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  1. View From Islam, View From the West.Thierry Zarcone - 2003 - Diogenes 50 (4):49-59.
    This article explores the 'transmission of knowledge' between the western world and Indian and Chinese civilization, a role fulfilled over several centuries by Muslim civilization. The Muslim world is essentially 'western' for philosophical and religious reasons: it was informed by Greek thought and fed upon Judaeo-Christian culture, of which the Koran is a newer reading. For these reasons, the Islamic countries, situated between India and China, may be considered as an extension of the western view of the Far East. From (...)
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    Regard de l'Islam, Regard de l'Occident.Thierry Zarcone - 2002 - Diogène 200 (4):58.
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  3. Rereadings and Transformations of Sufism in the West.Thierry Zarcone & Juliet Vale - 1999 - Diogenes 47 (187):110-121.
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    The Myth of the Mandrake, the 'Plant-Human'.Thierry Zarcone - 2005 - Diogenes 52 (3):115 - 129.
    There is no plant that embodies the encounter between humans and plants better than the mandrake, whose myth, as Arlette Bouloumié writes, ‘has the cosmic sense of a profound correlation between nature and humanity and the possibility of their merging’. Zarcone presents a collection of extracts on this theme, under three main headings: (1) ancient documents in which legend and scholarship are mixed in varying degrees; (2) contemporary scholarly studies; and (3) literary texts.
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    La Chine Comme Outil Philosophique.François Jullien & Thierry Zarcone - 2002 - Diogène 200 (4):17.
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    ‘China As Philosophical Tool’: François Jullien In Conversation With Thierry Zarcone.François Jullien & Thierry Zarcone - 2003 - Diogenes 50 (4):15-21.
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    Hommes-pierres, hommes-arbres et hommes-animaux.Thierry Zarcone - 2004 - Diogène 207 (3):44.
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    Stone People, Tree People and Animal People in Turkic Asia and Eastern Europe.Thierry Zarcone - 2005 - Diogenes 52 (3):35-46.
    Some religious groups and trends of thought in the Turkic world, in Asia and Europe, have for several centuries nurtured an unusual vision of nature in which old animistic and shamanistic beliefs, and even nomads’ Buddhist beliefs, are combined with Arab philosophy stemming from Neo-Platonism and Muslim mysticism (Sufism). This vision, which in fact is not homogeneous since it exists in several variants, claims that all animate and inanimate creatures - humans, animals, plants and stones - are receptacles of the (...)
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    Fabienne Verdier.Thierry Zarcone - 2004 - Diogène 207 (3):116.
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