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الاخلاق والدين في فلسفة جان جاك روسو == MORALS AND RELIGION IN JEAN - JACQUES ROSSEAU'S PHILOSOPHY

اسم المؤلف: جيهان عبد الخالق عبد الكريم السعدي
اسم المشرف: عبد الكريم سلمان الشمري
الموضوع العام: الفلسفة
السنة: 2016
الموضوع الدقيق: الفلسفة الحديثة
الدرجة: ماجستير
اللغة: العربية
مكان الجامعة: بغداد
الصفحات الاولى:
المستخلص: Rousseau is among the most prominent figures who actively participated in pointing out problems which hit society in the eighteenth century. He endeavored to get rid of these problems by looking for reasons behind them which transformed the society. These are represented with slavery and inequality among people. He sought for a system free of slavery and luxury, the reasons behind moral disintegration and religion deterioration. He was interested in resolving these problems. He put a plan to get rid of these problems and suggested the best solutions, among which are moral and religious. He found out a social system in which everybody lives under social justice laws which strive to the domination of the right, this will never happen unless people hold contracts among them, then sovereignty will become in the hand of people. This system is inapplicable unless people adopt two types of religion; the religion of individual and that of the state. The religions adopt tolerance, counter sectarian fanaticism and step aside of any factor that spoils the righteousness of the society. This, in turn, keeps society safe and ensures its existence and prosperity. The thesis is of three chapters and a conclusion. Chapter one is entitled "Rousseau's life and scientific biography". It included three sections, section one is (phases of his life), two (his ideas' resources) and section three (his influence on western thought). Chapter two, "Morals of Rousseau), is divided into five sections : (Morals in nature and in civil case), (Equality and Morals), (Happiness for Rousseau), (Virtue and depravity) and (Moral consciousness). Chapter three, "Religion in Rousseau view", is divided into two sections, section one discusses (Religious education) and section two deals with (Types of religions in the view of Rousseau). The study ends up with a conclusion of the most prominent outcomes

الفلسـفة النسـوية السـياسية المعاصرة من الماركـسية الـى ما بعد الحـداثـة

اسم المؤلف: سهاد حميـد ذياب
اسم المشرف: علي عـبود المحمداوي
الموضوع العام: الفلسفة
السنة: 2016
الموضوع الدقيق: الفلسفة الحديثة
الدرجة: دكتوراه
اللغة: العربية
مكان الجامعة: بغداد
الصفحات الاولى:
المستخلص: تنطلق النسوية من رؤية تعمل من خلالها على ازاحة العلاقة الفاصلة بين الجنسين تاسيسا لقيم انسانية مشتركة تكفل بها حق العدل والمساواة بينهما، متبعة حلولا فلسفية - سياسية، فلسفية : بوصف الفلسفة خطابا انسانيا لا يمكن ان يسكت عن قضايا التهميش الحاصلة للنساء، وسياسية : تسعى بها الى رفع الظلم عن الجنس البشري عامة وتحرر المراة بصورة خاصة مما يتيح الافادة من قدراتها. ان محاولة السير برفقة الفلسفة، لتصحيح مزاعم النزعات الابوية بعدم قدرة المراة على التفكير، ولاثبات هويتها، بوصفها كائنا انسانيا تدفعه طموحاته الفكرية الى ممارسة التفلسف، هو المحاولة التي نسعى لترسيخها، بما تتضمنه من الدفاع عن حقوق النساء وازالة كل لبس واشتباه اسبغ على وجودها عمدا او من دونه. جاءت هذه الاصلاحات الفلسفية - السياسية عبر ثلاثة اجيال يضم كل جيل منها عدة توجهات فلسفية سياسية، وهي النسوية الليبرالية : تدعو الى المساواة في الحقوق بين الافراد بغض النظر عن تمايزاتهم الجنسية سواء في حرية التعليم او الانتخاب او العمل وغيرها، كما وتعالج قضية المراة في الاسرة وتدعو الى التوافق بين المجالين العام والخاص، والنسوية الماركسية : تنحو باتجاهين، احدهما ينصب في طرح حلول تدافع عن الجنس البشري ككل، بخلاصه من الصراع الطبقي، والاخر يطرح علاقة المراة في الاسرة، ويدعو الى نقد الهيمنة داخلها والتي جاءت بوصفها امتدادا لفهم صراعي بين ظالم ومظلوم؛ عليه تجهد الى تخليصها من تلك التبعات العقيمة والمفتعلة ضد المراة، كما ولتجعل من اسس التعامل التشاركي مع الاخر طيعة لتاخذ بالتجاوب معه، والاعتراف باختلافاته الفكرية او البيولوجية. اما النسوية الوجودية فهي تدعو الى تطوير قدرات المراة كي تعي نفسها، ولتكون ذاتا فاعلة، بدلا من جعلها موضوعا يرتهن وجوده للاخرين ومن اجلهم. ومع نسوية الاختلاف، او مابعد الحداثة نكشف همها في التركيز على السمات الجوهرية للجنسين، وتطالب باحترام غيرية الاخر، مستعينة بالنقد التفكيكي والمابعد حداثي في نفي التمايزات بين الرجل والمراة وكسر هذه الثنائية.

