Ibn Khaldūn

Cheddadi, Abdesselam

doi:10.1007/bf02199003

Cited by 12 publications

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“…Un autre chapitre est consacré à « la réception d'Ibn Khaldûn ». On peut citer surtout les traductions complètes ou partielles de l'oeuvre d'Ibn Khaldûn et les écrits d 'Abdesselm Cheddadi (1980, 1994, 1999, 2006, 2009, qui a longuement étudié ses idées, ses approches et sa terminologie, qu'il trouve assez actuelles. C'est dans ce sens qu'il a posé la question de savoir si Ibn Khaldûn peut encore nous aider à penser les relations entre les civilisations à l'heure de la mondialisation » (Cheddadi, 2009), à l'instar de Claude Horrut (2004) qui répond par l'affirmative à la question de savoir si cet historien peut nous apprendre quelque chose aujourd'hui.…”

Section: La Dissémination Dans L'espace Et Dans Le Tempsunclassified

“…Bon nombre de chercheurs contemporains n'ont pas tari d'éloges sur son caractère innovant ou novateur, pionnier et avant-gardiste. Beaucoup considèrent ses efforts comme étant de tendance pré-moderniste, et même moderniste, voire postmoderniste (Buret, 1934 ;Lacoste, 1966 ;Cheddadi, 1994Cheddadi, , 2009, dans la mesure où ses idées sont d'actualité et rappellent la formation de l'esprit scientifique décrite par Bachelard (1983), ainsi que les idées de Piaget sur la psychologie de l'enfant. Les spécialistes lui reconnaissent le bien-fondé de ses vues pédagogiques, psychologiques, anthropologiques ou sociales.…”

Section: Le Pouvoir De Compréhension Des Systèmes éDucatifs Actuelsunclassified

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Ibn Khaldun, a theory of education ahead of its time

Mensia¹

2018

ries

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Section: La Dissémination Dans L'espace Et Dans Le Tempsunclassified

Section: Le Pouvoir De Compréhension Des Systèmes éDucatifs Actuelsunclassified

Ibn Khaldun, a theory of education ahead of its time

Mensia¹

2018

ries

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“…He had a more holistic view of education, approaching the topic not in the traditional manner, that is, as a philosopher, theologian, moralist or jurist, but rather as an historian and sociologist. 52 The way to the good madīna is through an holistic education that produces not just competent but moral individuals.…”

Section: Conclusion and Policy Recommendationsmentioning

confidence: 99%

Ibn Khaldun and the Good Madina

Alatas¹

2013

ICR Journal

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Ibn Khaldun’s theory of the rise and decline of states, and the key concept of social solidarity, ‘asabiya, provides rich source material for elaborating normative or prescriptive discussions on the nature of a good polity or civilised society. This renders him extremely relevant to the study of modern societies, even those that lack the nomadic-sedentary dynamic that furnished the material for Ibn Khaldun’s original science of human society. Ibn Khaldun’s concepts of authority are of great relevance to the modern Muslim world, not least because of the prevalence today of mulk tabi’i or unbridled kingship in Muslim realms. In line with his overall science of human society was his interest in the relationship between education and society. The relevance of his outlook on education lies more in the area of the philosophy of education and displays timeless and universal applicability. Ibn Khaldun covered the proper methods of teaching and learning and discussed learning capacity, memorisation, curriculum, teacher strictness and the breadth and depth of education. The madina, the form of social organisation which he saw all around him, was not all bad, in his view, but there was an inevitable movement towards degeneration and decay. In the early stages of the up cycle, the madina displayed numerous political, economic and social dimensions that are worthy of emulation, and Ibn Khaldun expounds on these in his discussions of the nature of authority, the role of the government in the economy, and the nature of education. Life in the madina is founded on certain universal values such as the rule of law, justice, accountability, responsibility, and the quest for knowledge and truth. Unfortunately such values do not inform many modern societies of the Muslim world today and should be given more emphasis in our discussions on civilisational renewal. At the heart of the problem is perhaps education. Ibn Khaldun’s reflections on education take into account politics, language, city life and social class. He also dealt with the methods and procedures of education and can be seen to be an innovator in pedagogy. For Ibn Khaldun, the way to the good madina is through an holistic education that produces not just competent but moral individuals. This view implies an entire corpus of practical recommendations in the educational realm in Muslim nations today.

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Inside the Muqaddima: Sociocultural Compactness and Social Transformations

Verza

2021

Ibn Khaldūn and the Arab Origins of the Sociology of Civilisation and Power

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Ibn Khaldūn

Cited by 12 publications

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Ibn Khaldun, a theory of education ahead of its time

Ibn Khaldun, a theory of education ahead of its time

Ibn Khaldun and the Good Madina

Inside the Muqaddima: Sociocultural Compactness and Social Transformations

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