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|Born||1944 (age 72–73)
El Jadida province of El Jadida, Morocco
|Era||20th / 21st-century philosophy|
|Region||Western philosophy islamic thought|
Taha Abdurrahman （born 1944） is a Moroccan philosopher who is considered as one of the leading philosophers and thinkers in Islamic world whose research centers on logic, philosophy of language and philosophy of morality. He believes in the variety of modernities and seeks to establish an ethical humanitarian modernity based on the values and principles of the Islamic religion.
Early life and education
He was born in 1944 and raised in El Jadida (province of El Jadida) there he went to basic school, after that he moved to Casablanca where he continued his high school, and then he joined the Mohammed V University (Rabat, Morocco) where he obtained his licentiate in philosophy. He completed his studies at the university of Sorbonne where he received his second licentiate and obtained his doctoral third level in the year of 1972 on the subject: "Language and philosophy: a study of the linguistic structures of ontology", and in 1985 he earned his Ph.D in the philosophy on the subject "study of argumentation and its methods" (in French: Essai sur les logiques des raisonnements argumentatifs et naturels, literally "Essay on the logic of reasoning argumentatives and naturals").
Career in academia
Abdurrahman served as a Professor of Philosophy of language and logic at Mohammed V University from 1970 until his retirement in 2005. He is a member of the 'International Society for the Study of Argumentation' which he represents in Morocco, representative of 'Gesellschaft für Interkulturelle Philosophie / Society of Intercultural Philosophy', and director of 'Wisdom Circle for Thinkers and Researchers'.
Characteristics of his method
His philosophical practice is characterized by a combination of "logical analysis" and "linguistic derivation" proceeding a mystical experience, in a framework to provide the concepts related to the Islamic heritage and based on the most important achievements of modern Western thought on the level of "theories of speech" and "argumentative logic" and " philosophy of ethics, which makes his philosophizing predominantly appearing in a "moral" and "deliberative" style.
His Most Important Works
- Language and philosophy: an essay on the linguistic structures of ontology (in French), 1979
- A treatise on deductive and natural argumentation and its models (in French), 1985
- Formal Logic and Grammar, 1985
- On the basics of Dialogue and Renovation of the Islamic theology, 1987
- Religious Practice and Renewal of the Reason, 1989
- Renovation of the Method in Assessing the Heritage, 1994
- Praxeology of philosophy-I. Philosophy and Translation, 1994
- Language and Balance, or Multiplicity of Reason, 1998
- Praxeology of Philosophy-II. 1-The Philosophical sentence, the book of the Concept and etymology, 1999
- The question of Ethics – a contribution to Ethical criticism of Western Modernity, 2000
- Dialogues for the Future, 2000
- The Arabic Right to differ in Philosophy, 2002
- The Islamic Right to be Intellectually Different, 2005
- The Spirit of Modernity, an Introduction to founding Islamic Modernity, 2006
- Modernity and Resistance, 2007
- The Question of Practice, 2012
- The Spirit of Religion, 2012
- Dialogue as Horizon of Thought, 2013
- The Poverty of secularism, 2014
- The Question of Method: Toward a New paradigm in thinking, 2015
- The Post-Secularism: A Critique of the separation between Ethics and Religion, 2016
- Arab Philosophers
- Asia Times
- "Taha Abderrahmane: la distinction royale, un hommage à "la parole libre"". .map.ma/fr/ (in French). 30 July 2014.
Wisdom Forum for Thinkers and Researchers
Mohammed Hashas, "Islamic Philosophy III: The Question of Ethics: Taha Abderrahmane's Praxeology and Trusteeship Paradigm," Resetdoc, 23 Sept. 2014, http://www.resetdoc.org/story/00000022452
Mohammed Hashas, “Taha Abderrahmane’s Trusteeship Paradigm: Spiritual Modernity and the Islamic Contribution to the Formation of a Renewed Universal Civilization of Ethos,” Oriente Moderno 95 (2015), pp. 67-105.