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Fathi Al-Meskini

From EverybodyWiki Bios & Wiki





Fathi Al-Meskini
BornAugust 24, 1961
Bou Salem, Tunisia
🏳️ NationalityTunisian
🎓 Alma materTunis El Manar University
💼 Occupation
Notable workTranslating Being and Time written by Heidegger from German to Arabic, Free Faith or Post-Millah: Essays in Philosophy of Religion, Migration to Humanity
🏅 AwardsSheikh Zayed Book Award - Translation Category 2013.[1]

Search Fethi Meskini on Amazon.

Fathi Meskini (Arabic: فتحي المسكيني; sometimes latizined as Fethi Meskini or Fathi Al Maskini, born 24 August 1961) is a Tunisian poet, philosopher and translator. He studied philosophy in Tunisia and received his PhD in philosophy in 2003 with a thesis on Heidegger.[2]. He is currently a professor of philosophy at Tunis El Manar University[3][1] . Meskini specialises in modern German philosophy (Kant, Hegel, Nietzsche, Heidegger, and Habermas), but his areas of research interest span Hermeneutics, Phenomenology, French Theory, Cultural Theory, Translation, Philosophy of Religion, and Arabic philosophy [4].

His rise to prominence was through the publishing a number of significant essays and books in Arabic since the 90s - such as his book "The Philosophy of Weeds" (فلسفه النوابت) [5] - and thanks to paramount translations of works by Kant[6], Nietzsche[7], Heidegger[8][9], and Habermas[10][11][12] into Arabic. His ground-breaking translation of Heidegger’s Sien and Ziet (2012) [8] won the Sheikh Zayed Book Award (Translation Category) in 2013[1], an annual award honouring authors and publishers for their contributions to Arabic Culture.

Meskini works on a broad definition of philosophy, which includes both reception and creative work [13], translating of definitive texts of thought as well as creating new concepts that make possible the poetic care of the sources of the self. The central point in Meskini's academic work is the transformative appropriation of Heidegger's thought, precisely for the needs of an Abrahamic, monotheistic, but in a non-European tradition. The question for him is: How do we reinvent a decontextualized Heidegger, not only in an Arab context[4], but precisely for the needs of thinking in an "islamicate" world [8]?

Academic Life[edit]

Meskini’s academic interest in German philosophy began as early as his master’s thesis, which was titled "The Notion of Subject and the Work of the Negative in Hegel’s Phenomenology of Spirit" (1987). In 1997 Meskini published a hermeneutical interpretation of the Science of Hegelian Logic titled "Hegel and the End of Metaphysics", the focus of which is to learn to free oneself from Hegel by thinking with him and against him at the same time. Heidegger was the unseen but inevitable inspiration for this approach[14].

In his PhD Thesis (Thèse d’Etat), written over more than 1400 pages in three volumes, Meskini worked on "Temporality and Rationality, or the Heideggerian Debate with Hegel" (in Arabic),[15] the first part of which was later turned into a book that was published in 2005, Critique of Hermeneutical Reason, or the Philosophy of the Last God (Arabic : نقد العقل التأويلي، أو فلسسفة الإله الأخير)[16].

In 2008, he published his essay "Arabité et Philosophie" in France in the magazine 'Rue Descartes'[17] , Meskini draws attention to the fact that his generation, having studied philosophy in French in post-colonial Tunisia, has undertaken the arduous task of doing philosophy in Arabic, in both writing and pedagogy, which explains the shift from French in his MA thesis into Arabic in his PhD[18] . He viewed that the revival of philosophizing in Arabic is a precursor to establish the laws of freedom in post-Islamic societies[19].

Major Philosophical Concerns[edit]

Meskini works on a broad definition of philosophy, which includes both reception and creative work[13], translating of definitive texts of thought as well as creating new concepts that make possible the poetic care of the sources of the self. The central point in Meskini's academic work is the transformative appropriation of Heidegger's thought. How do we reinvent a decontextualized Heidegger, not only in an Arab context[20], but precisely for the needs of thinking in an "Islamicate world"?[8]

Meskini’s philosophical project, since its early beginnings, has always sought to interrogate and rethink certain givens and concepts – including, inter alia, identity, time, freedom, religion, translation, modernity, tradition, faith, belonging …etc. – and create the possibility of a thinking that lies beyond pre-determined horizons of expectation, whether local or global. What is fundamental in his work, however, is one major concern: how to philosophise today – that is to say, after metaphysics, after colonialism – in Arabic, in a philosophical horizon – (post)modernity – which has not been inaugurated by the Arabs, but to which they nonetheless inescapably belong. This concern is driven by the historical necessity of contributing to global philosophy, insofar as it wrestles with issues that concern human life as such, from an Arabic, de-colonised vantage point: a universal thinking in Arabic.

