| Popis: |
The human being is the basis of philosophy, and this concept has crystallized mainly in most philosophical currents. Therefore, we see that these trends fall into one subject, which is (man), and every philosophy of these philosophies and currents or philosophical trends tries to set a concept for the human being of its own, and therefore we see a clear difference in Interpretations of these conflicting philosophical currents among themselves, which consider the human being and problems are the core of the topics of their thinking and with this research which is (the human being in the philosophical thought), so we see that Jaroudi's cognitive, philosophical and cultural system is poured into one topic, which is the human being, and this is what we found when talking about the concept of the human in Marxist thought, which was embodied in the principle of freedom, equality and respect for the other, then moving to the concept of man in existential philosophy, with its atheistic and believing parts, and its characterization of the human being because it is considered the fundamental difficulty in existential philosophy, and after that, Jarudi moved to the study of man to the personal philosophy of Jean Lacroix and Monet, which emphasizes the individual's responsibility and emphasis On a position on nature and history, and finally he studied man in structural philosophy. We see that the research began with a general introduction in which the human being is its main focus, and many researchers attribute their writing on the subject of man and humanity to Abu Hayyan al-Tawhidi and Ibn Miskawayh, as two of the flags of humanism in the Islamic civilization, and how these successive currents have looked at the human being and have been interested in all aspects of man Not only what he is aware of and what he thinks about or what he intends, because there are things in him that always go beyond awareness, thought and intent, and we see from the important results at the beginning of the conversation the consequences of studying a person from the deep crisis that he lived with all his conscience due to his presence in a concerned world, a world from which there is no way out. Likewise, Arkoun stems from the necessity of re-regard for philology as an indispensable approach in establishing the scientific approach to texts as a primary entry point for dropping sacredness from it and thus liberating the Islamic mind from the mythical thought that was associated with it with the Islamic vision of the phenomenon of revelation. On the other hand, existential philosophy emphasized the ability of man to conquer reality, transcend it and give it a special meaning. |
