By Naguib Mahfouz
From the winner of the Nobel Prize for Literature and writer of the Cairo trilogy, comes Akhenaten, a desirable paintings of fiction concerning the such a lot notorious pharaoh of historical Egypt.
In this beguiling new novel, initially released in 1985 and now showing for the 1st time within the usa, Mahfouz tells with amazing perception the tale of the "heretic pharaoh," or "sun king,"--and the 1st recognized monotheistic ruler--whose iconoclastic and arguable reign in the course of the 18th Dynasty (1540-1307 B.C.) has uncanny resonance with smooth sensibilities. Narrating the radical is a tender guy with a keenness for the reality, who questions the pharaoh's contemporaries after his terrible death--including Akhenaten's closest acquaintances, his so much sour enemies, and at last his enigmatic spouse, Nefertiti--in an attempt to find what particularly occurred in these unusual, darkish days at Akhenaten's court. As our narrator and every of the topics he interviews give a contribution their model of Akhenaten, "the truth" turns into more and more evanescent. Akhenaten encompasses all the contradictions his matters see in him: immediately merciless and empathic, female and barbaric, mad and divinely encouraged, his personality, as Mahfouz imagines him, is eerily glossy, and fascinatingly ethereal. An bold and really lucid and available e-book, Akhenaten is a piece purely Mahfouz may perhaps render so elegantly, so irresistibly.
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Extra resources for Akhenaten: Dweller in Truth
Cassirer, vol. II, p. 385). 2 See Economica, vol. III ( 1933), p. 122. -56- into the methods of the generalizing or theoretical social sciences with which we are concerned here. The more fruitful debates on method are always inspired by certain practical problems which face the research worker; and nearly all debates on method which are not so inspired are characterized by that atmosphere of futile subtlety which has brought methodology into disrepute with the practical research worker. It should be realized that methodological debates of the more practical kind are not only useful but also necessary.
Only those who are optimists or activists first, and historicists afterwards, can take my remarks as critical in an adverse sense. ) But to those who are primarily historicists, my remarks ought to appear not as a criticism of their historicist doctrines but only as a criticism of attempts to link it with optimism or activism. Not all the forms of activism are thus criticized as incompatible with historicism, to be sure, but only some of its more extravagant forms. As compared with a naturalistic method, a pure historicist would argue, historicism does encourage activity, because of its stress on change, process, motion; yet it certainly cannot blindly countenance all kinds of activities as being -52- reasonable from a scientific point of view; many possible activities are unrealistic, and their failure can be foreseen by science.
That which remains unchanged during change, appear here as correlative concepts. But this correlation has yet another side: in a certain sense, an essence also presupposes change, and thereby history. For if that principle of a thing which remains identical or unchanged when the thing changes is its essence (or idea, or form, or nature, or substance), then the changes which the thing undergoes bring to light different sides or aspects or possibilities of the thing and therefore of its essence. The essence, accordingly, can be interpreted as the sum or source of the potentialities inherent in the thing, and the changes (or movements) can be interpreted as the realization or actualization of the hidden potentialities of its essence.
Akhenaten: Dweller in Truth by Naguib Mahfouz