الفارابي
أفضل دولة يقودها حاكم هو أيضًا فيلسوف، والفلسفة والدين يعبّران عن الحقيقة نفسها بلغتين مختلفتين.
التموضع
لُقّب «المعلّم الثاني» بعد أرسطو لعمله في المنطق: جمع بين منطق أرسطو وما بعد طبيعته وسياسة أفلاطون في صورة مدينة فاضلة يحكمها فيلسوف نبي.
الأفكار الرئيسة
- المدينة الفاضلة
- نظرية العقل
التأثير
تأثّر بـ 4
أفلاطون
تأثّر بـ ✓
Al-Farabi modelled his virtuous city, ruled by a philosopher who is also prophet and lawgiver, on Plato’s Republic and summarised the dialogues in The Philosophy of Plato. al-Farabi, Mabadi ara ahl al-madina al-fadila, ed. R. Walzer (1985); The Philosophy of Plato, tr. M. Mahdi (1962); SEP “al-Farabi”
أفلاطون › 428–348 ق.م
أرسطو
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Al-Farabi commented on Aristotle’s logical works, notably On Interpretation, and surveyed his whole corpus in The Philosophy of Aristotle; later tradition called him the ‘Second Teacher’. al-Farabi, Commentary on De interpretatione, tr. F. W. Zimmermann (1981); The Philosophy of Aristotle, tr. M. Mahdi, Alfarabi’s Philosophy of Plato and Aristotle (1962); SEP “al-Farabi”
أرسطو › 384–322 ق.م
أفلوطين
فرفوريوس الصوري
تأثّر بـ
Al-Farabi wrote an Isagoge of his own on the model of Porphyry’s introduction, which opened the Arabic logical curriculum as it had the Greek. D. M. Dunlop, “Al-Farabi’s Eisagoge”, Islamic Quarterly 3 (1956); SEP “Porphyry”
التوثيق: مسودة بالذكاء الاصطناعي
فرفوريوس الصوري › نحو 234–305
أثّر في 5
ابن سينا
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In his autobiography Avicenna recalls that he understood Aristotle’s Metaphysics, read some forty times, only through al-Farabi’s treatise On the Aims of the Metaphysics. Ibn Sina, autobiography, tr. W. E. Gohlman, The Life of Ibn Sina (1974); D. Gutas, Avicenna and the Aristotelian Tradition (1988); SEP “Ibn Sina [Avicenna]”
ابن سينا › 980–1037
ابن باجة
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Ibn Bajja annotated al-Farabi’s logical writings and, in The Governance of the Solitary, adapted al-Farabi’s virtuous city to the philosopher living in imperfect cities. Ibn Bajja, Tadbir al-mutawahhid; glosses on al-Farabi’s logic, ed. M. Fakhry (1994); SEP “Ibn Bajja [Avempace]”
التوثيق: مسجّل أيضًا في Wikidata · Wikidata
ابن باجة › نحو 1085–1138
ابن رشد
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Averroes took up al-Farabi’s view that demonstrative, dialectical and rhetorical arguments suit different audiences, arguing that philosophy and the revealed law agree (Decisive Treatise, c. 1179). Ibn Rushd, Fasl al-maqal (c. 1179), tr. C. E. Butterworth, The Book of the Decisive Treatise (2001); SEP “Ibn Rushd [Averroes]”; SEP “al-Farabi”
التوثيق: مسجّل أيضًا في Wikidata · Wikidata
ابن رشد › 1126–1198
موسى بن ميمون
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In his letter to the translator Samuel ibn Tibbon (1199) Maimonides advised studying logic only in al-Farabi’s works and praised all his writings as flawless. Maimonides, letter to Samuel ibn Tibbon (1199), ed. I. Shailat, Iggerot ha-Rambam; S. Pines, “The Philosophic Sources of The Guide of the Perplexed” (1963); SEP “Maimonides”
التوثيق: مسجّل أيضًا في Wikidata · Wikidata
موسى بن ميمون › 1138–1204
نصير الدين الطوسي
أثّر في
The political part of al-Tusi’s Nasirean Ethics (1235) drew on al-Farabi’s virtuous city and his classification of virtuous and ignorant cities. Nasir al-Din al-Tusi, Akhlaq-i Nasiri (1235), tr. G. M. Wickens, The Nasirean Ethics (1964)
التوثيق: مسودة بالذكاء الاصطناعي
نصير الدين الطوسي › 1201–1274
النقد
انتقده 1
أبو حامد الغزالي
انتقده
Al-Ghazali named al-Farabi and Avicenna as the philosophers he meant to refute, condemning their eternal world, God’s knowing only universals and denial of bodily resurrection (Tahafut al-falasifa, 1095). al-Ghazālī, Tahāfut al-falāsifa (1095), introduction and conclusion; SEP “al-Ghazali”
التوثيق: مسودة بالذكاء الاصطناعي
أبو حامد الغزالي › 1058–1111
الأعمال
- نحو 942آراء أهل المدينة الفاضلة
آراء سكان المدينة الفاضلة – «جمهورية» أفلاطون في أفق إسلامي.
الموقف
Al-Farabi combined Aristotle’s logic and metaphysics with Plato’s political philosophy. The universe emanates from the One through a hierarchy of intellects, the lowest being the Active Intellect, which illuminates the human mind. True happiness lies in the perfection of the intellect, and it can only be attained in a well-ordered community. His “virtuous city” is ruled by a philosopher who is also a prophet-lawgiver, and he treats religion as an image of philosophical truth expressed in symbols for the many. His classification of the sciences and his logic made him the foundation on which Avicenna, Averroes and Maimonides built.
الحياة والسياق
Al-Farabi was born around 872 in Central Asia and studied logic in Baghdad with Christian teachers of the Aristotelian tradition. He lived a modest scholarly life, spent his last years at the court of the Hamdanid ruler Sayf al-Dawla in Aleppo, and died in Damascus in 950. Because of his mastery of logic he became known as the “Second Teacher” after Aristotle.
أعمال رئيسة أخرى
- Enumeration of the Sciences (c. 930)
- The Attainment of Happiness (c. 930)
- The Virtuous City (c. 942)
- The Political Regime (c. 945)
- Book of Letters (c. 945)
يرد في
- رحلة «رحلة أرسطو» · المحطة 3 من 9
- رحلة «من بغداد إلى أصفهان» · المحطة 2 من 9
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