Without a doubt, the "guiding" question of Meskini's academic work remains overwhelmingly this: How to reinvent a decontextualized Heidegger, not only in an Arab context, but precisely for the needs of thought in an Islamicized world?

But these "needs of thought" cannot be separated from a highly signed form of life, namely that of the contemporary Arab, abandoned by his history at the doors of the West. And this is where the "fundamental" question lies. Two hermeneutical decisions come into play: 1. to reconstruct the workshop of Arab philosophy from Kindi to Ibn Khaldun in the light of a post-metaphysical ethical attitude; 2. To enter into a radical dialogue with the breakthrough already achieved by the twentieth-century Arab poets, notably Khali Gibran, in order to establish a post-secular perspective capable of re-enchanting the sources of the self, no longer as a cursed heritage but rather as a poem to be written beyond our ancient theological-political meta-narratives, with the aim of a "migration to humanity" as a promise of free existence not yet fulfilled. ‘Migration (Hegira) to Humanity' is the title of one of Meskini's recent books published in 2016, written in the form of philosophical aphorisms, whose common thread is this ethical manifesto: the 'Hegira to God' is over; from now on, it is the 'Hegira to Humanity'.[21]

Philosophy as a Translational Hospitality[edit]

The translation was not for Meskini a simple technical device but a deliberately philosophical choice. He practices translation as "thinking differently"[22]. Translation is for him an "alternative new version of oneself" [8]. It is in this nuanced sense that he accepts that translation becomes a superior type of hospitality: hospitality of universal "meanings" within a particular language[23]. Hospitality is a kind of re-signification of our language, a way to inherit intrinsically a concept born in the foreign language[24].

Meskini is the author of the first full-scale translation of Heidegger’s Being and Time (Sein und Zeit) into Arabic. This work was awarded the Sheikh-Zayed Prize in 2013[1], and Meskini has now gained fame in the Arab world as one of the key figures in contemporary Arab thought. Meskini’s reputation is connected to his approach to Western philosophy in a way he calls "dialogical translation" [8].

This research concern in German philosophy is not merely academic. In the climate of contemporary Arab thought, which is overwhelmed by debates revolving around the "translational" relationship between tradition and modernity, Islam and the West, sometimes in an intercultural perspective, sometimes by taking a decolonial option, Meskini turned to German philosophy because it enabled him to think in Arabic, to philosophize in Arabic, through and beyond these issues, with the hermeneutical toolkit that German philosophers, being those who inaugurated "the age of hermeneutical reason", furnished him with. This is because the relationship with tradition, or what he calls, a la Charles Taylor, "the sources of the self", is first and foremost interpretative, in that it must be, inescapable as tradition, locally reclaimed beyond traditionalism and universally reinvented beyond itself. This is where translation plays the role of a paradigm of unconstrained universality. In his article "Rainer Maria Rilke in arabischer Übersetzungen", author Ammar Alshuqairi wrote "Tunisian translator Fathi Meskini writes in the preface to his translation of Martin Heidegger's Being and Time, "What has been translated is what has been found as a linguistic and conceptual equivalent in another language"[25].

Thinking with Kant, Nietzsche, Heidegger, and Habermas, for Meskini, entails that the philosopher is simultaneously a radical translator. Translation, therefore, becomes a space of hospitality[8], where universal concepts travel from one language and another, transformed by and transforming, in the act of hosting, language (Arabic) itself, which possesses its own philosophical history. Indeed, Meskini argues that the Arab philosopher, insofar as s/he is a translator, should put in use the huge conceptual repository and terminology of classical Arabic philosophy and theology in translating and accommodating modern western philosophy [26].

Translation, thus, becomes a creative act of transferring but also of transforming concepts, hence his contention that philosophical translation is liberating in a double sense: from the monopoly of traditionalist thought on the one hand, and from the epistemological and cultural domination of “the West,” on the other, which is overcome through and thanks to, not despite, translation. The latter, in this sense, becomes a mode of doing philosophy (no wonder that Meskini translates from German, English, and French into Arabic). This methodological orientation finds precedent in the huge movement of translating and domesticating ancient Greek philosophy in classical Arabic Falsafa or philosophy (especially in the Abbasid period)[8].

