Several lexicographers and lexicologists from Morocco, Egypt, Syria, France, Britain, Jordan, Yemen and Bahrain, in addition to Tunisian researchers took part in the symposium held at the Tunisian Academy "Beit al-Hikma," about the "Historical Dictionary of Arabic: Related Problems and Means of Realizing it."
   After fourteen centuries, the Arab-Muslim world has not yet compiled its historical dictionary, which would be a faithful image of its culture, discourse, thought and heritage, just like any other great human civilization having, since long, indexed and readied itself for the future. The participants were unanimously convinced that the historical dictionary of Arabic has become a necessity in an era characterized by the computerization of knowledge in all areas. Being our civilizational, cultural and linguistic memory, such a dictionary would be our reference; it would provide users with interesting views on our societies and their historical development.
   Encouraging new factors have pushed forward the idea of realizing this dictionary:
1) Linguistics in general and particularly lexicography in Arab countries have blossomed.
2) The establishment of the Association of Arabic Lexicography of Tunis, which has pledged to actively participate in the realization of this historical dictionary.
3) The support of the Tunisian Ministry of Culture and the Ministry of Higher Education. The project has then been launched ...


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The conferences given and the debate that followed during this symposium were an opportunity to tackle several issues that are still standing, among which we can cite the following: The scope and significance of the drastic upheavals in Eastern Europe, the impact of these changes on the European community and the consequences of all these mutations on the Maghreb community.

   Indeed, the collapse of Marxism-Leninism is an archetypal historic event for the whole world. All the parameters of geopolitics have been shaken up to the roots, a whole political repertoire common to both the European left and the intelligentsia of Third World countries has ceased to exist and would quickly fall into disuse. The implosion of communism has left the doors wide open for the liberal discourse: We are now even more boastful about the wonders of the market economy, private ownership and management, as if these were sufficient conditions for the universal welfare and happiness. But there is in fact no reason to celebrate and announce "the end of history": the huge gap between the haves and the have-nots, whose condition is only getting worse, remains incontrovertible. In addition, both in Europe and other parts of the Third World including the Maghreb region, the crushing defeat of communism has invigorated the philosophy of human rights issues, the rule of law and civil society. The only thing that has been questioned is the cult of the single truth. The participants have debated the issue as free intellectuals.

Taha Hussein is a great name in the world of Arab literature. He is the only one to have achieved fame during his lifetime and after his death, not only in Arab-Muslim countries but throughout the world.  International cultural organizations, above all the UNESCO, took part in the celebration of his centenary in 1989. Tunisia was among the first countries to commemorate this anniversary as he was a prestigious personality in this country with which he had established strong ties that Professor Kerrou sought to elucidate. Professor Tarchouna, for his part, gave a lecture on "Taha Hussein as mirrored by his opponents." The linguist Mohamed Rashid Hamzaoui appraised his contributions to the Academy of the Arabic Language in Cairo. Professor Sammoud dealt with the issues raised by Taha Hussein in his book: "Polemics and Criticism." Professor Trabelsi focused on    Taha Hussein’s literary style, which was also the topic of a paper by Professor Soula, entitled: "Does style reflect man or is man a reflection of style?" For his part, Professor Al-Qadhi dealt with the issue of explicitness and implicitness in his Al-ayem (the "Book of Days"). The historian Omar Al Mokdad Jemni demonstrated that  Taha Hussein’s historical views are, to a large extent, inspired by a positivist methodology. And finally Professor Jemaa Chikha listed the university studies devoted to Taha Hussein. The book ends with the public lecture that Taha Hussein gave on 3 July 1957 in Tunis during his first visit to Tunisia, just after independence.

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These studies are published under the auspices of the Tunisian Academy Beit al-Hikma and the Arab Institute for Human Rights, but their authors solely are liable for the views expressed therein. The book opens with a statement on tolerance by the UN issued on the occasion of the preparations for the United Nations Tolerance Year in 1995.

   In his study, Professor Néji Baccouche deals with "Tolerance, the foundation of human rights". He begins by defining the concept of tolerance, considering its religious, philosophical and ethical foundations, and then he goes on with the different manifestations of tolerance at international and national levels and lists the requirements for strengthening and entrenching it.

   Professor Mohamed Talbi, reveals his reflections on the necessity of "Integrating faith within the spiritual demands of our time" and raises the question: "Religious freedom: a human right or a human destiny?" He concludes that: "generally speaking, there is no such thing as real spirituality without true freedom… The freedom to choose is inherent to the essence of man. It is more than a right. It is a structuring and crucial propensity".

   As for Professor Abdelfattah Amor, he begins by wondering whether "the religious phenomenon will be based on the values of respect and tolerance or extremism, violence and interference in the convictions and behaviour of others". It is indeed a crucial issue concerning the right of individuals and peoples for peace.