الوجود بين الاصالة والاعتبار : دراسة مقارنة بين صدر الدين الشيرازي وهيجل == Existence between originality and Consideration A Comparative Study between ?adr ad - D?n Sh?r?z? & Hegel

اسم المؤلف: محمد هاتو عزيز الشرع
اسم المشرف: هبة عادل ابراهيم العزاوي
الموضوع العام: الفلسفة
السنة: 2016
الموضوع الدقيق: الفلسفة الحديثة
الدرجة: دكتوراه
اللغة: العربية
مكان الجامعة: بغداد
الصفحات الاولى:

فلسفة اللغة في الفكر الغربي المعاصر تشارلس بورس انموذجا == Philosophy of Language in the thought of contemporary western " Charles Purs

اسم المؤلف: سحر كريم عبد العالي
اسم المشرف: هبة عادل ابراهيم العزاوي
الموضوع العام: الفلسفة
السنة: 2016
الموضوع الدقيق: الفلسفة الحديثة
الدرجة: دكتوراه
اللغة: العربية
مكان الجامعة: بغداد
الصفحات الاولى:
المستخلص: Charles Sanders Peirce is considered one of the most brilliant contemporary scientists and philosophers of Western Thought. He developed pragmatism which he takes as a methodology for the elucidation of concepts in so far as it helps in setting up a theory ofsemiotics which is nor more than a foundation for building vocabulary meaning. As for precedence, Peirce's semiotics is prior in its exemplary presentation as well as being precedent over Saussure's Semiology. The general layout of Peirce's theory is triplex which is original and is affected greatly by Kant's critical philosophy, especially by the ideas of the book entitled "Critique of Pure Reason". Peirce reduced the world and everything in it, including man as being a reasonable entity, to a group of signs which may never go out of three phanerscopic categories laid by his phenomenology. Phanerscopy to him is a description of a phaneron, which is the collective total of all that is in any way or sense present to the mind, quite regardless of whether it agrees with any real thing or not. Peirce replaces direct experience as well as direct vision which needs no proof by scientific experience. The idea to him has become as the delimitation of scientific consequences which are probable to come out of its conception. Our conception of these consequences is a comprehensive conception of the subject matter, where an individual conception is deficient for it has both the implied and the potential. This is why he depends on the collectivity of research, upon which he would found the basis for agreement in respect to the tree dimensions of a sign.Peirce's semiotics does not come out of the linguistic sign alone, but out of the world around us because it is semiotics of representation, interpretation, and reference. This Peirce's semiotics is no more dependent upon logic, but is considered along with logic by him as one thing. The three logical phaneroscopic categories are : 1 - Firstness : it is the category of sensation, feeling, and qualities. The world of the probable.2 - Secondness : it is the world or realization. The world of the objects as they are.3 - Thirdness : The world of the law, idea and reference. All ideas have to belong to these categories. The existence of such knowledge specific to things helps in the continuation of reasoning; and, in so far as all reasoning is incomplete, attempts continue to compensate for such shortage. This is because scientific experience and looking for govern the level ofknowledge.

