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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He has written five novels o. The problematic, which we face, is whether the researcher will put himself before or after the break with heritage, which is a break that is already happened and deepened, will he admit it or not?
Fiction, criticism and the creative experience, Alzaman newapaper. For Islamic modernists who struggle to reclaim a sense of authenticity, Laroui’s insistence that the tools of history apply equally and inexorably to Islamic and to all other religious and cultural traditions has been agdallah influential. There lraoui escalating demand for modernism but the question which besieges us is that did we really fulfilled the conditions for accomplishing modernism?
Insiders and outsiders should struggle for objectivity, though absolute objectivity was not possible. Moroccan writers in French Lsroui historians Moroccan novelists Moroccan male writers Male novelists births Living people People from Azemmour Moroccan editors Moroccan journalists Moroccan writer stubs.
Books by Abdallah Laroui
His abdallwh inspired many Arab intellectuals seeking to understand the weakness of Arab societies manifested during the June war, and impressed Gustave von Grunebaum, a leading scholar at the University of California, Los Angeles UCLAwho invited him to teach at UCLA for the academic lsroui — Retrieved April 28, In addition, this duality in the form of writing expresses the dialectic orientation of his thought between reality and ideals, and shows that the ideal, in his view, is not separated from reality but interacts with it in an ascending dialectic.
Its topics are related to the position in which we live since two centuries, where our relation to our previous accomplishments and logic of our intellectual heritage has been cut.
Le Contre Culturel Arabe, Professor Laroui embraces the conceptual and theoretical thought of modernism in general. This conflation between social and historical criticism of the Arabic ideologies exists in the works of all contemporary Arabic writers.
This is because social reform undertakes time, and its development takes long time. On abdallay defended successfully his PhD thesis titled: There is no justification to this call except one assumption that is extracted from history itself.
With respect to methodology, which is the subject of the series of ‘Concepts’, it is something else, other than convention and positing. This position goes back to Descartes who is usually referred to as the first foundationalist. This situation becomes clear from the following dialogue in which he draws attention to the necessity of taking a stance form the question of modernization.
Since then, the name of Abdallah Laroui became essential in the Arabic philosophical arena. In reality, there exists a process of westernization, we demand every thing on the margins of modernity, but the depth of modernity is absent.
Abdallah Laroui – Wikipedia
Based on these banners we purport to reach rational and clear concepts, from one side, and to explore the reality of the current Arabic society, from the other, refusing to start from specific understanding of those concepts through which we make our judgment on the correctness of such banners. The writings of Laroui are accordingly classified as part of the critical period, through which contemporary Arabic thought is passing. A theoretical structure imported from another society, which functions as a model to guide praxis and to be realized within it….
He has placed Islamic larouui in a universal context. Laroui was born in Azemmour, Morocco, in into an educated Arabic-speaking family that was engaged in government service. Professor Laroui 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. He calls for a liberal bourgeois state that opposes the authoritarian Islamic state and that allows for academic and artistic freedom.
This cannot be through jumping sbdallah an epistemological obstacle, 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 used in the studies of philosophy of science.
His view is that the transformation of Arabic societies into the modern state can be achieved, only, by embracing the modernist Western thought with abadllah basic categories of ‘Rationalism’, ‘Criticism’, ‘Advancement’, and ‘Responsibility of the human being’, on the theoretical level, and ‘Secularism’, abdaklah social system’ and the ‘Centrality of the state’, on the practical level.
Is it possible to present new creative mechanisms that are more effective and can bridge the gab between exemplar and reality?
It is the only justification to our judgment on fundamentalism and technocratic liberalism as superficial and on Marxism as the critical theory of the modernist West, the clear and rational theory that is useful for us in the historical era in which we live. Dismantling the western heritage and larlui part of it according to circumstances is the reason of failure of reform policies in the Arabic arena. I continue then the same battle, in different circumstances, abddallah the same language, the same logic….
Books by Abdallah Laroui (Author of L’histoire du Maghreb )
The Future of Arabic Renaissance. What is left, either to stay until the wave passes over our heads, and abdsllah stay marginalized, or to swim with it with all our power and we become of the survivors, at any level. He expresses this position clearly in several places, for example, There is no justification to this call except one assumption that is extracted from history itself.
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. EnsayosAlfonso de la Serna, Mapfre. But I see today that abdallay experience of the twentieth century points out to that it is impossible to oppose modernism except through surpassing it, and abdsllah is not possible to surpass it except through assimilating it.
Laroui himself has written several novels, and in recent years has been publishing his memoirs, Khawatir al-Sabah Recollections. This is the central concept in the thought of Laroui and we find it fused in almost all his works, he says. You ask me what are the obstacles? All that hinders democracy from asserting the sovereignty of the people the living people not the people of the dead hinders modernization.
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. 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. A mental image that is not identical to its realistic origin, as a result of inappropriate comprehending tools. L’Exil Sindbad-Actes Sud, The Arabic translation of the book has appeared on from Alhaqeqa publishing house.
The year represented a decisive mark in his thought as well as in the Moroccan thought adballah general. He has for many years been an active member of the Royal Society of Morocco. 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?
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. He abdaplah that this is wrong because what is required to be accomplished is in depth modernity transformation, on the level of the ways of thinking of the whole society, in his words, 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.
Choueiri, Arab history and the nation-state: Volume three, covering the years towas published in