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Reformatory ideas of Khayr ad-Din at-Tunusi and Rifa at-Tahtawi inscribed into an interesting discussion which has been going on in the Arabic and Muslim world since the beginning of the 19th century; the discussion which centred around very important matters concerning the political system, social and political reforms, comparison of the representative system and democracy with their antithesis: despotism, and also around the search for the ways out of stagnation and backwardness, which essentially included the reform of the educational system – which idea was emphasised by all thinkers. Their objective was to find the answer to the basic question pervading the representatives of the Muslim world: the question about the reason of its fall and backwardness, and the basis of European supremacy considering the role of the oppressive governments, anachronistic state structures, lack of modern school system and other issues, but most of all – crystallisation of the ideas and notions concerning the relationship between tradition and modernity, modern state, social and political system. Hence the contemplation of settling the relationship with the West, the character of this relationship and the idea of complete or partial acceptance of the European models of government. ; Myśl reformatorska Chajr ad-Dina at-Tunusiego i Rifa'y at-Tahtawiego wpisała się w ciekawy dyskurs, który toczy się w świecie arabsko-muzułmańskim od zarania XIX wieku, dyskurs wokół niezwykle ważnych zagadnień ustrojowych, reform polityczno-społecznych, porównania systemu przedstawicielskiego, demokracji, z jego przeciwieństwem, despotyzmem, a także wokół poszukiwania dróg wyjścia ze stagnacji i zacofania, którego niezbędnym elementem była podkreślana przez wszystkich myślicieli reforma systemu edukacyjnego. Ich celem było udzielenie odpowiedzi na nurtujące przedstawicieli tego świata podstawowe pytanie o przyczynę jego upadku i zacofania oraz podstawy europejskiej supremacji, z uwzględnieniem roli despotycznych rządów, anachronicznych struktur społecznych, braku nowoczesnego systemu szkolnictwa i innych zagadnień, ale przede wszystkim – skrystalizowanie idei i wyobrażeń dotyczących relacji pomiędzy tradycją a nowoczesnością, współczesnym systemem państwowym, społecznym i politycznym. Stąd rozważania wokół ułożenia stosunków z Zachodem i charakteru tych relacji, przyjęcia całkowicie lub częściowo europejskich wzorców rządzenia.

Myśl reformatorska Chajr ad-Dina at-Tunusiego i Rifa'y at-Tahtawiego wpisała się w ciekawy dyskurs, który toczy się w świecie arabsko-muzułmańskim od zarania XIX wieku, dyskurs wokół niezwykle ważnych zagadnień ustrojowych, reform polityczno-społecznych, porównania systemu przedstawicielskiego, demokracji, z jego przeciwieństwem, despotyzmem, a także wokół poszukiwania dróg wyjścia ze stagnacji i zacofania, którego niezbędnym elementem była podkreślana przez wszystkich myślicieli reforma systemu edukacyjnego. Ich celem było udzielenie odpowiedzi na nurtujące przedstawicieli tego świata podstawowe pytanie o przyczynę jego upadku i zacofania oraz podstawy europejskiej supremacji, z uwzględnieniem roli despotycznych rządów, anachronicznych struktur społecznych, braku nowoczesnego systemu szkolnictwa i innych zagadnień, ale przede wszystkim – skrystalizowanie idei i wyobrażeń dotyczących relacji pomiędzy tradycją a nowoczesnością, współczesnym systemem państwowym, społecznym i politycznym. Stąd rozważania wokół ułożenia stosunków z Zachodem i charakteru tych relacji, przyjęcia całkowicie lub częściowo europejskich wzorców rządzenia. ; Reformatory ideas of Khayr ad-Din at-Tunusi and Rifa at-Tahtawi inscribed into an interesting discussion which has been going on in the Arabic and Muslim world since the beginning of the 19th century; the discussion which centred around very important matters concerning the political system, social and political reforms, comparison of the representative system and democracy with their antithesis: despotism, and also around the search for the ways out of stagnation and backwardness, which essentially included the reform of the educational system – which idea was emphasised by all thinkers. Their objective was to find the answer to the basic question pervading the representatives of the Muslim world: the question about the reason of its fall and backwardness, and the basis of European supremacy considering the role of the oppressive governments, anachronistic state structures, lack of modern school system and other issues, but most of all – crystallisation of the ideas and notions concerning the relationship between tradition and modernity, modern state, social and political system. Hence the contemplation of settling the relationship with the West, the character of this relationship and the idea of complete or partial acceptance of the European models of government.

