Arab Mind Research Articles

The Problem of Terminology and its Significance in Arabic Criticism

The controversy in the Arab arena has stirred up the world of Arab criticism causing Arab readers to live in constant turmoil due to the ongoing debate between heritage and modernity, particularly after advocates of modernity called for updating the Arab mind and severing ties with tradition, captivated by Western modernity. On the other hand, others have clung to Arab heritage, attempting to revive it and employ it in their intellectual and literary works. Amidst this intellectual conflict that dominated the field of contemporary Arab criticism, reality is experiencing a genuine crisis, manifested in the loss of the distinctiveness and intellectual identity of criticism. This was a result of the influx of Western cultural terms into Arab culture through the process of acculturation. However, this transition had a negative impact on the practice of criticism, as these imported terms carried significant conceptual baggage at all levels. Moreover, these imported terms remained in a state of flux and the Arab criticism continued to struggle between the absence of a unified terminological formula and the translation or adaptation of these terms from Western studies. This has had a negative effect on the effectiveness of procedural terminology and its active role in unifying and facilitating the circulation of information. What is the significance of terminology in the Arab critical arena? And how can it be regulated and unified? In this research paper, we will attempt, God willing, to examine the reality of Arab critical terminology and its challenges through the following elements: 1. The nature of critical terminology and its challenges. 2. The mechanisms used in formulating critical terminology. 3. The experiences of some Arab critics in the field of critical terminology. 4. Proposed solutions to address the problematic nature of critical terminology.

MODERNISATION OF ISLAMIC RELIGIOUS CONSCIOUSNESS AND THE CONCEPT OF ISLAMIC MIND

This article is dedicated for considering Muslim ummah’s current situation, its main problems, and ways to solve. We have directed our attention toward specific research conducted in this field and undertaken a comprehensive examination of it. There are a multitude of opinions of researchers on this matter even some of them are against each other. In this article, all the opinions were rigorously assessed and divided into relevant main groups. This topic currently resides within one of the trending research areas among Islamic world researchers and is referred to by various names. For example, it is known as "Tajdid" which means renewal, "Tajdid fikr islami" - renewal of Islamic mind or criticism of current religious thought and mind. Specifically, subjects such as "Criticism of the Arab Mind" and "Criticism of the Islamic Mind" also delve into these matters. In this research article, we endeavor to categorize and analyze the perspectives articulated in the context of contemporary advancements in technology and their implications on humanity's broader religious requisites. This includes an examination of the role of religion, particularly within the context of Islam, and its relevance in the present day. We aimed to achieve this by scrutinizing the ability of Muslims to effectively assimilate into the modern era. The primary objective of our article was to systematically assess the various viewpoints put forth by scholars concerning the modernization of Islamic religious consciousness. This entails the classification of these perspectives into distinct groups, followed by a comprehensive analysis of each group's stance.

