Human societies suffered from worsening manifestations of intolerance and violence and intolerance, Creating an imbalance in the foundations and principles and values that govern the relationship of the other so remove him intellectually and politi
cally, religiously and humanly ….. The absence of tolerance lead to rule mentality of prohibition and criminalization.
Conversely acquired the concept of tolerance many different meanings, and reflected a variety of images across different forms of human consciousness, Tolerance is no longer confined to the sectarian and religious side, but extended to the political, legal social side , Ethnic ....... ,These issues combined kick philosophers to raise a number of issues and issues relating to tolerance. Philosophy was one of the most fields of knowledge which has worked to entrench in the human mind.
.As the need for today - as in many periods of human history - To breathe life into the lofty human values and fertilized and dissemination, It may be appropriate to scrutinize the concept in terms of the philosophy of tolerance, Considering that philosophy is that test center where concepts and vital area to enrich and give them strength, impact strength in thought and behavior. Tolerance is hoped wagered not only a virtue but a necessity and existential social, cultural and political need. And in order to fortify the reality in front of all the risks of dogmatism and bigotry that can take us and targeting our existence and our gains and our aspirations.
This study tried to examine Taha Abdul-Rahman’s position towards thecontemporary Arab Thought in terms of detecting the extent of seriousness of the application of the modernity concept. Modernity in the Arab culture was stuck between several differe
nt ideological trends since the heritage of originality representsmaintaining of priorities for research in modernity. However, Taha Abdul-Rahman refuses arguments of Western modernityas a lesion to the Arab Thought and heritage, prompting him to build an intellectual project based on innovation within the Arab-Islamic culture. The starting point was the idea of the Arab deliberative field. To hit conclusions, suchresults and generalizations cannot be reliable since it only included rooting idiosyncratic side of the Arab culture. The research shows within this context that itcannot accept these results and generalizations because Taha Abdul-Rahman based on the primitive field which did not cover allthe areas of the Arabic heritage.
The aim of this research is to study the concept of history and evolution for
“IbnKhaldun” through a systematic illustration of the meaning of history. Therefore, we
present this research in order to reach the philosophy of history for “IbnKhaldun”
and to
highlight the importance of this philosopher as one of the founders of the philosophy of
history as his conception of history makes him close to contemporary philosophers.
This perception is crystallized to history on rejecting the “empiricalconcept”
radically. Therefore, we find that the history of “IbnKhaldun” is not a narrative of news,
but it is an explanation of eventsin which we can build it a new science.
The concept of progress that was crystallized in the eighteenth century has signs in
the introduction of IbnKhaldun in which he presented a methodology for studying history
in its interior movement and not in appearance. In addition, the problematic questions that
raised by “IbnKhaldun” opened horizons for knowledge and development such as:
What is the relationship between historical knowledge and historical writing? Is it
possible for history to be part of science?
This research also points to the errors of historians, which occur for many complex
reasons that might be psychological, social, political and cultural.
The errors also may happen because of a lack in knowledge about the laws of nature.
The importance of this research is the nature of the problem it handles , which is the
phenomenon of Westernization (away from homeland) and its long term that accompanied
the man since ancient times. It is not the product of a particular individua
l, and not the
result of this day and age in particular, but rooted deep in history.
The concept of Westernization is one of the most difficult concepts of what is
shrouded in a lot of confusion and ambiguity due to the multiplicity of areas of use. From
here this research seeks to shed light on the concept of Westernization and observes
subsequent transformations and their implications.
It is proven that the phenomenon of Westernization, as a comprehensive human
phenomenon, is more severe in capitalist societies, a result of what it results of the
tremendous economic development and social change which has led to a stark machine
control and material aspect in humans.
Thus the capitalist system directly contributed to strengthening the feeling of
alienation and Westernization, making it a consumer society that uproots man from his
origin and carries a system that he has nothing to do with it. Individuals, shall be
transferred to the non-conscious group, and the Westernization of the individual case turns
into a general social phenomenon.
We can not understand the nature of philosophical Presence in the
modern Arab thought in isolation from the historical conditions that
framed it, that was represented in the imperialistic phenomenon with it's
historical and intellectual needs, bes
ides the constancy of failed economic
and social conditions Arab conditions, and the domination of the
theological vision as a directed and specific vision for thoughtful dealing
with nature and history.
