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Production of pedagogical tools for the promotionof dialogue among cultures

ARAB-MUSLIMCIVILIZATIONINTHEMIRROR

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TABLE OF CONTENT

FORWARD 6A AA A$VVLVWDQW'LUHFWRU*HQHUDOIRU6RFLDODQG+XPDQ6FLHQFHV81(6&2A TA$VVLVWDQW'LUHFWRU*HQHUDOIRU(GXFDWLRQ81(6&2

INTRODUCTION 8AA M 'LUHFWRURI+XPDQ5LJKWV3KLORVRSK\DQG'HPRFUDF\'LYLVLRQ81(6&2MA CA &KLHIRI'HPRFUDF\DQG3KLORVRSK\6HFWLRQ81(6&2

PROLOGUE 12A BMA 8QLYHUVLW\3URIHVVRURI3KLORVRSK\6FLHQWLF&RRUGLQDWRURIWKHSUHVHQWSXEOLFDWLRQ

I. RATIONALITYThe concept of civilization 17A BMA

Adaband the formation of men 29MAAM ABB

Culture, civilization and philosophy 41

A BMACommunications and the dissemination of ideas 53A BMA

Herodotus and al-Biruni: the power of commonality 61MAA MT

The universal and the Other 73MAA MT

The search for the truth 89A BMA

Translators and transmitters of knowledge 101A BMA

II. SPIRITUALITY

God and the worlds 113AB BA

The love of God in the work of the philosophers and mystics. 121Sufism: a spiritual exerciseA BMA

The modern Sufi tradition in Africa: Tierno Bokar & Amadou Hampate Ba 133CA B

Self-knowledge 145A BMA

Ibn Sinas conception of wisdom 153A BMA

Suhrawardi and Ibn Arabi: Eastern lights 161A BMA

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III. ART, REASON AND THE BODY

From demonstration to poetry: logic, the key issue in Arabic philosophy 169A BMA

Art in the Arab-Muslim civilization 177A CMT-

The Arabic art of poetry 189MAAM ABB

The body and the spirit in Arabic philosophy 201MAAM ABB

Love and body techniques among refined people, according to Al-Muwashsha 209MAAM ABB

How is reason used for spiritual knowledge and behaviour? 221AB BA

Nasruddin Hodja, a popular philosopher and master of the negative way 229CA B

IV. SCIENTIFIC LEARNING AND THE LAWAverroes and the interpretation of the law 241A BMA

Philosophy and science in Islam: a fruitful cohabitation 253AM BBA

Education, sense and essence 265AB BA

Muhammad Iqbal 273AB BA

Arab science: know-how, experimentation and theoretical knowledge 281AM BBA

Technology in the service of progress: the example of hydraulic technologies 293AM BBA

Arab agronomy: from the science of the soil and plants to the art of the garden 305AM BBA

V. LIFE IN THE CITYPolitical thinking in the Muslim world 317AB A-AA

The Nahda: the Arab renaissance 329AB A-AA

The great figures: Al-Afghani, Muhammad Abduh and Al-Kawakibi 341AB BA

Womens movements and women on the move in the Arab-Muslim world 349 AAM

Strain, struggle and strife 361MAAM ABB

The notion of peace in Arabic Mirrors for Princes 376MAAM ABB

Timeline 385AC CA

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FOREWORD

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OPENNESS TO THE OTHER

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INTRODUCTION

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AN INVITATION TO NOURISH THE MIND

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Steering Committee

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Authors of the pedagogical sections

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I. RATIONALITY

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PROLOGUE

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II. SPIRITUALITY

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III. ART, REASON AND THE BODY

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IV. SCIENTIFIC LEARNING

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V. LIFE IN THE CITY

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:RUVKHHWhe concet of civilization. :RUVKHHWAdab and the formation of men.

:RUVKHHWerodotus and al-Biruni the ower of commonality.4 :RUVKHHWhe search of the ruth. :RUVKHHW*RGDQGWKHZRUOGVDQG:RUNVKHHW7KHORYHRI*RGLQWKHZRUNRISKLORVRSKHUVDQGP\VWLFV6XVPDVSLULWXDOH[HUFLVH :RUVKHHW7KHPRGHUQ6XWUDGLWLRQLQ$IULFD7LHUQR%RNDU$PDGRX+DPSDWH%D7 :RUVKHHWelf-knowledge. :RUVKHHWuhrawardi and bn Arabi astern lights.9 :RUVKHHWhe Arabic art of oetry.0 :RUVKHHWrom demonstration to oetry logic, the key issue in Arabic hilosohy. :RUVKHHWMuhammad qbal. :RUVKHHWasruddin odja, a oular hilosoher and master of the negative way. :RUVKHHWArt in the Arab-Muslim civilization.4 :RUVKHHWducation sense and essence. :RUVKHHWranslators and transmitters of knowledge. :RUVKHHW hilosohy and science in slam a fruitful cohabitation.7 :RUVKHHWhe notion of eace in Arabic Mirrors for rinces. :RUVKHHW$UDEVFLHQFHNQRZKRZH[SHULPHQWDWLRQDQGWKHRUHWLFDONQRZOHGJH:RUNVKHHW7HFKQRORJ\LQWKHVHUYLFHRISURJUHVVWKHH[DPSOH RIK\GUDXOLFWHFKQRORJLHVDQG:RUNVKHHW$UDEDJURQRP\IURPWKHVFLHQFHRIWKHVRLODQGSODQWVWRWKHDUWRIWKHJDUGHQ9 :RUVKHHWAverroes and the interretation of the law.0 :RUVKHHWbn inas concetion of wisdom. :RUVKHHW Communications and the dissemination of ideas. :RUVKHHWhe body and the sirit in Arabic hilosohy. :RUVKHHWolitical thinking in the Muslim world.4 :RUVKHHWhe ahda the Arab renaissance. :RUVKHHW7KHJUHDWJXUHV$O$IJKDQL0XKDPPDG$EGXKDQGDODZDNLEL :RUVKHHWomens movements and women on the move in the Arab-Muslim world.

