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12. "Art, the Third Dimension for Understanding Human being" - Dr. Hussam Alalussi, the World of Wisdom, 2008.
General Description:
This book deals - as it is apparent from its title - with art as a third dimension, in addition to science and philosophy, in understanding human being. Considering it an independent form of consciousness, as much as science, religion and philosophy, as well as other forms in its mutual interaction. In addition, art covers an important side in understanding the individual and the society, that side which expresses spontaneity, the specific experience of the artist which can't be reached by science nor by philosophy. The book deals also with the nature of the artistic 'creativity', its mechanisms and its successive phases in the experience of the artist, which is based on 'intentionality' and organization, excluding the theories of the sudden 'revelation', without falling in relegating art to the status of the artifact. Moreover, the book introduces different theories about the origin of art, consequently presenting the different sides of the role of art in human life.
The Publisher
13. "Modernism and Postmodernism in the Philosophy of Richard Rorty", Dr. Muhammad Jdidy, The Arabic Home for Sciences, 480 Pages, Oct. 2008.
General Description:
This book introduces in depth the philosophical position of the philosopher Richard Rorty of which he has been known in the philosophical discussions and dialogues in his country as well as in Europe. The author spots light on the movement of criticism that have been launched against Modernism, discussing the relevance of the Enlightenment, from one side, and the philosophy of Jean-François Lytord, form the other. According to Rorty, it was Nietzsche, the philosopher of deconstruction, who have initiated the philosophical movement which shaken the basis of the Modern thought and pointed out to the decline of the 'Modern' soul. Jadidy points out that Rorty considers that Post-modernism is at the same time a Post-Nietzchean thought, which is an important notice, for philosophical thought has been freed from the prison of the self and the arrogance of the absolute reality with Nietzsche. He also asserts, in this book, that the central self has fallen and that idealism has reached a conundrum, and that new pragmatism is the only intellectual movement that can deal with the diversity of human activity in real live, in a way that asserts at the same time the actual unity of human being.
The publisher
14. "Heritage and Method between Arkoun and Aljabri", by Dr. Nailah Aby Nader, The Arabic Net for Reasearch and Publishing, Beirut, Aug. 2008
General Description:
The Lebanese researcher Naila Aby Nader in this book introduces a serious work that presents what unites the two philosophers and what differentiates between them. She considers, in the beginning, that Arkoun didn't posit a general framework for his work in the Arabic heritage (Al-Turath), for he considered that all what have been produced by the Arabic/Islamic Mind should be criticized, with special attention to what has been unspoken or unthinkable. On the other hand Aljabri has limited his work within the 'Cognitive Culture', i.e., the part of the Arabic culture that formulates its knowledge. Hence, he limited himself to the framework of the 'Arabic Reason' alone, and by what has been produced by it, which is the three division discourse "Al-Bayan, Al-irfan' and Al-burhan' (literally means, emotional, Sophist, and logical', taking a distance from the Theological Reason leaving it to its specialists (Maurice abu Nader - Alhayah newspaper)
Brief Descritption: (in Arabic)
"The Heritage and Method between Arkoun and Aljabri" - Omar Ezzat - Albayan newspaper.
15. "Nassif Nassar - Science of Philosophical Autonomy", by a group of authors, Beirut 2008.
The book is a philosophical appraisal of the endeavours of Professor Nassif Nassar in the field of philosophy. (see review of Omar Karoush in Arabic)
16. "Salama Mousa: Secularism and Religion", by Dr. Ahmad Mady, published by 'Dar Alenteshar Alarabi', 2008.
The book is a study of the concept of Salama Mousa about Secularism (see alghad newspaper).
17. "Conspiracy of the Opposites - The New Gods and Destruction of the World", by Aly Harb, published by 'Arabic Home for Sciences' (Aldar Alarabeya Lel'oloum), 2008.
General Description:
World today is yelling with crises and up surging violence, fighting, and terrorism, especially in the Arabic area which is torn by political struggles and sectarian divisions. It is the conspiracy of the opposites that lead to construct such destruction on which intellects and theorists, with their blind maxims and narrow minds along with their distorted ways of thinking, pretend to cry upon.
