The contemporary mind struggles with a number of intellectual, philosophical, and ethical problems, and in this struggle it strives to light the paths towards revealing them and removing the obstructing matters and the obstacles that prevent the dissolution of their complexes.
The advantage of these new problems is that they are practical demands and questions that are derived from real events, meaning that the answer to them is not limited to intellectual considerations and mental measures that thought elicits from the mind, but rather answers that reflect in order to help man manage his good life.
The demands of the practical mind are absorbing most of the philosophical questions, and have made it necessary for contemplation to suffer pain and swallow human sorrows, real talk and psychological distress.
It is akin to effort;
Not in order to build a holistic conception of life, but rather to find the methodological tools by which thinking is thinking, philosophy philosophizes, and morals create.
Here it is worth saying that our urgent need for the method outweighs our need for the content;
The curriculum that enlightens us the way towards intellectual awakening, creative philosophizing and realistic creation;
This is exactly what Professor Abdelrazzaq Belakrouz, professor of philosophy of values and knowledge at the University of Setif in Algeria, and head of a research group at the Ministry of Higher Education and Scientific Research, discusses, through his recent book entitled “Philosophy. 2022.
In order to explore the depths of the book, Al Jazeera Net hosts Professor Abdel Razzaq Belakrouz in an interview we leave you with its contents:
Talking about philosophizing directly leads us to question the systematic relationship between the mind and the heart, especially since there is a current that seeks to separate them. What do you think?
If we come to the book’s questions, and reach a reference to its epistemological assumptions, then we go on to say that what gave us this idea of systematic interconnectedness was the acknowledgment of the saying that the origin of the link between the actions of the mind and the practices of the heart is not Petra, but that there is a heart that resides in the mind and a mind that resides in the heart, and what The ruptures occurred between them, except when the mind was controlled by reductive and partial cognitive models. The luck of sanity was the causal awareness of the world that can be demonstrated in the physical, natural and mathematical sciences, and later in the humanities and social sciences.
As for the luck of the heart, it is individual emotions and the accommodation of moral feelings within the volatile conditions of the heart, which, according to the perspective of the reductionist mind, are impossible to control according to the pillars and steps of the scientific method.
Thus, this differential division has become an axiom and a principle that serves as a starting point for thinking and does not cast doubts on its principles and philosophical implications.
Thus, the relationship between the mind and the heart was torn apart, and spiritual ethics for itself did not find a place, neither in the methods of rationality because it does not respond to quantity and weight, nor in the conditions of the heart because it is a place for departures from one state to another (volatility).
The German philosopher Immanuel Kant (1724-1804) contributed to his critical preparation to justify independence in moral legislation. He denied the scientific character of the possibility of metaphysics, and positivism in this impossibility found its outlet from Kant's philosophy;
Because it took this rule to distant questions and spiritual meanings by criticism and denial, especially since the belief system or the metaphysical foundations were the basis of meanings in moral action, so Kant's criticism of metaphysics is an invaluable preparation for the scientific position and then for the logical positivism later.
Kant also contributed to establishing ethics on the idea of minimizing the doors of religion;
This is because it is a kingdom of the heart, not apparent rituals, meaning that it is heart conditions, not molded, and inner spiritual meanings, not motives and levers of faith for the sake of social action or human reform, so faith is confined to the inner self, looking for qualitative growth within the human being. As for the external reality, the independent and relative self is The standard of thinking and constructing human scientific and institutional systems.
The book "Philosophizing... Intellectual Education and Curriculum Paths" was published by the Nahd Center for Studies and Research for the year 2022 (Al Jazeera)
The third preparation appears, in the separation between the heart and the mind according to Kant, in the issue of the self-justification of the moral act. The duty is self-existent and self-critical, and it refuses to accept an external trial or testimony from another being, and this is the spirit of independence that Kant legislated for it;
By establishing the criterion between the awareness of the heart and the awareness of the mind, for the heart grows qualitatively and inwardly, and the mind is cut off from this heart faculty, and is present in the external world of nature.
Ethical doctrines, based on these principles, tended to be synonymous with creationism and independence, and this stage was known as the first threshold of moral secularization, and Kant is considered its pioneer.
Its major features are: separating moral meanings from metaphysical foundations, limiting religion to the conditions of the heart, and self-awareness is the criterion for justifying moral judgments.
However, this self, which is possessed by vanity in its independence, separation, and dispensation, did not know that it was the cunning of history that would destroy its visions. Philosophical trends were formed that attack the "spoiled child of philosophy", that is, the pure ego, pure awareness, and the enriched self, and it triumphs over other influences that are more powerful and powerful than the self. , such as the strength of cognitive systems that draw the schematic of thinking, or the individual and cultural subconscious that draws the features of the self, or the economic structures that ascend to the self.
Thus we are faced with the death of the self, the fluidity of the self, the dissolution of the self, and the reflection in the self.
Therefore, the idea of autonomy is no longer a source of pride and a moment of victory, but rather a sign of a sick interpretation of existence, and joy in the knowledge, method and knowledge that man has, which were later revealed to be visions and circumstantial choices that do not correspond to the truth or the natures of the objective world.
You talked about the second threshold of secularization that characterizes the post-moral era, so what is its impact on the act of philosophizing?
Since the first era is the era of God the standard of actions, and the second era is the era of the independent human being, the source of justification for moral judgments, the third era is the departure from the foundation straight, and the turn toward the culture of lust and the second individualism that addicts pleasures and exaggerates itself in the desire for enjoyment and passion for personality and the pursuit of quality life.
This situation has come to be known as post-ethical culture or the second threshold of moral secularization.