$UDEXVOLPFLYLOL]DWLRQLQWKHPLUURURIWKHXQLYHUVDOSKLORVRSKLFDOSHUVSHFWLYHVBN 97-9--040-81(6&2

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THE CONCEPTOF CIVILIZATION

$V DQLQWURGXFWRU\ UHPDU LWPD\EHVXJJHVWHGWKDWFLYLOL]DWLRQLVJRRGVHQVHQRWFRPPRQVHQVHRUD VHW RI WULYLDO LGHDVRUSUHMXGLFHVEXW D FRDOLWLRQ RIFXOWXUHV ZLWK GLIIHUHQW GLVFXUVLYH SUDFWLFHV DOO LQWHU-FRQQHFWHGDUW SRHWU\JHRJUDSK\KLVWRU\SKLORVRSK\DQG JUDPPDU KHUH ZDV VRPHWKLQJ VLPLODU LQ HDUO\tntith-FHQWXU\LHQQDLQWHQWKFHQWXU\%DJGDGDQGLQ5HQDLVVDQFH)UDQFHVRPHWKLQJFLYLODQGXUEDQWKDWJDYHELUWKWRWKHG\QDPLFZRUGFLYLOL]DWLRQZKLFKUVWDSSHDUHGLQWKHZULWLQJVRIWKHDUTXLVGHLUDEHDX&LYLOLW\ WKH ,WDOLDQVcivilit LVD ZRUG H[SUHVVLQJ WKH

PHOORZLQJ RI PDQQHUV LQ WKH IRUP RI FRQYLYLDOLW\ DOXDQDVVD RI WKH VKDUHG SOHDVXUHV RI FRQYHUVD-WLRQRIFRXUWHV\DQGFOHPHQF\KHZRUGFLYLOL]DWLRQDSSHDUHGUHFHQWO\LQWKHHLJKWHHQWKFHQWXU\LUDEHDXWKHHOGHUVXSSRVHGO\PDGHWKHZRUGIDPRXVLQAmides hommes ou trait de la oulation he riendof Man or reatise on oulation) LQXVLQJLWWRUHIHUWRWKHZD\PHQEHFRPHFLYLOWKDWLVWKHZD\WKHLUPDQQHUVDUHVRIWHQHGKXVWKH LGHDRIQRQYLROHQFHJHQWOHQHVVLVSDUWRIWKHPHDQLQJRIWKHZRUG3URJUHVVGHYHORSPHQWSURSULHW\WKHTXDOLW\RIWKHUHODWLRQVKLSV

CIVILITY AND CIVILIZATION ENABLE HUMAN BEINGS TO LEARN TO LIVEIN THE COMPANY OF THEIR LIKES. THE MINIMUM SHARE OF DAILY ACTIONSENABLES ONE TO COMPARE HUMAN BEINGS WITHOUT LEVELLING THEM.THE UNIVERSAL IS NOT AN ABSTRACTION, IT IS RATHER A LEARNINGIN HUMAN DIVERSITY IN THE HARMONY OF A SHARED DESTINY.AS THE WORLD WIDENS, IT IS ALL THE MORE URGENT TO KNOW AND RESPECTTHE OTHERS. THE SOFTENING OF MORES IS A MAJOR ASSETIN ANY CIVILIZATIONAL ENDEAVOUR, BUT IT IS ALSO A PRECARIOUS

ONE WHICH NECESSITATES A SHARED AND UNREMITTING EFFORT.

INTRODUCTION

Move on and you shall be free Calligrahy by arim aafar

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WXUPRLODQGWXPXOWDOVRLPSO\OLEHUW\DWZRUDVHDQDFTXHV5RXVVHDXREVHUYHGLQiscours sur lorigine etlingalite armi les hommes iscourse on the riginand Basis of nequality Among Men D WXPXOWXRXVOLEHUW\ LV EHWWHU WKDQ WUDQTXLOOLW\ RI VHUYLWXGH (LJKWFDOLSKV ZHUHDVVDVVLQDWHG LQ WKHHDUO\WHQWK FHQWXU\UHOLJLRXVZDUVUDJHG LQ VL[WHHQWKFHQWXU\ )UDQFH DQGZLWFKFUDIWWULDOVZHUHFRPPRQDWWKHWLPHRIWKH,QGLDQPDVVDFUHDQGWKH*UHDW6XOWDQVFRQTXHVWV(XURSHVPDVVLYHHQWUDQFHLQWRWKH)LUVW:RUOG:DURFFXUUHGDWWKHWLPHZKHQ(XURSHDQVPRVWEHOLHYHGLQWKHSURJUHVV

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+HUHDUHVRPHVKRUWH[FHUSWVIURPWKHistory of CivilizationsZULWWHQLQE\)HUQDQG

