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In his masterwork Muqaddimah, the Arab Muslim Ibn Khaldun (1332–1406), a Tunisian descendant of Andalusian scholars and officials in Seville, developed a method of evaluating historical evidence that allowed him to identify the underlying causes of events. His methodology was derived from Aristotelian notions of nature and causation, and he applied it to create a dialectical model that explained the cyclical rise and fall of North African dynasties. The Muqaddimah represents the world’s first example of structural history and historical sociology. Four centuries before the European Enlightenment, this work anticipated modern historiography and social science.
In Stephen F. Dale’s The Orange Trees of Marrakesh, Ibn Khaldun emerges as a cultured urban intellectual and professional religious judge who demanded his fellow Muslim historians abandon their worthless tradition of narrative historiography and instead base their works on a philosophically informed understanding of social organizations. His strikingly modern approach to historical research established him as the premodern world’s preeminent historical scholar. It also demonstrated his membership in an intellectual lineage that begins with Plato, Aristotle, and Galen; continues with the Greco-Muslim philosophers al-Farabi, Avicenna, and Averroes; and is renewed with Montesquieu, Hume, Adam Smith, and Durkheim.
- Sales Rank: #239127 in Books
- Published on: 2015-11-02
- Original language: English
- Number of items: 1
- Dimensions: 8.20" h x 1.20" w x 5.70" l, .0 pounds
- Binding: Hardcover
- 400 pages
Most helpful customer reviews
3 of 3 people found the following review helpful.
... English-speaking world has long needed a book about the great 14th-century historian Ibn Khaldun
By E. N. Anderson
The English-speaking world has long needed a book about the great 14th-century historian Ibn Khaldun, and now we have it. Born in Tunis, IK lived in Morocco, Spain (Grenada), and Egypt. He not only wrote histories of Islamic Africa; he created the first comprehensive model of why history has the patterns it does--the first "science of history," in Marx' terms. The main pattern he identified was cyclic: a group of rough but egalitarian and stalwart tribespeople, held together by personal loyalty ('asabiyah) to a charismatic leader, takes over a kingdom; in three or four generations they have lost the equality and mutual loyalty and become corrupt and slothful, and they are then knocked off the post by the next rough tribe. This scheme works well for a lot of Near Eastern history. Ibn Khaldun had many other social ideas, including some that seem rather contradictory, but were probably intended to be complementary--such as his judgment that the rough tribesmen were an uncouth, uncivil lot (even though tough and pure in virtue) while the fourth-generation elites may have been corrupted but they sponsored high culture. Dr. Dale does a fine job teasing out and dealing with such contradictions.
Oddly, IK left no major followers--one of only two leading philosophers in history to have that distinction, according to my former colleague Randall Collins (see THE SOCIOLOGY OF PHILOSOPHIES; the other was the Chinese thinker Wang Chong.) The main reason was the violently unsettled state of Africa in IK's time, a period when the bubonic plague had devastated population and economy, and constant wars followed.
A minor problem with the book is a short section at the end on modern social-historical thought; Dale brings in Montesquieu, Smith, Durkheim, and others, but oddly ignores the modern devotees of cycles in history, like Spengler and Toynbee. Vilfredo Pareto in particular developed (probably quite independently) a model strikingly similar to IK's.
IK is due for a revival. A small group of us, including biologist Peter Turchin (WAR AND PEACE AND WAR, etc., and with S. Zefedov SECULAR CYCLES), sociologist Christopher Chase-Dunn, and myself (Chase-Dunn and Anderson (eds.), HISTORICAL DYNAMICS OF WORLD-SYSTEMS) have been using IK's cycles and generalizing them in the light of wider knowledge available today. It seems pretty clear that most regimes do have crises every 75 years or so--a bit more often than IK thought, but quite comparable--and that a longer cycle of 3 or 4 of these 75-year cycles seems to prevail in Chinese history and several other areas of the world. Very often, a small semiperipheral state conquers an empire, holds it for a cycle or a few cycles, and goes under; think of the Mongols in China (89-year run) and later the Manchus (267 years, but with near-terminal crises about every 75). Dynastic changes in medieval and Renaissance England were also roughly (but only roughly) cyclic. Or even the US: crises leading to civil war (1861) or major reform (1933) at roughly 70-80 year intervals. (Which suggests we are due for one now....) The reasons are about what IK saw: buildup of wealth disparities, corruption, special favors for the elite, propagation of idle rich, and consequent moral loss. A society where a very large percentage of the population is below the law (slaves or too poor to have any legal standing) or above the law (too big to prosecute) will sooner or later fall. If rough tribesmen or Mongol hordes don't do the job, internal politics will--any charismatic leader outside the elite system can galvanize support. This isn't a totally predictive theory, but it helps a lot in understanding the world.
0 of 1 people found the following review helpful.
Five Stars
By siddiquimy
Good book
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