It should also be noted here that Meskini's translations from German to Arabic have attracted the attention of Iranian translators and researchers working on the same texts, on Kant and Heidegger for example[27], such as Siavash Jamadi. For this reason, some of his texts have begun to be translated into Farsi [28], and some of his works have been studied by Iranian scholars[29].

Meskini’s translations into Arabic include:

  • Hans Jörg Sandkühler (Editor), Handbuch Deutscher Idealismus (Handbook of German Idealism) , (with other translators), Beirut, Arab Network for Research and Publishing, (Beirut, 2012).
  • Friedrich Nietzsche, Zur Genealogie der Moral. Eine Streitschrift On the Genealogy of Morality (Arabic: في جينيالوجيا الأخلاق) published in Tunis by the National Centre for Translation (Tunis, 2010)[7].
  • Immanuel Kant, Die Religion innerhalb der Grenzen der bloßen Vernunft Religion Within the Bounds of Bare Reason (in Arabic; الدين في مجرد حدود العقل), published in Beirut by Jadawel (Beirut, 2012) [6].
  • Martin Heidegger, Sein und Zeit Being and Time (Arabic: الكينونة و الزمان), published in Beirut by Dar al Kitab al Jadeed (Beirut, 2012)[8][9].
  • Jurgen Habermas, Theorie des kommunikativen Handelns. Band 1. Handlungsrationalität und gesellschaftliche Rationalisierung. Band 2. Zur Kritik der funktionalistischen Vernunft The Theory of Communicative Action (Arabic: نظرية الفعل التواصلي. المجلد 1- عقلانية الفعل والعقلنة الاجتماعية؛ المجلد 2- في نقد العقل الوظيفي), published in Beirut by the Arab Centre for Research and Policy Studies, (Beirut, 2020)[10][11][12].
  • Judith Butler, Gender Trouble: Feminism and the Subversion of Identity in press by the Arab Centre for Research and Policy Studies,(Beirut, 2021).

Post-Historical revival of Medieval Arabic Philosophers[edit]

To this end, he has begun a series of hermeneutical investigations that attempt to put the thought experiences from al-Farabi to Ibn Khaldun in a new light. The novelty consists in rereading their texts as free fragments of an 'other' history of thought that has never been written, but needs to be written, a history told by the 'interested' and no longer by the sovereign Western Same according to its needs of cultural domination.[30]

According to Meskini, philosophizing has always been a concept signed, not by a people or a race, but by a language. "Arabness" is, like "Greekness", "Latinness" or "Germanness", a simple linguistic signature among others. According to Kata Moser, "He describes the Arabness of Arab philosophy as a particular hermeneutic situation.[31](...) Fathi Meskini speaks of a particular hermeneutic situation of Arabic philosophy, but without denying the philosophy itself its universal validity." [32]

He has published a set of interesting hermeneutical grafts on the great figures of medieval Arab philosophy, such as Al-Farabi, Ibn Bajja, Ibn Rushd, Ibn Khaldun, interpreted not as mere "great commentators" of the original Greeks, but as "Nawabit"[33], as free plants of thought in the land of the Abrahamic community, contingently signed by "the Muslims", where the confrontation between pagan Logos and biblical Revelation was still a matter of life and death, a declared war between "us" and the "others", between the private everyday life and the "We" of the public sphere[34]. The modern return to Ibn Rushd is mainly due, according to Meskini, to his way of embodying the typical relationship between the philosopher and the multitude within a theological-political community or "Milla"[35].

According to Meskini, "wonder" - in Greek θαυμάζειν ("thaumazein") - baptized by Plato as the origin of the love of wisdom, has known with the irruption of the "Nawabits" in the horizon of the Abrahamic community a curious and dangerous change : its object has changed[36]. It is no longer the "cosmos" that amazes but the phenomenon of "revelation". The philosopher is no longer a "citizen" ("politès" in Greek means one who benefits from the right of the "Polis" - the city), he becomes a "Nabitat" (a weed to be isolated or uprooted)[34]. "Nawabits" is a plant metaphor to underline the contingent, curious and perhaps poisoned birth on inappropriate soil[37].