The 20^th century may well be dubbed the century of systematic cruelty as we have witnessed all sorts of horrendous genocidal events and the emergence of particularly savage attitudes behind an aura of idealistic concepts. It has been a century during which irrationality has increasingly manifested itself to such an extent that we, in the Arab and Muslim world, have experienced the most horrible atrocities that humanity has ever known. Accordingly, it is quite safe to say that we are living in an irrational world.

However, never in the history of mankind have knowledge, learning and reason itself been pushed to the extent they have reached these days in such many diverse fields. Is it temping to believe that reason is outdated? Or perhaps that it has stretched itself to breaking point, going beyond itself ? Or is it simply making use of those ingenious dodges of the mind in order to reach an intrinsic logic under  cover of irrationality? Does it mean there is perhaps logic to what is illogical or a reason for what is unreasonable?

In terms of where things stand, how can man avoid renouncing his basic function of being first and foremost a rational creature, and find peace and serenity at the same time?

The participants were unanimous in stressing the need for living up to our human nature and closely watching our deeds; otherwise we will be the witnesses to the ‘death’ of reason.

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   Religion as an absolute social phenomenon is directly connected to all aspects of our life and closely linked to our society. The best approach to studying religion is to try and comprehend it as a whole and within the context of all the possibilities of interaction with other models of human thought at different levels: economic, political and cultural.
   The participants at the meeting stressed the fact that aberration and obscurantism should not hide the essential and legitimate functions of religions in all societies.

Religions are in fact man’s source of the serenity he needs to live up to all the anxieties that beset him regarding the afterlife, especially ever since the death of the great Prophets. They also act as a spur to man’s willpower by helping him overcome his fears with regard to the future and the upheavals of history.

   New missions require religions to revive and change in perfect harmony with the concerns of today's world. After all, religion is a constant search for a necessary balance between the sincere recognition and spontaneous acceptance of the other; and in these respects, religion must be tolerant. Indeed, we need to be vigilant more than ever before, because any religion involves a readiness to listen to the other, within the limits of the freedom that is vested upon them.

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   The Tunisian Academy Beit al-Hikma has organized a conference on Arabic Calligraphy in close collaboration with the Centre for Studies on History, Arts and Islamic Culture in Istanbul, the participation of researchers, academics and calligraphers from Turkey, Algeria, Syria, Iraq, Mauretania and Tunisia, and the backing and partnership of several national and Islamic cultural organizations.

   The conference proceeded in a really industrious and festive atmosphere, bringing together a bunch of passionate believers in calligraphy, including high school and university students, teachers,  professional calligraphers, and even ordinary citizens.

   As to the participants in the symposium, they were unanimous in stressing the fact that Arabic calligraphy in our civilization assumes an important role unequalled in other civilizations. Through the diversity of the shapes and sizes of its letters and words, and its aesthetic principles, Arabic calligraphy has a spiritual dimension reflecting the core values of the Moslem world, eastern and western, allowing Moslems to consolidate their faith, preserve their identity and stand up to their colonizers’ attempts to assimilate them.

   Some speakers raised fears that modern printing techniques could marginalize Arabic calligraphy and make of it a kind of work of art ornamenting calligraphy museums that only connoisseurs and freaks of fine arts would visit.

   Famous artists (such as Nja Mahdaoui from Tunisia, and many others) have embroidered Arabic calligraphy with a new transcendent significance and aesthetic dimension. In fact, because of its intrinsic value and dynamism, this noble art will undoubtedly be constantly regenerating itself across the Arab-Muslim world.

The tremendous progress of the life sciences, the unprecedented scientific breakthroughs and the huge amount of our rapidly growing knowledge of life, its origins, apparatuses and the transformations it has undergone, have all radically changed our conceptions of life. At the same time, these changes have endowed us with new tools which are equally challenging our traditional ideas, beliefs, and sensitivity and must, for fear of inanity, be reexamined and readjusted.                                     

   This is not meant to be an indictment of science, but we must bear in mind that the social, financial and economic structures of society are eager to “integrate” the findings of science in order to take advantage of them, often wittingly, but not always, unfortunately. In addition, these structures derive valuable technologies from the findings of science and legitimately transform the knowledge gained into knowhow. At this level, the narrow interests, the vital necessity for profit and those equally important constraints including science, social and economic development policies come into play, leading to all sorts of excesses.

   As such, our conscience is strongly challenged by some practices which, although arising from a better understanding of life, have both serious and unexpected implications on it, like genetic manipulations, cloning and the use of bacteriology for destructive purposes. Is it at all acceptable that the life sciences backfire? So many breaches of life! These issues have called on the participants to this symposium to a serious legal, ethical and philosophical reflection.

