448:, he empathized on the well-known idea of the Logical Positivists that non-scientific phrases that cannot be verified scientifically are void of objective meaning. This was understood by the wider community as an indirect rejection of religion in general and Islam in particular. The book has invoked a storm of attack and criticism to its topic and to the author. In a late response, 1984, Zaki Naguib has reprinted the book with a slightly more moderate title
489:, we may present such a central theme in one phrase: "Scientific thinking as a basic social value". His central problem was, as much as every thinker in the Arabic modernist era, how to transform a backward society like our present Arabic and Islamic societies into an advanced one. The answer was, in his view, to get rid of superstitious and irrational ways of thinking, and replace them by scientific thinking.
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response to the difficult question of
Authenticity and Modernity. In brief, his view can be epitomized as follows: we should not abandon our intellectual heritage in order to achieve modernity, for this would be some form of a cultural suicide, instead we stress and use the rational and intellectual part of it in conjunction with contemporary advancements of scientific and objective philosophical thought.
417:". This constituted a form of preparation for his second phase, in which he strictly adopted the principles of the new philosophical school of Logical positivism. Logical positivism rejected philosophy in its metaphysical sense and rendered it to the status of the analysis of scientific knowledge and analysis of meanings of the regular language. This period extended to somewhere between 1960 after writing
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constructs. For, he did not build a metaphysical construct, despite his use of "Logical positivism" in its abstract form. In this sense he is closer to Sartre, Nietzsche and
Kierkegaard, in modern ages, and to Abu Hayan Altawhidi in ancient Arabic philosophy than to Russell, Kant and Ibn Rusd. Hence he was rightly referred to as "the philosopher of literature writers and the writer of the philosophers".
402:'s empiricism as well as behaviorism in their rejection of the concept of the psych. Following this attack he purported to support the view of objective free will of human psych or mind, albeit with the acknowledgement of the deterministic nature of its environment as well as its own constitution determined through history.
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Hence, his enthusiasm for
Logical Positivism was essentially a pragmatic move, his vision was that he can make use of this philosophical/scientific construct to uplift and boost his central idea. However, we should say that his writings during the first phase do not show any provisions, deviations or
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as "the philosopher of authors and author of philosophers". Mahmoud adhered to logical positivism and adopted science interpretation with social motivations to reconcile the Arab tradition with modernism. Mahmoud defines the "Arab tradition" as the configuration of techniques by which our ancestors
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In any case, "Scientific thinking", as an absent value in our societies, has taken for him the form of a philosophical project. The basic aim of such a project is to push toward implementing such thinking in the society, and the means with which this goal will be achieved is the position of logical
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Hence, in the second phase, his belief in "scientific thinking" as a necessary societal value, remained the same but in the form of an underlying structure covered by the study&n and analysis of the rational trends of
Islamic heritage. Therefore, once again, the study of Islamic heritage was a
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This becomes perfectly clear if one analyses any of his articles and books in his second stage. The underlying message remains the same albeit with different terms. In addition, this method- a superstructure of
Islamic analysis founded on a scientific if not positivist concepts – represented his
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Zaki Naguib
Mahmoud's thought can be divided into two or three phases, according to the measure we use to approach and evaluate it. In the general meaning of the term "thought" it is evident according to his own writings as well as other scholars that he passed through three phases of thinking.
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between 1968 and 1973. This period can be viewed as a synthesis of the two previous stages. For it is marked by his deep interest in the intellectual
Islamic heritage as well as the Islamic view as possessing specific characteristics. This new synthesis has revealed itself in domination of the
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Zaki Naguib started his intellectual life, in its first phase, with a religious if not a Sufi position in which he defended religious miracles, human freedom as well as metaphysical contemplation of human life. It is believed that this phase extended until his studies for PhD and peaked in his
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If we want to classify his philosophy from the point of view of the degree of abstractness and its relation to real life, then we would say that Dr. Zaki Naguib lines up with those philosophers who expressed their philosophy through literature and art rather than through building metaphysical
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partial criticism of this philosophy. Hence, we can conclude correctly that such a pragmatic explanation of his position at that period applies only on the subconscious level, in which contradictions of this view with his traditional convictions has been running on the subconscious level.
