the mere historicity, merely human reality of the crucifixion is to seek the death of Jesus Christ all over again, to re-crucify [h]im in stripping [h]im of divinity. Yet the same must be true of any attempt to take possession of His sacrifice, as a mere precious object to be defended against the comfort, however distorted by agony, the dying might take in it. …and so the tableau repeats itself again, and again, forever…
We seem to be moving gradually toward a more sustainable spheres of influence structure, an uneven geopolitical web to be intermittently traversed by ad hoc coalitions acting on interpretations of their own particular and joint interests, or regional interests, or global economic or ecological or humanitarian interests. In some ways, this result is what conservative opponents of American internationalism (whether liberal idealist, hegemonist, or just imperialist) have always wanted, but, as those same internationalists have often warned their critics, escaping global-governance idealism may not equate with more conservative outcomes. Less political globalism does not necessarily mean less global activism, least of all for a maritime military-economic power like the USA.
[E]ven Fox didn’t tout Bartiromo’s big scoops on Trump’s legislative agenda, because 10 months into the Trump presidency, nobody is so foolish as to believe that him saying, “We’re doing a big infrastructure bill,” means that the Trump administration is, in fact, doing a big infrastructure bill. The president just mouths off at turns ignorantly and dishonestly, and nobody pays much attention to it unless he says something unusually inflammatory.On some level, it’s a little bit funny. On another level, Puerto Rico is still languishing in the dark without power (and in many cases without safe drinking water) with no end in sight. Trump is less popular at this point in his administration than any previous president despite a generally benign economic climate, and shows no sign of changing course. Perhaps it will all work out for the best, and someday we’ll look back and chuckle about the time when we had a president who didn’t know anything about anything that was happening and could never be counted on to make coherent, factual statements on any subject. But traditionally, we haven’t elected presidents like that — for what have always seemed like pretty good reasons — and the risks of compounding disaster are still very much out there.
So, does Mitchell make any money on the work, which has been shared so many times? He uploaded a high-res image of the symbol and granted permission for anyone to use it personally for free. But for those who want to support his work or simply want something readymade, you can also buy T-shirts, sweatshirts, mugs, and journals emblazoned with the symbol through Threadless.“I really just want to spread the image as much as possible and cement it in history,” Mitchell says. “In all honesty, the amount I’ve made from my Threadless shop so far is still less than my hourly rate, so I don’t really see it as a big deal. If you look at my Twitter, half the replies are people wanting to know where they can buy a shirt. Threadless is happy to help them out with that, and so I’m happy to let that happen.”Now that the symbol has flooded our streets and our timelines, Mitchell just has one request: “Impeach this idiot already,” he says.
This is a Waterloo moment for Trump, the tea party and their alliance. They have been stopped in their tracks not only by Democratic opposition but because of a mutiny within their own ranks. Although never particularly liked or respected, it is now clear that they are no longer feared. The bankruptcy of their ideas and their incompetence have been exposed. Their momentum has been dissipated. Their rejection of political norms has itself been scorned. Our long national nightmare may finally be coming to an end.