It is not a simple recurrent reading of texts from the past, but precisely a kind of free post-metaphysical encounter with these free thinkers in the land of Islam, an encounter that was made possible by the unexpected, surprising and violent advent of the foreign shadow of 'modernity'. The astonishment of modernity remains, according to Meskini, the most important spiritual event in the contemporary history of the Arabs. A conceptless event that has not been properly, i.e. intrinsically interrogated by them, by its own means and for its own ends, until now[38].

According to Tahar Ben Ghaiza, Tunisian professor, one of the main guiding questions of Meskini's work on Arab philosophers is : "In what sense could we take up the philosophical research inaugurated by our ancestors, but especially and radically in the problematic horizon of contemporary philosophy as a new inevitable destiny for us latecomers?"[39]

For Meskini, "Arab philosophy" has long suffered from a double misunderstanding : either to treat it as a dead heritage, a mere epistemological "thing" for historians, the local pupils of Western orientalists ; or to read it as a medieval theological quarrel in which one must take a stand in favor of one's spiritual roots for fear of being accused of identitarian betrayal. Meskini severely criticizes both epistemological[40] and theological [41] approaches.

Arabic version of "Active Nihilism"[edit]

Meskini's article on Gibran, titled "Gibran before Nietzsche or the Arab Version of Nihilism" (1991) has had a rather remarkable echo among Arab scholars. It represents one of the few Arab essays to have radicalized the question of the nature of 'contemporaneity' between Arab and Western thought: by moving from the mere reception of the 'copy' to the assumption of a metaphysical dialogue with the 'origin'. Such a dialogue seems to proceed from an intrinsic sharing of the same epochal time between two different nihilisms but largely related by the history of metaphysics which stumbles, beyond its Cartesian procession, on the Christian element. Gibran and Nietzsche are two angry Christian thinkers nevertheless separated by the rules of modernity. There is even the one that has tried to read this article as a contribution in the context of Spinoza's contemporary Arab reception.[42]

It is that philosophy, for Meskini, is not only an academic specialty; it is as much a practice of liberation of new spaces of thought and new forms of life, a post-metaphysical exercise inaugurated by Nietzsche but especially developed and radicalized by Heidegger. It is within this specific horizon that Meskini has undertaken an assiduous and renovating reading of the work of Khalil Gibran, interpreted as the most prominent instigator of an Arabic version of the active nihilism promised by Nietzsche, under the figure of a post-religious prophet. The new stake of this alter-modern figure, or otherwise modern, is to promote an alterance taking place beyond the procedural and strategic forms of "alterity"[43]

Bibliography[edit]

Books In Arabic[edit]

- Hegel and the End of Metaphysics: Hermeneutical Reading of the Science of Logic (Tunis: Sud Editions, 1997)

هيغل ونهاية الميتافيزيقا. قراءة تأويلية لكتاب علم المنطق (تونس: دار الجنوب، 1997)

- Philosophy of the Weeds (Beirut, Lebanon, 1997)

فلسفة النوابت (بيروت، دار الطليعة، 1997)

- Identity and Time: Phenomenological Interpretations of the Question of the ‘’We” (Beirut, 2001)

الهوية والزمان. تأويلات فينومينولوجية لمسألة ''النحن'' (بيروت، دار الطليعة، 2001)

- Critique of Hermeneutical Reason, or the Philosophy of the Last God: Heidegger from Fundamental Ontology to the History of Being (Beirut, 2005)

نقد العقل التأويلي أو فلسفة الإله الأخير. هيدغر من الأنطولوجيا الأساسية إلى تاريخ الوجود (بيروت: دار الإنماء القومي، 2005)

-The Philosopher and the Empire: On the Enlightenment of the Last Man (Beirut, 2006)

الفيلسوف والإمبراطوية. في تنوير الإنسان الأخير (بيروت: المركز الثقافي العربي، 2006)

- Identity and Freedom: Towards a New Enlightenment (Beirut, 2011)

الهوية والحرية. نحو أنوار جديدة (بيروت: دار جداول، 2011)

The Wounded Cogito: Questions of Identity in Contemporary Philosophy (Beirut, 2013)

- الكوجيطو المجروح. أسئلة الهوية في الفلسفة المعاصرة (بيروت: منشورات ضفاف، 2013)

- Migration to Humanity (2016)

الهجرة إلى الإنسانية (بيروت: منشورات ضفاف، 2016)

- Free Faith or Post-Millah: Essays in Philosophy of Religion (Beirut, 2018)

الإيمان الحرّ أو ما بعد الملّة. مباحث في فلسفة الدين (بيروت: مؤمنون بلا حدود، 2018)

Books Translated into German[edit]