%UDXGHO$VLQKLVPRVWIDPRXVZRUhe Mediterraneanand theMediterraneanorldin the Age of hili KHGHYHORSHGDQDQDO\VLVEDVHGRQWDLQJLQWRDFFRXQWDWKUHHIROGWHPSRUDOLW\JHRJUDSKLFDOWLPHORQJRUHYHQYHU\ORQJVRFLDOWLPHPHGLXPOHQJWKWKHVWDWHVDQGWKHWLPHRIHYHQWVVKRUWLQGLYLGXDOO\H[SHULHQFHGWKHWLPHRISROLWLFDOKLVWRU\ORQJIDYRUHGE\KLVWRULDQV,W IRFXVHVRQWKHVWXG\RI WKHROGSKHQRPHQDWKDWVKDSHVRFLHWLHVDQGVHHVWRFUHDWHOLQVEHWZHHQKLVWRU\DQGRWKHUGLVFLSOLQHVVRFLR-ORJ\HFRQRPLFVDQWKURSRORJ\ZKLFKRIWHQHDUQHG%UDXGHOFULWLFLVPIURPWKRVHZKRZRUHGLQWKHVHHOGVDQGDFFXVHGKLPRIVXEMHFWLQJWKHVHGLVFLSOLQHVWRKLVWRU\

,QWKHIROORZLQJH[FHUSWKHHVWDEOLVKHGOLQVLQWKHORQJWHUPEHWZHHQWKHFLYLOL]DWLRQVRIWKH1HDU(DVWWKDWKDYHSUHFHGHG,VODPCivilizations take ages to be born, to settle, and to grow. t is true to say that slam arosewith Muhammad in a few short years but the statement is also misleading and hard tounderstand. Christianity, likewise, was born with Christ, yet alos in a sense redated im.

ithout Christ or Muhammad, there would have been neither Christianity nor slam buteach of these new religions seized uon the body of a civilization already in lace, in eachcase breathing a soul into it. ach was able to draw uon a rich inheritance a ast, aliving resent, and already a future. slam as a successor civilization the ear astin new form. As Christianity inherited from the oman mire of which it was a rolon-gation, so slam instantly took hold of the ear ast, erhas the worlds oldest cross-roads of civilized humanity. he consequence was immense. Muslim civilization made itsown a series of ancient geoolitical obligations, urban atterns, institutions, habits, ritualsand age-old aroaches to faith and to life itself... o it was not with the reaching of0XKDPPDGRUWKHUVWGHFDGHRIGD]]OLQJ0XVOLPFRQTXHVWVWKDWWKHELRJUDSK\of slam began. ts real origins lie dee in the immemorial history of the ear ast.

)HUQDQG%UDXGHO A istory of CivilizationsWUDQVE\5D\QH/RQGRQ3HQJXLQSS

,VODPGLG QRW EUHDZLWK WKH *UHFR5RPDQFLYLOL]DWLRQV DQG WKH 1HDU (DVW DVKDVVRPHWLPHVEHHQVDLGDQGZULWWHQLWLVUDWKHUDUPO\HVWDEOLVKHGFRQWLQXDWLRQKHHIIRUWWRSUHVHUYHWUDQVODWHDQGGLVVHPLQDWHWKHDQFLHQWWH[WVLVSURRIHQRXJKRILWKLVFLYLOL]DWLRQ LVPDUHGE\ LWVJHRJUDSKLFDO RULJLQ EXWZLWKRXW LW:HVWHUQ(XURSHLVRODWHGDIWHUWKHEDUEDULDQLQYDVLRQVZRXOGKDYHEHHQHYHQPRUHLVRODWHGIURPWKHUHVWRIWKHZRUOG... slam dominated the ld orld, determining its global destiny. t alone, as we havesaid, brought together the three great cultural zones of the ld orld the ar ast,uroe and Black Africa. othing could ass between them without its consent or tacitacquiescence. t was their intermediary. ... or centuries, nevertheless, slam alone sentudanese gold and black slaves to the Mediterranean, and silk, eer, sices andearls to uroe from the ar ast. n Asia and Africa, it controlled trade with the evant.2QO\IURP$OH[DQGULD$OHSSR%HLUXWRU6\ULDQ7ULSROLGLGWDOLDQPHUFKDQWVWDNHRYHU

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,VODPREYLRXVO\KDVLWVSHFXOLDULWLHVDPRQJWKHVHWKHPRVWLPSRUWDQWLVXQGRXEWHGO\WKH ODQJXDJHRI WKH XUDQ$UDELFZKLFKKDVEHFRPH WKH UVW ODQJXDJHRI LQWHUQD-WLRQDOFRPPXQLFDWLRQIRUWKHXVOLPZRUOGDQGWKHEDVLVRILWVFXOWXUH,WKDVJLYHQXQLW\DQGFRKHUHQFHWR DYDVWHPSLUHUHJURXSLQJGLIIHUHQWSHRSOHVKDQVWR WUDQVODWLRQVVRPHRQHZKRUHDGV$UDELFKDVDFFHVVWRZRUOGFXOWXUH... Culture gained immense advantage from this linguistic asset. he son of the famous+DUXQDO5DVKLG0DPXQKDGODUJHQXPEHUVRIIRUHLJQDQGHVSHFLDOO\*UHHNworks translated into Arabic. nowledge of them sread all the more raidly in so faras slam very soon began using aer, which was so much cheaer than archment. n&RUGREDWKH&DOLSKHO+DNDPZDVVDLGWRKDYHDOLEUDU\RIPDQXV-FULSWVZLWKIRUW\IRXUYROXPHVRIFDWDORJXHV(YHQLIWKHVHJXUHVDUHH[DJJHUDWHGLWLVworth noting that the library of Charles of rance Charles the ise, son of ohn the*RRGFRQWDLQHGRQO\ ELGS

