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Abd el-Kader o XIX-wiecznej Europie

100%
Gadamska-Serafin R.
Tematy i Konteksty
|
2018
|
vol. 13
|
issue 8
476-495
EN
As a consequence of being an Algerian leader in the struggle of the independence movement and anti-colonial war against France during the 19th century, Emir Abd el-Kader spent 5 years in a French prison. Later he visited Paris and other European cities on other occasions as well. These events in el-Kader’s life were excellent opportunities to become well acquainted with Western civilization. His work: Call to the Intelligent, Warning to the Indifferent. Philosophical, religious, historical and related considerations (Paris 1858) can be described not only as a philosophical work but also as a tactful worldview discussion and a well-balanced, though a little covert, critique of the modern civilization and Western Culture. Despite his enthusiasm for Western culture and its intellectual trends of the time, the Arab thinker saw the profound flaws in the modern, Cartesian rationalism. Being a true adherent to the Eastern beliefs of reason and religion as inseparable entities, el-Kader advocated their alliance also in the field of science. He regarded religion and science as complementary domains. He also reproached European scholars for the rejection of tradition as a source of truth, which he perceived as a mistake. During the time of colonial politics, which was based on political and religious confrontation, el-Kader wrote about the essential unity of all religions and a need for consensus between people of all creeds around uniform values. Abd el-Kader’s work remains to this day an interesting testimony of the 19th-century Europe’s reception by a true Eastern thinker coming from the world of Islam.
2

„Ten sam jest Bóg”. Norwid – Abd el-Kader - Ibn ‘Arabi

82%
Gadamska-Serafin R.
Studia Norwidiana
|
2016
|
vol. 34
21-59
EN
The main message of Norwid’s poem Do Emira Abd el Kadera w Damaszku [To Emir Abd el Kader in Damascus] of 1860 reveals his remarkable affinity for the ideas expressed by Abd el-Kader in his French work Rappel à l’intelligent, avis à l’indifferent. Considerations philosophiques, réligieuses, historiques etc. [Call to the intelligent, warning to the indifferent. Philosophical, religious, historical and related considerations] (Paris 1858). It is highly probable that Norwid was familiar with the text by the Algerian national hero, a mystic and an Islamic saint. The spiritual and intellectual closeness of these two remarkable thinkers of the 19th century is striking. The source of the religious universalism in Abd el-Kader’s thought is the legacy of his own spiritual master – the founding father of Muslim mysticism and the most famous Sufi theologian of late Islam – Ibn ‘Arabi. Norwid’s poetry introduced an idea of authentic dialogue of the West with the Arabic East to Polish literature. This dialogue rested on sound metaphysical foundations and on the universalist premises emerging from both traditions – occidental and oriental. In its weight and depth, this dialogue surpassed all the superficial fads and oriental stylisations typical of the epoch. Norwid and the Arab Emir of Damascus expressed unanimously their anxiety about the dangers that the European contemporaneity faced as a result of the false cultural and civilizational assumptions it decided to rest on. They both strove to reconstruct it in accord with a more promising model. They both believed as well that the reconstruction must begin with closing down (first mentally, then historically) the old time of Eurocentrism and religious exclusivism, to open a new era of global humanism.
3
Publication available in full text mode
Content available

‘Ten sam jest Bóg’. Norwid – Abd el-Kader – Ibn ‘Arabi

82%
Gadamska-Serafin R.
Studia Norwidiana
|
2016
|
vol. 34 English Version
23-60
EN
The main message of Norwid’s poem Do Emira Abd el Kadera w Damaszku [To Emir Abd el Kader in Damascus] of 1860 reveals his remarkable affinity for the ideas expressed by Abd el-Kader in his French work Rappel à l’intelligent, avis à l’indifferent. Considerations philosophiques, réligieuses, historiques etc. [Call to the intelligent, warning to the indifferent. Philosophical, religious, historical and related considerations] (Paris 1858). It is highly probable that Norwid was familiar with the text by the Algerian national hero, a mystic and an Islamic saint. The spiritual and intellectual closeness of these two remarkable thinkers of the 19th century is striking. The source of the religious universalism in Abd el-Kader’s thought is the legacy of his own spiritual master – the founding father of Muslim mysticism and the most famous Sufi theologian of late Islam – Ibn ‘Arabi. Norwid’s poetry introduced an idea of authentic dialogue of the West with the Arabic East to Polish literature. This dialogue rested on sound metaphysical foundations and on the universalist premises emerging from both traditions – occidental and oriental. In its weight and depth, this dialogue surpassed all the superficial fads and oriental stylisations typical of the epoch. Norwid and the Arab Emir of Damascus expressed unanimously their anxiety about the dangers that the European contemporaneity faced as a result of the false cultural and civilizational assumptions it decided to rest on. They both strove to reconstruct it in accord with a more promising model. They both believed as well that the reconstruction must begin with closing down (first mentally, then historically) the old time of Eurocentrism and religious exclusivism, to open a new era of global humanism.
4

‘Ten sam jest Bóg’. Norwid – Abd el-Kader – Ibn ‘Arabi

73%
Gadamska-Serafin R.
Studia Norwidiana
|
2016
|
vol. 34 English Version
21-59
EN
The main message of Norwid’s poem Do Emira Abd el Kadera w Damaszku [To Emir Abd el Kader in Damascus] of 1860 reveals his remarkable affinity for the ideas expressed by Abd el-Kader in his French work Rappel à l’intelligent, avis à l’indifferent. Considerations philosophiques, réligieuses, historiques etc. [Call to the intelligent, warning to the indifferent. Philosophical, religious, historical and related considerations] (Paris 1858). It is highly probable that Norwid was familiar with the text by the Algerian national hero, a mystic and an Islamic saint. The spiritual and intellectual closeness of these two remarkable thinkers of the 19th century is striking. The source of the religious universalism in Abd el-Kader’s thought is the legacy of his own spiritual master – the founding father of Muslim mysticism and the most famous Sufi theologian of late Islam – Ibn ‘Arabi. Norwid’s poetry introduced an idea of authentic dialogue of the West with the Arabic East to Polish literature. This dialogue rested on sound metaphysical foundations and on the universalist premises emerging from both traditions – occidental and oriental. In its weight and depth, this dialogue surpassed all the superficial fads and oriental stylisations typical of the epoch. Norwid and the Arab Emir of Damascus expressed unanimously their anxiety about the dangers that the European contemporaneity faced as a result of the false cultural and civilizational assumptions it decided to rest on. They both strove to reconstruct it in accord with a more promising model. They both believed as well that the reconstruction must begin with closing down (first mentally, then historically) the old time of Eurocentrism and religious exclusivism, to open a new era of global humanism.
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