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Coinciding with this Christian moment, two new books were published on Nassar and his philosophy: the first, in German, by Michael Frey, entitled: “ Liberalism and common sense, the political philosophy of Nassif Nassar in the Lebanese context ” (2019 ), in which Frey tried to answer two questions. Two important ones: How can a foreign (European) intellectual, loaded with philosophical heritage, read contemporary Arab philosophy? And what can Europe, which was originally “monopolized” by philosophy, learn from this Arab philosophy?
As for the second book, it was recently published (June 2020) in Arabic, by the “Center for Arab Unity Studies” (in 320 large pages) by the distinguished Moroccan researcher Abdul Wahid Ait Al-Zein and is titled: ” Philosophical production in contemporary Arab thought in the theses of Nassif Nassar. ”Al-Labib understands by the reference in the title that Nassar’s treatises represent the model of contemporary philosophical production attributed to the philosopher in the Arab world, and This is what prompted the researcher Al-Zein to address, with an in-depth study, the main theses of this production, especially those related to philosophical creativity. Taken (that is, Zein) with the bold ideas of Nassar, who narrates a new era in Arab thought that can be summed up in one equation: Before Nassar and after Nassar!
The book consists of an introduction in which the researcher identifies four considerations that governed his interest in the work of Nassif Nassar: The first is that Nassar, as a philosopher, did not receive the attention he deserves in Morocco, as did his colleagues, such as Al -Arwi, Al-Jabri and Arkoun, which leads us to believe that the researcher – although he described Nassar as an “Unusual” philosopher and that by his study of him “he fulfills a philosophical duty to him” – when he said that the books of Nassar are scarce and the lack of studies on him does not excuse you, as a researcher, from looking for them, as they exist and you will find them judiciously (He already found them, and prepared this great investigation for us). Perhaps Nassar is not well known enough in the Maghreb, as the researcher is trying to spread, while searching for Nassar’s books that are not available in his cultural circle, which I doubt with the evidence of what I know and closely followed with the great honor that Nassar has received, in the last two decades, in all of Tunisia and Morocco, in particular, of which the researcher Al-Zein himself mentions some of his stations. And if we had reversed the verse and assumed that Zayn came to the East, one day, in search of the Moroccan philosophers, of whom he mentioned, he would have reaped exactly the same result and would have said about them and about them what he said about Nassar. It is the dialectic of the cosmic and the idiosyncratic that links, here, cosmology, at its launch, with the Maghreb, in its specificity.
The second consideration that defined the researcher’s interest in Nassar is the need to study Christian philosophy in light of what he called “controversial conflicts” that were launched by Nassar’s early writings in the 1960s and 1970s on the subject of philosophical creativity. Nassar, in these foundational writings, was not, like other philosophers, confined to what the researcher calls “false illiteracy” in a reassuring way about “decisive authoritarian sentences” in terms of “proving” or “denying” the characteristic of creativity. Arabic philosophical. Nor did Nassar conclusively concede the unfair judgments that underestimate contemporary Arab philosophical achievement in the context of the lie that philosophy is a Western achievement, but rather a pure and recorded Western imprint.
The third consideration is the researcher’s belief that the first indications of Nassar’s philosophical project did not depart from any of his books, over a period of fifty years, but continued in them, effectively crystallizing from one composition to another, from from his avant-garde study on Ibn Khaldun to its author “The Self and the Presence” and beyond, pointing out There is an eagerness, rather, a close relationship between creative authorship on the one hand, and thinking about human problems, the state and history on the other hand, which made Nassar always “bewitch” by reconsidering many philosophical problems such as the dialectic of pursuit and creativity, thought and reality, and consideration. Work, and … life and meaning (in his penultimate book: “Luz y Sentido” 2019).
The fourth of these considerations is related to what the researcher calls “syncretism” in the Christian text between the endeavor of the latter, that is, Christian, to establish philosophical independence, his basic project, and his hope for emigration from the world. medieval, on the one hand, and the coupling of his endeavor with his will to establish the “philosophy of presence” and germinate its directions. Greater Arab thought, on the other hand. “Location and germination”, which contain ambiguities, says the researcher, which requires clarifying his subject through the question: In what sense do we pretend the existence of philosophical creativity when we speak of settlement and germination?
