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Notes
1 I am grateful to Zunaira Komal and Muneeza Rizvi for comments and suggestions on earlier iterations of this essay.
2 More broadly, as Ruth Marshall writes, ‘religion comes to be designated, along with its cognates and disseminations, as the violence that must be eliminated from the political field insofar as the hallmark of liberal thought is the evacuation of conflict and violence from the political and its replacement by the (Christian) values of tolerance, agreement, deliberation, communication, and consensus’ (Citation2014, 350).
3 David Scott, too, has pursued this line of questioning, asking scholars to consider how those who take an anti-essentialist position remain ‘unable to suppress their own desire for mastery, for certainty, for the command of an essential meaning’. In other words, the anti-essentialists produce essential meaning while also generating ‘a counter-claim to the right way for criticism to carry on’ (4).
4 I am grateful to Zunaira Komal for this formulation.
5 For his re-reading of Romanticism and Enlightenment, see Hirschkind 17.
6 Hirschkind refuses the dream for a faculty. He writes: ‘The Romantic imagination is not a vehicle of the Unreal (the dream, the hallucination) but, as Larmore’s work attests, ought to be understood primarily as a honed faculty, intermediary between the sensible and the intelligible and mediating between them’ (18).
7 El Shakry continues: ‘Separating the living and the dead, death and resurrection, the corporeal and the spiritual, the barzakh is the domain of the imagination and the imaginal world’ (172). Here the dream, alongside the bodily, is also crucial (172).
8 Castro (Citation1948). A translation of this work, which included some revisions, appeared under the title, The Structure of Spanish History, Castro (Citation1954b). Castro thoroughly revised España en su historia and published it under a new title in 1954, which he subsequently revised four more times: Castro (Citation1954a). A translation, based on the third edition, appeared under the title, The Spaniards: An Introduction to Their History, Castro (Citation1971). All references to La realidad are to the fourth edition unless otherwise stated.
9 Castro (Citation1954b, 54–55, Citation1954a, 1st ed., 63).
10 Castro (Citation1948, 207, Citation1954a, 220, Citation1954b, 221-222). See also Castro (Citation1948, 330, Citation1954b, 351).
11 Castro (Citation1954a, 1st ed., 226 [dropped in later editions]); cit. Castro (Citation1954b, 229): ‘Moslem tolerance toward other religions was due chiefly to political motives [índole política]. At the same time, what I call totalitarianism of belief [totalitarismo de la creencia] (the absence of distinction between the religious and the secular) eventually forced the Moors and Jews to be fanatically intolerant. The Spaniards, molded in their structure by the historical impulse of three beliefs, were tolerant because of the exigencies of politics, and intolerant because of the totalitarian, omnipresent character of their belief.’ See also Castro (Citation1971, 499–500).
12 Castro (Citation1948, 192–193, Citation1954a, 421).
13 Castro (Citation1948, 104, Citation1954a, 244). See also, Castro (Citation1948, 589, Citation1954b, 593).
14 Castro (Citation1948, 590, Citation1954b, 594).
15 Castro (Citation1954a, 141, n. 4).
16 Castro (Citation1954b, 35). See also Castro (Citation1948, 61) as well as Castro (Citation1948, 104, Citation1954a, 134, Citation1954b, 127).
17 Castro (Citation1948, 105, Citation1954a, 134, Citation1954b, 128):
The Saracens imposed themselves on and opposed themselves to the Christians. The Christians imitated the enemy and at the same time defended themselves using the same approach to life which the Moors has imposed on them, that is, from within a ‘belief,’ a belief in extra-rational power.
18 See also, Castro (Citation1954a, 246, 1st ed., 576, 1st ed., 614, Castro Citation1971, 293, Castro Citation1954b, 603, 644).
19 Castro (Citation1948, 65). Cf. Spenger (Citation1937, II: 189).
20 Castro (Citation1954a, 1st ed., 575; Castro, Citation1954b, 602): ‘It would be a gross error to approach the similarity between the Semitic and the Spanish conceptions of truth as if this similarity represented a transfer of ideas from one people to another like.’
21 Castro (Citation1954a, 1st ed., 598, Castro, Citation1954a, 618): ‘This sort of thing is often called cultural crossing, but it would be better to understand the creation of Hispanic values as the result of the conflict between opposing tendencies.’
22 Ferrín (Citation2017, 54): ‘[H]ay un islam religioso; un sistema creado por simbiosis en su entorno, por narración retrospectiva, al igual que cualquier otra religión. Lo describiría, mucho después, en mi libro La angustia de Abraham. Luego hay otro Islam social, el conjunto de musulmanes en la actualidad. Finalmente hay un tercer Islam: la civilización, heredera de Roma, que puso en conexión a todo el Mediterráneo y Asia Central, y que con el tiempo sentó gran parte de las bases del Renacimiento europeo. Y en ese tramo final, ese Islam occidental se llamó Alándalus. Esos tres islames, empezando desde el final (Islam civilización, Islam sociedad, islam religión) son sinónimos en árabe, pero no son lo mismo. Entiendo que es éste un punto de partida esencial para comprender tanto el Islam como el mundo.’ See also Cuando fuimos árabes, 9, 29, 62, and 111 for further explanations of this perspective. See also, Fancy (Citation2019) for a fuller appraisal of this figure.
23 Carnap (Citation1932): [translated as Carnap (Citation1959)], responding to Heidegger (Citation1929) [translated as Heidegger (Citation1999)].
24 Heidegger (Citation1999, 106–107).
25 Heidegger (Citation1999, 110): ‘Why are there beings at all, and why not rather nothing?’
26 Gordon (Citation2004).
27 Gordon (Citation2004, 222–223).
28 Nirenberg (Citation2011), The New Republic (February 3, 2011). https://newrepublic.com/article/81380/heidegger-cassirer-davos-kant.
29 Strauss (Citation1967, 45–57).
30 Baluch’s most assiduous biographer is Gibraltarian scholar Stefan Fa; see Currin (Citation2020) for a short article about both Fa and Baluch, containing sound recordings of the latter.
31 Tomlinson’s work is particularly relevant here. See Tomlinson (Citation1999).
32 See the reference in Cassin et al. (Citation2014), one that merits some kind of comparative musical exploration.