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   There have been so many studies on Averroes’ thought over the past decades that the need to make an inventory of the numerous books and articles written on this subject has been pressing. Nonetheless, many issues still require extensive research. Before and during 1998, all sorts of meetings were held in commemoration of the 8th centenary of the great Andalusian philosopher; in fact, there has been a real emulation between both Eastern and Western countries. The Tunisian Academy Beit al-Hikma took a decisive part in this commemoration, with the collaboration of the ALECSO and the UNESCO, convening an outstanding symposium on "The Topicality of Averroes" in February 1998. Researchers from different countries were invited to bring to light various aspects of a subtle and fecund mind.
   All the speakers agreed that there is a message to Averroes’ thought which is strikingly appropriate and pertinent to all of us; a message that has never been so forceful. Many people today realize that we have not always been able, throughout our long history, to come to grips with this message. And yet, it boils down to a fine thrust: In front of the uncertainties, the irrationality and perplexing vagaries of history and the utter loneliness of man in front nature, the search for truth through reason is his safest escape route. This faith in reason is omnipresent all through Averroes’ writings, but it also characterizes his social and personal life and his untiring efforts to promote the human condition.
   The papers presented at the symposium were written in several languages. In 1999, an Arabic version was published by the ALECSO. This book is a summarization by Pr Mokdad Mensia Arfa, and was published with the assistance of the UNESCO.

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This symposium, dedicated to the "Rejuvenation of Psychiatry in Tunisia", was organized at the initiative of Beit al-Hikma, in memory of  Dr. Sleïm Ammar, a year after his death. Many of his colleagues, friends and disciples were very keen to pay tribute to him on this occasion, seeing in him a legend of contemporary medicine in Tunisia.

An undisputed master, he combined the qualities of a leading pioneer, and certainly he was, with scholarship, loyalty to his roots, and above all, genuine persuasiveness and commitment, which made of him an exceptional communicator.

   Sleïm Ammar was a leading pioneer not only for having laid the foundations of psychiatry and clinical psychology in Tunisia, today holding an enviable legacy and rich in productive skills, but also because he succeeded, thanks to his visionary ideas, to be an innovator in so many areas. He was also a pioneer in his defence of the patient, in his fight against "wire fencing" and "straitjackets". The insane persons would be kindly led into believing that they are human beings, making them more actively involved, through a good quality occupational therapy and a well-suited social therapy leading them to feel they are useful, which will prove to be helpful with their rehabilitation later on.

   But science for Sleïm Ammar is not only his achievements; he had always wanted to dig into the underlying reasons for what he was doing. Thanks to him, the history of medicine has become a gesture; and doctors in Islamic and Arab and Maghrebine medicine of olden times have become a reality and a source of pride for all.
   The symposium, in which the Society of Psychiatry and the Tunisian Society of Psychology took part, was an opportunity for young Tunisian psychiatrists to show they are worthy successors of Dr.

Ammar Sleïm and his achievements.

People in the Arab world had been wondering for quite a while whether or not revival was possible without Europe, until Professor Messaoud Dhaher published his book: ‘Arab Revival and Japanese Boom: Similar Premises and Disparate Outcome’. And with a view to taking advantage of the writer’s long experience in Japan, as he had lived there for years, and had been a close witness to Japan’s social and political development, the Tunisian Academy decided to invite him for a meeting in which Professors Ali Mahjoubi, Fathi Kasmi and Abdellatif Hanachi took part, among many others. 

It is certainly not gratuitous that Pr Messaoud Dhaher dedicates the book to a whole generation of Arab young people hoping they would be the generators of a long-awaited Arab revival after centuries of lethargy; “a generation that would avail itself of the outstanding innovative achievements practically everywhere in the world and particularly in Japan, and open up to science and technology without fear or inhibition so that the Arab countries can achieve  true modernity”
 In his lecture, Professor Dhaher insisted on the fact that Japan has always managed to stand up for itself in front of the world vagaries, adapting quickly and mobilizing all its resources to defend its supreme national interests through peaceful means at times and military action if need be; and in both cases, Japan has been in the vanguard of modernity. It has greatly contributed to the enrichment of world culture while at the same time safeguarding the originality of its civilization and ancestral traditions.  

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The advent of the twenty first century is a moment of reflection; the future generations will have to face new challenges, and we need to ask ourselves some fundamental questions: Where are we standing now? Where have we been? Where are we heading for?  These challenges can only be met in the light of a general appraisal of what has already been accomplished by the Tunisian society and an assessment of all the hidden dangers lurking around these days. To this end, a group of academics and researchers have harnessed themselves in this task at the request of the Tunisian Academy Beït Al-Hikma. Professor Timoumi presented a study on the historical intricacies in Tunisia during the twentieth century. The militant Rachid Driss, on his side, cast light on the political swindles.  Professors Ben Slama, Mahjoub and Zghal appraised the economic developments and choices in Tunisia. Two specialists in demography, Professors Taamallah and Dittgen examined the weight of human communities in the past and future. And for a better understanding of the role of human communities, Pr Boukraa, a sociologist, and Pr Mannoubi, an economist, tried to draw a profile of a stereotype Tunisian during the twenty first century.  As for Pr Chédli Klibi, who has played a leading role in the political and cultural life in Tunisia, he presented his vision of Tunisia and the Tunisians in the twenty first century. On his side, the great Arab thinker Mutaa Safadi spoke about the challenges lying ahead while Pr A. Moatassim dealt with the cultural data in the Maghreb area. And finally, it was Pr. J.Bindé, a futurologist and expert at the UNESCO, who tried to estimate the prospects for development in an emerging country like Tunisia. 

