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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The conclusion of the first part is that the adallah of the absolute, with its different origins and methods, leads inevitably to failure to distinguish between the two concepts. He argued that Arab intellectuals and leaders should understand that the underlying processes of history govern all societies and are not specific to any region or civilization.
Abdallah Laroui (Author of L’histoire du Maghreb )
On this level there is no choice: I said that this concept, with the meaning I used, is not a mere title, as a name for the linguistics or a hypothesis like that which mathematicians start from, rather, it is an epitomizing conceptual system, even more, it is the system in a concrete form. Is it possible to present new creative mechanisms that are more effective and can bridge the gab between exemplar and reality?
He explains this as follows. It becomes necessary, then, to obtain a new intuition. Articles About Him in Arabic.
Books by Abdallah Laroui
Arab Cultural Center, I claim that any one who lives in our time, who thinks of himself as a son of this time, avdallah do other than this; and he who reverses the case gets out from his time to another time. The same strategy should secure the same results elsewhere.
Laroui urges scholars to study the role of polygamy and the relation between family abdallaah and war in Islamic history, and has argued that historians should larou not only in history but also in literature, economics, linguistics, philosophy—anything but just history.
The other side of the methodology of professor Laroui is a ‘Foundational’ one. You ask me what are the obstacles? He expresses this position as follows. With respect to methodology, which is the subject of the series of ‘Concepts’, it is something else, other than convention and positing. Professor Laroui presents his philosophy in two forms, the theoretical methodological form and the novelist artistic form.
Islamists, on the other hand, believe that historical laws were given from the beginning in a well-guarded book kitab mahfuz. 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.
Laroui introduces his conceptions about the future of the Arabic renaissance on two paroui levels. Insiders and outsiders should struggle abdaallah objectivity, though absolute objectivity was not possible. For Laroui, there are several obstacles for modernizing contemporary Arabic societies. He believed that it was possible to work toward an objective science of society, whether it is called sociology, anthropology, or history.
Philosophers of the Arabs – ah Laroui
Then the problem turns out abfallah be, only, one that is related to consistency in methodology. This “described’ I deal with it from two sides: It is either consistent with its proclaimed purposes or inconsistent. Autour de la pensee de Abdallah Laroui [Debating Laroui’s theory]. The third obstacle for modernity, in view of Laroui, is the spread believe that the superficial application of the modernist systems is sufficient for accomplishing modernity transformation.
Laroui expresses this dual form laeoui followsI say that Laorui write fictions and novels from one side and concept criticism from the other. 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 the basis of historicity which have been outlined in the book ‘Arabs and the historical thought’.
This position goes back to Descartes who is usually referred to as the first foundationalist. If it became clear that the age of dictation be informed that… as well as the logic of the age of debate if he says the answer is…has been finished through the decline of its material, rational and social base. I did not extract an ideology from the west, as Al- bytar did, to say: What are the intellectual mechanisms through which the idea of the ‘epistemological break’ with heritage can be implemented for example replacing Western alphabetic by the Arabic one.
The first is criticizing heritage and accomplishing the epistemological break with it. It is easy to respond: A theoretical structure imported from another society, which functions as a model to guide praxis and to be realized within it….
The first is its insistence on keeping with its heritage, i.