For the introduction and conclusion, the book includes two main sections and four chapters, some of which are attracted to each other by this clear complementarity, in their discussions and their reasons that appear to the reader through the general context of the new thesis that the researcher commercialized in his book and that was not preceded by another researcher, a thesis that he synthesizes with the success of Arab philosophical thought. The contemporary, with the enthusiasm of Nassar and his solemn composition, in going from writing “about …” to writing “in …”, or from “talking about …” to “thinking about …”, or to “think about …” About … “without being limited to” Talk about … “.
The researcher dedicated the first part of his research to “The question of creativity in contemporary Arab thought” based on the contributions of Al-Jabri (formerly) and Taha Abdel-Rahman and Fathi Al-Maskini (now) … These Contributions were produced with Al-Jabri and produced with Abdel-Rahman and Al-Maskini valuable texts that declare their belonging to Philosophical thought, while other parallel texts object to the philosophical character of these texts and of the Arab intellectual product in general. This thought – according to parallel texts, and according to civilizational and cultural considerations related to the “authentic”, the “intruder” and “the ego and the other” – is a powerless thought that feeds on the table of the past, and is governed by what the “other” has created in all science, all art and all philosophy. This was rejected by the researcher, altogether and in detail, and he found in him the mixture of Arab thought and severe prejudices against contemporary Arab thinkers, prompting him to expand his research investigations, in a way that cures his greatness. to creative Arabic philosophical texts, and found its way into the philosophical production of Nassif Nassar, and presented, in this section of his book, Theoretical Introductions that cannot be overlooked in any work that aspires to lay down the basic principles of Christian thought , especially those related to “philosophical creativity” and “philosophical independence”, the ethereal theme of Nassar, as he linked Nassar, with unequivocal words, Independence freeing itself from the “history” of philosophy on the one hand and loosening the clutches of the “ideological conception” on the other. While the researcher pauses, with admiration, on the Christian text for its uniqueness and precedence, especially on the subject of philosophical creativity, he stimulates the pace by examining Jabri’s text on the subject of creativity and its relation to “originality. and the contemporary ”, and the culinary text (Taha Abdel Rahman) on this topic and its relationship with“ privacy and universality ”. What Abd al-Rahman calls “the nationalism of philosophy” and the right of Arabs to “differ” in philosophy.
He freed Arab thought from the strong ties of the past, just as he freed it from blind dependence on foreign thought.
In the second and final section, entitled “The Philosophy of Presence: Problems and Inferences”, the researcher Al-Zein addresses the most important problems of philosophical independence as crystallized in Nassar’s writings, relying on an analytical approach to the concepts of Nassar’s philosophy marked by “presence”. It is an occasion, the researcher concludes in this section of his book, to discover Falah Nassar in formulating his “conceptual basis” to extract the peculiarity of Christian philosophical saying in contemporary philosophical thought, not just Arabic philosophical thought. It is an opportunity, too, that the researcher took advantage of (and that Arab intellectuals take advantage of) to identify the reality of the singularity The theoretical and investigative capacity that allowed Nassar to rise to the stage of contemporary philosophical figures, and to rise to the top of the Pyramid in the Theater of Contemporary Arab Philosophical Flags.
At the conclusion of his investigation, the investigator proudly announces (as if Archimedes discovered the law of gravity, yelling at the top of his lungs: Urika! Urrika! I mean: I found it! I found it!), That Nassar inaugurated a remarkable moment in contemporary philosophical thought: Arab and Western. A moment that expressed a unique philosophical ambition that would allow those who work on philosophical thought in the Arab space to get rid of the “complex” of inferiority towards what the researcher called “majestic” works in contemporary philosophy. And we, who are talking the other way around, have already begun to free ourselves from this feeling of inferiority since we were guided to my book Nassar: “Towards a New Society” (1970) and “The Path to Philosophical Independence” (1977). So we believe in ourselves and there is a call: I give people permission for the philosophy that comes to you in all its rawness. deep!. Since then, we have been crying out to the “other” western, unflattering or shy, shouting with our mouths full: We have regained our place and our position in the Philosophy Club, yes we did!
* college professor
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