جدلية الدين والدولة في الفكر العربي المعاصر برهان غليون انموذجا == The Dialectics of Religion and State in the Contemporary Arabic Thought (BurhanGhalyun as a Model)

اسم المؤلف: مروة عامر عبد الجبار
اسم المشرف: حسين عبد الزهرة الشيخ
الموضوع العام: الفلسفة
السنة: 2016
الموضوع الدقيق: الفلسفة الحديثة
الدرجة: ماجستير
اللغة: العربية
مكان الجامعة: بغداد
الصفحات الاولى:
المستخلص: يمثل مشروع برهان غليون واحد من اهم المشاريع الفكرية والسياسية التي انتجها الفكر العربي المعاصر كونه يعالج ما يجرى على الساحة العربية والاسلامية من نقاشات وحوارات وتناقضات التي تفرز من هنا وهناك حول مفاهيم الدين والدولة . ومن هذا المنطلق سعيت الى تقديم عرض موجز للابعاد النظرية لكل من مفهوم الدين ومفهوم الدولة في الفصل الاول من الرسالة وتناولت ايضا علاقة الدين في الدولة في السياقات التاريخية الغربية والعربية . وفي الفصل الثاني تناولت اشكالية العلاقة بين الدين والدولة من منظور التجربة الاسلامية بدءا من المجتمعات البشرية الاولى وانتهاءا بصعود حركات الاسلام السياسي الذي يصفها غليون بانها حركات سياسية واجتماعية هدفها السلطة وليس التمسك بالدين . وفي الفصل الثالث والاخير تناولت العلمانية والديمقراطية في سياقاتهما التاريخية العامة وتناولت ايضا العلمانية عند برهان غليون ومعوقات التحول الديمقراطي حيث يرى غليون بانه لا يمكن الحديث عن اي نجاح للتجربة الديمقراطية في الوطن العربي في ظل توفر هذه العوائق وتناولت ايضا الحداثة الذي يصفها غليون بانها حداثة رثة وبالتالي فهي حداثة خالية من القيم الابداعية والفكرية والحرية والمساواة | BurhanGhalyun's project is one of the most important intellectual and political projects that the contemporary Arabic thought has ever produced, since it deals with current Arabic and Islamic debates, dialogues, and discrepancics that stem out here and there about Religion and State concepts. This forms the first chapter, which deals with abrief presentation of the conceptual dimension of the concept of Religion and that of State, highlighting, meanwhile, the connection between Religion and State within Western and Arabic historical contexts.The second chapter deals with the controversial connection between Religion and State from an Islamic perspective, starting with primitive human communities to the rising up of politicalIslamic movements, being initially social and political movements in the first place, the purpose of which, as stated by Ghalyun, is mainly to maintain power not religion.The third chapter tackles Secularism and Democracy within their general historical contexts, dealing with Ghalyun's conception of Secularism and the impediments that prevent absolute democratic transformation. Ghalyun considers that it is almost impossible for any democratic experiment to coexist with these impediments. The chapter highlights as well modernism, which Ghalyun diagnoses as dilapidated and timeworn, because it lacks freedom and equality, and it is void of creative and intellectual values

العمران البشري بين الماوردي وابن خلدون : دراسة في فلسفة الحضارة == Human Construction Between AL - Mawardi and Ibn Khaldoon : A Study in the Philosophy of Civilization

