تناولت الدراسة تجليات الخطاب النقديّ في كتاب (استقبال الآخر: الغرب في النقد العربي الحديث) للناقد سعد البازعيّ، وهدفت الدراسة إلى تحديد معالم الخطاب النقديّ، ومرجعيّاته لدى سعد البازعيّ، وبيان موقفه من النقد الشكلانيّ، والبنيويّ، والتقويضيّ، والكشف عن تأصيل الثقافة العربية، ومقارنتها بالنقد الغربيّ.

واعتمد البحث على منهج نقد النقد الذي يحلّل الخطاب، ويفكّكه من خلاله القراءة النقدية على قراءة نقدية سابقة؛ مما فتح آفاقًا في تطوير النقد الأدبيّ المعاصر، والنظرية النقدية عامة.

وقد توصّل البحث إلى مجموعة من النتائج، أهمّها: أنّ للغرب خصوصيته العلمانية التي قد لا تصلح لبيئة أخرى، ومن خصوصيته –أيضًا- أنّه ينقد نفسه بنفسه، ومعظم النظريات النقدية تبدأ في مدّة من الزمن، ثمَّ تَحلّ محلّها نظرية أخرى، تقوِّضها، وعندما تنتهي في الغرب؛ يبدأ النقد العربيّ استدعاءها، وإحياءها بعد الموت، والمشروع العربيّ النقديّ يتأرجح بين الذوبان في الآخر الغربي، وبين التأصيل للموروث العربيّ، والوقوف الموقف الوسطيّ بين الحفاظ على التراث، وبين الانفتاح على الآخر، ويقوم مشروع البازعيّ النقديّ على الحفاظ على الموروث، وعدم الذوبان في الآخر العربيّ؛ انطلاقًا من موقف عروبيّ وطنيّ.

The present study investigated the manifestations of critical discourse in the book “Receiving the Other: The West in Modern Arab Criticism” [Romanized “Kitab Istiqbal Al-‘akhar: Al-Gharb fi Al-Nakd Al-Arby Al-hadeeth”] by the critic SAAD AL-BAZIE. The study aimed to identify the features of critical discourse and its references from the viewpoint of SAAD AL-BAZIE, to clarify his perspective on formal, structural and destructive criticism, to reveal the authenticity of Arab culture, and to compare it with Western criticism.

The study adopted the approach of criticism of criticism, which analyzes and deconstructs the discourse through critical reading based on a previous critical reading, which opened horizons in developing contemporary literary criticism and critical theory in general.

The study is divided into an introduction, a preface, and three topics. The introduction examined the reason for choosing the subject, its objectives, questions, hypotheses, methodology, previous studies, and its structure. In the preface, I talked about the critic and his book, the concept of criticism of criticism and its development. I titled the First Topic: Features of Al-Bazie’s project in criticism. I divided it into three sections: The first section: Western criticism and the specificity of the context. The second section: Rooting concepts in critical heritage as an epistemological alternative. The third section: The culture of difference and the problem of bias. The Second Topic: Al-Bazie’s reading of modern critical discourse. I divided it into two sections: The first section: Al-Bazie’s reading of structural and formal criticism. The second section: Al-Bazie’s reading of subversive criticism. The Third Topic: References to critical discourse according to Al-Bazie. In the first section, I discussed Arab culture as an epistemological reference. In the second section, I discussed religious reference and the exclusionary critic. I concluded the study with the most important conclusions and recommendations.

The study concluded a set of conclusions, most notably: the West has its own secular specificity that may not be suitable for another environment. One of its specificities is that it criticizes itself, and most critical theories begin in a period, then another theory replaces it that undermines it. When it ends in the West, Arab criticism begins to recall it and revive it after death, and the Arab critical project oscillates between dissolving into the Western other, and between rooting the Arab heritage and taking a middle position between preserving the heritage and openness to the other. Al-Bazie’s critical project is based on preserving the heritage and not dissolving into the Arab other, based on an Arab nationalist position.