In the first two decades of the twenty-first century, the events of 9/11, 7/7, the War on Terror and the Caliphate and atrocities of the so-called Islamic State have dominated Western consciousness and wreaked havoc in parts of the Muslim-majority world. In their wake, a spate of books has been written explaining the phenomenon of Islamist radicalisation and Jihadism. Nevertheless, for normal citizens, as well as scholars of religion and legal professionals, the crucial question remains unanswered: how is mainstream Islam different from both Islamism and the Islamist Extremism that is used to justify terrorist violence? In this highly original book, which draws upon the author’s experience as an expert witness in Islamic theology in 27 counter-terrorism trials, the author uses the idea of the Worldview, as well as traditional Islamic theology, to answer this question. The book explains not only what Mainstream Islam, Ideological Islamism and Islamist Extremism are in their broad philosophical characteristics and theological particulars, but also explains comprehensively how and why they are both superficially related and yet essentially and fundamentally different. In so doing, the book also illuminates the cast of characters and the development of their ideas that constitute Mainstream Islam, Ideological Islamism and the Non-Violent and Violent Islamist Extremists who constitute the Genealogy of Terror.

In contemporary political discourse, it is common to denounce violent acts as “terroristic.” But this reflexive denunciation is a surprisingly recent development. In A Genealogy of Terror in Eighteenth-Century France, Ronald Schechter tells the story of the term’s evolution in Western thought, examining a neglected yet crucial chapter of our complicated romance with terror. For centuries prior to the French Revolution, the word “terror” had largely positive connotations. Subjects flattered monarchs with the label “terror of his enemies.” Lawyers invoked the “terror of the laws.” Theater critics praised tragedies that imparted terror and pity. By August 1794, however, terror had lost its positive valence. As revolutionaries sought to rid France of its enemies, terror became associated with surveillance committees, tribunals, and the guillotine. By unearthing the tradition that associated terror with justice, magnificence, and health, Schechter helps us understand how the revolutionary call to make terror the order of the day could inspire such fervent loyalty in the first place—even as the gratuitous violence of the revolution eventually transformed it into the dreadful term we would recognize today. Most important, perhaps, Schechter proposes that terror is not an import to Western civilization—as contemporary discourse often suggests—but rather a domestic product with a long and consequential tradition.

Using India as a case study, Joseph McQuade traces the genealogy of the political and legal category of terrorism. He demonstrates how the modern concept of terrorism was shaped by colonial emergency laws dating back into the nineteenth and early twentieth centuries.

What is terrorism? What ought we to do about it? And why is it wrong? We think we have clear answers to these questions. But acts of violence, like U.S. drone strikes that indiscriminately kill civilians, and mass shootings that become terrorist attacks when suspects are identified as Muslim, suggest that definitions of terrorism are always contested. In Genealogies of Terrorism, Verena Erlenbusch-Anderson rejects attempts to define what terrorism is in favor of a historico-philosophical investigation into the conditions under which uses of this contested term become meaningful. The result is a powerful critique of the power relations that shape how we understand and theorize political violence. Tracing discourses and practices of terrorism from the French Revolution to late imperial Russia, colonized Algeria, and the post-9/11 United States, Erlenbusch-Anderson examines what we do when we name something terrorism. She offers an important corrective to attempts to develop universal definitions that assure semantic consistency and provide normative certainty, showing that terrorism means many different things and serves a wide range of political purposes. In the tradition of Michel Foucault’s genealogies, Erlenbusch-Anderson excavates the history of conceptual and practical uses of terrorism and maps the historically contingent political and material conditions that shape their emergence. She analyzes the power relations that make different modes of understanding terrorism possible and reveals their complicity in justifying the exercise of sovereign power in the name of defending the nation, class, or humanity against the terrorist enemy. Offering an engaged critique of terrorism and the mechanisms of social and political exclusion that it enables, Genealogies of Terrorism is an empirically grounded and philosophically rigorous critical history with important political implications.

An accessible, authoritative history of terrorism, offering systematic analyses of key themes, problems and case studies from terrorism's long past.

This book investigates terrorism and anti-terrorism as related and interacting phenomena, undertaking a simultaneous reading of terrorist and statist ideologists in order to reconstruct the 'deadly dialogue' between them. This work investigates an extensive array of violent phenomena and actors, trying to broaden the scope and ambition of the history of terrorism studies. It combines an extensive reading of state and terrorist discourse from various sources with theorizing of modernity's political, institutional and ideological development, forms of violence, and its guiding images of self and other, order and disorder. Chapters explore groups of actors (terrorists, pirates, partisans, anarchists, Islamists, neo-Nazis, revolutionaries, soldiers, politicians, scholars) as well as a broad empirical source material, and combine them into a narrative of how our ideas and concepts of state, terrorism, order, disorder, territory, violence and others came about and influence the struggle between the modern state and its challengers. The main focus is on how the state and its challengers have conceptualized and legitimated themselves, defended their existence and, most importantly, their violence. In doing so, the book situates terrorism and anti-terrorism within modernity's grander history of state, war, ideology and violence. This book will be of much interest to students of critical terrorism studies, political violence, sociology, philosophy, and Security Studies/IR in genera Mikkel Thorup is Assistant Professor at the Institute of Philosophy and the History of Ideas, University of Aarhus, Denmark.

First published in English in 2007 under title: The history of terrorism: from antiquity to al Qaeda.

Examines Brecht's use of the theatre as a public arena for political change.

Voltaire called fanaticism the "monster that pretends to be the child of religion". Philosophers, politicians, and cultural critics have decried fanaticism and attempted to define the distinctive qualities of the fanatic, whom Winston Churchill described as "someone who can’t change his mind and won’t change the subject". Yet despite fanaticism’s role in the long history of social discord, human conflict, and political violence, it remains a relatively neglected topic in the history of philosophy. In this outstanding inquiry into the philosophical history of fanaticism, a team of international contributors examine the topic from antiquity to the present day. Organized into four sections, topics covered include: Fanaticism in ancient Greek, Indian, and Chinese philosophy; Fanaticism and superstition from Hobbes to Hume, including chapters on Locke and Montesquieu, Shaftesbury, and Hutcheson; Kant, Germaine de Stael, Hegel, Nietzsche, William James, and Jorge Portilla on fanaticism; Fanaticism and terrorism; and extremism and gender, including the philosophy and morality of the "manosphere"; Closed-mindedness and political and epistemological fanaticism. Spanning themes from superstition, enthusiasm, and misanthropy to the emotions, purity, and the need for certainty, Fanaticism and the History of Philosophy is a landmark volume for anyone researching and teaching the history of philosophy, particularly ethics and moral philosophy. It is also a valuable resource for those studying fanaticism in related fields such as religion, the history of political thought, sociology, and the history of ideas.

Algeria's democratic experiment is seminal in post-Cold War history. The first Muslim nation to attempt the transition from an authoritarian system to democratic pluralism, this North African country became a test case for reform in Africa, the Arab world and beyond. Yet when the country looked certain to become the world's first elected Islamic republic, there was a military coup and the democratic process was brought sharply to a halt. Islamists declared jihad on the state and hundreds of thousands of civilians were killed in the ensuing decade of state repression. Le Sueur shows that Algeria is at the very heart of contemporary debates about Islam and secular democracy, arguing that the stability of Algeria is crucial for the security of the wider Middle East. Algeria Since 1989 is a lively and essential examination of how the fate of one country is entwined with much greater global issues.