)HUQDQG%UDXGHO$IWHUPHHWLQJ/XFLHQ)HEYUHLQKHMRLQVWKHcole des Annales stablishd LQ,PSULVRQHGLQ*HUPDQ\GXULQJWKHZDUKHVSHQGVWKHVHWKUHH\HDUVRIFDSWLYLW\WRSUHSDUHKLVWKHVLVRQO\ E\XVLQJKLVPHPRU\+HGHIHQGVKLVWKHVLVLQHQWLWOHGa Mditerrane et le monde mditerranen

loque de hilie KLVVWXG\PDUVDVLJQLFDQWGDWHLQKLVWRULRJUDSK\DVWKHDXWKRULVQRWLQWHUHVWHGLQWKH SROLWLFVRIWKHVRYHUHLJQ3KLOLSSH,,EXWLQDJHRKLVWRU\FHQWUHGRQWKHVWXG\RIWKHHGLWHUUDQHDQGHYHORSLQJDQ DQDO\VLVEDVHGRQDWKUHHIROGWHPSRUDOLW\

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otherplaces

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THE SIXTEENTH CENTURY:AN ENLARGED WORLDAND A FORM OF GLOBALIZATION

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:KHWKHULWZDVRXOD\$EGHODOLIDFLQJGHDWKZLWKRXWDPD]HPHQWEXWZLWKRXWZRUU\RU6RO\PDQWKHDJQLFHQWZKRZLWK5RPDQOLHJUDQGHXUOHIWYDVVDOVWDWHV LQ SRVVHVVLRQ RI WKHLU LQJGRPVXQH[SHFWHGKLVWRULFDO JXUHV PDGH WKHLU HQWUDQFH LQWR )UHQFKOLWHUDWXUHvia RQWDLJQH

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WKUHHDUHJORULHGE\WKHDKRPHWDQV,VQRW+RPHUVXSSRVHG WR EH WKLV FRPPRQ DQFHVWRU FODLPHG E\DKRPHW,,WKHXULVK(PSHURUZKRZURWHWR3RSH3LXV ,, am amazed that the talians should bandagainst me, since we both have a common origin inthe rojans and, like the talians, have an interest inavenging the blood of ector on the reeks.7

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$FFRUGLQJ WR RQWDLJQH 6RO\PDQ WKH DJQL-FHQWVKRZHG5RPDQJUDQGHXU:KHQKHKDSSHQHGWRFRORQL]HRWKHUSHRSOHVOLHWKH+XQJDULDQVKHOHIWWKHLQJLQKLVSODFHVRDVWRXVHKLPLQERQGDJHDVWKH5RPDQVXVHGWRGRt is likely that olyman, whomwe have seen generously giving away the kingdom ofungary and other states, was moved more by that

consideration than by the one he usually cited namelythat he was sated by so many monarchies and overbur-dened by such dominion.9

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6XJJHVWHGWHDFKLQJPHWKRGLGHQWLI\LQJSUREOHPDUHDVWKURXJKTXHVWLRQVne or more questions are chosen.ach articiant relies individually in writingto the questions chosen.ach articiant reads out his or her answersto the grou. ach articiant chooses a statement inwhich he or she sees a roblem, and then devises one ormore questions to be ut to the author of the statement.ach articiant uts his or her question in turnto the erson chosen, who resondsto the roblem raised.he grou determines collectively whetheror not the answer is satisfactory.

A short discussion may ensue.A new roblem is raised.he same rocess begins again.f ossible, begin again with other questions.7KHJURXSUHYLHZVWKHZRUNDQGWKHH[HUFLVH

Educational exercises

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(DFKJURXSUHSUHVHQWVDGLIIHUHQWFWLWLRXVFRXQWU\

(DFKJURXSFUHDWHVDFWLWLRXVQDPHIRULWVFRXQWU\its behavioural characteristics and general attitudes

LQWKHIDFHRIFRQLFWVLWXDWLRQVGHYHORSPHQWVLQDUWand science, tolerance and intolerance before thediversity of religions and beliefs, its systemsof governance, and its concetion of civilization.

(DFKJURXSDSSRLQWVGHOHJDWHVWRSDUWLFLSDWHin a debate on the concet of civilization.

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around the delegates in order to observe the debate.

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characteristics. iscussion on factors contributing WRRSHQRUFORVHGDWWLWXGHVLQYDULRXVHOGV

$VNLQJWKHSDUWLFLSDQWVDOVRWRUHDGWKHZRUNVKHHWCulture, civilization and hilosohy.

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Teaching proposals: living and thinking interculturally

QVHUWZULWWHQE\2VFDU%UHQLHU nsert written by onathan evy

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> :KDWLQWKHDXWKRUVYLHZLVFLYLOL]DWLRQ"

> +RZGRHVEQKDOGXQEULQJWRJHWKHUUKHWRULFDQGSROLWLFVWRHVWDEOLVKXUEDQLW\"

> :KDWGLVWLQFWLRQGRHVWKHDXWKRUGUDZEHWZHHQFLYLOL]DWLRQDQGWKH*ROGHQ$JH"

> Comment and illustrate this sentence by .. ousseauA tumultuous liberty is better than tranquillity of servitude.