Many participants in this conference have noted that lots of officials tend to see culture as a commodity much the same as any other, and likely to be simply and purely  marketed, just like any other product,  according to the laws of supply and demand and to deal with it in terms of markets. There has even been a double diminution: first of culture in general to some of its products and secondly a diminution of these products to the different ways of marketing them; to wit, the marketing of culture!
   Some participants have wondered if economy isn’t, after all, the art of producing material wealth, of distributing this wealth for the best interests of social communities and to build on this wealth to create more material and non-material riches. Isn’t trade more important and more far-reaching than the simple act of selling and accumulating profit? Trade in itself is a cultural act. It is a skill serving different kinds of exchange among the members of a society, without which we can hardly speak of society or community, or civilization in general.

    Many speakers emphasized the fact that we are living in a "globalizing world" and an" economy reducing itself to economism ". There is no room for mummified cultures. A Culture that does not revitalize itself is a dead culture.

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The symposium brought together a panel of Japanese and Tunisian researchers and academics and was an occasion to debate a certain number of issues. Among the questions raised, we can cite the following: Is there such a thing as a human identity without a culture, a culture without a heritage and a heritage without a history? Can there be a culture without dialogue? The participants were unanimous in admitting that the dialogue of cultures and civilizations is an obvious and consistent necessity, and that this dialogue, even when tainted by dissensions and rivalries, these are ultimately more likely to invigorate it.  

Several interveners tried to explain what brings Tunisia closer to Japan: the nineteenth century in Tunisia was marked by the advent of the "Nahdha" (renaissance), a reformist movement initiated by the "Fundamental Covenant" (1857) and was enshrined in the promulgation of the Constitution of 1861. The reformist movement was based on a parallelism between modernization and safeguarding our heritage. During roughly the same period, the Renaissance of the Meiji era in Japan established itself along the same lines and enabled the country to enter into modernity. While the modernization process in Tunisia was hindered by colonization, that did not prevent Tunisia from reviving the reformist movement, right after independence (1956) and achieving substantial progress.

There is indeed a lot more in common between Tunisia and Japan. A Japanese proverb goes (literally): “If you want to make provisions for one year, sow only one seed, if you want to make provisions for a generation, plant a tree, and if you want to make provisions for a century, then put your stakes on the human being!” This is to say that both countries are betting on the human being: Having no natural resources, they only have to rely on the competence and know-how of their people. The interveners finally expressed their hope for the consolidation of the cultural dialogue between the two countries.

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Participants at the symposium were unanimous in stressing the fact that literary creation is yet another bond between the various components of human culture, despite its apparent diversity, or even divergence. Literary creation, even if it emanates from a particular social environment reflecting its immediate concerns, is bound to quickly open up to what is intrinsically human and universal, and as such, men of letters throughout history have always cherished more or less the same values, despite their diverse styles and the originality of their talents. Literature has always transcended individual and personal limits, exploring social and universal dimensions. The man of letters is an eternal researcher in quest of a spiritual adventure, that of human beings, regardless of ethnic, religious or social constraints. It is tempting to believe that there is a one-string universal harp plucked by the fingers of all the writers of the world reading the same symphony.
The speakers have also addressed the question of the emotional use of language by the literary man, ignoring the usual utilitarian function, in order to dart at what is rather universal. And that is where all the   languages of the world converge, expressing man’s intimate thoughts, discovering the secrets of his inner being and revealing his unique eternal truth, despite the multiplicity of civilizations and the diversity of cultures.
On the sidelines of the conference, a round table was organized about “Ego and Non-Ego in Contemporary Arab Literature” in which Tunisian researchers and writers as well as many guests from Arab sister countries took part.

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Born in Valence in 1913, and orphaned in 1915, Paul Ricoeur was a companion of Gabriel Marcel and Emmanuel Mounier. He got a B.A then an M.A and took part in the Second World War. He was imprisoned until 1945. After the liberation of France, he became a research associate at the CNRS, and got a PhD in arts and theology in 1950. He taught in several high schools before joining the University of Strasbourg, the Sorbonne, Nanterre and the University of Chicago. Paying a tribute to Professor Paul Ricoeur is the opportunity to appreciate the value and diversity of his works and to shed light on his philosophical itinerary that led him, little by little, to the top of the ladder of great academics, thanks to his constant and passionate search for meaning, and his deep, original and breathtaking philosophical ideas but also to his passion for truth, his fervent defence of human dignity, and valuable contributions to world philosophical thought. It is also the opportunity to acknowledge the deep messages, through his abundant works, to the present and future generations.
Friends and former students took part in the ceremony and contributed  essays from which we can cite: "Souvenirs" A. Bouhdiba; "The emotions of recognition" O. Abel; "Testimony of a disciple" F. Haddad Chamkh; "Eulogy to roaming hermeneutics" by J. Greisch; "The philosophical route of Paul Ricoeur" by R. Mimoune; "Ricoeur, a philosopher of otherness" by F. Triki, "The stamp of Ricoeur in Tunisian philosophical writings" by M. Mahjoub; "Tribute to Paul Ricoeur" by A. Hasnawi, among many others.
The biggest scoop of the ceremony was an essay presented by Professor Ricoeur himself and entitled: "Collective memory as recorded by history". The book is annotated by an extensive bibliography of his works.