- Der andere Islam. Kultur, Identität und Demokratie Aus dem Französischen übersetzt und eingeleitet von Hans Jörg Sandkühler (Peter Lang GmbH, Internationaler Verlag der Wissenschaften; 1 Edition March 16, 2015)

Articles:[edit]

Written in French[edit]

a)     « Discussion herméneutique d’une traduction arabe récente du "cogito ergo sum" cartésien», in : Revue Tunisienne des Études Philosophiques, N° 20/21 (1998) pp. 117-125.

b)    « Lumières et Sécularisation », in : Revue Tunisienne des Études Philosophiques, N° 22/23 (1999) pp. 79-85 .

c)     « Qui est l’homme ? ou l’autre comme soi-même. Essai de géophilosophie », in : Unité de l’homme, Diversité de l’humain. Actes de la septième Rencontre Internationale de Carthage (10-14 mars 2003). Académie tunisienne des sciences, des lettres et des arts Beït al-Hikma, Carthage 2004, pp. 253-265.

d)     « Imagination et éternité. Al-Farabi revisité au temps de l’empire », in : Le réel et l’imaginaire dans la politique, l’art et la science. Actes de la huitième rencontre internationale de Carthage (8-13 mars 2004). Académie tunisienne des sciences, des lettres et des arts Beït al-Hikma, 2005, pp. 245-266.

e)     « Kant et le droit de résistance », in : Revue Tunisienne des Études Philosophiques,  n° 38/39 (2004/2005) :54-62.

f)     « Résistance et responsabilité. Essai phénoménologique sur le martyr », in : Jacques Poulain, Hans-Jörg Sandkühler, Fathi Triki (Ed.), L’agir philosophique dans le dialogue transculturel, Paris, L’Harmattan, 2006, pp. 129-143.

g)    « Le savoir de l’autre au temps de l’empire. Essai sur Edward Said », in : L’agir philosophique dans le dialogue transculturel. Jacques Poulain, Hans-Jörg Sandkühler et Fathi Triki (Ed.), Paris, L’Harmattan, 2006, pp. 241-260.

h)    « Arabité et Philosophie », in : Revue Rue Descartes 2008/ 3 (n°61), pp. 116-122.

i)     « Qui est l’individu en Islam ? Individualité et transcendance. Essai sur l’individuation musulmane », in : Pour une démocratie transculturelle. Sous la direction de Jacques Poulain, Hans-Jörg Sandkühler (Paris : L’Harmattan, 2010), pp. 281-296.

Translated into German[edit]

1)   « Die Gestalten der Menschheit », aus dem Französischen übersetzt von Hans Jörg Sandkühler, in: Jacques Poulain, Hans-Jörg Sandkühler, Fathi Triki (Ed.), Menschheit- Humanität – Menschlischkeit , Frankfurt am Main- Berlin- New York-Oxford, Peter Lang , 2009, pp. 15-17.

2)   -« Ist die Menschheit universell ? Oder- Universal und universell : Was ist oder wer ist der Mensch ? », aus dem Französischen übersetzt von Caroline Surmann, in: Jacques Poulain, Hans-Jörg Sandkühler, Fathi Triki (Ed.), Menschheit- Humanität – Menschlischkeit , Frankfurt am Main- Berlin- New York-Oxford, Peter Lang , 2009, pp. 69-80.

3)   "Zur Identität der Revolution," in: Polylog. Zeitschrift Für Interkulturelles Philosophieren. 28 (2012), S. 5-25.

4)    "Sind unsere ›Brüder‹ Demokraten? Oder: Demokratie und theologisch-politisches Paradigma der Brüderlichkeit," in: Sarhan Dhouib, Demokratie, Pluralismus und Menschenrechte. Transkulturelle Perspektiven (Velbrück Wissenschaft, Weilerwist 2014), S. 62-72.

5)   "Entschuldigung, Verzeihen und Rechtfertigung oder Monotheistische Politiken," in: J. POULAIN, H.J. SANDKUHLER, F. TRIKI (Hg.), Gerechtigkeit, Recht und Rechtfertigung in transkultureller Perspektive (P. Lang, Frankfurt a.M.-Bern -Bruxelles 2010), S. 138 e segg.

6)    "Der letzte Kommunitarier oder: Nach der Identität," in: Kultur, Identität und Menschenrechte Transkulturelle Perspektiven. Herausgegeben von Sarhan Dhouib (Velbrück Wissenschaft, Weilerswist 2012), S. 115-133.