If the first threshold is based on the self understood in the philosophical sense and on the duty towards the self and the other, history and humanity;
The second threshold is the self understood in the psychological sense, and on the right to enjoy the self without responsibility or compulsive commands for the sake of the other, the good, humanity, or the emancipation of classes.
The post-ethics culture, whether it establishes the distinction between normative ethics and the foundations of morality, or the one that abandons mandatory orders and follows the movement of subjective rights, is a sign of the need of contemporary man to light the paths anew, and this need for new meanings expressed by one of those interested in moral affairs The contemporary, saying, "We live in an era, in which moral values raise difficult questions, and we are also witnessing great social and cultural transformations, which plunge us into uncertainty. raise challenges and face problems) even though we have a solid and coherent system of moral values.
There is a rhythmic thread transmitted in the book that shows the existence of a purpose and a purpose, so is it the remedy and repair of the rift between the mind and the heart?
The purpose that penetrates the texts of this book, after noticing the crisis, and the desire to seek treatment, is to integrate spiritual meanings and scientific tools into the core of intellectual education, the philosophy of action, the ethics of acquaintance, and ways of liberation from post-moral ethics, in a systematic and aggressive course towards the development of intellectual, philosophical and behavioral components .
Thus, the book falls within the demands of the contemporary practical mind, and at the core of the general path of what is now known as “therapeutic by philosophizing” or “life by philosophizing.” Spirituality, self-treatment, transmutation of attributes, the art of reading, how to look in the world, dialogue with the self, and architecture of the outward and inward.
And other matrix of meanings, which includes within it the human need for methods of reflection and paths for creation as well.
In the first chapter of the book, you discussed an important issue related to the philosophical approach, as you traced the parameters of this verb from practice to usage. How is that?
It is true that we dealt with it in two chapters. The first chapter dealt with the obstacles to intellectual education that we have enumerated in psychological diseases, cultural and intellectual imprints, and diseases of thought.
The same applies to natural thought for the treatment of cultural and kinetic internalization, as we suggested for the treatment of thinking diseases, to lead the mind from being confined to distinguishing between knowledge to uniting between them, to ward off the scourges of separation and fragmentary analysis.
It is to teach intellectual diligence and engage with the movement.
The second chapter, which is labeled "The Scientific Method in Exposing the Philosophical Statement: From the Content of Philosophy to the Tools of Philosophy", extended the validity of relying on the scientific method in order to use philosophical techniques, the method that is based in its characteristics on the following characteristics: scientific, integrative and practical, then we dealt with the application of tools The method or its techniques on the topics of "translation", "concept", "definition", "evidence" and "philosophical biography", ending in the last to the importance of implementing this method and transferring it from the department of philosophy to the topics of social sciences, questioning the techniques themselves: the translation of social sciences and the structure of Its concepts and the picture of its definitions, the foundations of its evidence and the biography of its scholars.
In the second chapter of the book, you discussed what you called the creation of the soul and the activation of ideas, making this practice stem from the world of meaning to the realm of reality. How is that?
In the second chapter, through its first chapter, I discussed the importance of enlightening the mind in a spiritual and philosophical sense in order to be satisfied with noble morals, according to three paths: the path of benefiting from the moral inheritance, the path of specifying the rational and behavioral means to liberate the soul, and the path of integration between rational policy and spiritual policy in contentment with noble morals. We concluded the chapter with the importance of transforming noble morals into educational methods in which education is liberated from a culture of thought separated from moral pillars.
It is strengthened by the culture of reason, especially in light of the contemporary moral turmoil.
As for the second chapter, I tried to travel by analysis to end the repetitive contradiction between the theoretical mind and the practical mind, or between correct ideas and effective ideas, with an overture on the key concepts: the logic of health and the logic of validity, as well as the meaning of the word contemporary challenges, then the starting points of action towards civilization as the horizon of a refined human being. , namely, three, the religious idea, we wondered, could it be a starting point?
Then spiritual awareness as the tangible support for the idea, and finally the values of the evidentiary duty that achieve the act of initiative, participation and completion.
While in the third chapter, I turned towards presenting an explanatory approach to the transformation of the reformist discourse from its call for reforming the mind and renewing the methods of thinking to renewing the conscience and building the inner human being. In which the values of the mind converge with the values of conscience.
What is the role of ethical models in challenging social and cultural crises, whether at the level of concepts or practice?
An important question, which is the core of the third chapter of my book, which I dealt with in its first chapter, “the issue of moral concepts in its management of the diseases of human civilization.” The first model was tolerance, as it is a historical concept, while the second model was communication, and we called it the linguistic concept, and the third model went Towards the concept of recognition, and therefore it is a moral concept, and after ending the criticism of these models, we developed another concept that overlaps with the previous concepts, which is the model of acquaintance, which is based on the spiritual faith component and on the beneficial exchange and the differential in dignity.
As for the second chapter of it, it opened the discussion with the post-moral culture;
The heiress of the aesthetic model in understanding and interpreting the world, and the discussion revolved around rebuilding the concept of the Renaissance, by replacing it with another concept, which is “cultural standing or cultural resurrection”, followed by this reference;
It monitors the human condition in a post-moral culture, where the aesthetic pattern of culture prevails, and the private space is sanctified more than the
presence
(act of presence or presence) in the public space. Emancipation from this culture is beyond morals, so we have seen them in rehabilitating intelligence in the field of values, and social education as an ideal method for liberation from addiction to private space.
Finally, we added a research enclosure, dealing with the facilities of the Greek visions of the world and the position of man within them: they are three: the mythical vision attachment, the natural vision attachment, and the practical vision facility. Three human models were revealed within these visions: the person of myth and imagination, the person of material interpretation of the world, and the human of virtue and the creation of space. general.