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This conference was the result of a close collaboration between the  UNESCO, the Tunisian Academy Beit al-Hikma, the European Academy of Arts, Sciences and Humanities and the Network of Academies of the Mediterranean countries. It was the opportunity for exchanging ideas on cooperation in the field of exact sciences with a view to reducing tensions in the Mediterranean basin. Two key issues were raised:
-- What role can science in the broad sense of the term (exact, physical, natural, and social sciences and humanities) play in the unification of the Mediterranean civilizations and the maintenance of peace and security in the region?
-- What course of action needs to be taken at the regional level that is likely to give a boost to North-South cooperation for the establishment of peace?
All the speakers stressed the fact that scientific research in different fields is undoubtedly crucial to this purpose. After all, the Mediterranean is still at the forefront of history as it is suffering from the most horrendous climatic and ecological imbalances and even from the socio-political disturbances that are shaking the world nowadays. It is worth noting that desertification claims about six million hectares a year; that the degradation of ecosystems and soils is progressing inexorably; that in 25 years, the demand for drinking water is expected to double.  The solution to all these problems and many others rests on a global approach based on the solidarity of people of good will and the sustained efforts of scientists who should share knowledge and work together, exchanging ideas and expertise with a view to creating a better, more peaceful and secure world for all.  

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On the 20^th anniversary commemoration of the foundation of the Tunisian Academy "Beit al-Hikma", a panel discussion was organized on a greatly important topic: "writing history". But have we ever stopped writing history? Certainly not. We have never stopped writing and rewriting history, as the recording of historical events has always emanated from the ‘present’. All through any historical period, people have not only written history but also reviewed it in the light of new data. This is to say that in order to live and progress, man needs a historical perspective to build on.
In Tunisia, history seems to be at the peak of the reviewing process thanks to a new generation of historians who have reached the stage of maturity and have now taken it upon themselves to rewrite the history of our country, taking advantage of new evidence provided by genetics, geology and astrophysics as enabling technologies, which make it possible to inject new evidence into any historical event, thus giving it a real-life aspect never equaled before. These scientific breakthroughs allow us to go as far back in history as possible, and to ‘relive the past’.
The ceremony was an opportunity to pay tribute to the first chairman of Beit al-Hikma, Professor Ahmad Abdessalem who, throughout his career, has encouraged the recording of history, urging scientists to undertake original research projects, setting the example himself, inasmuch as now, we can only see Ibn Abi Dhiaf, for example, as a mere chronicler and view Pr.Ahmad Abdessalam as a true historian of our social, cultural and political life.

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It goes without saying that cultural diversity and the dialogue of civilizations have become, in recent years, a major concern for humanity. The Universal Declaration on Cultural Diversity has even more deeply entrenched these concerns. It emphasized the consistent and inalienable principles of anti-racism, on which the liberation movement of the past century was founded, along with its inference: the assertion of identity. However, the last few years have been marked by the publication of quite strange books, in their approach to cultural facts, revealing a tendency for disinterring ideas that had been defeated for long. Among these is the idea that the Arab mind differs from the European mind, or that the Islamic mind is incompatible with Reason, all against a backdrop of pseudo-ethnographic discourse. And on the other side, voices were raised by representatives of some States to justify – under the banner of specificity, identity and cultural diversity - a certain number of unacceptable practices, such as discrediting the role of women, female circumcision or the single party political system, etc… These claims must be courageously refuted, as human beings are the same, reason is the same, and human dignity everywhere is indivisible. All these principles were reasserted by the participants at this meeting, on the basis of the unity of the human being, which is in no way contradictory with freedom, creativity and originality. The real question then is: How to hold both ends of the conundrum? How to reconcile this Unity and that Diversity?

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This conference was organized by the Unit of Research "Women and the Mediterranean" at the faculty of social sciences and humanities of Tunis. In fact, studies on women in the Mediterranean are not new. Historians, sociologists and anthropologists have also been fascinated by the topic for a long time. Expanding the scope of research into literature and arts, this collective work is an attempt to study the various forms of portraying reality and assessing the significance of imagination and how it impinges on reality. This continual movement to and fro between reality and imagination is the trigger for a reflection on the shaping of the image of femininity through the history and geography of people in the Maghreb region. Through the diversity of their viewpoints, the interveners have cast well-advised and new light on these issues, through debating the literary experience of two Tunisian women novelists.  The first part of the book is devoted to the study of some portraits of women through the history of the Maghreb. The second part deals with reality and imagination about women in the literature and the cinema in the Maghreb. 