The Eudaimonist Ethics of al-Fārābī and Avicenna by Janne Mattila

Reviewed by: The Eudaimonist Ethics of al-Fārābī and Avicenna by Janne Mattila Jari Kaukua MATTILA, Janne. The Eudaimonist Ethics of al-Fārābī and Avicenna. Leiden: Brill, 2022. vii + 247 pp. Cloth, €104.94 Scholarship on Islamic virtue ethics is surprisingly scarce; indeed, Janne Mattila's book is the first systematic study of the ethics of Abū Naṣr al-Fārābī (d. 950/1 CE) and Abū ʿAlī ibn Sīnā, or Avicenna (d. 1037), two figures central to the formative period of Islamic philosophy. The book makes three substantive claims: (1) Fārābī and Avicenna did have a consistent ethical theory; (2) their ethics was not straightforwardly derivative of ancient philosophy, but instead, both developed a complex ethical theory that combined ancient Greek and Islamic elements within the framework of their respective philosophical systems; and (3) their ethics was inseparable from their psychology, cosmology, and metaphysics. Arabic thinkers worked from a collection of ancient material that was loaded with an internal tension between an intellectualist conception of the human good, conveyed especially through Neoplatonic texts, and a more practically oriented one found in Plato's Republic and Aristotle's Nicomachean Ethics. Mattila [End Page 555] shows that Fārābī and Avicenna achieved a systematic resolution of this tension. The first of the book's two parts presents a sustained argument for Fārābī's and Avicenna's eudaimonism, or the view that happiness is the ultimate objective of human life. They both endorsed a thick concept of happiness that identifies it with intellectual contemplation, grounding it in the ancient conception of the human essence: the activity distinctive of human being is the use of reason, and consequently, the best possible use of reason is the highest goal and the most pleasurable kind of activity any human being can engage in. Although Fārābī and Avicenna were developing ideas familiar from the Nicomachean Ethics, the systematic underpinnings were found in the late ancient amalgam of Aristotelian psychology, cosmology, and metaphysics with the Neoplatonist theory of emanation. Importantly, though, Mattila shows that neither followed the Neoplatonists in holding that there is a goal superior to reason and intellection. For Fārābī and Avicenna, the universe is intelligible through and through, and the contemplation we should strive for has the objects of complete scientific knowledge as its object. In the second part of the book, Mattila turns to investigate the tension in Fārābī's and Avicenna's metaethics. Although they both conceived happiness as an exclusively intellectual affair, they also endorsed Aristotle's virtue ethics. The question now is, why should we care about cultivating virtues, if our only goal is the acquisition of knowledge? Of course, the tension is familiar from Aristotle himself, who in the Nicomachean Ethics seems to endorse both an inclusive understanding of happiness as consisting of all the virtues, and an exclusive, intellectualist understanding. Late ancient Neoplatonists resolved the tension by making the virtues necessary conditions for the acquisition of knowledge: a life devoted to learning is impossible unless one is properly disposed to tame one's own body and its desires. Mattila shows that both Fārābī and Avicenna were heirs to the Neoplatonic move, but he also argues that there is an interesting difference between the two: Where Fārābī subscribed to the theory of virtues presented in the Nicomachean Ethics, Avicenna was more Platonic in his conception of virtue as radical independence of the body. In chapter 9, Mattila situates Fārābī and Avicenna in the metaethical debate between Islamic theologians. He shows that although both were realists about the general rational values that can be grounded in the human essence, they also manifested considerable antirealist tendencies. Both held that only the philosophical elite can grasp moral values by unaided reason, while others must simply follow their word and example. Mattila also tackles a problematic thought experiment, in which Avicenna seems to argue that moral values are radically relative to cultural context. He suggests that while this may be true for isolated moral norms, such as that lying is reprehensible, Avicenna was not a relativist about the goal...

Концепт «судьба» в арабской лингвокультурной картине мира

One of the key concepts of the Arab worldview is «fate». Fate - (Arabic - al-qadar) - is the most important category of consciousness, with the help of which the Arab conceptual picture of the people’s world is built. To describe the concept of «fate», those concepts are distinguished that are associated in the minds of representatives of the Arab culture with this concept and reveal it, such as «al-qadar», «al-qadaa», «al-maniya», «kisma», « nasib» and others. This article attempts to analyze the linguistic means that represent the concept of «fate» in the Arab mind. The significance of this concept is determined, first of all, by its religious aspect. Fate and predestination are fundamental categories in the Islamic faith. The article examines the various contents of the concept of «fate» in the material of classical and modern media texts, and identifies the linguistic means by which it is represented in the linguistic consciousness. Through the analysis of the concept of “fate”, an attempt is made to comprehend, using semantic-cognitive methods, the social behavior of representatives of the Arab culture. The object behind the given word does not exist in empirical experience as a kind of reality, it is multidimensional and allows for a number of interpretations. When considering the concept of «fate», the methods of modern linguists are used, in particular, its gestalts are studied, such as «al-Qadar» (predestination), «al-Qadaa» (decision, predestination), «al-Maniya» (predetermined death), « kisma, nasib «(share, lot). These words emphasize the postulate that «every good and bad is from Allah.» When analyzing the concept of «fate», its close connection with another important concept of the Arab worldview - «freedom» is emphasized.

