Do you think we live in a modern moral crisis?

Yes/no

Why?
 De-traditionalization

‘The glorious past’, ‘ancient, long-standing traditions’, ‘heritage of predecessors’

and other similar vocabulary are so repugnant to modern discourse.

Secularism
As the late eminent Egyptian intellectual al-Messeri aptly notes,
secularism is of two types: partial secularism, which is generally
defined as the separation of religion and state, the exclusion of religion
from public affairs; a comprehensive secularism, which aims at the
separation of all values, moral, religious, human, from both public and
private spheres, in addition to that of the state. For him comprehensive,
not partial, secularism is the world outlook that underlines Western
modernity.
 Deconstructing man/ the value free man
.
baruch Spinoza (d. 1677) compared man to a piece of stone thrown by a powerful hand, and as it cruises in
space, the poor little stone thinks that it is actually moving of its own free-will.

• Newton (d. 1727) compared the whole world to a perfect machine, a clock that keeps on ticking endlessly
and uniformly, without any divine or human intervention….
Hobbes and Machiavelli perceive man as a wolf or a tiger. He is
anything but man.

The whole existence of man is not conditioned by any human norms and
laws, but rather on wild material forces and incentives, either existent in
his physical being (gene, instincts, libido, and Eros), or in the physical
nature surrounding him (economic or environmental factors)
• Charles Darwin (d. 1882) is a
major player in the philosophy
of deconstructing man.
• According to his theory of
evolution, man would trace his
ancestry to apes and reptiles.
Social Darwinism, based on the
laws of natural selection, puts
forward a ruthless struggle for
survival, and ‘survival of the
fittest.’ The eternal conflict in
nature always drives the strong
to overcome the weak, and, of
course, the weak to have
recourse to defeat and
subjection.
Creating a new
ethics-based
modernity

Taha
Abdulrahman
Tāhā has developed and elaborated a
theory called al-i’timāniyyah
(trusteeship paradigm), or al-naqd
al-i’timānī (trusteeship critique) as
an alternative model to the secular
and materialistic Western
modernity.

Suʾāl al-akhlāq: musāhamah fī al-

naqd al-akhlāqī li al-ḥadāthah al-
gharbiyyah [The Question of
Ethics: A Contribution to an Ethical
Critique of Western Modernity].;
Rūḥ al-ḥadāthah: al-madkhal Ilā
taʾsīs al-ḥadāthah al-islāmiyyah
[The Spirit of Modernity: A
Prolegomenon to Laying the
Foundations of Islamic Modernity].