For Pr. A. Bouhdiba, President of Beït Al-Hikma, he believes that ‘it is often within the female world that the essence of life takes place, even though, seemingly, a triumphant patriarchal social order reduces the female presence in the complex forms of human existence to practically nought. Therefore, we really need a sharp and stringent eye so as to be able to decode the messages emanating from the female world.  This is all the more so since the slide from objectivity to ideological rhetoric and moral and religious etiquette is generally so abrupt’. 

As for Pr. Hadia Khadhar, director of the Unit of research ‘Women and the Mediterranean’, she examined the various topics dealt with by the participants in the conference. 

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This conference, wholly devoted to the poet Mnaouar Smadah brought together a panel of university researchers who pondered on the diverse forms of creativity in his works. Professor Kamal Omrane stressed the poet’s perceptions of colonialism in the articles he published in the local press without overlooking the man’s courage and perspicacity in tackling the various facets of colonialism.  

As for Professor Mohamed Salah Ben Amor, he examined his perceptions of poetry through prose texts, making it clear that ‘poetry for him is not an art in its own sake but a poet must address social and political issues’; in fact, during his life Mnaouar Smadah strove to abide by this conception of poetry.

Professor Abderrahim Smadah then reported on the various steps he had undertaken so as to publish the works of his brother Mnaouar.

Then Professor Fathi Kasmi endeavoured to show that Mnaouar Smadah is an avant-garde artist with quite original ideas without, for all that, overlooking the utopian side in his ideas.   

The second part of the work comprises extracts from a short autobiography (covering his life up to 1955), a narrative titled: "the giant ", several articles on the " messages " of poetry or songs and a number of other articles on a wide range of topics.

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"A day in Palermo"  is part of a trilogy which might be entitled:"A trip to Italy ". El Houssi came to Palermo as if " on a pilgrimage" to the sources of the Arab-Norman civilization, the other Andalusia as it were. He had lived there for more than forty years, and he admits that the experience has aroused in him "a strong  desire for a livelier Mediterranean that would build its renaissance on the basis of its profound experience, interwoven in the encounter of the Other, the relativity of identities, cultures and religions, with all the richness that would result  "…
This "breathtaking and thrilling novel", according to the President of Beit al-Hikma, Professor Bouhdiba, "plunges us deeply into the inner being of what the  Mediterranean man has always been and will continue to be". For Professor Abderrazak Bannour, "when you recognize the Power of the Word, you will dread no borders."        

Pr M. H. Fantar, on his side, has evoked some racy aspects of Arab-Islamic Sicily, closing his intervention by saying that "from the ninth to the thirteenth centuries of the Christian era, there had been the expansion of the Arabs from Ifriqiya, whose cuttings, taking advantage of a soil already acclimatized, could put down roots, blossom and produce the fruits of a flamboyant civilization ".

As for the journalist and essayist R. Kéfi, he has exhaustively traced the literary experience of Majid El Houssi.


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Man has always given free rein to his imagination. Without the utopian political ideas, the governance of humans would have achieved no progress. An ideal deemed unrealistic at a given time, will turn out to be more practical than those ideas strictly subservient to daily life affairs.    

In other respects, it is a trite observation that art radiates from imagination. The most unforeseen and most unreal visions (as in the case of surrealism, for instance) will have given artistic expression a scale which realism could never have impelled. Even photography and the cinema have ended up digging into the imagination for means of surpassing expectations, thus shaking up our perception of reality to the roots. 

With regard to science, we have learnt that a sense of beauty and simplicity will pave the way for rethinking and reorganizing reality. 

In point of fact, we can say that nowadays, more than at any other time in human history, there is no reality without an imaginary dimension to it and that imagination would have no outlet for materializing without building on reality. 

In order to dig deeper into this issue, about twenty high level scholars came together and pooled ideas on the following three topics in a multidisciplinary approach: Political utopia, scientific             

prospecting and creative imagination. The proceedings of this conference were published in this work. 

I.S.B.N:  9973-49-021-6

Professor Hichem Charabi is an Arab intellectual of Palestinian origin. He had taught history of civilization and political sciences at the American University of Georgetown in Washington for a long time. 

The first part of this book comprises an anthology made by H. Charabi himself a few weeks before his death, while the Tunisian Academy Beït Al-Hikma was readying itself to pay him a tribute in his lifetime. The second part consists of ten studies presented by academics and researchers who have closely followed his works and his avant-gardist ideas. 

A certain number of Arab intellectuals form both the Machreq and the Maghreb were expected to take part in the planned symposium.  It was meant to be the occasion for a debate on the pre-eminent topics of the Arab culture from the standpoint of Hichem Charabi’s original approach as it is academic, centered on a thorough analysis of the anthropological, social and psychological theories, and at the same time autobiographical in that it is also based on his personal experience. 