ARAP DİLİNİN GERİ KALMASINDA SOSYO-KÜLTÜREL ETMENLER

Bu çalışma, Arap dilinin son birkaç yüz yılda yaşamış olduğu geri kalmışlık veya yerinde sayma krizinin, tüm Arap dünyasını etkisi altına alan daha genel bir problem olan az gelişmişlik probleminin bir parçası olduğu varsayımına dayanmaktadır. Arap dili şu veya bu şekilde bir çözüm olmadan bu krizden çıkamayacaktır. Arapların dil ve düşüncede geri kalmışlığını beş ana kategoride sınıflandırmak mümkündür. Sabit fikirlilik, bu olgu en çok bir şeyleri değerlendirmede kendini belli eder. Hele yapılan çalışmayı eleştirmeye kalkışmak Arap düşünce yapısı tarafından hemen reddedilecektir. Sabit fikirlilik eleştiriyi kabul etmemede kendini gösterir, sabit fikirliliğin farklı tonları ile karşılaşmak mümkündür. Duygusal düşünme, bu da bir önceki özelliğin bir sonucu gibidir. Bu düşünceye sahip olmanın doğal getirisi, adalete riayet etmeme, heva-hevesine uyma artı fevri davranma ve doğaçlama gibi özellikler dallanıp budaklanır. Ben merkezli düşünme veya ego şişirme de dil ve düşünceyi doğrudan olumsuz etkileyen hasletler arasında sayılmalıdır. Bunun sonucu olarak Oportünizm, fırsatçılık ve diktatörlük ortaya çıkar. Düşünsel komploculuk, bu özellik kendisi komplocu düşünceye teslim olmak, başkalarını suçlamak, meselelerin önemine kayıtsız kalmak, fedakârlık eksikliği ve yaratıcı düşüncenin yokluğu olarak karşımıza çıkmaktadır. Yüzeysel düşünme, bu da başka meselelere kapı aralar. Bunlar arasında dar görüşlülük, sığ düşünce, hareket kısıtlılığı ve niteliği ihmal edip niceliğe önem verme, somut düşünme ve içgüdüsel düşünme şekli olarak karşımıza çıkar. Bu çalışmada kolektif Arap aklının maruz kaldığı bu olumsuzlukları, bunların tezahürlerini ve Arapça eğitim-öğretimine yansımaları ele alınacaktır. Başta Araplar olmak üzere yabancılara Arapça öğretiminin geliştirilmesi ve Arap dil araştırılıp, geliştirilmesi için pratik öneriler sunulacaktır.

The Concept of «Arab Reason» in Modern Islamic Philosophy

In this article we will focus on the formation of the concept of the «Arab mind». We are trying to analyze the different views of researchers on the formation of the concept of the Arab mind. We analyze the factors that led to its formation. In order not to lose objectivity, let us turn to the opinions of researchers from different countries. For example, we will study researches in Russian, Turkish, English and Arabic. As a preliminary step in the concept of «Arab reason», we would like to give a brief overview of Nahda. As for the concept of «Arab reason», it is easy to see that this issue is one of the most deeply studied, but is still unresolved. In the course of this article, we will focus on a number of issues raised within the framework of the concept of the Arab mind. In particular, the current intellectual situation in the Arab world will be taken into account. According to official figures from the Al-Jazeera Information Center, there are ninety-seven million illiterates in the Arab world. In addition, in connection with the decision of the University of Arab States in 1970 and the creation of the Arab organization «Fight Against Illiteracy», January 8 was declared the Day of Combating Arab Illiteracy. These facts show the level of intellectual crisis. This article can be seen as an introduction to the concepts of the «Arab mind». In the following articles, we will focus on its content and research results. Keywords: Arab reason, Modern Islamic philosophy, Formation of the Arab reason, reformation, concept.

MANUSCRIPTS AND ITS ROLE IN WRITING HISTORY

Manuscripts are among the primary primary sources that enable the researcher to study history as a way to preserve what the Arab mind has produced. The study and investigation of the manuscript discovers the researcher's contributions to civilization, which began at an early age during the Arab rule. The realization and publication of the manuscript makes it easier to translate it, know its contents, and benefit from it, as the Arab government witnessed a wide activity after the emergence of the printer, and the translation of many manuscripts. The investigation process combines two contradictions; The ease of work and its difficulty inherent in the obstacles that the researcher finds, which is summarized in the spatial dimension between the investigator and the location of the manuscript, and in the difficulty of finding and verifying other copies of manuscripts, as well as the difficulty of achieving texts in the manuscripts themselves. As for ease; It is the scientific pleasure that the investigator finds as a result of the investigation and this is due to the embrace of a group of sources in various other sciences, and the enrichment of the valuable scientific information that contains the manuscript. As for what this paper contains, what are the manuscripts and their importance, and it contains the definition of manuscripts, the parts of the manuscript, their types, and their cultural and intellectual importance. As well as the way to benefit from them, the conditions of investigation, the stages of investigation, the difficulties of investigation, the ways to treat them and the way to benefit from the manuscripts. The manuscripts also reveal the paths of scientific and intellectual exchange between nations and the images of influence and influence on the books produced by human minds. The importance of the investigation lies in preserving the nation’s heritage, highlighting the historical cultural heritage produced by historians over the years and investing it by modern technological means to spread knowledge and benefit.

