Quotes by Algerian Authors

Two writings of al-Hassār have survived. The first, entitled Kitāb al-bayān wa t-tadhkār [Book of proof and recall] is a handbook of calculation treating numeration, arithmetical operations on whole numbers and on fractions, extraction of the exact or approximate square root of a whole of fractionary number and summation of progressions of whole numbers (natural, even or odd), and of their squares and cubes. Despite its classical content in relation to the Arab mathematical tradition, this book occupies a certain important place in the history of mathematics in North Africa for three reasons: in the first place, and notwithstanding the development of research, this manual remains the most ancient work of calculation representing simultaneously the tradition of the Maghrib and that of Muslim Spain. In the second place, this book is the first wherein one has found a symbolic writing of fractions, which utilises the horizontal bar and the dust ciphers i.e. the ancestors of the digits that we use today (and which are, for certain among them, almost identical to ours) [Woepcke 1858-59: 264-75; Zoubeidi 1996]. It seems as a matter of fact that the utilisation of the fraction bar was very quickly generalised in the mathematical teaching in the Maghrib, which could explain that Fibonacci (d. after 1240) had used in his Liber Abbaci, without making any particular remark about it [Djebbar 1980 : 97-99; Vogel 1970-80]. Thirdly, this handbook is the only Maghribian work of calculation known to have circulated in the scientific foyers of south Europe, as Moses Ibn Tibbon realised, in 1271, a Hebrew translation.[Mathematics in the Medieval Maghrib: General Survey on Mathematical Activities in North Africa]
Heidegger considers the human condition coldly and announces that existence is humiliated. The only reality is "anxiety" in the whole chain of being. To the man lost in the world and its diversions this anxiety is a brief, fleeting fear. But if that fear becomes conscious of itself, it becomes anguish, the perpetual climate of the lucid man "in whom existence is concentrated." This professor of philosophy writes without trembling and in the most abstract language in the world that "the finite and limited character of human existence is more primordial than man himself." His interest in Kant extends only to recognizing the restricted character of his "pure Reason." This is to conclude at the end of his analyses that "the world can no longer offer anything to the man filled with anguish." This anxiety seems to him so much more important than all the categories in the world that he thinks and talks only of it. He enumerates its aspects: boredom when the ordinary man strives to quash it in him and benumb it; terror when the mind contemplates death. He too does not separate consciousness from the absurd. The consciousness of death is the call of anxiety and "existence then delivers itself its own summons through the intermediary of consciousness." It is the very voice of anguish and it adjures existence "to return from its loss in the anonymous They." For him, too, one must not sleep, but must keep alert until the consummation. He stands in this absurd world and points out its ephemeral character. He seeks his way amid these ruins.