Anne Norton
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Leo Strauss and the Politics of American Empire
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published
2004
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4 editions
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On the Muslim Question
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published
2013
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9 editions
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95 Theses on Politics, Culture, and Method
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published
2003
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2 editions
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Republic of Signs: Liberal Theory and American Popular Culture
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published
1993
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4 editions
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Wild Democracy: Anarchy, Courage, and Ruling the Law (HERETICAL THOUGHT SERIES)
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Bloodrites of the Post-Structuralists: Word Flesh and Revolution
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published
2002
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9 editions
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Alternative Americas: A Reading of Antebellum Political Culture
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published
1986
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Reflections on Political Identity (The Johns Hopkins Series in Constitutional Thought)
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published
1988
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2 editions
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Cima May 2009 Q&A Integrated Management
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published
2009
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Daedalus: Summer 2017: The Prospects & Limits of Deliberative Democracy
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“Derrida says adieu to Ishmael and to democracy. He hears the salvation in the “Latinity” of ‘salut’. Perhaps we should learn enough Arabic for simple greetings, enough to say Ahlan wa sahlan and Marhaba. Marhaba, which is used as English speakers use ‘Hello,’ carries within it the idea that the one greeted is welcome, that there is plenty of room. Arabic words, like words in Hebrew, are formed from roots. Each root leads to a tree of words. The root of the word r-h-b gives us rahb, which means spacious or roomy but also ‘unconfined’ and ‘open-minded, broad-minded, frank, liberal.’ It is also the root of rahaba, the word for the public square. Marhaba is a good greeting for liberals, who at their open-minded, broad-minded best, can find that there is plenty of room in the public square.
The Egyptian poet Farouk Mustafa translated Ahlan wa Sahlan as “you are among your people, and your keep is easy.” Like Marhaba, the greeting marks a welcome, a curious one. Ahlan wa sahlan is not saud simply to one’s own, to family and friends and fellow citizens. It is said to foreigners, to travelers, to people who are not, in the ordinary sense, one’s own. Like the American “Come in, make yourself at home”, it is said to people who are not at home, who might be turned away. The greeting recognizes a difference only to set it aside. Ahlan wa sahlan recognizes that there are different nations, and that they might find themselves in a foreign country, among an alien people. This greeting marks the possibility that the other, the alien, the wanderer, and the refugee might be met with welcome rather than with fear.”
― On the Muslim Question
The Egyptian poet Farouk Mustafa translated Ahlan wa Sahlan as “you are among your people, and your keep is easy.” Like Marhaba, the greeting marks a welcome, a curious one. Ahlan wa sahlan is not saud simply to one’s own, to family and friends and fellow citizens. It is said to foreigners, to travelers, to people who are not, in the ordinary sense, one’s own. Like the American “Come in, make yourself at home”, it is said to people who are not at home, who might be turned away. The greeting recognizes a difference only to set it aside. Ahlan wa sahlan recognizes that there are different nations, and that they might find themselves in a foreign country, among an alien people. This greeting marks the possibility that the other, the alien, the wanderer, and the refugee might be met with welcome rather than with fear.”
― On the Muslim Question
“Muslim women, and critics, male and female, of Western models of sex and sexuality, are silenced. The price of speech for a Muslim woman in the West is the disavowal of Islam. Books condemning Islam are picked by publishers and featured on talk shows. Their authors are commended for their courage. Speech in defense of Islam is read as the speech of subjection. Islam oppresses women. Any woman speaking in its favor must be deluded or forced to speak against her will. If she defends the hijab or speaks in defense of polygamy, she cannot be believed. No woman in her right mind could defend these. Any woman who does must be deluded or coerced. The more Muslim women object to Western efforts to "help" them, the more need there is to liberate them.”
― On the Muslim Question
― On the Muslim Question
“Living with other people. in a city, a suburb, or a village, requires courage, trust, or forgetfulness. We know (though we forget) that as Hobbes famously observed, anyone can kill anyone else. We know (though we trust this it will not happen here) that one person can shoot x in a school, or x on a military base, or x in a shopping center parking lot. We know that, but we forget it. We forget because we trust our neighbors, or, more often, because we accept the risk of living how and where we do: because we want the things that other people bring us. We forget it because if we are to have democratic politics, we must have courage, and courage requires us to forget our fears.
The terrorist preys on our fear, but not only on the simple fear of death. The suicide bomber reminds us that we are always a mystery to one another. the suicide bomber holds the terror and the promise that the world could be blown asunder in a moment, and that this could be the work of one alone. The terrorist is the dark side of individualism. We fear terror because we know that power always lies within our reach.”
― On the Muslim Question
The terrorist preys on our fear, but not only on the simple fear of death. The suicide bomber reminds us that we are always a mystery to one another. the suicide bomber holds the terror and the promise that the world could be blown asunder in a moment, and that this could be the work of one alone. The terrorist is the dark side of individualism. We fear terror because we know that power always lies within our reach.”
― On the Muslim Question
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