The traditional perception sees that criminals have violated the social order and public peace. Therefore, they must be punished publicly, as the presence of spectators confirms and justifies the judge’s ruling on the one hand, and achieves the authority’s goal of deterring others from repeating the crime on the other hand. This deterrence does not come only from the fear of physical harm due to punishment, but also from the fear of feeling shame and disgrace. Which can only be achieved with witnesses to the humiliation taking place.
But how are societies formed that accept such practices, or even demand them? What political systems allow humiliation, and what systems try to prevent it? Can we say that humiliation is only related to the “Dark Middle Ages” period, or has the “bright,” luminous, and enlightened modernity brought with it new methods of shame of its own and invented new practices of humiliation?
In a stunning analysis of historical and contemporary events, German historian Uta Frevert shows the role that humiliation played in building modern society, and how humiliation and the sense of shame it generates were used as a means of control, from the worlds of politics to school education, and that the art of humiliation is not only a thing of the past, but has evolved to suit... The changes of the twenty-first century, in a world where humiliation is not only from the political forces that control us, but also from our peers.
Happiness does not belong to one person and not another. It is not a value that is disputed or bought or sold. Rather, it is a reality that exists in some form, place, and time. Either you strive for it and obtain it, or you are against it, and in this case you must mortal.
A person may spend his life searching for happiness while he does not know that he possesses it. He searches for it far away, while it is near him. He may realize this after it is too late, and his condition says:
And I learned that when knowledge is of no use to a boy
What I lost was with me
Since those who hold psychological theories have given themselves permission to search for happiness, poetry has also given us permission to search for it. Poets are sensing stations of human beings, and they are more capable of understanding the essence and reality of happiness than others.
From here, the study paid attention to the poetic discourse of the most famous poets of Arabic literature during the various eras from pre-Islamic times until the present day, and studied and analyzed the poetic evidence related to happiness in their poems and how they reached and achieved it.
This study remains a prelude and key to broader future studies that include other literary genres such as the story, the novel, the story, and the biography, which enriches social and psychological research and studies that relate to human life and its nature and value. In the case of this study, he says:
I am happy if I exist
Love recitation:
The book contains a collection of modern poetic works, written in a smooth and simple style.
I also adopted its title to be comprehensive of the content of the book, in which love mimics most of its content.
ل من الممكن أن تعشق الأرض مغتصبها يوماً؟ هل من الممكن أن تنهض الأرواح من تحت الركام، معلنة أنها تحب من سلبها حقها يوماً؟ هل هذا هو الحبّ الذي حلمت به "جوليا" بطلة، رنا اليسير وأحمد اليسير في رواية لَستُ قدّيسة وهي صغيرة، ومزقها وهي عروس ليلة خطبتها، وأحياها وهي مبعوثة سلام فوق هاوية الموت؟
