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Extra resources for A - equivalence and the equivalence of sections of images and discriminants

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59 If this neurotic discourse ever becomes the discourse of authority in the Arab world, Tarabishi fears, it would guarantee for all Arabs a future of “darkness,” one that would not tolerate any “enlightened” people in its ranks. As neurosis is by definition an expression of a struggle, according to Tarabishi, there are two battling forces in the Arab psyche: the force that emphasizes the past and pushes toward regression and another one that pushes toward resistance, convalescence and progress.

These ideas are not much unlike those espoused by American neoconservatives and the policies of the administration of George W. Bush toward Arab (and Muslim) countries. When capital enters the picture in these debates, it does so as a subsidiary of culture or one that is parallel to it. ” 95 For Amil, who was criticizing the premise of a 1974 conference in Kuwait on the “crisis of Arab civilization,” the so-called “backwardness” of Arab society of which the participants spoke is based on a central problematic: for them, the “backwardness” of the present is a result of the insistence of the past to remain within it.

79. ” [The Problematic of Authenticity and Contemporariness in Modern and Contemporary Arab Thought: A Class Struggle or a Cultural Problem? ], in Al-Turath wa Tahadiyyat al- Asr fi al-Watan al- Arabi (al-Asalah wa al-Mu asarah), Buhuth wa Munaqashat al-Nadwah al-Fikriyyah allati Nazzamaha Markaz Dirasat al-Wihdah al- Arabiyyah (Beirut: Markaz Dirasat al-Wihdah al- Arabiyyah, 1985), 40. 80. Al-Jabiri, Al-Turath wa al-Hadathah, 50. 81. , 17. 82. , 16. In assessing current “universal” thought “it is possible, nay imperative, to make a distinction in it only between what serves progress and heads in the direction of the evolution of history, and what serves the exploitative present and the hegemony of imperialism or of racialist nationalism.

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