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However, if we adopt a strict philosophical measure in assessing his works we would be speaking about two phases of philosophical thought. Moreover, these two phases should be understood within one philosophical theme that comprises the essence of his philosophy.
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positivism, or "scientific empiricism", the term he prefers. Success in this project requires positive reception form the society, which happened partially on the intellectual as well as governmental levels, but not on the general and lay person one.
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in Sudan and attended two years of his secondary school there before returning to Egypt to continue his secondary education. Afterwards he entered the high school of teachers and graduated in 1930 and worked as a teacher till 1944.
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Mahmoud's philosophy can be found in one recurrent theme that constitutes the driving motive behind his successive views and phases. According to his own interpretation in his intellectual autobiography,
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His second phase of thought began in the late 1940s and early 1950s. Dr. Mahmoud was exposed during his studies in
England to analytic philosophy and was greatly influenced by the thought of
353:(1968), member of the Supreme Council of Culture, and of the National Council of Education and Scientific Research. In addition, he worked in 1953 as a visiting professor of philosophy in
265:: زكي نجيب محمود) (February 2, 1905 – September 8, 1993) was an Egyptian intellectual and thinker, and is considered a pioneer in modern Arabic philosophical thought. He was described by
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Honorary
Doctorate in 1985, and the necklace of Sultan Al-Owais of the U.A.E. in 1991, an award which is exclusive to the most distinguished figures in the Arab world.
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When he came back, he was appointed as a lecturer, then, assistant professor and finally professor of philosophy at the
Faculty of Arts,
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Mahmoud authored many books and translations in addition to his numerous articles in magazines and newspapers, including the Egyptian
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problematic known as "Authenticity and Modernity" on his thought. This period is best marked, among many other writings by his books:
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pragmatic move in order to overcome resistance against his call for "scientific thinking".
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Award in 1970, Arab Educational, Scientific and Cultural Organization Award in 1984,
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The third and last period has clarified itself during the period he stayed in
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Wiredu, Kwasi C.; William E. Abraham; Abiola Irele; Ifeanyi Menkiti (2004).
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as his father worked in the government of Sudan. He studied at the
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Zaki Naguib Mahmoud was given the State Incentive Award in 1960,
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He was married to Dr Munira Helmy, a professor of Psychology at
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in the second, and then he worked as a cultural attaché in the
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The Rational and the Irrational in Our Intellectual Heritage
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The Rational and the Irrational in our Intellectual Heritage
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dissertation "self-determination". In this work he attacked
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On Eastern and Western Literature in the 19th century, 1948
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Zaki Naguib Mahmoud at Egypt State Information Service
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1017:"Zaki Naguib Mahmoud: Pioneering Arab philosopher"
779:PhD Dissertation titled "Self Determination", 1947
871:c - In Cultural History and Literature Critique
322:Zaki Naguib Mahmoud finished his education at
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931:Mahmoud died on September 8, 1993, aged 88.
425:. Landmarks of this period are his books:
357:in Columbia, USA for one semester, and in
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622:Our Culture in Front of Contemporary Time
466:Our Culture in Front of Contemporary Time
1043:Zaki Naguib Mahmoud at Arab Philosophers
860:On Ancient and medieval Literature, 1943
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338:. He defended his dissertation titled "
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837:b - In Collaboration with Ahmad Amin
577:The Live of Thought in the New World
367:Embassy of Egypt in Washington, D.C.
421:and 1968, when he left to teach in
1073:20th-century Egyptian philosophers
694:On Modernization of Arabic Culture
646:From a Philosophical Point of View
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1015:Saber, Zeinab (August 31, 2021).
992:A Companion to African Philosophy
107:The State Incentive Award (1960)
749:With the Revolution on the Doors
378:The American University in Cairo
355:The University of South Carolina
286:Zaki Naguib Mahmoud was born in
209:The University of South Carolina
115:The American University in Cairo
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16:Egyptian philosopher (1905-1993)
895:, Thee books of the 1st volume,
774:Translations of Al-Akkad Poetry
652:Preoccupations of Intellectuals
1078:Gordon Memorial College alumni
899:The Appearance of Civilization
849:The Story of Modern Philosophy
700:An Arabic Between Two Cultures
583:Toward a Scientific Philosophy
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843:The Story of Greek Philosophy
816:History of Western Philosophy
783:The Land and People of Egypt
920:The Heritage of Middle Ages
885:, Vector Crafetchenco, 1944
826:Logic, a Theory of Research
664:A New Society Or a Disaster
359:Washington State University
213:Washington State University
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863:On Modern Literature, 1945
682:About Freedom I am Talking
409:and attended a lecture by
889:The Story of Civilization
640:This Time and Its Culture
610:Renewal of Arabic Thought
450:A Stance from Metaphysics
431:The Philosophy of Science
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154:University College London
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117:Honorary Doctorate (1985)
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994:. Blackwell Publishing.
