متى تتكلم السيميائيات العربية ؟

Abstract EN

The aim of asking the aforementioned question is to provide milestones on the way to answering our expectations in our waiting horizon.

We do not expect that semeiotics or any other discipline to speak Arabic unless we targeted the human construction and not the “half human construction”, as said by Malik Ben Nabi, and replace his old thoughts with updated ones to prevent accumulation of thoughts and welcome the sun of new the construction.

We can benefit from some philosophers’ conceptualizations which would give us enough dose of hope that, for example, does not consider accumulation of thoughts as a necessary for knowledge development.

This question, in its form, signifies the development from the deliberative perspective, rejects the logic of disguise and dishonesty from the formal perspective, and supports the logic of prosperity as it is the way to success.

Our question is not that interrogative but a historical and fateful question that is related to the future which that does not happen without discussing the past, thus it seeks its spatial and temporal paths.

The destination of our question is the future but not the past that passed.

This, however, does not indicate the separability of the time.

The question is for the present time that stand in the doorstep of the future, and this movement that logically starts from the present can turn to the past in order to make a successful leap overcoming the gap whose size terrifies us so that we do not fall before achieving what we are about to achieve.

According to Herder, a human without language has no mind.

At the same time, there is no mind without language, and no process of thinking can be done without words.

Whereas the generation of Hegel linked the language with politics and the unity of the nation.

For this reason, German became, for the young Hegel, the group language, politics, the state, and national liberation.

Speaking German was a form of expressing freedom in times where European nations, national fanaticism, and identity conflicts were intensely dominant.