This research will discuss the reduction between Husserl and Merloponte, where
reductionism is one of the elements of Husserl’s phenomenological approach, which is the
way the transcendental ego is used to reach the anemones. Phenomenology has infl
uenced
many of the later philosophies, especially existentialism, where the latter attempted to
apply Phenomenology from the arena of feeling to the realm of existence, and Merloponte
as existential philosopher of the Phenomenology applied to his philosophy. This research
will focus on how Husserl and Merloponte treated the reduction, and what are the points of
intersection and difference between the philosophers. This research addresses the meaning
of the Pythagorean and phoenomological and Mahawe reduction in each, and how
Merloponte achieved a leap and overcome Husserl in a manner consistent with his
philosophy based on perception.
This piece of research attempts to trace the textual study through examining the
excellencies of Ash-shanfara’s text, next to its artistic secrecies that have been neglected
by those researches who were busy with stories, tales, language and (ideol
ogy). However,
the literary heritage has received a considerable amount folkloric tales and superstitions. In
the past, linguists had been attracted to the al-Lamiyiah semantically and syntactically. A
few contemporary studies had mentioned few selections, the thing that triggered the sence
of poetical in their veins, which found it enough to portray a constellation of its intellectual
proposals. Thus al-Lamiyiah survived, being an artistic masterpiece a virgin soil.
Henceforward comes this research to scrtunize the strata of secrets of artistic aesthetics,
starting from the dynamic polarity structure that systematize the concluded presenceabsence
relationships, and ending with crystallizing the poetical personality (not the
historical) in the poetical heritage. It unleashes the varieties of the ‘ego’ within its unique
tissue ascertaining the poetry is creativity, and not merely virgin before natural scenaries,
or successive episodes through time, nether is it a description per se. Rather, it is an
intuitive creation that manipulates nature, among many other things, for the sake of its
artistic intentions.
to know the science of westernism whose features appeared in contemporary Arab thought by the thinker Hassen Hanafi, and contribution in its development via identifying its features first; "and to criticize it Second." is today considered to
be a must, but rather urgent "to avoid having fallen in the limit of an Arab civilized identity which is convulsive and rejecting the other through a predetermined judgment and a textual thought which is undebatable and not less difficult than the undebntability and darkness of the fundament alist salafi mind that forbids diligence, rationality and development. The research deals with the needs to form the science of westernism as per the arab ego to be pure and free from western colonial cultural orientalism indirectly, being far from reaction as centeralized on the axis of self-arrogance towards uprising arab scientific thought whose concern is to keep abreast of the world and go into history with keeping up the ego safe and secure, through analyzing the phenomenon of western superiority and detecting the keys of power and its reasons to find why we are fused in the western civilization. This is to stop being fascinated excessively by that, to get rid of that or to lessen the duality of south and north or arabs and the western to get to a state of international participation in making the pillars of civilization, and to stop being annexed to the west and taking with no return. Not doing that, the picture of the arab and the muslim will not be corrected for themselves first and for the world second. Thus, this research is an attempt to focus on the leading role of arabs and muslims to have a thought mechanism, not pragmatic but scientific to keep abreast of history force with no clash or being annexed, so it should be noted that orientalism is a thought that stands on the opposite bank of the westernized thought . today, the west is especially fully ready to get any Arabic text to criticize it, including America, and to criticize its racism in order to be considered as serving their centrality in an attempt to make arab drain purchased especially those who think of the arab Islamic identity to have them work for their mythodology because this colonialism is not pure coincidence, but it is based on hardworking pursuit in avery tireless way.
This paper attempts at focusing on analyzing the poetic structure of a pre-and-post-
Islamic poet who witnessed and lived in the early Islamic and Umayyad Eras. With regard
to the objective, the paper is intended to shed light on the major features
and master pieces
of literary output, be its prose or verse, which is the human ego, the driving force and
dynamo behind any human creativity.
In this regard, the paper attempts at categorizing the major subjective characteristics
of a famous poet, such as Al-Farazdaq, who represented a unique phenomenon on the
creative, literary, and poetic scene, through the poetic satirical exchanges with Jareer, the
Umayyad poet laureate.
All this is being dealt with through trying to trace the major characteristics of this
ego and the impact it had left on the Arab poetic output.