> Comment and illustrate iscourse belongs half to the seaker and, half to the listener.

> &DQRQHVSHDNRIDQDUWRIFRQYLYLDOLW\ZKHQGLVWLQJXLVKLQJFRQYHUVDWLRQIURPFRQWURYHUV\DQGDUJXPHQW"

> GHQWLI\WKHPDRUJXUHVLQWKDWDUW

> +RZGRHVWKHSKLORVRSKHUDV6LLVWDQLDYRLGSROHPLFVZLWKWKHRORJLDQV"

> iscover the thousand and one hilosohical nights of tolerant dynasties and a kind of secular culturein the tenth century Muslim world.

> 0RQWDLJQHDQGWKHSHUFHSWLRQRIERXQGDULHVLQWKHVL[WHHQWKFHQWXU\

> &RPSDUHUHXGVGHQLWLRQRIFXOWXUHZLWKWKDWRI/pYL6WUDXVV

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> QZKDWZD\LVWKLVKLVWRULDQLQQRYDWLYH"

> :KDWGRHVKLVWRU\FRQVLVWRILQEQKDOGXQVYLHZ"

> Comment and illustrate istory in the haldunian manner is not the history of treaties and reigns, EXWRIGLVSHUVLRQVDQGWKHXSVDQGGRZQVRIFRQLFW

> hat should one think of uroe, an emty sace of sovereignty, in the authors view, DQGDFRQGLWLRQRIFLYLOLW\DQGRIFLYLOL]DWLRQ"

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nsert written by haled oumo

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CIVILIZATIONAND ITS DISCONTENTS

KH WKLUG SHULRG WRR SODFH LQ HDUO\ WZHQWLHWKFHQWXU\LHQQD )UHXGZDV DPD]HG WR VHH WKDW PHQZHUHVRPXFKGULYHQE\DGHDWKZLVKWKDWWKH\OHWDOOWKHDGYDQFHVEURXJKWE\FLYLOL]DWLRQIRXQGHULQWKH)LUVW:RUOG:DUPDVVDFUH/HWXVVWDUWIURPWKHGHQLWLRQRIKXPDQFXOWXUHKHJDYHLQhe uture of an llusion WRVRUWRXWWKHKXPDQSDUDGR[WKDWFRQVLVWVLQXQGRLQJZKDWKHLVFRPSRVHGRIuman civilization resents, aswe know, two asects to the observer. t includes on theone hand all the knowledge and caacity that men haveacquired in order to control the forces of nature andH[WUDFWLWVZHDOWKIRUWKHVDWLVIDFWLRQRIKXPDQQHHGVand, on the other hand, all the regulations necessary inorder to adjust the relations of men to one another and

esecially the distribution of the available wealth.11

KHVHWZRDVSHFWVRIFXOWXUHSUHVHQWDSDUDGR[VLQFHLIWKHWUDQVIRUPDWLRQRIQDWXUHKDVEURXJKWDERXWSURJUHVVWKHUHLVQRWUDFHRILWLQWKHPDQDJHPHQWRIKXPDQDIIDLUVKLVIDFWZDVQRWHGE\/HYL6WUDXVVDVZHOODVE\)UHXGWKHIRUPHUWKRXJKWWKDWLWZDVSUHFL-VHO\EHFDXVHRIRXUFRQWURORYHUQDWXUHWKDWZHZHUHXQDEOH WR JHW WKH PHDVXUH RI ZKDW KDG FKDQJHG LQKXPDQUHODWLRQVZKLOH WKH ODWWHU DGPLWWHGWKDW whilemankind has made continual advances in its controlRYHUQDWXUHDQGPD\H[SHFWWRPDNHVWLOOJUHDWHURQHVit is not ossible to establish with certainty that a similaradvance has been made in the management of human

DIIDLUVDQGSUREDEO\DWDOO SHULRGVXVWDVQRZRQFHagain, many eole have asked themselves whetherwhat little civilization has thus acquired is indeed worthdefending at all.

2QHVKRXOGQRWKDVWLO\FRQFOXGHIURPWKLVSDUDGR[WKDW WHFKQLFDO SURJUHVV LQ WKH IRUP RID FRQWURO RYHU

QDWXUHLVQRWGHVLUDEOHRUWKDWLWLVDQREVWDFOHWRWKHPDQDJHPHQWRI KXPDQ DIIDLUV+DYLQJ REVHUYHG WKDWWHFKQLFDOSURJUHVVLVQRWQHFHVVDULO\DFFRPSDQLHGE\WKHVDWLVIDFWLRQWKDWZHFDQH[SHFWIURPOLIHRUE\DGHQLWH LPSURYHPHQW LQ KXPDQ UHODWLRQV ZH VKRXOGQRWFRQFOXGHWKDWWKLVSURJUHVVLVIDQFLIXOYDLQRUHYHQKDUPIXOwe ought to be content from the recognitionof this fact to conclude that ower over nature is notthe only recondition of human hainess, just as it isQRWWKHRQO\JRDORIFXOWXUDOHQGHDYRXUZHRXJKWQRWWRinfer from it that technical rogress is without value forthe economics of our hainess.