This is, especially, the result of the fundamentalists projects and the new Gods and Prophets who occupy the front of the view, today. And with their selfish discourse and superstitious illusions hang on to thoughts till its opposites and drag the whole, friends and enemies, to a state close to a civil war in which all rights and limits are overruled.
All of this drive to the need to perform conceptual and structural reformulations to reconstruct the titles of the issues in a way that touches the geography of the meaning with its intuitions and axioms, as well as its basic references with its sacred fixed concepts. This necessitates a new strategy of thought that manages identities, problematic and human relations in a new way. This book represents an endeavor for, reading, characterizing and dealing, using the tools of the synthesis thoughts, with such issue.
(the publisher)
18. "How to Understand judicious 'Quran'- The clear exegesis in accordance to the sequence of revelation - Fist part", Mohammad Abed Ajaberi, Center of Arabic Unity, Lebanon, 2008.
General Description:
The famous Arabic thinker Mohammad Abed Ajaberi, in the first part of his project, his book "How to Understand judicious 'Quran'- The clear exegesis in accordance to the sequence of revelation", which is a project of three parts, reflects in general, the final result which the author has concluded from accompanying the existing books of exegesis, which is that the Arabic library misses a contemporary method that makes use in its understanding from 'all' the previous efforts of exegesis.
(The publisher)
19. The Self and the Presence - a Search in the Principles of the historical Existence Nassif Nassar, Altaleeaa Publishing, Jan. 2008, 636 pages.
General Description:
The book represents a continuation and a culmination of a philosophical project, which goes back to mid sixties of the last century, when the author has advanced his famous thesis about Ibn Khaldoun. The historical existence, which has been a hidden thesis around which the author has approached his previous books about authority and freedom, became in this book a topic for philosophical investigation.
Thus, categories of 'presence' and 'present' became at the center of research, and the theory is constructed upon them in accordance to the logic and methodology of discovery and on the basis of the principle of the active presence. The analysis continues to the action of existence, identity, essence, levels of constructing the self, the rational presence, and the axiomological presence. At the end it reaches the relation with the past and the problematic of the future, leaving the issues of metaphysics and history to another work. In short, this book points out to an essential question and tries to answer it, which is: what does it mean for a human being to construct himself as well as his history?
The publisher
20. "Science and Conditions of Renaissance – The new conceptions of scientific knowledge and the scientific founding of Arabic renaissance", by Samir Abuzaid, January 2008, from Madbouli bookshop, Cairo, 550 pages.
General Description
'Science and Conditions of Renaissance' is a monograph that tries to diagnose and suggest a remedy for the immanent backwardness of Arabic/Muslim societies. The work is founded on the diagnosis that the reason behind this backwardness is that Arab/Islamic societies exclude the role of science in formulating both the positive enlightened individual in the society, as well as the correct form and organization of modern societies.
This diagnosis is based on two premises:
First it is assumed that modern societies are essentially scientific societies, in the broad sense of the word 'science'. Hence if Arab/Islamic societies were to advance to the modernist state, it has to be developed into being scientific societies, in this broad sense.
Second modern classical science, which is characterized by the subject/object divide, is in contradiction with the Islamic worldview, and hence, created some sort of an intellectual barrier, on the subconscious level, for achieving consistency between the "Islamic Worldview" and 'Science'. On the contrary, contemporary science is not depicted by this division, and hence allows for the required consistency between the two parties. This means that if the correct relation between Islamic worldview and contemporary science is established, then it will not be hard to make science an essential way of thinking and activity in Islamic societies.
Therefore, the remedy, from the point of view of the work, lies in establishing the correct relationship between science, in its contemporary sense, and Arab/Islamic societies, in its specificities and varieties around the world. Such a task is not a simple task; rather it is a complex one. For, contemporary science is from different angles deviated from modern science and its classical view. Hence, from one side we have the terms of 'classical science', 'contemporary science' and 'society' and the relation between them. On the other, we have the terms 'Islamic religion', 'Islamic Worldview' and 'Islamic society' and the relation between them. In other wards, in order to deal correctly with the problem, we have to construct a structure composed of four relations, 'modern and contemporary science', 'science and society', 'science and Islamic religion' and 'science and Islamic societies', Which together comprise the four parts of this work.
(The Author)
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