The daring trait of his ideas is due to his rich and exciting experience, which also explains his tendency to unveil what people hide out of hypocrisy, and denounce what they do out of cowardice. It was his latest intention, through his various creative activities, to support a new awakening that would likely lead to a radical change of reality. His criticism of civilization aimed at shaking the dominant discourse, even if it sometimes meant destroying it. 

I.S.B.N:  9973-49-007-0

 Pr Mohamed Souissi studied  the history of sciences in the  Arab-Islamic world in general, and in Tunisia in particular, at a very early stage. He had a special passion for the mathematics heritage without at the same time neglecting the other branches of science. 

Throughout his prestigious career, Professor Souissi set up a true ‘school’, accessible to his former high school and university students, all of whom quite keen on the idea of scientific research in Tunisia and in the Arab-Islamic countries. He managed to convince them that the key to success in scientific research lay in holding both ends of the conundrum:  our scientific heritage, and openness to the significant breakthroughs of modern science. In this respect, the Arabization of sciences was his major concern.

The proceedings of the symposium, primarily devoted to him, were basically focused on his works and the prospects for the future; while other academics drew attention to Arabic as a language of science, especially mathematics. It is also worth noting a study on a translation of ‘The Treaty of the Stones’ of Aristotle, another on the ‘Eclipses of the Sun and their psychological and sociological impact on old societies’, and a presentation on ‘cosmology in Arabic’. As a conclusion, the conference has shown that the Arabic language is deeply ingrained in the history of sciences and that it is capable of keeping up with modern life and actively and confidently contributing to scientific progress.

I.S.B.N:  9973-49-315

On the opening of the conference, the President of the Tunisian Academy Beït Al-Hikma and the Ambassador of Spain in Tunisia stressed the exceptional nature of the historical, human, cultural and political relations between the two countries, to which new economic and trade dimensions have recently been added  within the framework of the Euro-Mediterranean co-operation. 

This conference was  the opportunity for a great number of intellectuals, academics, specialists and philosophers to meet together and give lectures  of very high standard on a wide range of topics, inter alia:  The Maghreb and Andalusia (Mohamed Souissi);  Spain and Tunisia: History and the present (José Monléon); Seville, Barcelona and Tunisia during the period of the Hafside Dynasty (Mounira Chapoutot Remadi); The Mediterranean: conflict relativism (Maria – Angels Castling); The Character of the Spanish Orientalist Martinez Montavez (Leonor Merino); The Status and destiny of the tale " Hay Ibn Yakdhan " (Abdelmajid Ghannouchi); Moorish Studies in Tunisia (Mohamed Néjib Ben Jemia); The Influence of  Qayrawani poets on  Andalusian poets in mourning cities (Jaafar Majed); Linguistic Dialogue through the Arabic-Spanish dictionary (Mohamed Rached Hamzaoui); On an epistle written by Lissan Eddine Ibn Al-Khatib (Mohamed Habib Al-Hila); Between Tunisia and Spain: From Good Vicinity to Building Bridges (Kamel Omrane)... 

I.S.B.N:  9973-49-032-2

Forty years ago, there were hardly any psychoanalysts in Tunisia.  Psychiatrists did not use to believe in the virtue of words; but since then, things have changed dramatically and nowadays, psychoanalysts firmly believe that psychoanalysis can provide an essential contribution and play an important role in tackling the social disorders in our Islamic societies; this new attitude has led to substantial progress in psychoanalysis. 

The point is that the purely economic approach to social issues, has involved us in an unrestrained race for materialistic welfare; but most often, what we believed would be our emotional and material well-being turned out to be sheer discomfort, and all of a sudden, we realize that we are suffering from all kinds of social ailments. Therefore, what we really need is a true, quiet, collective introspection.  We also need to adopt a friendly, but critical and visionary attitude to these afflictions for new insights into the extent of effort that still remains to be made.

However, if psychiatric treatment may sometimes prove to be successful at individual level, the result is all the more doubtful in the case of a ‘collective’ introspection, where things become methodologically, theoretically and practically much more demanding. In fact, there are several different means of collective psychological outlet and cleansing, but the psychiatric means per se still need to be researched.  Research and studies, especially the original assumptions of the Freudian, Jungian and Adleran psychoanalytical schools, have made it possible for us to have a better understanding of reality. It is all part of our strive for a better awareness of the problem.

We are deeply grateful to M.TColona, I.AL-Gharbi, L.Taratini, R.Ben Rejeb and M.Pignatelli for their contributions to this symposium. 

I.S.B.N:  9973-49-030-8

The issue debated during this conference (the State and its citizens), is of paramount importance, due to the diverging opinions on the issue on the one hand, and the acknowledged effects of globalization on the other hand, which have made it necessary to redefine the concept itself of The State and confront it with the realities on the ground.