KHUHLVDFRQWLQXRXVDPELYDOHQFHEHWZHHQWZR

ZD\VRIFRQVLGHULQJPDQZKRVHFXOWXUHLVRYHUORRHGRQWKHRQHKDQGKHLVGHQLHGDZKROHHOGFRQFHUQHGZLWKFLYLOL]DWLRQRQWKHRWKHUKDQGKHLVFRQVLGHUHGDVDKDSS\VXUYLYDORI DIRUPHUJROGHQDJH,Q IDFWWKLVDPELYDOHQFHLVVWUXFWXUDODQGSURFHHGVIURPWKHVDPHLOOXVLRQ ,QGHHG LW LV ZHOOQRZQ WKDW WKH EHOLHI LQ DJROGHQDJHRULQDSULPLWLYHKXPDQLW\LVDQHJDWLRQRIWKHDQWKURSRORJLFDODQGRIKXPDQH[SHULHQFHV6XFKDEHOLHISURFHHGVIURPan illusion of retroactivity accor-ding to which original good is future evil containedolden age man and aradise man sontaneouslyenjoy the fruits of an uncultivated unsolicited uncon-trolled untamed nature. either work nor culture, suchis the longing for absolute regression.4

&LYLOLW\FRQVLVWV LQFRXQWHULQJWKH JROGHQ DJHE\XQGHUWDLQJ WKH WDVRIHUDGLFDWLQJ ZDU IDPLOLDOFLYLORUUHOLJLRXVDPRQJPHQDWDVRIJUHDWYDOXHHYHQWKRXJK LW LV SUHFDULRXV DQG VKRUWOLYHG ,EQ .KDOGXQXQGHUVWRRG FRQWLQJHQF\ DW ZRU LQ KLVWRU\ DQG KRZIUDJLOHLVPHQVFLYLOLVLQJWDVDOZD\VLQGDQJHU

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ZHQW\YH\HDUVDJRDFTXHV%HUTXHREVHUYHGLQKLVERRHQWLWOHGArabiesWKDWIRUWKH$UDEVmanslife and the worlds life are so to seak ut under avacuum bell-jar into which od is suosed to blowtodays world all the time. es indeed, history is thoughtto be laced in an iron lung. ur breath, our heart-beatsare ermanent creations, simle atoms of duration.here is robably something of this temorality withthe Arabs and in any case, with their theologians. ButVXVSHFWWKHWKHRORJLDQVDUHH[SUHVVLQJRQO\DVPDOOSDUWRIUHDOLW\2UUDWKHUZHDUHXQDEOHWRKHDULWH[FHSWby referring ourselves to the cloak of attitudes andractices enveloing them. t is true that Arab thinkersKDYHQRWIRXQGWKHLU0LFKHORXFDXOW\HWS

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,EQ .KDOGXQ XQGHUOLQHG WKDW KLVWRU\ LV DQ DUWWKURXJKZKLFKRQHSD\VDWWHQWLRQWRWKHFKDQJHGGLVSR-VLWLRQVRISDVWQDWLRQVA hidden itfall in historiograhyis disregard for the fact that conditions within nationsand races change with the change of eriods and the assage of time he condition of the world and ofnations, their customs and sects, does not ersist inthe same form or in a constant manner. here are diffe-rences according to days and eriods, and changesfrom one condition to another. uch is the case withindividuals, times and cities, and it likewise haensin connection with regions and districts, eriods anddynasties.

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ADAB

AND THE FORMATIONOF MEN

THE WORD ADABIS POLYSEMOUS. IT CAN REFER TO RULES OF CONDUCTAS WELL AS TO EDUCATION, TO BELLES-LETTRES AS WELL AS TO WISDOM,POSSIBLY TO CIVILITY OR TO KNOW-HOW. ALL THESE MEANINGS TEND TOWARDSTHE NOTION OF THE FORMATION OF THE HONEST MAN, IN THE FASHIONOF THE MODEL THAT PREVAILED IN EUROPE DURING THE RENAISSANCE.THE STUDY OF LITERATURE SHOULD ACTIVATE BONHOMIE.KNOWLEDGE STRICTO SENSU IS DEPENDENTON THE ACQUISITION OF MANNERS AND KNOW-HOW.

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LGHDRIKDYLQJDFHUWDLQDPRXQWRIJHQHUDOQRZOHGJHDQG RI PDVWHULQJ VXIFLHQW QRZOHGJH QHFHVVDU\ IRUWKHIRUPDWLRQRIDZHOOEUHGPDQ:KHQHYHUWKHZRUGZDV XVHG IRU FRGLFDWLRQRU V\VWHPL]DWLRQ SXUSRVHVadab EHFDPH V\QRQ\PRXVZLWKSUHFHSWVFRGHVDQGUXOHVHWKLFDOUXOHVUXOHVRIFRQGXFWHWFDVVKRZQE\WKHUVWEHVWQRZQWUHDWLVHVHQWLWOHGAl-Adab al-kabirhe Comrehensive Book of the ules of Conductand Al-Adab al-saghir he esser Book of ConductE\,EQDOXTDIIDZKLFKZHZLOOFRPPHQWRQODWHU$UHVWULFWHG XVH RI WKH WHUP GHULYHG IURP WKH GHVLUH WRFRGLI\JLYHVLWWKHPHDQLQJPD[LPVRUZLVHVD\LQJVas inAbad al-falasifa E\+XQD\QLEQ,VKDThe hilo-VRSKHUV0D[LPV

DEFINITION OF ADAB

Album of calligrahy, urkey, 19th century MAh. MaillardKHDUWRIZULWLQJUHPDLQVDUHFRJQL]HGVLOOWKDWZDVIRUDORQJWLPHUHVHUYHGIRUWKHVRFLDOHOLWHVKHSUDFWLFHFRQVLVWHGRIFDOOLJUDSKLF