941:List of Egyptian authors
731:The Paradise of the Fool
706:The Outcome of the Years
545:On Philosophy of Science
393:Evolution of his thought
1058:Cairo University alumni
946:List of African writers
855:The Story of Literature
768:D - Writings in English
743:A Sunrise from the West
719:The Lands of The Dreams
713:C - Literature writings
604:B - In Arabic Modernity
557:The Myth of Metaphysics
446:The Myth of Metaphysics
439:The Theory of Knowledge
435:The Myth of Metaphysics
877:The Arts of Literature
658:Thoughts and Positions
267:Abbas Mahmoud al-Akkad
217:Beirut Arab University
110:Order of Merit (Egypt)
966:"Zaki Naguib Mahmoud"
879:, H. T Charlton, 1944
810:The Rich and the Poor
332:King's College London
270:lived, and he viewed
189:Harold Foster Hallett
160:King's College London
1021:The Egyptian Gazette
351:University of Kuwait
324:Ain Shams University
312:Ain Shams University
288:Damietta governorate
148:Ain Shams University
883:I Preferred Freedom
812:, H. G. Wells, 1937
563:Theory of Knowledge
533:On Positivist Logic
427:On Positivist Logic
259:Zaki Naguib Mahmoud
126:Academic background
23:Zaki Naguib Mahmoud
801:Four Dialogues of
761:A Story of a Psych
670:A Story of A Mind
628:In Our Mental Live
444:In particular, in
415:Logical Positivism
340:self-determination
274:as the spirit of "
272:logical positivism
233:Logical positivism
177:Self-Determination
908:and its Neighbors
795:a - In Philosophy
688:An Islamic Vision
527:A - In Philosophy
487:A Story of a Mind
470:An Islamic Vision
457:Kuwait University
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67:September 8, 1993
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676:In a Conjunction
596:Jābir ibn Hayyān
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247:Taha Hussein
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200:Institutions
180: (1947)
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162:(Ph.D, 1947)
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75:Cairo, Egypt
69:(1993-09-08)
1068:1993 deaths
1063:1905 births
975:November 9,
893:Will Durant
725:Shakespeare
535:, two parts
437:(1953) and
411:Alfred Ayer
384:His Thought
290:, north of
94:Philosopher
82:Nationality
1052:Categories
952:References
634:With Poets
551:David Hume
480:Philosophy
363:Washington
336:Philosophy
239:Influenced
156:(MA, 1944)
150:(BA, 1930)
140:Alma mater
49:1905-02-02
830:John Dewy
276:Modernism
131:Education
98:Professor
935:See also
520:Al Ahram
472:(1987).
464:(1975),
441:(1956).
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429:(1951),
85:Egyptian
832:, 1959,
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922:, 1967
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910:, 1951
901:, 1950
851:, 1936
845:, 1935
822:, 1954
806:, 1936
785:, 1956
776:, 1945
763:, 1965
757:, 1955
751:, 1955
745:, 1950
739:, 1947
733:, 1947
727:, 1943
721:, 1939
708:, 1991
702:, 1990
696:, 1988
690:, 1987
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678:, 1985
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666:, 1983
660:, 1983
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648:, 1980
642:, 1980
636:, 1980
630:, 1979
624:, 1976
618:, 1975
612:, 1973
599:, 1961
591:, 1960
585:, 1959
579:, 1956
573:, 1956
565:, 1956
559:, 1953
553:, 1951
547:, 1952
541:, 1951
423:Kuwait
263:Arabic
171:Thesis
104:Awards
927:Death
914:Japan
906:India
803:Plato
513:Works
300:Sudan
296:Cairo
292:Egypt
996:ISBN
977:2021
413:on "
400:Hume
282:Life
64:Died
43:Born
334:in
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328:PhD
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