Cartooning and sexism in the time of Covid-19: Metaphors and metonymies in the Arab mind.

Using a large-scale corpus of 706 coronavirus cartoons by male and female Arab artists, this study takes a fresh and more cognitive look at sexism in multimodal discourse. Specifically, it examines the role of salience and grammar (and hence of metaphor and metonymy) in gender bias and/or in discrimination against women. It argues that both men and women are vulnerable to the influence of stereotypical and outdated beliefs that create unconscious bias. But this raises the crucial issue of whether we can speak of 'overt' sexism in images. Issues around terminology and conceptualization are thus also investigated. Importantly, this paper makes the following contributions to feminist and cross-cultural pragmatics: (i) it brings a distinctly Arabic perspective to gender and language; (ii) it expands socio-cognitive pragmatics beyond spoken and written communication; (iii) it shows a close coupling between an Arabic grammar and other aspects of culture; and (iv) it has the potential for impact beyond academia, specifically in the sphere of coronavirus care or of health communication.

THE NEW THEOLOGY OF HASSAN HANAFI: ISSUES IN THE METHOD

This study aims to show the method adopted by Hassan Hanafi to produce the new theology. ‎Hanafi can be considered one of the most interested Arab thinkers in theology, where he wrote an ‎important book in this section entitled: “From the Creed to the Revolution” in five volumes, that ‎falls within the Heritage Series and the New chapter on explaining the position on the old heritage. ‎In addition to many scientific articles and intellectual dialogues in which he, may God have mercy ‎on him, clearly explained his vision to produce the new theology.‎ ‎ It was confined to a statement of the methodological aspect of the the method for its ‎importance in building science. The establishment and development of science can only be in a ‎correct way, under which the scattered facts and scattered vocabulary are folded, to explain the ‎links or relationships that may exist between them, regulated by specific laws. The progress and ‎delay of science depend on the issue of the methodology, which revolves with it existence and non-‎existence, and therefore it can be said that the methodology preserves for science its order and ‎consistency, as it controls the human mind and mental actions, with fixed rules, so that it helps Man ‎reach the truth in the topics he studies.‎

Critique of Nasḫ in Contemporary Qur’ānic Hermeneutics Using the Example of Naṣr Ḥāmid Abū Zayd’s Works

This article highlights the importance of the issue of nasḫ in the context of the thought and works of the acclaimed Egyptian thinker Naṣr Ḥāmid Abū Zayd (1943–2010) who, while often perceived as a liberal intellectual, was at the same time deeply embedded in classical and modern Islamic thought and a hermeneutical approach to the Qur’ān. The practice of nasḫ is usually translated as “abrogation” and seems to be one of the most important procedures conducted by Muslim jurists within the frame of the Qur’ānic sciences. It is one of the deciding features of Islamic law as subsequently created and codified following the time of the Prophet Muḥammad and the Righteous Caliphs. For Abū Zayd, nasḫ was linked to a set of juridical approaches reducing the discursive aspect of the Qur’ān and turning it into a normative book of law. This article includes examples of Abū Zayd’s critique and analysis of the classical cases of nasḫ as contained in his most important books, Mafhūm an-naṣṣ and Naqd al-ḫiṭāb ad-dīnī, as well his English works published in the Netherlands after the so-called “Case of Abū Zayd” and his forced emigration to Europe. In the last part, the outcome of Abū Zayd’s approach will be assessed and his location among past and present Egyptian and Arab thinkers discussed and problematized.

Al-Ghazali's Image in Al-Jabri's works

Muhammad Abed Al-Jabri (1935-2010) is a famous philosophical and scientific figure in contemporary Arab thought. He is the author of the philosophy of "the Arab mind" and "the criticism of the Arab mind." He tried to establish his theory of looking at the ancient Arab heritage and modern Arab thought. He also tried to view them according to the critical vision criteria, which he laid the methodological foundations for in his essential philosophical writings, especially in the critique of the Arab mind trilogy. In this study, I seek to analyze and study various aspects of his analytical and critical approach towards Al-Ghazali and his theoretical creativity. As well as revealing the specificity of his position on the intellectual path of Al-Ghazali himself, based on the sequence of his books, Al-Jabri considered Al-Ghazali's personality as a large and complex problem, so that It is challenging to define entirely and accurately. However, this does not exclude him from the possibility of defining the criteria of science in general and philosophy in particular. In this research, I tried to reveal that the position of Al-Jabri himself represents in some sense the continuation of the problematic and complexity of Al-Ghazali himself. Al-Jabri raised more problems than the answer to them. And the controversy remains and is getting stronger. The research into the personality and works of Al-Ghazali seems to have been and will remain for a long time due to the problematic character of Al-Ghazali himself, the diversity and differences of his intellectual, creative writing, and his tortuous nature. Hence, this study constitutes a contribution in this field.

