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the one side, and on the other, Reason, Enlightenment, Science, Criticism (Marxist criticism, Nietzschean Genealogy, Freudian Psychoanalysis and their heritage), as though the one could not but put an end to the other? On the contrary, it is an entirely different schema that would have to be taken as one's point of departure in order to try to think the 'return of the religious'. Can the latter be reduce to what the doxa confusedly calls, 'fundamentalism', 'fanaticism', in French, 'integrism'? Here perhaps we have one of our preliminary questions, able to measure up to the historical urgency. And among the Abrahamic religious, among the 'fundamentalisms' or the 'integrisms' that are developing universally, for they are ar work today in all religions, what, precisely, of Islam?' (opcit, p.6)
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