Арабская философия Прошлое и настоящее [Е. А. Фролова] (pdf) читать постранично, страница - 216

philosophy, in particular, to positivism, ideas of Darwinism (Sh. Shmeil). Sporadic in the beginning of the
20th century, publications on philosophical topics by the middle of the century gave rise to ample literature that acquainted the reading public with
Kantianism, Cartesianism, with modern tendencies in Western culture: existentialism, personalism, Marxism and other directions. This period is also
marked by an increasing interest to the past, working with texts, publishing
the works of thinkers of the past centuries, interpreting their legacy — in
this way a new philosophy was taking shape.
The fourth part of the book deals with the Arab philosophy of the second half of the 20th century and of the beginning of the new age. At that
period, its state and development was related to attempts at meeting national, cultural needs through adopting the Western (including Soviet) way
of thinking, model of successful development, through criticizing “oldfashioned” traditions along with taking into consideration progressive traditions — in the 50-60-ies, when, after gaining independence, a belief in
the possibility of fast transformations and effectiveness of ideas of Naserism dominated. On the other hand, the tendencies to reject the Western
developmental model, manifested in the appeal for identity and creation of
authentic, “Islamic” philosophy, took shape in these years and intensified
in the 70-80-ies.
In accordance with these tendencies, doctrines analogous to Western
one predominated in the first period: intuitionalism (al-Akkad), personalism (al-Hababi, R. Habashi), existentialism (A. Badawi), “juwwaniyya”
(O. Amin), logical positivism (Z. N. Mahmud), Marxist and Marxism-oriented philosophy (J. Hanna, M. A. al-Alim, H. Mruwwe, T. Tizini, etc.).
Enhancement of the ideas of Islamism was and is accompanied by transfer
of a considerable part of attention onto problems related to the Koran, to
the foundations of “the science of Islam”, its initial content and historical
transformation, and its role in the present world (H. Hanafi, etc.).
In parallel with this, criticism of religious consciousness continues, and
projects to alter it are proposed, the conception of “new nahda”, “new renaissance”, taking into account the lessons of the unaccomplished nahda of
the beginning of the 20th century is introduced (S. al-Azm, M. A. al-Jabiri,
M. Arkun). The core of almost all current philosophical doctrines is the
desire to help their countries occupy an appropriate place in the modern
world, accept all the best that the world culture has, along with preservation of their own positive traditions, their identity.