Landmarks from the Heritage of the Moroccan Thinker, Mohamed Abed Al-Jabri

Muhammad Abed Al-Jabri (1935-2010) is one of the significant philosophical and scientific figures who left their strong and broad imprint in various fields of contemporary Arab culture. Al-Jabri created his philosophy towards various aspects of Arab history. This included philosophy, theology, politics, ethics, and other aspects. His philosophical works culminated in his famous book on "The Arab Mind," in which he dealt with "The Structure of the Arab Mind" and supplemented it with his famous book - "Critique of the Arab Mind." The article's primary task is limited to addressing the intellectual path of Al-Jabri by tracing what he wrote and the content of these works. Besides, in this article, what Al-Jabri wrote is arranged in chronological order in order to clarify the features of the general and particular course of his philosophical creativity. It is a necessary task for scientific research in his philosophy. It provides the reader and researcher with the complete basic set of his books.

Dismantling the sacred in the name of humanity: Mahmud Muhammad Taha’s cultural revolution

ABSTRACT The Sudanese thinker Mahmud Muhammad Taha (d. 1985) was a bold advocate of Arab enlightenment, which he based on a synthesis of Sufism, democracy and socialism that in his view represented the ideal amalgamation of ethics, freedom, and equality. The model of Islam he sought to renew was the Islam of Mecca (612–622). In his view, the Meccan period advocated universal values such as justice, freedom and peace, and ought hence be revived. The Medinan period (622–632), which turned Islam into a religion of coercion and exploitation, needed to be abolished. Taha’s sharp division of the Qurʾan into two parts, one exalted and the other inferior, signified a total break with past legacies. His dismantling of the sacred in the name of humanity was intertwined with his deconstruction of Arab collective memory regarding the Arab-Israeli conflict, as he called for reconciliation with the Jewish State. While Taha’s vigorous writing rocked Islamic and Arabic scholarship, it left him and his followers on the fringes of consensus. This study opens a wider window onto the worldview of one of the most creative, and controversial, Arab thinkers in modern times – as yet not thoroughly researched – while framing him within a broader discussion of Arab liberalism.

SUPPORTERS OF THE ORIGINALITY OF ARABIC GRAMMAR

Some orientalists doubted the authenticity of Arabic grammar, followed by some Arab thinkers. In this article, I tried to show that the up-growth of Arabic grammar arose far from any foreign influence, whether this influence was direct from Indian culture or Greek culture, or indirectly through The impact of translations made by these two cultures at the hands of the Persians of the Syriacs, and I used in this matter the opinions of Arab and foreign thinkers who supported the emergence of Arabic grammar Under the auspices of the Arab-Islamic culture, such as: Muhammad Al-Tantawi, who acknowledged the originality of Arabic grammar. And Abdel-Fattah Al-Dajani, who refuted any Greek or Syriac influence on him. And Abed Al-Jabri, who tried to differentiate between the Aristotelian and Arabic categories. And Muhammad Khair Al-Halawani, who tried to respond to all those who claimed foreign influence on the Arabic grammar. Littmann, who showed that the Arabic grammar arose away from any for.

Review: Petition for a Manifesto for Rooting and Liberating Arab Sociology [Mishkat Mithaq Ta’sseel wa Tahrir ‘Ilm al Ijtima‘a al ‘Arabi], by Mahmoud Al Dhaouadi

Review: <i>Petition for a Manifesto for Rooting and Liberating Arab Sociology [Mishkat Mithaq Ta’sseel wa Tahrir ‘Ilm al Ijtima‘a al ‘Arabi]</i>, by Mahmoud Al Dhaouadi

Re-reading Ibn-Khaldun in the 21st Century: Traveling Theory and the Question of Authority, Legitimacy, and State Violence in the Modern Arab World

