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renaissance are not interrupted between its stages and books

There is a time and psychological distance between memory and history that separates two situations: the state of remembering, when memory conjures up images, thoughts and texts from the past, and the state of forgetting, where time folds its page on memory and locks it, as if nothing was from memories, texts and images.this is what we can call a void in memory or a break in history, and this is not what epistemologists call a historical or cognitive break, the latter is a continuation and transcending at the same time.

As for the interruption, what is meant here is the interruption of ideas that are important in meaning or role that they once had, or ideas that could have carried new knowledge, or distinction in the situation, but they were not destined to spread or continue their permanence through the stages, so they stopped circulating for some reason. She may have been trapped, trapped, subjected to censorship or blocking scissors, or she did not have access to forces

If it used to be said about something forgotten that it is forgotten", that is, he missed the memory or was absent, and the latter banished him to an unknown world, then "forgotten" in this psychological sense underlies the meaning of the unconscious; therefore, on the contrary, the search for the forgotten from the Arabic versions, reveals an effort, conscious, that is, a conscious prospector in the unknowns of memory, to discover the The Times of the Arab renaissance are not interrupted between its stages and books.


Accordingly, the Arab Center for research and Policy Studies announces this series "folding the memory in its publications in search of the forgotten and useful books and the distinguished publisher in them since the Arab Press began publishing the early Renaissance Books until the Fifties and sixties of the twentieth century, hoping to restore Knowledge Bridges, bridge the gap and gaps between the worlds of ideas and

Or almost forgotten.

If it is true that the Arab intellectuals did not pay much attention to Antonio Gramsci

Only after the setback of 1967, this does not mean that his ideas did not intersect with the behavior of some Arab revolutionaries, prominent in the forefront of which is Raif Khoury, who "the Arab Center for research and Policy Studies republished one of his important books: milestones of national consciousness and accompanied it with a set of articles that in the thirties and forties of the twentieth century had a great impact on the then politicized Arab public. The distinction established by Gramsci between the traditional intellectual who defends the interests of the dominant bourgeois power( and the organic intellectual who devotes his culture to the service of the marginalized popular classes) is a distinction that applies to two categories of Arab intellectuals: the category of the culprits of power allied or complicit with colonialism and the mandate and the category of those who are against it and

Human rights are respected and there is an atmosphere in which freedom, democracy and secularism flourish.