The topic is so fascinating that it has triggered quite impassioned debates.  Accordingly, the historian will go back to the origins of the State and show how it is deeply-rooted in History.  The philosopher will look into the rudimentary and natural aspect of the original government institutions, or the dialectical and inevitable conflict between power and individual freedom.  As new responsibilities are emerging, a reshuffle of roles is essential, in keeping with the upheavals imposed on contemporary societies by globalization. The lawyer, on his side, will reconsider the role of Law, at a time when the relationship between the State and its own citizens and the relations between States are changing at an incredible pace.

With a view of casting more light on these issues, the Tunisian Academy, Beit Al-Hikma, has brought together some twenty eminent Arab, African and European scholars for a deeper insight. Their presentations dealt with the following topics:

·        The notion of State in philosophical thinking: what are the limits of the legitimacy of the State?

·        The theories of State through History

·        The State and citizen involvement

These issues have been probed from four different viewpoints: historical, philosophical, legal and political.

  I.S.B.N:  9973-49-033-9

The 18^th century in Europe was marked by enlightenment, which preached the supremacy of reason, exalted the values of freedom and stigmatized religious fanaticism, political despotism and the exploitation of man by man. Man was regarded as the creator and recipient of his own civilizing actions. 

These values also have deep roots in the history of Arab-Islamic thought.  It should be recalled that the primary mission of Islam was to pull Humanity out of the darkness of olden ages to the light at the end of the tunnel, being guided by the teachings of reason, and banishing the servile imitation of habits, constraints and absolutism. Even when it was at its peak, the Islamic thought never shunned the other cultures; on the contrary, it was open to them without any self-centeredness or laying claim to the absolute truth. As such, Moslems have learned so much from other peoples and brought so much to them, away from any feeling of superiority. 

The most important questions that were debated during this conference are: What dynamics and what revival could be hoped for within the context of the social, economic and political transformations of modern times? What impact could be expected from the Arab-Islamic values of liberation and tolerance? What cognitive and methodological instruments could be used if we wanted to be actively involved in the battle of modernity? How can we establish a culture of progress in the Arab world? 

This symposium, organized in collaboration between Iranian and Tunisian researchers and scholars, has taken place at a time when the intellectuals in the context of the arab-islamic societies have to face up to multiple challenges and confront fundamental issues, such as:

* What are the intellectual foundations on which the current Islamic thought might be based?

* Does the solution lie in strictly adhering to the modern rationalist model as it evolved in its Western context? 

* Hasn’t the West itself overstepped a lot of its own tenets which many among us still consider as unquestionable and inescapable?   

* Isn’t it a negative stance as to be merely responding to the challenges we are facing and turning a blind eye to constructive initiatives, except on rare occasions?

* Could it be possible to dig deep into the assets of Islamic thought and probe for solutions to the key issues of freedom of opinion and social beliefs, the rights of minorities, women’s rights, the boundaries between universal and individual values, and the question of secularism?

* What are the most desirable foundations for governance? Should religion have a say on these issues?

This gathering has tried to tackle these problems with a view to understanding the stakes, and preparing the new generations for a future social context that will be constantly  feeding them with new ideas and beliefs through countless and uncontrollable means of modern communication.

I.S.B.N:  9973-49-041

The merit of this work, devoted to Sheik Salem Bouhajeb (1827-1924), is the publication, for the first time, of the ideas of this great Tunisian reformer, who wrongfully fell into oblivion.  It is the fruit of a joint initiative between the Tunisian Academy Beït Al-Hikma and the Tunisian Society for Studies and Research on the Tunisian intellectual heritage. 

During this seminar, eight participants presented a wide range of ideas and points of view. Pr. Ben Belghith revealed a discovery he made in the national archives of reports written by Cheïkh Bouhajeb following inspections he had carried at the judiciary councils.  Pr. Draouil scrutinized the spirit of religious precepts and their objectives (maqasid), according to Sheik Bouhajeb. Pr. K. Omrane examined his sermons and revealed a keen interest in the everyday problems his fellow-citizens met.  As for Pr. Kasmi, he pointed out, in particular, to the extent to which Sheik Bouhajeb departed from the generally accepted ideas in the spiritual, linguistic, political and religious fields. Pr. Deb, on his side, analyzed the contribution of Cheïkh Bouhajeb to the reformist thinking, centered on the social and religious aspects of life but dodging the political side. Then Pr. Amaïria talked about the ties Cheik Bouhajeb established with his peers in the Machreq and Mahgreb, all of them enthusiasts of reformism, while Pr. Gaha made the position of Sheik Bouhajeb clear with regard to banning ‘Ijtihad’ and favouring free sermons.  The work ends with a study by Pr. R. Marzouki who asserts having saved more than 170 verses composed by Sheik Bouhajeb, as his poetry (collected in 2 MS volumes) had unfortunately disappeared or remains scattered in private and public libraries. 

I.S.B.N:  9973-49-040-7