Tranlated into English[edit]

- "Nietzsche and the Last Pope: Changing the Paradigm, or the End of al-Millah (the Theologico-political Community)," trans. Ghazouane Arslane, in Philosophy East and West: A Quartery of Comparative Philosophy (September 2020)[44]

Awards[edit]

- 2013: Sheikh Zayed Book Award- Translation Category ( Arabic first integral translation of Heidegger’s Sein und Zeit) - An annual award honoring authors & publishers for their contributions to Arabic Culture- Abu Dhabi.[1]

References[edit]

  1. ↑ 1.0 1.1 1.2 1.3 1.4 Sheikh Zayed Book Award (2013). "Sheikh Zayed Book Award Previous Editions Winners". Retrieved 8 May 2021.
  2. ↑ Kata Moser (28 August 2014). Metaphysics and beyond- Heidegger in contemporary Arabic philosophy. World congress of Middle Eastern Studies (WOCMES). Ankara. p. 2.
  3. ↑ Scheuer, Jacques (29 March 2017). "Religions". Nouvelle revue théologique (in français). 139 (2017/2): 333–337. doi:10.3917/nrt.392.0333. Retrieved 8 May 2021.
  4. ↑ 4.0 4.1 Mazin, Sahi (5 September 2019). Heidegger in the Arab Context Fathi Meskini (PDF) (MA). University of Tasmania. pp. 30–46. Retrieved 8 May 2021.
  5. ↑ Fethi Meskini (1997). Falsafat Al Nawabit (in العربية). Beirut: Dar Al Taliaa. Search this book on
  6. ↑ 6.0 6.1 Kamal Tirchi (كمال طيرشي) (July 2020). "An interpretation of the book "Religion within the Limits of Reason Alone" of the philosopher Immanuel Kant translated by Fethi Meskini". Mominoun Without Borders (in العربية). Retrieved 8 May 2021.
  7. ↑ 7.0 7.1 Friedrich Nietzsche; Fethi Meskini (26 January 2012). Genealogy of Morals (in العربية). National Centre for Translation. Retrieved 8 May 2021. Search this book on
  8. ↑ 8.0 8.1 8.2 8.3 8.4 8.5 8.6 8.7 8.8 Kata Moser; Urs Gösken; Josh Hayes (2019). "Khalid El Aref: Hospitality and dialogue: On Fethi Meskini's translation and appropriation of Heidegger". Heidegger in the Islamicate world. London ; New York : Rowman & Littlefield International. pp. 20–21, 183–195. Retrieved 8 May 2021. Search this book on
  9. ↑ 9.0 9.1 Martin Heidegger; Fethi Meskini (2013). الكينونة والزمان (Being and Time) (in العربية). Dar al Kitab al Jadeed - دار الكتاب الجديد المتحدة. Retrieved 8 May 2021. Search this book on
  10. ↑ 10.0 10.1 Jürgen Habermas; Fethi Meskini (1 January 2021). The Theory of Communicative Action: Volume 1: Reason and the Rationalization of Society (in العربية). Arab Center for Research and Policy Studies - المركز العربي للأبحاث ودراسة السياسات. Retrieved 8 May 2021. Search this book on
  11. ↑ 11.0 11.1 Jürgen Habermas; Fethi Meskini (1 January 2020). The Theory of Communicative Action, Volume 2: Lifeworld and System: A Critique of Functionalist Reason (in العربية). Arab Center for Research and Policy Studies - المركز العربي للأبحاث ودراسة السياسات. Retrieved 8 May 2021. Search this book on
  12. ↑ 12.0 12.1 Arab Center for Research and Policy Studies (13 May 2020). "صدور كتاب نظرية الفعل التواصلي ليورغن هبرماس في مجلدين (Publication of the Theory of Communicative Action by Jürgen Habermas)" (in العربية). Retrieved 8 May 2021.
  13. ↑ 13.0 13.1 Kata Moser (2020). "Akademische Philosophie in der Arabischen Welt: Inhalte, Institutionen, Periodika" [Academic Philosophy in the Arab World: Contents, Institutions, Periodicals]. Philosophie in der nahöstlichen Moderne (in Deutsch). De Gruyter. 2: 35. Retrieved 9 July 2021.