To illuminate the complicated relationship between the authorities and society in the contemporary Arab world, this paper draws on Ibn Khaldun's propositions. By applying Edward Said's notion of traveling theory, it traces, interrogates, and evaluates ways in which multiple readings of Ibn Khaldun's theory have been (re)formulated, transplanted, and circulated by other authors, and how these theories traveled from an earlier point to another time and place where they come into new prominence. Furthermore, it examines how three contemporary Arab thinkers (Abid Al-Jabri, Abdullah Laroui, and Nazih Ayubi) addressed and interpreted the heritage of Ibn Khaldun and his theory on state formation and authority constitutive in the Arab Islamic world (particularly the Sunni world). The paper concludes that, in comparison with Said's “traveling theory” intentions, the three modern Arabic readings of Ibn Khaldun's theory were not traveling as much as it was attempting to uproot, distort, suffocate, and even bury Ibn Khaldun's original theory, as well as obliterate and culturally appropriate the features of the original theory, and portray it as the opposite of progress and modernization, in favor of enhancing the dominance of Western epistemology.

Georges CormArab Political Thought: Past and Present by Patricia M. Phillips-Batoma Atoma Batoma

BOOKS IN REVIEW Day. Almost all the characters, even a couple of bandits, surprisingly wear the same warm color against the gloomy social backdrop . The traditional Chinese doctrine of Confucianism is hardly mentioned in this book, but its characters behave in accordance , seemingly on instinct. The country gentlemen and stewards, young masters and hired hands, merchants and prostitutes , and all the other ordinary people struggling in the turbulent age of the late Qing Dynasty, they all shimmer unexpectedly with warmth and kindness, loyalty and humanity. From this novel, you might get the impression that Yu Hua seems to have reverted from his earlier years of being a cynical adult and turned into an innocent child, endeavoring in rebuilding a fairy land after a catastrophe, and trying to find a satisfying answer for all problems. He does want to reach a peaceful balance in this novel, like a serious reconciliation with his old sulky self. The novel starts with a quest, and it ends with emotional closure. A husband leaves his home in search of his wife; though he fails, providence brings their coffins together for a short moment on a beautiful sunny day. The key is that the reader knows. They know why she left and where she went and how she died. They know she loved him as he loved her, and she regretted every moment after leaving him, and she sent their daughter embroidered clothes, filled with a mother’s love. They know he died a hero, and she died thinking of him. They know everything . Different from Brothers and To Live, where readers are tortured with unsolved questions and unpacified grief, Wen Cheng indulges and feeds its readers with everything they want. Yu Hua endeavors to draw a perfect circle in this book. And sometimes , he even goes a little further on the path of perfecting it. The first part should end when Lin Xiangfu is killed, for usually the protagonist’s perspective is over after his death, and the writer of To Live would definitely leave it there. But today’s Yu Hua just cannot leave his death unrevenged. Of course, if he could, the second part added to patch up the tragedy would not be there either, and the whole story might make another realistic novel, instead of a romance. Gong Qiangwei China University of Mining & Technology Georges Corm Arab Political Thought: Past and Present Trans. Patricia M. Phillips-Batoma & Atoma Batoma. London. Hurst. 2020. 367 pages. AS EVENTS UNFOLD in the Arabicspeaking Middle East, whether related to the Arab-Israeli conflict, to the war in Syria, or to Trump’s so-called deal of the century more recently, we observers might be wondering what Arab intellectuals think, how they have been thinking for many decades now about politics in their respective countries and in the region. Apart from the occasional media appearance by English speakers like Palestinian American historian Rashid Khalidi, we likely lack historical perspective when it comes to Arab political thought. A recently published comprehensive overview by Lebanese economist Georges Corm goes a long way to fill this gap. This is not another work attempting to delve into the “Arab mind” but rather to track the evolution of Arab thought from the nineteenth century to the present. A professor of economics, political science , and contemporary history of the Middle East and North Africa, Corm has authored numerous works in French and Arabic but has little name recognition among readers in English, a reality that is somehow emblematic of one of his main points in Arab political thought: The major problem of secular or modernist thought was not its failure to conform to the realities of the Arab world. . . . Rather, its near total invisibility in academia and the media, both Western and Arab, is unquestionably what stifled it in favor of debates that were exclusively theologico-political, redundant, and circular. Whether they were portrayed positively or negatively, these debates continued to be the focus of what bordered on being a marketing campaign to promote the different Islamic movements and their leaders as if they constituted the main political and social force in the Arab world. This state of affairs led to a vicious selfperpetuating...

