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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All that I can is to make a specific choice, and to make a logical deduction for that choice, to show that it is subject to general purposes not for self-purposes, and to call for embracing such a choice. When I talk about method, I mean in reality the logic of modern thought after it has been separated from ancient classical thought. Obstacles of Modernism For Laroui, there are several obstacles for modernizing contemporary Arabic societies. Views Read Edit View history.

Professor Aballah Laroui b. This article about a Moroccan writer or poet abdal,ah a stub.

In laruoi, there exists a process of westernization, we demand every thing on the margins of modernity, but the depth of modernity is absent. The problematic, which we face, is whether the researcher will put himself before or after the break with heritage, which is a larroui that is already happened and deepened, will he admit it or not?

In other projects Wikimedia Commons. Laroui himself has written several lwroui, and in recent years has been publishing his memoirs, Khawatir al-Sabah Recollections. Arab Cultural Center, All that hinders scientific rationalism the logic of experience and induction ladoui resorting to superstition in our daily live, in all our movements and larouk still, in our eating, dresses, curing, in what we read and see, hinders modernization.

Reason for them all is interpretation, an inclination for the premier and the elementary, larouii is the reason of the order and the noun, and science is the knowledge of orders. 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.

We analyze those concepts and discuss it not only to reach a clear understanding and definite meaning of it, but also because we belief that the success of the Arabic development is constrained by this clearness and that definition. I start up from a concept that is a result of an historical evolution and I apply it on a abdalllah that I think is going to be coincident with it.


This is the central concept in the thought of Laroui and we find it fused in almost all his works, he says, I tried in all my writings to clarify that the historical status within which we live today, which we cannot negate, makes all of our judgments, on definite cases, pragmatic and apologetic.

To be accepted, or refusedas a whole, there is neither enforcement nor justification, and whoever says the contrary, it is due to hastening and pretension.

He studied the ideas of Karl Marx as a historian and a theoretician but not as a prophet. His view is that the transformation of Arabic societies into the modern state can be achieved, only, by embracing the modernist Western thought with its basic categories of ‘Rationalism’, abdalllah, ‘Advancement’, and ‘Responsibility of the human being’, on the theoretical level, and ‘Secularism’, ‘Marxist social system’ and the ‘Centrality of the abcallah, on the practical level.

The Arabic translation of the book has appeared on from Alhaqeqa publishing house.

A mental system shields reality due to difficulty or impossibly of analyzing such reality. This reflects itself on the structure of the Arabic language in which priority is for noun over verb. Abdallaj “described’ I deal with it from two sides: We say then that ‘Ideology’, in this use, is the mental image that is not identical to abdalkah 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’.

The starting point in the philosophy of professor Abdallah Laroui is history. In particular, he embraces Karl Abeallah thought as a modernist thinker and critical of its problems, in the nineteen’s century.

When it comes to the Arabic future, with respect to the conditions of its transformation to the state of modernization, Laroui introduces a general conception.

Laroui, Abdallah (–) |

The writings of Laroui are accordingly classified as part of the critical period, through which contemporary Arabic thought is passing. A mental image that is not identical to its realistic origin, as a result of inappropriate comprehending tools.


I see the same tautology behind the so-called uniqueness of Islam, and during the last two decades my main concern was to unveil it to Muslim audiences. Translated by Diarmid Abdllah.

I do this while I am full conscious with the hardships related to this procedure, however, I claim that there is no other procedure for the reason mentioned before. Laroui was born in Azemmour, Morocco, in into an educated Arabic-speaking family that was engaged in government service.

Books by Abdallah Laroui

He expresses this position clearly in several places, for example. The first, is the historical line, for “he uses on a wide scale material of the Arabic history”. Whoever affirms categorically that such and such Western value-system, be it liberalism, rationalism, humanism, etc. List of writers Women writers Moroccan literature Arabic Tamazight.

He calls for a liberal bourgeois state that opposes the authoritarian Islamic state and that allows for academic and artistic freedom.

This is the central concept in the thought of Laroui and we find it fused in almost all his works, he says. Laroui disagreed with those who took critiques of Orientalism to mean that only Arabs or Muslims could write about themselves.

I claim that any one who lives in our time, who thinks of himself as a lafoui of this time, cannot do other than this; and he who reverses the case gets out from his time to another time. This cannot be through jumping over 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 lqroui this expression before it became used in the studies of philosophy of science.

This position goes back to Descartes who is usually referred to as the first foundationalist. I did not extract an ideology from the west, as Al- bytar did, to say: He has for many years been an active member of the Royal Society of Morocco.