The utopian narrative offers the writer the pretext to manipulate reality, to transpose social and political criticisms to other eras or other places. Criticism or self-criticism often arises from contact with otherness and from the awareness of differences. The encounter with the other takes place through the journey, as well as the pursuit of utopia which always presupposes a move or departure from one's homeland. The race towards utopia often fails, so the narratives and perceptions change into dystopia, albeit with a preliminary intermediate stage: the so-called 'critical dystopia'. The next phase is the arrival of a real dystopia, characterized by fear, as Claeys' studies have attested. All these elements portray a single fear: that of losing control over one's destiny and the total marginalization of one's will as an individual. Rather than the pursuit of utopias, which are in fact disappointing, or the discouragement that arises from dystopian conceptions, only the full implementation of the 'right to recognition' conceived as a path of honor and dignity represents the only way out of the discomfort and marginalization experienced by some countries and its citizens, as in Egypt. ; La narrazione utopica offre allo scrittore il pretesto per manipolare la realtà, per trasporre in altre epoche o altri luoghi critiche sociali e politiche. La critica o l'autocritica nascono spesso dal contatto con l'alterità e dalla presa di coscienza delle differenze. L'incontro con l'altro avviene attraverso il viaggio, così come l'inseguimento dell'utopia, che presuppone sempre uno spostamento o allontanamento dal proprio luogo d'origine. La corsa verso l'utopia spesso non va a buon fine, perciò le narrazioni e le percezioni iniziano a orientarsi verso la distopia, benché con una preliminare tappa intermedia: la cosiddetta 'critical dystopia'. La fase successiva è l'approdo alla vera e propria distopia, caratterizzata dal timore, come hanno attestato gli studi di Claeys. Tutti questi elementi ritraggono un'unica paura: ...

This text speaks about two very important problems existing in Tunisia, after revolution: identity and language. The problem about Tunisian identity is very present in Tunisia, because the article 38 of constitution speaks about Arabic-Muslim identity, but that, it is not correspond to the reality, because we have to talk about a specific identity character of the country. "Tunisianity", it's the wright answer to the article 38.Second important question is the language. Always the article 38 of the constitution voted by the Islamic party at that time at the power, says that the national language is Arabic. Even that not correspond to the linguistic reality of the country, because classical Arabic is not spoken in Tunisia. People speaks Tunisian Arabic. So the text analyses the dangers of the article 38 about the real Tunisian identity and Tunisian language.

Every translator is, in a such way, consciously or not, an "unfaithful" missionary between two cultures. Both among the Arab scholars and Western academics, translation has always had an important role: between similarities and differences the literary world has produced a lot of theories about the techniques and the tasks connected to the translator's work. What happens if an unfaithful translation becomes a metaphor to express the writer's will to criticize the society where he lives? In al-Mutarğim al-ḫā'in (The Unfaithful Translator, 2008) by the Syrian writer Fawwāz Ḥaddād, the protagonist, Ḥāmid Salīm, voluntarily alters the final of the book he's translating. From this moment on, he will be victim of persecution by an Organization that deals with literature just in appearance. In this way Fawwāz Ḥaddād proposes a perspective on the political and literary scene of the contemporary Syrian society. The act of betrayal of Ḥāmid Salīm becomes an unusual act of subversion towards the autocratic political system of his country.

This essay deals with the concept of hospitality in the Islamic tra- dition. According to a Koranic verse dedicated to the various com- ponents of "true pity" (in Arabic birr, Q 2,177), a good Muslim is someone who gives a part of his belongings to a "son of the street". In the exegetical tradition, this usually refers to the guest, in Arabic, ḍayf. Like in English (and unlike the Italian ospite or the French hôte, which refers to both the receiver and the giver of hospitality), ḍayf is unidirectional and means "he who asks, and possibly receives, hospi- tality". The word is derived from the verb ḍāfa cfr. iḍāfa or "annexation", a technical term in Arabic grammar used to indicate the determination of a noun through the use of another noun in the genitive case. Another noteworthy element in the lexicologists' explanations is the recurrence of the verb qarraba, meaning "to approach" or "to allow others to approach", but also "to offer to God" and therefore "to sacrifice".