اسم المؤلف: محمد اسماعيل خلف التميمي
اسم المشرف: عبد القادر موسى حمادي المحمدي
الموضوع العام: الفلسفة
السنة: 2016
الموضوع الدقيق: الفلسفة الحديثة
الدرجة: دكتوراه
اللغة: العربية
مكان الجامعة: بغداد
الصفحات الاولى:
المستخلص: The human construction is either the pacific coexistence, sharing house, and living in one place or the state of affability in living together and meeting their needs, since it's human nature to help each other to live together. Construction means building. Architecture means the huge building or great district. Construction is divided into two types : social construction and engineering construction. The social construction deals with the social side and is called the science of human settlement. It includes planning a city and building society. Construction in language is the opposite of emptiness, and it is the building and erection. By social construction , Ibn Khaldoon means the social life and the social, political, and economic phenomena which accompany it. So, social construction is the domain of human sociology, and the researches who study the aspects of sociology reveal the laws that control it. Thus, the science of construction is our everyday terms is that type of sociology which includes all modes of life which lack luxury and sumptuousness and which also lack construction because its financial reasons are not available. This type of societies is called ''the necessary '' or ''Bedouin''. On the other hand, if there is construction and all reasons of luxury are there , the society is called ''civilized'' or '' urban''. While the engineering construction is concerned with building and erection which show the creativity of humans in the engineering side. Wherever human gatherings are found ,engineering construction is also found since it reflects human civilization on the social and engineering levels. Without neglecting the national principles, every nation or human gathering is recognized by its buildings and engineering heritage. Therefore, the study of human social construction according to scientists and intellectuals reflects abundant creations deserve to be attentively regarded and studied. Human Construction means the efforts that are adopted by any human gathering with creative abilities in building. It also means the study of civilization ,i.e. the methods of living, people's crafts , and life production in several fields as follows : 1 - The sciences which meet human's necessities.2 - The philosophies by which man answers his great questions and solves his bewilderments. 3 - Religions in which man finds what he ignores like the issues of existence ( the universe) . Religions and sciences give man satisfaction by knowing through experience. The ekistics , as Ibn Khaldoon states, is open in its study to the social incident and it always aims at stability since the transfer from Bedouin savage life to the settlement which leads to establishing cities and finding out an administrative , social, and political order. Hence, God has honored man , giving him the privilege which distinguishes him from all other creatures, it is the privilege of building and constructing the earth. So, man has been given a status of high value because he is active, unstable, he struggles, argues, discusses, smiles, cries, organizes life and things in life. Therefore, the signs of human construction before Islam, were positioned in the civilizations which came after the human gathering which represented the needs for the human life's laws. That's why we talked about the Greek, the Eastern, Mesopotamian, and the Nile civilizations which had a great influence on the human construction. Civilizations are the product of man's interaction with nature, and every achievement of any civilization is considered as an accomplishment for human; accordingly the Arab and foreign scientists have done well in the fields of science, philosophy, religious issues which are of great benefit in construction. That's why the fields of construction were clear in the ancient civilization like the pyramids, dam of Ma'rib, hung gardens in Babylon, Wall of China along with the appearance of great philosophers like Aristotle, Plato, Confucius and others. Concerning the construction in Islam , the social system was taken from the holy Quran and prophet Mohammed's instructions, taking into consideration building a safe social system where justice and intimacy prevailed among humans. The role of human construction has continued and rooted during the era of Imam Ali ( peace be upon him) and it was very clear during the era of Malik Al - Ashtar , who symbolized the fair judge. The role of Imam Zain Al - Abideen (peace be upon him) and his scroll '' Al - Saheefa Al - Sajadiyah'' in organizing the society affairs was very clear and considered by the United Nations as one of the most important scrolls in human rights. The constructors of the first three centuries after hegira have established philosophy , human construction, the role of the ruler and people , the importance of power and institutions. Those people had a great role in spreading Islam in east and west. Hence the importance of scientists and intellectuals in society shows that the significance of pen exceeds the importance of power. A group of contemporary intellectuals have participated in completing the basis put by the ancient intellectuals like Al - Jahih, Al - Farabi, Mascaweih ,Bairuni, Mawardi, Ibn - Khaldoon and others. Iraq and Arab home have been exposed to sabotage across ages. The destruction of man and environment has been negatively reflected on the human construction by the other invading civilizations. For that reason Iraq and Islamic Arab home have been considered the core of construction achievement. The third wave of civilization which represents the other face of globalization has destroyed the environment. The role of chaos and one action theory has a clear effect on human construction. Thus, the creative chaos means the destructive chaos which is planned to be a means of supporting the idea of civilizations clashes among nations and people, and this what has been noticed in our present. Justice is missing nowadays in the World because of globalization since 90% of wealth goes to luxurious people and only 10% goes to other people. Where is justice? This has led to a state of imbalance in the World. Human construction which has established on stability aimed at spreading justice among people making use of the proposals that scientists and intellectuals have come up with in the fields of social construction. The engineering construction as well, starts affecting by the social construction since there is no use of living miserably in a luxurious place or building and man's dignity is threatened because of globalization.