  14. ↑ Mohamed Turki (2020). "Die Rezeption von Hegel auf Arabisch" [Hegel's reception in Arabic]. Wolfdietrich Schmied-Kowarzik Heinz Eidam (Hg.) Anfänge bei Hegel (in Deutsch). Kassel University Press: 190–191.
  15. ↑ Fethi Meskini (2003). al-Zamāniyya wa al-maʿqūliyya, aw al-Munādhara al-Heideggaria mʿa Hegel (in العربية). Tunis: PhD. Diss. University of Tunis. Search this book on
  16. ↑ Fethi Meskini (2005). Naqd al-ʿAql al-Taʾwīlī, aw Falsafat al-Ilāh al-Akhīr (in العربية). Beirut: Markaz al-Inmāʾ al-Qawmī. Search this book on
  17. ↑ Meskini, Fethi (2008). "Arabité et philosophie". Rue Descartes. 61 (3): 116–122. doi:10.3917/rdes.061.0116. JSTOR 40980176.
  18. ↑ Mazin Sahi (5 September 2019). Heidegger in the Arab Context Fathi Meskini (PDF) (MA). University of Tasmania. p. 113. Retrieved 8 May 2021.
  19. ↑ Mazin Sahi (5 September 2019). Heidegger in the Arab Context Fathi Meskini (PDF) (MA). University of Tasmania. pp. 113–116. Retrieved 8 May 2021.
  20. ↑ Mazin Sahi (5 September 2019). Heidegger in the Arab Context Fathi Meskini (PDF) (MA). University of Tasmania. pp. 30, 46. Retrieved 8 May 2021.
  21. ↑ Assadiq Al-Ibdelli (2020). "قراءة في كتاب "الهجرة إلى الإنسانيّة" للفيلسوف فتحي المسكيني (ج1)" [A reading of Meskini's work "The Hegira to Humanity"]. Alawan (in العربية). Retrieved 9 July 2021.
  22. ↑ Ismail Mehanana (2017). "فتحي المسكيني أو الترجمة بوصفها تفكيرا آخرا" [Fathi Al-Meskini or Translation as Another Thinking]. UNESCO Chair for Philosophy - Zagazig University Branch (in العربية) (X). Retrieved 9 July 2021.
  23. ↑ Omar Ben Boujlida (2018). "في ضيافة المعاني الكونيّة داخل أفقنا الروحي أو فتحي المسكيني مترجما" [About hospitality of universal meanings within our spiritual horizon, or Fathi Meskini as a translator]. Alawan (in العربية). Retrieved 9 July 2021.
  24. ↑ Al-Sadiq Abdali (2014). "فتحي المسكيني الفيلسوف والمترجم" [Fathi Al-Maskini, Philosopher and Translator]. Ahewar (in العربية). Retrieved 9 July 2021.
  25. ↑ Ammar Alshuqairi (2018). "Rainer Maria Rilke in arabischer Übersetzungen" [Rainer Maria Rilke in Arabic translations]. Fann Magazin (in Deutsch). Retrieved 9 July 2021.
  26. ↑ Bous'haba Rahma (2020). "ترجمة النص الفلسفي والاشتباك التداولي بين السياق الأثل والسياق الهدف. قراءة في مقاربة فتحي المسكيني مترجماً" [Translation of the Philosophical text and the Pragmatic Interrelation Between the Source and Target Contexts. A reading in Fethi El Meskini's approach in translation]. Errostomya (in العربية). Algeria. 1 (2020/1): 20–42.
  27. ↑ Mehdizadeh, Behrouz; Jamadi, Siavash (2018). "فلسفه، ترجمه، فرهنگ و دولت روحاني در گفت و گو با سیاوش جمادی" [Philosophy, translation, culture and the Rouhani government in an interview with Siavash Jamadi]. The Centre for the Great Islamic Encyclopaedia. Retrieved 9 July 2021.
  28. ↑ Salmi, Adel; Meskini, Fathi (2020). "چگونه خداوند جزو مباحث فلسفه شد؟" [How did God get into philosophy]. Alifbalib (in فارسی). Retrieved 9 July 2021.
  29. ↑ Abdullah Muheisen (2016). "ابن باجه و المسکینی؛ دو معنا از غربت برای انسان متفکر عرب" [Ibn Bajah and al-Muskini; Two meanings of homelessness for the Arab thinker]. Janzar Journal of Literature and Thought. Retrieved 9 July 2021.
  30. ↑ Idriss Chroud (2019). "فتحي المسكيني والإغريق – سؤال العلاقة مع الذات و الآخر" [Fathi Al-Maskini and the Greeks - The question of the relationship with the self and the other]. Couua (in العربية). Retrieved 15 July 2021.