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FRQQHFWHG ZLWK D TXDUUHO EHWZHHQ WKH 3HUVLDQV DQGWKH$UDEVLQWKHVHFRQGDQGWKLUGFHQWXULHVAHHLJKWKWR QLQWKFHQWXULHVCE5LVLQJWRWKHWRSUDQVRIWKHDGPLQLVWUDWLRQRIWKHFDOLSKDWHWKDQVWRWKHLUFRPPDQG

RIKDQGZULWLQJDQGLQSDUWLFXODUWRWKHLUQRZOHGJHRIWKHDUWRIJRYHUQPHQWVRPHPHQRIOHWWHUVRI3HUVLDQRULJLQGLGQRWKHVLWDWHWRFULWLFL]HWKH$UDEVHWKQLFVXSUHPDF\DQGWRFODLPWKH3HUVLDQVFXOWXUDOVXSHULRULW\RYHUWKHQHZPDVWHUVRIWKH2ULHQWRUHSUHFLVHO\WKH$UDEVZHUH DFFXVHG RI EHLQJ GHSULYHG RI adab, RI JUHDWFXOWXUDOWUDGLWLRQVDQG UHQHG VLOOV2QH RIWKH PRVWDFFRPSOLVKHGWUHDWLVHVWKDWWDFOHGWKHTXDUUHOQRZQas shuubiyya is th Arabs Book on the efutation ofshuubiyya E\,EQXWD\EDDQDXWKRURI3HUVLDQRULJLQKLPVHOIZKROLYHGLQWKHQLQWKFHQWXU\%\GUDZLQJDWWHQ-WLRQWRWKHIDFWWKDWWKHVHDWWDFVZHUHSURPSWHGE\HQY\DQGMHDORXV\KHZDQWHGWRUHIXWHWKHFHQWUDOWKHVLVWKDWFU\VWDOOL]HGRQWKHTXHVWLRQRIadabKHUHIRUHWRIXOO

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Bibliography

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7KHFRQFHSWRIKRQHVWPDQ

KHadabPD\EHDVVLPLODWHGWRWKHFRQFHSWRIKRQHVWPDQWKDWDSSHDUHGLQ(XURSHLQWKHVHYHQWHHQWKFHQWXU\DQGZKRVHPDLQFKDUDFWHULVWLFVZHUHWKHLPSRUWDQFHJLYHQWRWKHJHQHUDOFXOWXUHFRXUWHV\VRFLDELOLW\PRGHUDWLRQWKHEDODQFHHWF

%XWFRQWH[WVGLIIHUHQFHV DUH QRW WREHRYHUORRHG WKH KRQHVW PDQZDVWKH LGHDORIKXPDQLW\WKDWWKHFRXUWLHUPXVWDFKLHYH,WZDVDZD\RIFLYLOL]LQJWKHDULVWRFUDF\ZKRDWWHQGHGWKHFRXUWVRI WKHJUHDWUXOHUVKHKRQHVWPDQLVRIWHQQREOHLIKHLVQRWKHPXVWSRVVHVVWKHVSLULWXDOQRELOLW\DQGYLUWXHV+HPXVWEHRIJRRGFRPSDQ\VXUSDVVKLVIHHOLQJVDQGDYRLGVHOISURPRWLRQDWHYHU\RSSRUWXQLW\RSOHDVHWKHFRXUWKHPXVWFRQWUROKLVSULGHPDVWHUKLVIHHOLQJVDQGSUDFWLFHDOWUXLVPKLVLVKR ZROLqUHLQKHLVDQ-WKURSHH[SUHVVHVWKURXJK3KLOLQWHWKHLGHDORIWKHJHQWOHPDQRIWKHVHYHQWHHQWKFHQWXU\

hilinte. ets fret less over morals, if we can,$QGKDYHVRPHPHUF\RQWKHVWDWHRIPDQ

ets look at it without too much austerity,And try to view its faults without severity.QWKLVZRUOGYLUWXHQHHGVPRUHWDFWWKDQULJRU:LVGRPPD\EHH[FHVVLYHLQLWVYLJRU3HUIHFWHGUHDVRQHHVH[WUHPLW\And says Be wise, but with sobriety.he unbending virtue of the olden days&ODVKHVZLWKPRGHUQWLPHVDQGPRGHUQZD\VWVVWLIIGHPDQGVRQPRUWDOVJRWRRIDU:HKDYHWROLYHZLWKSHRSOHDVWKH\DUHAnd the greates folly of the human minds undertaking to correct mankind.ike you note a hundred things a dayhat might go better, done another way,

But not withstanding all that comes in view,0HQGRQRWQGPHIXOORIZUDWKOLNH\RXWDNHPHQDVWKH\DUHZLWKVHOIFRQWUROo suffer what they do train my soul,And think whether court or towns the scene,My calms as hilosohic as your sleen.

ROLqUH le Misanthroe act scene ROLqUHKHLVDQWKURSHDQG2WKHU3OD\VWUDQVE\')UDPH/RQGRQ

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Other

times,otherplaces

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instinctive nobleness can only reach the highest level oferfection with the hel of acquired reason. o illustrateWKH TXHVWLRQ WKH\XVHG WKH PHWDSKRUV RIUHZRRGlam and oil. ndeed instinctive reason is an instrumentand acquired reason is a subject matter. Adab is justother mens reasons added to yours.

