Untimely Islam: September 11th and the Philosophies of History

In the intellectual and philosophical world the decades preceding the entry into the third millennium of the Christian era have betrayed (or have been accompanied by) a sometimes odd and troubled relationship to History. The utter disenchantment with regard to any progressivist conception of history reasserted itself, though it had, of course, been articulated more or less consistently since the Enlightenment, when the idea of historical progress first appeared. All of the grand narratives of Universal History were rejected en bloc: whether we are speaking about the Christian or providential narrative in the classical manner of Bossuet, a more empiricist narrative such as that of Turgot or Condorcet, the idealist and theological narrative of Hegel, the materialist, technological, and revolutionary narrative of Marx, or the narrative of economic liberalism, there was no longer a conception of historical evolution that seemed acceptable. The philosophy of History appeared to be bankrupt. The great progressivist narratives that had promised the emancipation of Humanity in a nearer or more distant future had lost all credibility. A certain faith in the improvement of human societies, which Modernity embodied by endowing them with a kind of transcendence—no longer vertical (the Heavens, the beyond), but rather horizontal (the Future, a better world)—appeared to have waned and dissolved in the acute awareness of recent and less recent horrors, to which we must add the apprehension of certain catastrophes (technical, moral, ecological) that make the future of humanity on our threatened planet seem indecipherable or even absurd.