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Eurocentrism and the Islamic World
Eurocentrism's effect on the Islamic world has predominantly come from a fundamental statement of preventing the account of lower-level explanation and account of Islamic culture s and their social evolution, mainly through eurocentrism's idealist construct. This construct has gained power from the historians revolving their conclusions around the idea of a central point that favors the notion that the evolution of societies and their progress are dictated by general tendencies, leading to the Islamic world's evolution becoming more of a philosophical topic of history instead of historical fact. Along with this, eurocentrism extends to trivialize and marginalize the philosophies, scientific contributions, cultures, and other additional facets of the Islamic world. This minimization of the significance of the history of Islamic countries opened the possibility for the eurocentric-minded researchers and historians to further raise the Western world's sense of importance to history and to further the interests of eurocentrism. Stemming from Eurocentrism's innate bias towards Western Civilization came the creation of the concept of the "European Society," which favored the components (mainly Christianity) of European civilization and allowed eurocentrists to brand diverging societies and cultures as "uncivilized." Prevalent during the nineteenth century, the labeling of uncivilized in the eyes of eurocentrists enabled Western countries to classify non-European and non-white countries as inferior, and limit their inclusion and contribution in actions like international law. This exclusion was seen as acceptable by individuals like John Westlake, a professor of international law at the University of Cambridge at the time, who commented that countries with European civilizations should be who comprises the international society, and that countries like Turkey and Persia should only be allowed a part of international law. The figurative superiority resulting from the rise of "European Civilization" and the labels of "civilized" and "uncivilized" are partly responsible for eurocentrism's denial of Islamic social evolution, giving westerner's the advantage of an early dismissal of such ideas regarding Oriental civilizations through comparisons to the West. Along with that, the rooted belief of the inferiority of non-white and non-europeans has given justification for racial discrimination and discredit to the Islamic World, with much of these feelings still present today.

Eurocentrism's effect on the Perception of Orientalism
Eurocentrism's reach has not only affected the perception of the cultures and civilizations of the Islamic World, but also the aspects and ideas of Orientalism, which was originally created for the true social and cultural milestones of the Islamic and Oriental world to be represented. This effect began to take place during the nineteenth century when the Orientalist ideals where distilled and shifted from topics of sensuality and deviating mentalities to what is described by Edward Said as "unchallenged coherence". Along with this shift came the creation of two types of orientalism: latent, which covered more of the Orient's constant durability through history, and manifest, a more dynamic orientalism that changes with the new discovery of information. The eurocentric influence is shown in the latter, as the nature of manifest Orientalism is to be altered with new findings, which leaves it vulnerable to the warping of its refiner's ideals and principles. In this state, eurocentrism has used orientalism to portray the Orient as "backwards" and bolster the superiority of the Western world and continue the undermining of their cultures to further the agenda of racial inequality.

Eurocentrism and Philology in the Islamic World by way of Orientalism
With those wanting to represent the eurocentric ideals better by way of orientalism, there came a barrier of languages, being Arabic, Persian, and other similar languages. With more researchers wanting to study more of Orientalism, there was an assumption made about the languages of the Islamic World: that having the ability to transcribe the texts of the past Islamic world would give great knowledge and insight on oriental studies. In order to do this, many researchers underwent training in Philology, believing that an understanding of the languages would be the only necessary training. This reasoning came as the belief at the time was that other studies like anthropology and sociology were deemed irrelevant as they did not believe it misleading to this portion of mankind. Through this action, eurocentric researchers' understanding of Oriental and Islamic culture was intentionally left undermined, foregoing the reasoning behind the actions and reasoning for the changes in culture documented by Islamic and Oriental texts and allowing for further possible Western influence on orientalism, and increasing the difficulty of identifying what is truly Oriental and what is considered Oriental by the West.