Alla compenetrazione di elementi siciliani nella lingua maltese ho dedicato tre capitoli nella mia storia linguistica di Malta, nei quali ho compendiato il frutto di molte esperienze congressuali (che dal 1975 mi hanno dato l'opportunità di conoscere Giovanni Tropea e di avvalermi del suo pacato e costante sostegno). In questa sede basterà ricordare i punti salienti: la lunga durata dei contatti tra Malta e Sicilia dalla preistoria alla conquista musulmana, partita dalla Sicilia e conclusa con uno spietato assedio nell'870 otto anni prima della caduta di Siracusa; il ripopolamento delle isole maltesi da una colonia di siciliani arabofoni nel 1048; la riconquista normanna e l'espulsione definitiva dei musulmani nel 1248. Le conseguenze linguistiche di questi eventi furono la lenta romanizzazione che modificò drasticamente la parlata siculo-araba senza estinguerla e l'uso del siciliano cancelleresco nell'amministrazione accanto al latino fino alla sua sostituzione con l'italiano dal 1530 al 1936. Soprattutto occorre sottolineare il fatto che in quei quattro secoli il contatto non si limitava a rapporti politici, commerciali e culturali tra due comunità vicine divise da 90 km di mare, ma si è evoluto in un modo più intimo tramite il flusso migratorio in entrambe le direzioni, ma soprattutto dalla Sicilia verso Malta; un fenomeno che ha portato la popolazione di Malta dai circa 5.000 abitanti del 1053 ai 100.000 del 1800, una crescita senza precedent nelle altre piccole isole del Mediterraneo centrale. Si è verificato così un nuovo tipo di sostrato, molto forte, dovuto all'azione degli immigrati che introdussero nuove tecniche e nuove terminologie in tutti i domini, dalla politica all'amministrazione, dalle professioni all'artigianato. Questo influsso penetrò anche nel lessico famigliare, perché migliaia di siciliani che si stanzia-rono a Malta, sposandosi si trovarono in condizioni di immersione linguistica totale e a poco a poco acquisirono il maltese, seminando parole siciliane nel lungo processo della loro integrazione nella comunità locale. ; peer-reviewed

Preliminary Material -- Translating The Prince by Many Hands /Jacob Soll -- Translation and Circulation: Introduction to a research project /Roberto De Pol -- La première traduction française /Nella Bianchi Bensimon -- The first Latin translation /Caterina Mordeglia -- A Florentine Prince in Queen Elizabeth's court /Alessandra Petrina -- La primera traducción española /María Begoña Arbulu Barturen -- The first Dutch translation /Francesca Terrenato -- The first German translation /Serena Spazzarini -- The first translation in Scandinavia /Paolo Marelli -- The first Arabic translation /Arap El Ma'ani -- Chronological Summary -- Distribution of Manuscripts and Printings -- Comparison of Selected Passages -- The Introduction to the first Arabic translation -- Index.

open ; In recent years many studies have been devoted to the interactions between Western and Arab thought in the nineteenth and twentieth century. The present research concentrates on the influence and reception of German philosopher G. W. F. Hegel, whose ideas had a great importance in the formation of Western thought and in the Western self-representation. The study is restricted to the area of the present Syria, Lebanon and partly Egypt and starts from the assumption that Hegel's thought, particularly what has to do with the ideas of history, the role of nations in history, progress, "modernity", may have influenced also the Arab self-representation and political thinking. Since there is no evidence of a direct reception of Hegel's works in the nineteenth century, in relation to this period the research's main focus is on the indirect connections to his ideas and on Western agents and institutions who may have had a role in transmitting them. The last part of the study deals with the direct reception of Hegel's thought and with the movement of translation of his works that started around the 1960s-70s and is still ongoing. ; Civiltà, Culture E Società Dell'Asia E Dell'Africa ; M.A. in Philosophy (thesis about Hegel); M.A. in History of religions (Islamic studies); B.A. in Modern languages and cultures (English and Arabic). Some publications: - "Gli 'interstizi del tempo storico' e l'identità 'possibile' degli arabi", forthcoming in "Rivista di Studi orientali"; - "Mondo arabo ed Europa moderna: Hasan Hanafi lettore di Hegel", in "Pólemos. Materiali di filosofia e critica sociale", Anno VI, n. 4-5, 2011, pp. 303-315; - "La filosofia araba nelle 'Lezioni sulla storia della filosofia' di Hegel", in "Eurasiatica. Quaderni del Dipartimento di Studi Eurasiatici, Università di Ca' Foscari di Venezia", n. 83, 2009, pp. 163-182. ; The interactions and reciprocal influences of Western world and Muslim world; Western views of Islam; The question of Arab identity and other related topics, such as nationalism, ...

The author accuses Arab glottodidactics of ideological compIicity with the political systems of the Arab countries and of a leveling of the cultural and linguistic reality, by adopting the archaic and anachronistic motto: "one nation, one language." Indeed, beneath the apparent linguistic homogeneity of Arabic, the fragmentation of the oral language should not be underestimated. In designing a possible project for the teaching of Arabic in the Italian schools, it is necessary, first of all, to define who the recipients are and what their needs are, in order then to be able to evaluate the adequacy of the variety or varieties of the language to be taught, of the teaching aids and methods to be used, the level and types of competence to be reached, and the tools to be developed for testing such competence. The author then draws up a profile of the teaching staff, illustrates and evaluates the French and American experiences in this field, and suggests creating a European Association of Teachers of Arabic (EATA), while expressing the hope that such a project will be realistic, secular and pluralistic in nature.

"A collection of tales designed to illustrate different religious and philosophical precepts."--Brit. mus. Catalogue of Arabic books, v. 2. ; Mode of access: Internet.