Is Islam Compatible with Capitalism? From Guy Sorman, City Journal The moment you arrive at the airport in Cairo, you discover how little Egyptthe heart of Arab civilizationis governed by the rule of law. You line up to show your passport to the customs officer; you wait and wait and wait. Eventually, you reach the officer . . . who sends you to the opposite end of the airport to buy an entry visa. The visa costs 15 U.S. dollars; if you hand the clerk $20, though, dont expect any change, let alone a receipt. Then you make the long hike back to the customs line, where you notice that some Egyptiansimportant ones, apparentlyhave helpers who hustle them through. Others cut to the front. Its an annoying and disturbing welcome to a chaotic land, one that has grown only more chaotic since the January revolution. Its also instructive, effectively demonstrating why its hard to do business in this country or in other Arab Muslim lands, where personal status so often trumps fair, universally applied rules. Such personalization of the law is incompatible with a truly free-market or modern society and helps explain why the Arab worlds per-capita income is one-tenth Americas or Europes. The airport experience, had he been able to undergo it, would have been drearily familiar to Rifaa al-Tahtawi, a brilliant young imam sent to France in 1829 by the pasha of Egypt. His mission: figure out how Napoleons military had so easily crushed Egypt three decades earlier, a defeat that revealed to a shocked Arab world that it was now an economic, military, and scientific laggard. At the outset of the book that he wrote about his journey, The Gold of Paris, Rifaa describes a Marseille café: How astonished I was that in Marseille, a waiter came to me and asked for my order without my looking for him. Then the coffee arrives without delay. Finallymost amazing of allRifaa gets the bill for it, and the price is the same as the one listed on the menu: No haggling, he enthuses. Rifaa concludes: I look for the day when the Cairo cafés will follow the same predictable rules as the Marseille cafés. But nearly two centuries later, the only Egyptian cafés that live up to Rifaas hopes are the imported Starbucks. To Read More… | | Is That All There Is? From James Wood at The New Yorker… I have a friend, an analytic philosopher and convinced atheist, who told me that she sometimes wakes in the middle of the night, anxiously turning over a series of ultimate questions: How can it be that this world is the result of an accidental big bang? How could there be no design, no metaphysical purpose? Can it be that every lifebeginning with my own, my husbands, my childs, and spreading outwardis cosmically irrelevant? In the current intellectual climate, atheists are not supposed to have such thoughts. We are locked into our rival certaintiesreligiosity on one side, secularism on the otherand to confess to weakness on this order is like a registered Democrat wondering if she is really a Republican, or vice versa. These are theological questions without theological answers, and, if the atheist is not supposed to entertain them, then, for slightly different reasons, neither is the religious believer. Religion assumes that they are not valid questions because it has already answered them; atheism assumes that they are not valid questions because it cannot answer them. But as one gets older, and parents and peers begin to die, and the obituaries in the newspaper are no longer missives from a faraway place but local letters, and ones own projects seem ever more pointless and ephemeral, such moments of terror and incomprehension seem more frequent and more piercing, and, I find, as likely to arise in the middle of the day as the night. I think of these anxieties as the Virginia Woolf Question, after a passage in that most metaphysical of novels To the Lighthouse, when the painter Lily Briscoe is at her easel, mourning her late friend Mrs. Ramsay. To Read More… | | |
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