تأویل الخطاب العقلانی العربی عند محمد عابد الجابری

يعد تأويل الخطاب العقلاني عند محمد عابد الجابري من أهم الموضوعات التي ناقاشها واهتم بها؛ وتظهر أهميه هذا الخطاب عند محمد عابد الجابري في تعدد الموضوعات التي تندرج تحت هذا الموضوع والتي ترتبط به: کآلیات التحلیل المنطقي لنقد العقل العربي خاصیة النقد والمنهج التفکيکي، کما تظهر أيضا أهميته تأويل هذا الخطاب العقلاني الي اکتساب رؤية جديدة واضحة المعالم حول الأفکار والقواعد التي تؤسس لفکر عربي يتماشى مع خصوصية المجتمع العربي الإسلامي. وأيضا التعرف بشکل أکبر علي جوهر الآليات التي تخص الفکر التأويلي عند محمد عابد الجابري.The interpretation of a rational discourse according to Muhammad Abed Al-Jabri is one of the most important topics that he discussed and paid attention to. The importance of this discourse appears to Muhammad Abed Al-Jabri in the multiplicity of topics that fall under this topic and which are related to it: such as the mechanisms of logical analysis for the criticism of the Arab mind, the characteristic of criticism and the deconstructive method, and its importance also shows the interpretation of this rational discourse to acquiring a new and clear vision about the ideas and rules that establish For an Arab thought consistent with the peculiarity of the Arab Islamic community. And also get to know more about the essence of the mechanisms related to the hermeneutic thought of Muhammad Abed Al-Jabri

أرکيولوجيا العقل العربي: البحث من الجذور. The Archeology of the Arab Mind: Searching from the Roots

المستخلص: کتاب أرکيولوجيا العقل العربي للدکتور شوقي جلال هو کتاب مهم، يتناول عددا من القضايا التي تبحث في أعماق النفس والتاريخ، وعن أسباب ما وصلنا إليه في مجتمعنا، وعن العقل الموروث الفاعل، وفي ذات الوقت يبحث عن کيف يبني عقلا جديدا ليدعم مسيرة الحضارة؟ وذلک من خلال رحلة وصفها بمرحلة البحث عن أغوار العقل وغاياته؛ للإجابة عن سؤال يطرحه، وهو کيف نفکر ونعمل بثقة مطلقة؟ معتمدين على رصيدنا الثقافي الموروث بدلا من بحث ما يتم من التغيير ودراسته، ويرى أن المجتمعات في مراحل النهوض أي مراحل التحول والانتقال وأمل الارتقاء تعود إلى ذاتها تتأمل ثقافتها الموروثة بعقل ناقد في ضوء احتياجاتها؛ فتعيد فحص وفرز رصيدها الثقافي کاشفة عن عوامل القصور والعجز عن تفسير وإنجاز الجديد المستحدث أو عوامل الإعاقة عن الحرکة والمضي قدما والمنافسة في سباق تقرير الوجود الحضاري. Abstract Archeology of the Arab Mind by Dr. Shawky Jalal is an important book that deals with several issues that searched in the depths of the soul and history, the reasons for societal problems, and the active inherited mind. At the same time, it is trying to build a new mind to support the march of civilization. This can be achieved through a journey that he described as a stage of searching for mind depths and goals; the answer to a question he poses is how to think and act with absolute confidence? depending on our inherited cultural assets instead of studying what is happening in cultural accumulation. He believes that societies that are in the stages of transformation and transition, returning to their inherited culture with a critical mind in the light of their needs. These societies re-examine and sort their cultural assets, revealing the shortcomings and the inability to interpret and accomplish the new developments to move forward and compete in the race of civilization existence.

The Impact of the Western Occupation on the Cultural Rooting of Modern Arabic Critical Movement: Ahmad Dayf, Taha Husain, and Mohammad Mandour as a Model

This study aims to investigate the retreat of the critical Arab mind by examining selected stances of three Arab modern critics: Ahmad Dayf, Taha Husain, and Mohammad Mandour. The study highlights the relationship between the culture and colonization to reach to determine three concepts: culture, orientalism and reformation. Thus, the effects of these concepts on intellectual retreat. Furthermore, the current study discusses the negative role of the universities and the necessity of changing their teaching methods in order to establish liberal criticism free of the other's dependency.