If the acquisition of knowledge and a sense of criticism is the practice of human beings in general and an expression of their ambition for advancement and development, then this ambition can only be achieved through a flexible, lively and contemporary methodology.
In an age that is eager to discover the universe at an accelerating pace, this ambition will not be achieved, in some of its aspects, except with the development of the cognitive discourse through its language, and any change in the movement of society requires, by necessity, a change in the basic expressive structures.. The values that change for the necessity of the age and the variables, will be discussed About its means and expressive methods when it does not find what meets its condition in its environment, whether this condition is a language, a vision, or a position on the ocean, life and the world, and this is explained by the widespread use of the foreign language by its affiliation with a more advanced and advanced civilization in our lives.
Because our expressive means are closed to fixed concepts, most Arab families have obtained their higher degrees from foreign countries, or have completed their specializations, because it has become a conditional language to express human life in its dealings with the daily living, and its intellectual and aesthetic discourse, until our generations have come to see that our Arabic language has its connotations. Rhetoric has become the language of a past time for a society that must change, and they now have nothing but writing in a foreign language as a modern discourse of knowledge, expressing their lives, their vision, and their position on reality and existence.
In its cultural project, modernity tried to change the connotations of the Arabic language, in order to activate it and give it flexibility that qualifies it to digest new knowledge, and to represent it in a formulation that suits ambition and change.
These people who express it are strangers in their reality. Their goal is to destroy the basic foundation of Arab identity, but the phenomena of difference will always emerge between the fixed and the transformed in a reality formed by contemporary evolutionary conditions, and perhaps many of the writers of the Arab Mashreq read and see the world through another language and culture!, and among the most prominent phenomena in Our cultural life, what we notice from researchers and scholars resorting to foreign references to explain the phenomena that stem from the Arab reality, and even when the opinion of a contemporary Arab thinker is based, that thinker has based his subject on the foreign reference.
Therefore, research seems to be absent from the researcher’s explicit opinion and his own point of view! It is true that any human knowledge that stems from a civilization flows into the course of human civilizations in general. This civilization has split from its source..!
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