Tradition is not something a man can learn; not a thread he picks up when he feels like it; any more than a man can choose his own ancestors. Someone lacking a tradition who would like to have one is like a man unhappily in love.

I think the approach to Islam as a tradition is helpful. Tradition helps us to focus on questions about authority and temporality, and about the language used in relation to the two.

The Genealogical Science is a wonderful account of how old-fashioned race science has come to be re-defined by resort to the most recent developments in genetics. But this book is not simply another story of the ideological uses to which science may be put. Nadia Abu El-Haj has provided the reader with a very detailed analysis of the historical entanglement between science and politics. Her study should be required reading for anyone interested in the sociology of science-and also for those dealing with Middle Eastern nationalisms. This is a work of outstanding value for scholarship.

I do not criticize religion as such, but I criticize the concept and the definition of "religion" - as I said in Genealogies.

Certainly in order to understand the natural world one needs clarity, logic, and the capacity for theory building. But that understanding tends to improve because and to the extent that it is provisional, hypothetical, when it looks for disconfirmation in the particular rather than final proof as a universal.

Why is it that aggression in the name of God shocks secular liberal sensibilities, whereas the act of killing in the name of the secular nation, or of democracy, does not?

It seems to me perfectly possible to act humanely towards other beings, whether humans or animals or plants. One simply has to learn how to behave. To behave "humanely" it is perfectly possible to do without the notion of "humanity."