الانسان في فكر اوشو : دراسة في منجز الفلسفة الهندية المعاصرة

اسم المؤلف: حرير بدر عباس
اسم المشرف: محمد عبد الله الخالدي
الموضوع العام: الفلسفة
السنة: 2016
الموضوع الدقيق: الفلسفة
الدرجة: ماجستير
اللغة: العربية
مكان الجامعة: بغداد
الصفحات الاولى:

الماركسية في الفكر العربي المعاصر : سمير امين انموذجا == Marxism in Contemporary Arab Thought : Sameer Ameen as a Model

اسم المؤلف: نور صفاء عبد الواحد عبد الصاحب العكيلي
اسم المشرف: حسين عبد الزهرة الشيخ
الموضوع العام: الفلسفة
السنة: 2016
الموضوع الدقيق: الفلسفة
الدرجة: ماجستير
اللغة: العربية
مكان الجامعة: بغداد
الصفحات الاولى:
المستخلص: Marxism is viewed as a philosophical doctrine and a method of thinking that is comprised of a set of interrelated principles and laws that work together in integrated to achieve the wished goals and help us to point out to the problems of the world capitalist system, which increased with the phenomena of globalization. It sheds the light on the imperialist capitalist system in details, and what is really happening in economic and social and political changes that are manifested in carrying out systematic programs of exploitation. They work to impose meanings of control and subjugation and the most important of which is the challenges that began to move in a manner that is beginning to confuse many people who aim to understanding them.Perhaps, the most important challenge of today is that man is being threatened and has become a captive in the hands of self - centered systems, and that control others and globalize the economy and restrict freedoms and democracy, and make dependency as a method for imposing domination and to achieve more profitability. They are aided by the dependent bourgeois (camaraderie) and political Islam. The peoples are being exploited and marginalized to achieve the objectives of the world imperial system. Marxism concentrates on solving the problems from which the world is suffering today and analysis of the elements and then suggests the best solution.CThe role of Sameer Ameen in that field is shown in this study. The study is divided into four into four chapters preceded by an introduction and followed by a conclusion which includes the most important findings of the study.Chapter One is entitled “Sameer Ameen : His scientific life and intellectual Biography” subdivided into three chapter; the first is an entry “His biography and the stages of development of Sameer Ameen’s thought”, “the Marxist Philosophy” and the third is the “The Attendance of the Marxist thought in the contemporary Arab Thought” .Chapter Two is “The Capitalist discourse and the Globalization culture” subdivided into three inquiries “The Capitalist discourse and the Phenomenon of globalization” and the second “the cultural and cultural distortion”.Chapter Three is entitled “the attitude of Sameer Ameen from globalized liberal project” subdivided into three inquiries the first is “the liberal project and the globalized project” and the third “The international solidarity to confront the globalized liberalism.”Finally, Chapter Four is entitled “Sameer Ameen and criticism of the discourse of the Political Islam and Western leftism” subdivided into three inquiries : “The Islam discourse and its criticism and Renovation”, and the third is “Secular between Political Islam and Democracy
الملخص:
المصادر:

النزعة التنويرية والانسانية في التراث العربي الاسلامي == THE ENLIGHTENMENT AND HUMANITY TENDENCY IN ARAB - MUSLIM HERITAGE

اسم المؤلف: علي فالح علي
اسم المشرف: فيصل غازي مجهول
الموضوع العام: الفلسفة
السنة: 2016
الموضوع الدقيق: الفلسفة
الدرجة: دكتوراه
اللغة: العربية
مكان الجامعة: بغداد
الصفحات الاولى:
الملخص:
المصادر:

فلسفة بيير بورديو الاجتماعية == Pierre Bourdieu's Critical Philosophy

اسم المؤلف: علاء كاظم مسعود سيد
اسم المشرف: افراح لطفي عبد الله
الموضوع العام: الفلسفة
السنة: 2016
الموضوع الدقيق: الفلسفة الحديثة
الدرجة: دكتوراه
اللغة: العربية
مكان الجامعة: بغداد
الصفحات الاولى:
المستخلص: Bourdieu's importance is determined in being a philosopher who summarized knowledge as putting together the different and contradictory philosophical and sociological trends especially during the period post to the second half of the 20th century. Then, the period was distinct for the events, which preoccupied human thought, along with conflicts accompanied by failure of ideological projects which further led to global occupations and collapses. These resulted in new trends that made Bourdieu's philosophy a focus of dispute by these trends. Bourdieu's philosophical interest and epistemological preoccupation are not confined to a certain trend, a state of affairs that made him open to all fields of philosophy, though he began as a structuralist. This beginning had its impact in constructing his knowledge - capitol, but he totally rejected the indulgence within a single trend. And, as he rejected structuralism, he rejected post - structuralism, and so he rejected modernism and post - modernism. This is so for he rebeled against all ideas and ideologies (and all the political and commercial systems, whether capitalist or liberal, that adopt these ideas and ideologies) of enlightenment that controlled man so as to minimize mind to techno - media. As to these approaches the present study makes its points of discussion. The first chapter tackles Bourdieu's Conceptual Device whereby we understand his philosophical project. By this, Bourdieu formed the epistemological tools that he used in all fields. The knowledge of these tools is not a matter of understanding, but is linked to putting into practice that sort of understanding so as to produce projects and different means via which we can deconstruct the predominant ideologies which produce and re - produce these systems as to the ideals of illusion and interest. Illusion is always linked to belief, and interest to the utilisation of practice and labour. Out of practice, new fields are produced as to follow those motives. The production thereof goes beyond the use of capitals and commercial companies in publicising their products along with a pre - publicising of their ideas. There is before publicity and marketing, a dominance over ideas in an attempt to changing the behaviour of individuals, where this is a point of dispute in Pierre Bourdieu's Philosophy of Social Interaction Theory. How could consciousness be swept away by technology and its tools on TV? In other words, it is impossible to express ideas via such tools. T his is the subject matter of the second chapter which deconstructs the domineering powers that helped vanish human mind and re - produced its production in terms of their ideologies which are not restricted to TV alone, but the deconstruction task involves the masculine discourse in which woman helps man to dominate her. This dominance over woman is as to her desire and will, not via enforcing that type of discourse. This is because the way woman was brought up as to the absence of her role and right has its subconscious effects which penetrated the woman thought and behaviour.As for the last chapter, the third, it endeavors to locate Bourdieu in the dialectics of practice and knowledge fields so as to achieve his critical project via critical sociologies in art, culture, literature and knowledge
الملخص:
المصادر:

الصلة بين الشيعة والمعتزلة == The link between Shiites and Mu’tazila

اسم المؤلف: عبد الرزاق حسن هاشم الموسوي
اسم المشرف: عبد القادر موسى حمادي المحمدي
الموضوع العام: الفلسفة
السنة: 2016
الموضوع الدقيق: الفلسفة
الدرجة: دكتوراه
اللغة: العربية
مكان الجامعة: بغداد
الصفحات الاولى:
الملخص:
المصادر:

الديمقراطية عند جون ديوي == Democracy in John Dewey’s Philosophy

اسم المؤلف: ضحى صدام بلاسم
اسم المشرف: محمد عبد الله الخالدي
الموضوع العام: الفلسفة
السنة: 2016
الموضوع الدقيق: الفلسفة
الدرجة: ماجستير
اللغة: العربية
مكان الجامعة: بغداد
الصفحات الاولى:
الملخص:
المصادر:

الفلسفة العملية بين السوفسطائية والبراجماتية : دراسة تحليلية مقارنة == Practical Philosophy Between Sophism and Pragmatism : A Comparative Analytical Study

اسم المؤلف: حيدر عباس شلب
اسم المشرف: فضيلة عباس مطلك
الموضوع العام: الفلسفة
السنة: 2016
الموضوع الدقيق: الفلسفة
الدرجة: دكتوراه
اللغة: العربية
مكان الجامعة: بغداد
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المراة في الفكر العربي المعاصر : قاسم امين ومحمد حسين فضل الله انموذجا

