There is a deep intellectual debate in the Arab intellectual public for over two decades over the methods of criticism?, ?and the best ways of thinking that are able to make an approach to the Arab literary and intellectual system?, ?and hence?, ?the cultural system that constitute our heritage with all its elements?. ?It is a debate that shows a right sign?. ?That it is the first step?, ?which the research of better methods for this purpose are instituted?. ?This debate was behind the appearance of signs of liberation of the system of the link with the past?, ?and this is a requirement necessary to any criticism to start?, ?and to which researchers and intellectuals?, ?from different schools and currents all over the Arab world?, ?have contributed? . ?Because we are before a growing and changing critical discourse?, ?which still looks for a way out to its crisis both at the cognitive and methodological level?, ?and we are before a concept that is considered?, ?in the Arab modern thought?, ?as one of the most ambiguous and perplexed concepts?. ?
That the heritage question comes of the link that relates us with the knowledge heritage?, ?in general?, ?and the cultural heritage?, ?in special?. ?The heritage is surely present?, ?and returning back to it is something crucial on the light of the cognitive reality in which the critical discourses lives?. ?That the heritage is present in our cultural deed and in our behaviour?. ?The discourses?, ?however renewed?, ?still carry heritage data?, ?to which it enters in a way or another? ?زthis heritage?, ?in its medium existence?, ?at the time of reading?, ?within the formation of the conscience of its reader and independent of it at the same time?, ?from a cognitive perspective?, ?is the feeling of this reader and his outside as well?, ?therefore?, ?it is? ?ذ? ?anthologically? ?ذ? ?a reality? ?شhereص? ?in what he reads? ?شnowص?, ?and a reality? ?شthereص? ?in his private past at the same time?, ?at the time of reading that mediates between the self and the subject?, ?the present and the past?, ?and links between both of them?, ?at one time?.?س
If we recognise that heritage has a continuous efficiency?, ?does it then provide us with a method in study or does it lack a method to be studied?? ?In other words is heritage a method or a knowledge material???
?- ?Research in the Arabic heritage and its manifestations?, ?within the modern critical discourse in general?, ?is like a research in the lost theory of criticism?. ?Therefore?, ?our study was an approach to? ?زthe form heritage in the Arabic poetic critical discourseس?, ?as a recognition of the importance of the presence that heritage constitutes in the modern theory of criticism?.?
Thus?, ?we can reach two basic questions that will constitute the backbone of our study?:?
? ?First? ?ذ? ?that the reality of the Arabic criticism is living a knowledge crisis that concerns the method in the clearest way?.?
? ?Second? ?ذ? ?heritage has a knowledge authority that is practised on the cognitive discourse with all its manifestations?.?
Within these two questions is our study as our view of heritage that falls within the frame of the view which becomes current among researchers who contributed into the establishment of what we may call? ?زthe Arab modernismس? ?either this is related to the researchers in the Orient or to those in the Maghrib?. ?
It seems that the question that remains?, ?always?, ?present is the question of acculturisation in one hand and the question of the Arab modernist project on the other hand?, ?as it spreads in the Arab world a new current concerned with the search of the critical roots and the learning from which through returning back to the Arab heritage?. ?Thus?, ?was the new attempt that aims to establish a firm critical modernism working on two levels?: ?learning of the western civilisation heritage and the return to the Arab heritage?, ?reread it and recall some theories to reproduce and reformulate so as to develop them?.?
Therefore?, ?if we verified the first level?, ?we would find that? ?زamong the prominent manifestations of the Arab-western acculturisation?, ?in the literary domain?, ?is to subjugate some researchers and critics of the classical and modern Arabic text to the methods of reading and modalities of analysis that draws most of its concepts from the methods of western criticism prevailing this century?. ?We also claim that the same project of textual modernism?, ?announced in the last two decades in some Arab nations?, ?especially in drama and narration? ?ذ? ?has profited from the beginning and new experiences in the western literature?, ?though this project hided under the tendency to deepen its practices on the Arab heritage ground and get back most of its excellent oeuvres?.?س?.?
Of this comes the necessity to talk of a heritage as the knowledge and cultural modern Arab context determine?. ?Therefore?, ?talking of the heritage as an element that comprises?, ?in its depth?, ?talking of how it was read and received?. ?Thatصs why?, ?the search for it will be as talking of the aspects by which we treat the heritage discourse and how it is manifested?, ?which we may call?: ?the search within the unsaid in the discourses and methods of reading heritage?.?
This pushes us to think of the project of Arab modernism of a different point to what some researchers try to propagate?, ?as we see that? ?زthis project of Arabic modernism is only a miscopy of the western experience?, ?based on non assimilation and nonsense?. ?While literary studies have changed due to some of our critics to a hotchpotch of terms and concepts?, ?sometimes taken out of their methodological and knowledge roots and relating in so much aberration to the Arabic text?, ?and sometimes mixed with confusion and misunderstanding?, ?and a last time changed into ready receipts and slogans?, ?allowing so many excess?.?س
If this was the reality of the Arab criticism in all fields of literary studies?, ?then this will not stop our attempt in searching into the structure of this discourse?, ?and we can get that only via a critical practice coming out of the concept of reading?; ?زwe do not encounter a text outside he framework of time and space?, ?but rather we encounter it within determined conditions?. ?We do not encounter the text with a silent openness but rather with questioning?.?س?, ?and thus is determined the conscience of heritage of the angle and reading methods that the studier practices?.?
The period through which passes this discourse is a period with its own characteristics?, ?and hence any approach to this discourse will help us face two principal things?:?
The first thing is manifested in the return to heritage which became unavoidable?, ?within the modernism project?, ?through creating a cognitive link with the past?.?
While the second thing is related to the analysis of this discourse as it produces significance and influences the receiver?, ?since the critical discourse influences via concepts and specific ideas?.?
Though there is a difference in the methods adopted by every studier and the difference in the cognitive systems that control each method?, ?most studiers believe that there is one thing which is their returning to the western references and all its theories and methodological concepts to analyse the literary discourse?.?
زThe experience of the methodological modernisation in the Arab criticism reveals a balance between a literature of special trend and an adopted criticism of another trend?. ?It is difficult?, ?unless in limited areas?, ?to say that there is a real interaction that happened between the two and this is the problematic of the modern Arab criticism?. ?This problematic grew with time because the modern Arab culture was not concerned with asking questions derived of their context and references?. ?It is then normal to affect that criticism to the very core to adopt borrowing for the other without being able to produce its own vision?.?س
