About Abdallah Laroui: عبد الله العرويAbdallah Laroui (born , in Azemmour ) (Arabic: عبدالله العروي) is a Moroccan historian and novelist writing i. Abdallah Laroui has 28 books on Goodreads with ratings. Abdallah Laroui’s most popular book is مفهوم الحرية. Download Audiobooks narrated by Abdallah Laroui to your device. Audible provides the highest quality audio and narration. Your first book is Free with trial!.
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Arab Cultural Center, The same strategy should secure the same results elsewhere. The epistemological methodology in Laroui’s thought is based on two lines of thought. I said this years ago, and attacked me for it whoever attacked me, I repeat it today, and I am sorry for the necessity of repeating.
Articles About Him in Arabic. He returned to Morocco to write his doctoral dissertation, which he defended in and published in as Les Origines sociales et culturelles du nationalisme marocain, — The social and cultural origins of Moroccan nationalism, — In the second book there is an evolution to a higher level, which defines ‘Ideology’ with respect to the historical role in which it appears.
A mental system shields reality due to difficulty or impossibly of analyzing such reality. This cannot be through jumping over an epistemological abdalla, an obstacle of accumulation of classical information, in which partial criticism is useless, rather what is useful is to overturn the page, and that is what I called, and still calling, the methodological break I used this expression before it became larouo in the studies of philosophy of science.
Afaq newspaper However, Laroui’s futuristic and laroki position supports implicitly isolation or even separation of Moroccoculturally, from its Arabic context, and may be strengthens its relation to Europe. We start from reality without definition or demarcation otherwise our talk will extend, I call it sometimes the “described”.
I see the same tautology behind the so-called uniqueness of Islam, and during the last two decades my main concern was to unveil it to Muslim audiences. Obstacles of Modernism For Laroui, there are several obstacles for modernizing contemporary Arabic societies. Professor Aballah Laroui b. What are the intellectual mechanisms through which we can realize the deep intellectual transformation toward modernism for example: He expresses the foundational side of his methodology as followsWe do not perform research in abstract non-limited concepts with respect to time and space; rather, we do research in concepts that are used by a specific nationalistic contemporary group, the Arabic group.
Philosophers of the Arabs – ah Laroui
An historicist analysis can lead to the reform of the Arabic script, to women’s liberation, and to urban planning. The book ‘contemporary Arabic Ideology’ has been issued on Is it legitimate for us to act as if we have surpassed modernity as the Europeans who lived within it more than three centuries, more or less, according to the countries?
He published his works in a number of magazines: I do this while I am full conscious with the hardships related to this procedure, however, I claim that there is no other procedure for the reason mentioned before.
Laroui introduces his conceptions about the future of the Arabic renaissance on two general levels. For Laroui, contemporary Arab thought is more concerned with the Western world than it is with Islamic ideas.
Translated by Diarmid Cammell. He developed his ideas in La crise des intellectuels arabes: He expresses this position clearly in several abdaplah, for example, There is no justification to this call except one assumption that is extracted from history itself.
It is that the historical role of the West, which extends from the age of renaissance to the industrial revolution, is the only reference to the concepts upon which the revolutionary politics that aim at getting non-European countries from mediating unsettling positions to industrial modernist positions. He expresses this position clearly in several places, for example.
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In he was awarded the Sheikh Zayed Book Award for “Cultural Personality of the Year”,   the premier category with a prize of 1 million dirhams. After an in-depth study of the Egyptian experience, enriched by latoui deep readings of the literature of the Moroccan National Movement as expressed in the writings of Allal Al- Fassi and Mohammad hassanLaroui’s project appeared comprehensive and critical.
His intellectual journey Professor Avdallah started publishing on under the disguised name Abdallah Alrafedy when he published a play titled ‘The man of memory’ in the first issue of the new magazine ” Aqlam ” means Pens.
I say that I write fictions abadllah novels from one side and concept criticism from the other. A mental image that is not identical to its realistic origin, as a result of inappropriate comprehending tools.
Books by Abdallah Laroui
Hence, this starting point has been reflected on Laroui’s thought and philosophy. All that hinders scientific rationalism the logic of experience and induction through resorting to superstition in our daily live, in all our movements and stand still, in our eating, dresses, curing, in what we read and see, hinders modernization.
Abdalllah view is that the transformation of Arabic societies into the modern state can be achieved, only, by embracing the modernist Western thought with its basic categories of ‘Rationalism’, ‘Criticism’, ‘Advancement’, and ‘Responsibility of the human being’, on the theoretical level, and ‘Secularism’, ‘Marxist social system’ and the ‘Centrality of the state’, on the practical level. In this respect, he writes, The book ‘contemporary Arabic Ideology’ has been issued on In the post era, his critique of Arab culture encouraged Arab intellectuals to question the nature of the Arab nation-state and to find it parochial and inauthentic.
We read today books criticizes modernity and depend on it to say that the problematic of modernity has laroyi surpassed, is it true?
Then, copy and paste the text into your bibliography or works cited list. But I see today that the experience of the twentieth century points out to that it is impossible to oppose modernism except through surpassing it, and it is not possible to surpass it except through assimilating it.
Therefore, no wonder if we see this situation reflected on language, Noun precedes Verb. It is easy to respond: I claim that any one who lives in our time, who thinks of himself as a son of this time, cannot do other than this; and he who reverses the case gets out from his time to another time.
What some of intellectuals say; they speak about postmodernism as if we have accomplished modernism. It larou those, which is related to one of the components of modernity. When it comes to the Arabic future, with respect to the conditions of abcallah transformation to the state of modernization, Laroui introduces a general conception.
Its situation is left to modernity itself, either modernity overcomes it or to be destroyed by it, if it is the last, we are all losers. The year represented a decisive mark in his thought as well as in the Moroccan thought in general. It is clear what are the consequences of such a cognitive position on every level, the most important is related to the understanding of time and space.
The conclusion of the first part is that the mind of the absolute, with its different origins and methods, leads inevitably llaroui failure to distinguish between the two concepts. In reality, there exists a process of westernization, we demand every thing on the margins of modernity, but the depth of modernity is absent. We say then that ‘Ideology’, in this use, is the mental image that is not identical to the social base related to it… This identification is characterized by relating the ideology with a specific historical circumstance, and this relation is abdalah basis of historicity which have been outlined in the book ‘Arabs and the historical thought’.
He is considered one of Morocco ‘s leading intellectuals.
We call, today, for modernism from different portals, the portal of the state, the portal of the civil society, and the portal of political parties, and others. They differ around the expressions and judgments, but the basic concepts and orientations remain the same, which paved the way for eclectic thinking.
Grammar is the logic of the Arabs as much as the logic is the grammar of the Greeks.