The Muqaddimah: An Introduction to History. (Abridged Edition) (Bollingen Series (General))

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  According to the 14th century historian or some even say "sociologist," Ibn Khaldun, an
  implicitly evolutionary path from savage to civilization, especially when assimilation and imitation occur, penetrates human history. But soon or later, the evil byproduct of civilization such as social hierarchy, corruption and weak solidarity would damage the empire, which will finally be replaced either by domestic fractions or by outsiders who hold stronger solidarity. Custom is the second h... (show more)

  According to the 14th century historian or some even say "sociologist," Ibn Khaldun, an
  implicitly evolutionary path from savage to civilization, especially when assimilation and imitation occur, penetrates human history. But soon or later, the evil byproduct of civilization such as social hierarchy, corruption and weak solidarity would damage the empire, which will finally be replaced either by domestic fractions or by outsiders who hold stronger solidarity. Custom is the second human nature, which means that “desert attitude” can become laziness and weakness, and satisfaction with simple necessities become indulgence in luxury. The more generations pass, the little solidarity would be left, and the closer the end of a dynasty. History thus is an endless
  series of rise and fall of dynasties, replaced one by one.

  The replacing drama is carried our by two actors: the tribal society and the sedentary people.
  Tribal society has the strongest solidarity because of the peculiar mode of living of
  nomads, which urges mutual aids. But if they can establish great empires, they can also
  wreck it easily. The cultural differences between nomads and citizens are further discussed.
  Nomads are more close to goodness and nature, but more aggressive and intransigent,
  while sedentary people more indulge in pleasure and ease, but could develop complex social
  systems and create remarkable civilization. In sum, "Arabs are the antithesis of civilization."
  
  Accordingly, The Muqaddimah is more a social theory than a merely historical record of a
  time. It is a framework that explains the conditions of human society, not only its origin
  but also development and decay. It illustrates that humans are driven by their nature to
  construct societies, but are hereafter oppressed and imposed by societies through the mechanism
  of customs. Civilization itself relies on division of society and inevitably damage the
  solidarity.

  From the point that society is more than the sum of individuals and the powerful influence of customs, we see some Durkheimian-like concepts; by the increasing inner contradiction with the development of solidarity, the author shares some dialectic perspectives with Marx. However, Ibn Khaldun’s interests lie in the dynamic of social development and diachronic view of society, which distinguish him from Durkheim’s concern of relatively stable social structure and its function. On the other hand, he regards the history of society as repeated stories, making him different with the assertion of Marx that human civilization would go on until it ends at the ultimate triumph of the proletarian.

  Ironically, if Muqaddimah's perspective is true, we must wonder why Ibn Khaldun wrote the introduction of history.He framed the history by denying its existence, then we cannot help
  but ask, is there history in “The Introduction of History”? (show less)

   

  by En-Chieh Chao on Jan 21, 2009 at 11:12PM

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  This is one of the best books of all time. When Khaldun tells about politics, you'll find him as a perfect politicians; when he tells about Islam, he is able to correct the misconceptions of best Muslim scholars; when he tells about social science, you'll find him as the best scholar of that discipline... Bangla Academy published the translated version in 1985... but, now it is not available in Bangladeshi market. I miss the book very much...

   

   

  by Shams Rahman Sazeeb on Sep 18, 2008 at 06:05PM

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