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PHWDSKRUV UHIHUULQJ WR SROLWLFV DQG FUDIWVPDQVKLSet me tell you that reason is a rince and educationa minister. ithout the minister the rince becomesweaker, and without the rince the minister has noUHDVRQ WR H[LVW QGHHG UHDVRQ DQG HGXFDWLRQ DUHsimilar to the furbisher and the sword. hen thefurbisher receives a sword, he olishes it and turns itinto a beautiful valuable object, ready to be used. hefurbisher is education adab) and the sword is reasonal-aql). henever education meets with reason it mayEHQHWLWLWPD\VXSSRUWDQGVWUHQJWKHQLWDQGSXWLWRQthe right track in the same way as the furbisher does.%XWLIHGXFDWLRQQGVQRUHDVRQQRWKLQJFDQEHGRQHDV\RXFDQRQO\UHIRUPZKDWDOUHDG\H[LVWV7KHUHIRUH

one of two men with the same education may be byfar the quickest of wit, deending on the nature andoriginal ower of reason.9

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> :KDWDUHWKHYDULRXVPHDQLQJVRIWKHWHUPDGDE"

> QDODQJXDJHNQRZQIRULWVULFKOH[LFRQZK\LVDVLQJOHWHUPXVHGIRUVRPDQ\PHDQLQJV"

> Comare the concets of the adib and the honest man man of integrity, virtue, gentleman)of the classical eriod.

> Comment on the union of the three dimensions of humanity, education and reason.

> +RZGRHVWKHDFTXLVLWLRQRIDGDEOHDGWRWKHXQLYHUVDO"

> :KDWGR\RXWKLQNRIWKHVD\LQJDGDELVXVWWKHUHDVRQRIRWKHUSHRSOHDGGHGWR\RXURZQ"

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> :KLFKIDFXOWLHVVXSSRUWUHDVRQ"

> :KDWLVWKHGLIIHUHQFHEHWZHHQDVFKRODUDQGDQKRQHVWPDQ"

> ighlight elements of the moral education of a man endowed with sense in his rivate and ublic life.

> hat do you think of the rinciles of education or of government formulated by al-ahiz,

$ULVWRWOHDQG+REEHV"> :KDWDFFRUGLQJWR$YLFHQQDDQG5RXVVHDXLVQHJDWLYHHGXFDWLRQ"

> iscover the content of an Arab-Muslim education in the classical eriod.

> Comment on the astonishingly modern teaching rinciles of Avicenna and bn haldun.

Reflecting on the text

KLV LQWHUGHSHQGHQFH RI UHDVRQ DQG adab is a

SHUPDQHQWIHDWXUHRIFODVVLFDOGLVFRXUVHVRQWKHIRUPD-WLRQRIWKHLQGLYLGXDO$ l-Adab al-saghirDZHOOQRZQWUHDWLVHE\,EQDOXTDIIDVWDUWVRQWKLVLGHDUHPLQGLQJXVOLH6DOLKLEQDQDKWKDWUHDVRQKDVLQQDWHSUHGLV-SRVLWLRQVDQGFKDUDFWHULVWLFVWKDQVWRZKLFKLWDFFHSWVHGXFDWLRQ adab DQG WKDQV WR WKH ODWWHU UHDVRQLPSURYHV DQG GHYHORSV0 KLV LQWHUGHSHQGHQFH OHGPRVWDXWKRUVWRPDHDGHVFULSWLRQRIPRUDOTXDOLWLHVLQVSLUHGE\,VODPLFHWKLFVDVZHOODVE\FRQWULEXWLRQVIURP*UHH 3HUVLDQ DQG ,QGLDQ FXOWXUHV DQ\ WH[WVPD\EHIRXQGRQWKDWVXEMHFWV\VWHPDWLFDOO\GHDOLQJZLWKHWKLFDOFKDUDFWHUVDQGYLUWXHVZLWKKRZHYHUGLYHUJLQJLQWHQWLRQVDQGGLIIHUHQWPHWKRGVRIFRPSRVLWLRQ6XFKis th cas ith he Comrehensive Book of the ules

of Conduct and he esser Book of Conduct by bn

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Understanding the text

LQGDERXWGLIIHUHQWPHDQLQJVRIWKHWHUPDGDEhen roose three different terms that might ossiblyserve as a single translation of the term, and justifyeach of these choices in turn.

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LQGYDULRXVPHDQLQJVRIWKHWHUPDGDEWKDW\RXconsider mutually contradictory.

LQGWKUHHFRQFHSWLRQVRIHGXFDWLRQWKDWGRQRWVHHPto be in line with what you already knewabout slamic culture.

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that closely resemble your concetion of education. +DYH\RXGLVFRYHUHGRQHRUPRUHLGHDVWKDW\RXWKLQN

should be more fully integrated into your concetion RIHGXFDWLRQ" +DYH\RXGLVFRYHUHGRQHRUPRUHLGHDVWKDWPDNH \RXWKLQNDERXW\RXUSHUVRQDOLGHQWLW\" :KDWVHHPVWR\RXWREHODFNLQJLQWKLVWH[W"

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he grou is slit u into three-erson teams.ne or more questions are chosen.ach team drafts a joint answer to the chosen questions.ne after another, each team reads out its answersto the entire grou. ach team collectively selectsthree answers that it wishes to criticize,and drafts its criticism.he criticisms are read out to the entire grou.ach team reares its answersto the criticisms received.he answers are read out.f ossible, begin again with other questions.

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Educational exercises

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their oints of view.

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the two worksheets and their characteristics.

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