محمد عابد الجابري
للفكر العربي ثلاث طرق للمعرفة – قراءة النصوص والبصيرة الصوفية والبرهان المنطقي – ولا يستطيع أن يجدده إلا الأخير، طريق ابن رشد.
التموضع
فيلسوف مغربي: يميّز في «نقد العقل العربي» ثلاثة نظم معرفية – البيان والعرفان والبرهان – وينحاز إلى عقلانية ابن رشد.
الأفكار الرئيسة
- نقد العقل العربي
- البيان والعرفان والبرهان
- العقلانية الرشدية
التأثير
تأثّر بـ 3
ابن رشد
تأثّر بـ
Al-Jabri took Averroes as the model of the demonstrative rationalism of the Muslim West and called for its revival in contemporary Arab thought (We and the Heritage, 1980). M. A. al-Jabri, Nahnu wa-l-turath (1980); Arab-Islamic Philosophy: A Contemporary Critique, tr. A. Abbassi (1999)
التوثيق: مسودة بالذكاء الاصطناعي
ابن رشد › 1126–1198
ابن خلدون
تأثّر بـ
Al-Jabri’s doctoral thesis, published as Ibn Khaldun’s Thought: Asabiyya and the State (1971), read the Muqaddima as a theory of tribal solidarity and state power in Islamic history. M. A. al-Jabri, Fikr Ibn Khaldun: al-asabiyya wa-l-dawla (1971)
التوثيق: مسودة بالذكاء الاصطناعي
ابن خلدون › 1332–1406
غاستون باشلار
تأثّر بـ
Al-Jabri took over Bachelard’s concept of the “epistemological break” for his critique of Arab reason, reading the rationalism of Averroes and the Maghreb as a break with the gnostic reason of the East. M. A. al-Jabri, Nahnu wa-l-turath (1980); Takwin al-‘aql al-‘arabi (1984); J. Kynes, “The Function of Bachelardian Epistemology in the Post-colonial Project of Mohammed ‘Abed al-Jabri”, in Religion in Motion (2020), pp. 221–237
التوثيق: مسودة بالذكاء الاصطناعي
غاستون باشلار › 1884–1962
النقد
انتقده 1
طه عبد الرحمن
انتقده
Taha Abderrahmane faulted al-Jabri for dissecting the Islamic heritage into rival systems by imported standards, and proposed an integrative reading (Tajdid al-manhaj fi taqwim al-turath). Ṭāhā ʿAbd al-Raḥmān, Tajdīd al-manhaj fī taqwīm al-turāth (Casablanca); W. Hallaq, Reforming Modernity, 2019
التوثيق: مسودة بالذكاء الاصطناعي
طه عبد الرحمن › وُلد 1944
ينتقد 1
ابن سينا
انتقد
Al-Jabri cast Avicenna, above all his ‘Oriental philosophy’, as turning Arabic philosophy towards gnostic irrationalism, against the rationalism of Averroes in the Maghreb (Nahnu wa-l-turath, 1980). M. A. al-Jābirī, Naḥnu wa-l-turāth, 1980; Arab-Islamic Philosophy: A Contemporary Critique, tr. 1999
التوثيق: مسودة بالذكاء الاصطناعي
ابن سينا › 980–1037
الأعمال
الجزء الأول من «نقد العقل العربي»: كيف تشكّلت ثلاث منظومات معرفية متنافسة – البيان والعرفان والبرهان – في الإسلام الكلاسيكي.
الموقف
Al-Jabri’s four-volume Critique of Arab Reason asked why Arab thought had stagnated. He distinguished three epistemic systems formed in classical Islam: bayan, the explication of texts in grammar, law and theology; irfan, gnosis claiming direct illumination, as in Sufism, Ismailism and – he argued – Avicenna’s “Oriental philosophy”; and burhan, Aristotelian demonstration. The way forward lay with the rationalism of the Muslim West – Ibn Hazm, Averroes, Ibn Khaldun – rather than with the gnostic East. Arabs should appropriate their heritage critically, neither rejecting nor venerating it. His sharp East–West contrast and verdict on Avicenna drew much criticism, notably in George Tarabishi’s multi-volume “Critique of the Critique of Arab Reason”.
الحياة والسياق
Mohammed Abed al-Jabri was born in 1935 (some sources say 1936) in Figuig in eastern Morocco. Active in the nationalist left (UNFP, later USFP), he worked as teacher and journalist and was briefly jailed in the 1960s. He studied philosophy in Damascus and Rabat, earned a doctorate in 1970 with a study of Ibn Khaldun, and taught for decades at Rabat’s Mohammed V University. He died in Casablanca in 2010.
أعمال رئيسة أخرى
- We and the Heritage (Nahnu wa-l-turath, 1980)
- The Formation of Arab Reason (Takwin al-ʿaql al-ʿarabi, 1984)
- The Structure of Arab Reason (Bunyat al-ʿaql al-ʿarabi, 1986)
- Arab Political Reason (al-ʿAql al-siyasi al-ʿarabi, 1990)
يرد في
- رحلة «من بغداد إلى أصفهان» · المحطة 9 من 9
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