  31. ↑ Kata Moser (2020). "Akademische Philosophie in der Arabischen Welt: Inhalte, Institutionen, Periodika" [Academic Philosophy in the Arab World: Contents, Institutions, Periodicals]. Philosophie in der nahöstlichen Moderne (in Deutsch). De Gruyter. 2: 39. Retrieved 15 July 2021.
  32. ↑ Kata Moser (2020). "Akademische Philosophie in der Arabischen Welt: Inhalte, Institutionen, Periodika" [Academic Philosophy in the Arab World: Contents, Institutions, Periodicals]. Philosophie in der nahöstlichen Moderne (in Deutsch). De Gruyter. 2: 299. Retrieved 9 July 2021.
  33. ↑ Karim Mohamed (2016). ""حول جدوى السؤال عن "فلسفة عربيّة" [On the usefulness of asking about "Arab philosophy"]. Ida2at (in العربية). Retrieved 15 July 2021.
  34. ↑ 34.0 34.1 Hikmet Hassan (2020). "فلسفة النوابت فتحي المسكيني اليومي والعمومي: الهُم مقابل النحن" [Philosophy of Nawabit- Fethi Meskini , the daily life and the public- the "They" against the "We"]. Hassad Lhibr (in العربية). Retrieved 15 July 2021.
  35. ↑ Abdel Qader Arafa (2000). لقادر عرفة، المدينة والسياسة. دراسة في "الضروري في السيا [The City and Politics. Study on “The Necessary in Politics” of Ibn Rushd] (in العربية). Al-Kitab Center for Publishing. p. 340. Search this book on
  36. ↑ Muhammad Bouhlal (2003). الغيب والشهادة في فكر الغزالي [The Unseen and the Testimony in the Thought of Al-Ghazali] (Thesis) (in العربية). Faculty of Arts and Human Sciences of Sousse, Tunisia. p. 40.
  37. ↑ Hassan Aloui (2021). "فلسفة النوابت إمكانيات الإستئناف وحدود الإنحسار" [Philosophy of Nawabit: Possibilities of other beginning and limits of regression]. Couua (in العربية). Retrieved 15 July 2021.
  38. ↑ Hassan Aloui (2002). وقائع المؤتمر الفلسفي العربي الثالث لبيت الحكمة كتابة تاريخ الفلسفة العربية المعاصرة [Proceedings of the Third Arab Philosophical Conference of the House of Wisdom, Writing the History of Contemporary Arab Philosophy]. Third Arab Philosophical Conference of the House of Wisdom (Baghdad) (in العربية). p. 68.
  39. ↑ Tahar Ben Ghaiza (2002). دراسات في العقلانية التوافقية: بين الفلسفة والدين والعلوم والفن والسياسة [Studies in Concordatory Rationality: Between Philosophy, Religion, Science, Art and Politics] (in العربية). Tunisian University Publishing Center. p. 151. Search this book on
  40. ↑ Idriss Chroud (2019). "الجابري في عيون فتحي المسكيني" [Al-Jabri in the eyes of Fathi Al-Meskini]. Couua (in العربية). Retrieved 15 July 2021.
  41. ↑ Abdel Razzaq Belagrouz (2010). السؤال الفلسفي ومسارات الانفتاح - الفكر العربي للحداثة وما بعد الحداثة [The Philosophical Question and Paths of Openness - Arab Thought of Modernity and Postmodernity] (in العربية). Algerian Arab Sciences Publishing. p. 161. Search this book on
  42. ↑ Salah Mosbah (1993). "سبينوزا في الفكر العربي المعاصر: ملاحظات أولية" [Spinoza in Contemporary Arab Thought: Preliminary Remarks] (in العربية) (13–14). Tunisian Journal of Philosophical Studies: 45.
  43. ↑ Ghazouane Arslane (2020). "Modernity and Prophetic Speech: The Ethical as the Impossible in the Post-Religious Vision of Kahlil Gibran". Concentric: Literary and Cultural Studies (in العربية): 12, 15, 19.
  44. ↑ Meskini, Fethi; Ghazouane, Arslane (September 2021). "Nietzsche and the Last Pope: Changing the Paradigm, or the End of al-Millah (preprint)". Philosophy East and West - University of Hawai'i Press. Early Release Articles. doi:10.1353/pew.0.0204. Retrieved 8 May 2021.




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