اسم المؤلف: حوراء عطا مغيطي
اسم المشرف: عبد الكريم سلمان محمد الشمري
الموضوع العام: الفلسفة
السنة: 2016
الموضوع الدقيق: الفلسفة
الدرجة: ماجستير
اللغة: العربية
مكان الجامعة: بغداد
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كمال الدين ميثم البحراني حياته واراؤه الكلامية (ولد 636هـ - وتوفي 679هـ) == Kamal Aldine Maytham Al - Bahrani His life and speech opinion

اسم المؤلف: بتول سعدون كاظم عزيز البدري
اسم المشرف: علي جبار عناد الجوراني
الموضوع العام: الفلسفة
السنة: 2016
الموضوع الدقيق: الفلسفة
الدرجة: دكتوراه
اللغة: العربية
مكان الجامعة: بغداد
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العلمانية في الفكر العربي المعاصر : سلامة موسى وفؤاد زكريا انموذجا == SECULARISM IN MODERN ARAB THOUGHT : SALAMA MOUSA&FUAD ZAKARIA AS EXAMPLES

اسم المؤلف: بتول جبار علوان
اسم المشرف: عبد الكريم سلمان محمد الشمري
الموضوع العام: الفلسفة
السنة: 2016
الموضوع الدقيق: الفلسفة الحديثة
الدرجة: دكتوراه
اللغة: العربية
مكان الجامعة: بغداد
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المستخلص: Secularism is a term that has been widely tackled in Arab thought. At the beginning of the eighteenth century, Arab homeland welcomed all types of culture and thought with which it interacted and took positions and trends. Secularism is one of the most prominent concepts with which Arabs interacted and took a totally rejecting stance.The stance of Islamic movements during the renaissance era was based on rejecting western thought and adherence to authority of religion, on the basis of the privacy and adherence to past. Therefore, secularism was associated with the extremist thought of disbelief, atheism and distance from our society. However, with the sufferings of Arab societies from retardation, social and material defeats against prosperous western culture, and sectarian and racial struggles, and with attempts to associate religion with policy, urgent questions raise, such as : would we reject secularism just because it was originated in the west? Should we blindly adhere to past and the legacy of our ancestors? Or should we deal with secularism as a part of global modernism outcome, which resulted in a remarkable change in thought when the will of man prevailed and dealing with a person changed into a citizen rather than to their religion or sect, and imposed the building of a country, away from religion authority, in which a democracy prevails and in which a citizen is the source of authorities and constitution? Arab pro secularism thinkers' positions, no doubt, took such questions seriously based on a reality imposed heavily on Arab societies. Secularism should be taken as a formula for a solution to get rid of all our crises and catastrophes resulting from the dualism of religion with policy.Within these supportive positions, however, secularism not only didn't formulate a political vision to the nature of the state's mechanisms towards religion and believes but a philosophical and epistemic solution, in other words a comprehensive vision to lifeBand policy. While secularism confirms the independency of human thought, it adapts knowledge into practice and determines a distance between mind and intellectual and ideological dogmatic. Scientific mind and knowledge formulate an obsession controlling the positions of movements advocating secularism in Arab thought. Therefore, they began to demand a separation of religion from policy and life as a trend surpassing religious extremism that monopolizes knowledge, a liberal trend adopting secularization and rationalization as a philosophical and intellectual project aiming at rationalizing consciousness and distancing religion from mind by scientific thinking, or a political project aiming at to set aside what is holy from worldly issues; policy and society.This guaranties the neutralism of the state towards religions, and the prevention of religion's dominance on the state or establishing a religious state. Secularism in Europe dictated separation of religion and policy; therefore they avoided sectarian and racial wars, and established tolerance and freedom principles. So, why secularism in Arab homeland can't be established when there are similarities in positions towards religious struggles in Arab homeland? Sectarian struggles that Arabs suffer from are not related to religion as a main factor, but struggles waged under the banner of religion are manipulated by some US - Zionist hands aiming at imposing a political, economic and intellectual guardianship.
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