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But his strength remains crafting plausible plot lines that hold you and tease you enough to wonder if you really know who did it. I thoroughly enjoyed this book and will continue to acquire and read his others.
The problem with Tom and Scott is that I can't tell Tom from Scott. Oh, I know one of them (narrator Tom) is a Viet Nam vet who now teaches highschool, and one of them (guess who) is a highly paid professional athlete. Scott is Southern-born, starts out a little closeted (a potentially interesting conflict never explored), and Tom is...not. Unlike in Joseph Hansen's Brandstetter series, or Richard Stevenson's Strachey novels, I'm never lured into believing Tom and Scott are real people. They are a gay fantasy--not even an interesting gay fantasy. They are too perfect, too plastic. Barbie's Ken without Barbie.
Another thing. No sense of humor. Scott and Tom have the most painful repartee I've heard outside of a kung fu movie.
But as serious a handicap as having cartoons for lead characters is, Zubro does have his strengths. He concocts a crafty, clever mystery here about murder and drug rings in highschool, and he paints a realistic picture of highschool (minus the drugs and murder), as well as unflattering portraits of administrators, fellow teachers and students.
It wouldn't take a lot to turn this series into something delicious and satisfying. Until then I'll keep munching away, knowing I should be doing something better with my brain.
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The authors argue that modernist Muslim intellectuals have dipped into the well of Islamic history and drawn heavily from Mu'tazalism. In addition to the belief in human efficacy, modernist Muslims seem particular interested in the Mu'tazlite assertion that the Qur'an was revealed in a particular historical context and therefore Muslims must use reason to interpret it when living in new contexts. The Mu'tazilite doctrine that asserts that associating attributes to God is tantamount to shirk (polytheism) seems to be of little interest to most modernist Muslims.
Although very few of these contemporary intellectuals self-identify as neo-mu'tazalite they admire the Mu'tazalite commitment to reason. However, one Indonesian intellectual, Harun Nasution, has boldly declared himself to be a modern day Mu'tazalite.
The authors translate and explicate two Mu'tazalite texts. The first was written in the tenth century CE by Qadi 'Abd al-Jabbar, considered by some to be the last major Mu'tazalite scholar. The second was written by the contemporary Indonesian Islamic scholar, Harun Nasution. The authors compare these texts both in term of their theological (kalam) arguments as well as in terms of the context in which they were written. In this way, it is a exquisite examination of continuity and change within a religious tradition.
This is not a book for the casual reader, despite the fact that it is distributed through popular booksellers in the United States. It twists and turns through the history of theological debates in Islam. Some of the debates might seem arcane to the first time student of Islam and others confusing as to the real difference between the opposing views.
For the advanced scholar of Islam, this is a marvelous book. It reflects a collaborative effort of a kind that should be encouraged and repeated in the study of Islam. Martin is an historian of Islam and a philologist. Woodward is an anthropologist well-known for his work on Indonesian Islam. Both are detached scholars; neither is Muslim. Atmaja, on the other hand, is a young Indonesian Islamic intellectual conversant in historical texts and, like many of his contemporaries, trying to come to terms with modernity and postmodernity. In fact, as the preface of the book openly admits, this book was inspired by Atmaja's desire to examine Mu'tazilism as a source for thinking about the relationship between rationality and faith.
Ron Lukens-Bull, Ph.D. Assistant Professor of Anthropology University of North Florida Jacksonville, FL 32224-2650 (904) 620-2850 rlukens@unf.edu
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