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Contents/Table des matières -- African 'Philosophy': Deconstructive and reconstructive challenges -- African Philosophy: A brief personal history and current debate -- African philosophy in context: A reply to Hountondji's 'Que Peut la Philosophie' -- Myths, symbols and other life-worlds: The limits of empiricism -- The philosophical significance of Bantu nomenclature: A shot at contemporary African philosophy -- The concept of mind with particular reference to the language and thought of the Akans -- Alexis Kagame and Afican socio-linguistics -- Old Gods, new worlds: Some recent work in the philosophy of African traditional religion -- The idea of art in African thought -- Rationalism in the contemporary Arab world -- African philosophy: Its proto-history and future history -- Index of names -- Index of subjects.

Abstract
The Arab-China relations go back to the second century BC. The Silk Road was the most important link that enabled the early Arabs to get to know China far from their own countries. In the modern era, a new dialogue began between the Arabs and Chinese, especially after China proposed the Belt and Road Initiative, which was the official announcement of the establishment of a new Silk Road linking China with the Arab world and the rest of the world. This was preceded by exchanged intellectual, cultural, literary and philosophical dialogues, translations and seminars between Arab and Chinese intellectuals and academics based on a new understanding of Chinese philosophies such as Daoism and Confucianism, as well as the work of Chinese Muslim translators to translate Qur'an, jurisprudential books, interpretations, poems and Islamic writings from Arabic into Chinese, which paved the way for a continuous dialogue and an ongoing and open-to-the-future encounter between the two cultures.

The scope and limitation of post-1967 Arab thought -- Contemporary Arab intellectual trends -- Secularism and its hazards : the recent debate in the Arab world -- Contemporary Arab philosophical views of secularism -- Formation of contemporary identities : nationalism and Islamism in contemporary Arab thought -- Traditional values, social change and the contemporary Arab personality -- Globalization : a contemporary Islamic response? -- Contemporary Arab thought and globalization -- Rāshid Ghannūshī and the questions of Sharīʻah and civil society -- Muslim self-criticism in contemporary Arab thought : the case of Shaykh Muḥammad al-Ghazālī -- Islam and Muslims in crisis -- Toward a critical Arab reason : the contributions of Muḥammad ʻĀbid al-Jābīrī -- Towards modern Arab reason -- Costantine Zurayk and the search for Arab nationalism -- Mahdī ʻĀmil and the unfinished project of Arab marxist philosophy -- Abdallah Laroui : from objective marxism to liberal etatism

Intro -- Contents -- Acknowledgments -- Foreword The Travails of the Arab Intellectual -- Preface -- Introduction -- Part One Themes -- 1 The Scope and Limitation of Post- 1967 Arab Thought -- 2 Contemporary Arab Intellectual Trends -- 3 Secularism and its Hazards: The Recent Debate in the Arab World -- 4 Contemporary Arab Philosophical Views of Secularism -- 5 Formation of Contemporary Identities: Nationalism and Islamism in Contemporary Arab Thought -- 6 Traditional Values, Social Change, and the Contemporary Arab Personality -- 7 Globalization: A Contemporary Islamic Response? -- 8 Contemporary Arab Thought and Globalization -- Part Two Thinkers -- 9 Rashid al- Ghannushi and the Questions of Shari'ah and Civil Society -- 10 Muslim Self- Criticism in Contemporary Arab Thought: The Case of Shaykh Muhammad al- Ghazali -- 11 Islam and Muslims in Crisis -- 12 Towards a Critical Arab Reason: The Contributions of Muhammad Î Abid al- Jabiri -- 13 Towards Modern Arab Reason -- 14 Costantine Zurayk and the Search for Arab Nationalism -- 15 Mahdi 'Amil and the Unfinished Project of Arab Marxist Philosophy -- 16 Abdallah Laroui: From Objective Marxism to Liberal Etatism -- 17 Conclusions -- Notes -- Bibliography -- Index.

The aim of this article is to outline the manner in which the Pan-Arab Games reflect the tensions within the pan-Arab project of political and cultural unity. Within the movement there has been a traditional cleavage between those advocating the political unification between Arab states and those promoting inter-Arab-nation-state cooperation. The Pan-Arab Games were established by the League of Arab Nations in 1953 as means of expressing cultural unity between Arab peoples across nation-state boundaries. As an institution it is founded therefore on a philosophy of ethno-cultural group identity (based on race and language), rather than on territorial divisions (such as continental games) or philosophies of multi-culturalism and universalism (as is the case for the Olympic Games). The history of the Pan-Arab games has been fraught with difficulties, largely (though not exclusively) founded in the conflict between Israel and the Arab states, as well as the more recent wars in the Gulf and in Afghanistan. The article provides an historical analysis, identifying the implications of these conflicts and the associated divisions in the pan-Arab movement reflected in the recent history of the Games, in particular those held in the Lebanon in 1997 and in Jordan in 1999. It argues that the Games provide a useful lens through which to identify the contradictions of Arab nationalism and pan-Arabism.

The study examines the factors that have contributed to shaping the crisis in the culture of tolerance and moderation in Arab societies and its limits. I look at the dilemmas and risks necessitated by the problematic issues surrounding tolerance in contemporary Arab societies. I present a brief theoretical framing of the concept of 'tolerance' and a look at its manifestations in the structure of Arab societies. I also examine the variables shaping the content, meaning, and philosophy of tolerance in the structure of contemporary societies at large and of Arab societies in particular. The paper suggests that political, economic, social, and structural transformations have negatively affected Arab societies, which have then contributed to the culture of tolerance in Arab communities.