Al-Farabi
Najlepszym państwem kieruje władca, który jest zarazem filozofem, a filozofia i religia wyrażają tę samą prawdę w różnych językach.
Umiejscowienie
Nazywany „Drugim Nauczycielem” po Arystotelesie ze względu na swoje prace z logiki: połączył logikę i metafizykę Arystotelesa z polityką Platona w obrazie cnotliwego państwa rządzonego przez filozofa-proroka.
Kluczowe idee
- Cnotliwe miasto
- Teoria intelektu
Wpływ
Pod wpływem 4
Platon
pod wpływem ✓
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”
Platon › 428–348 p.n.e.
Arystoteles
pod wpływem ✓
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”
Arystoteles › 384–322 p.n.e.
Porfiriusz
pod wpływem
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”
Źródło: szkic AI
Porfiriusz › ok. 234–305
Wpływ na 5
Awicenna
wpływ na ✓
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]”
Awicenna › 980–1037
Avempace
wpływ na ✓
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]”
Źródło: także w Wikidanych · Wikidata
Avempace › ok. 1085–1138
Awerroes
wpływ na ✓
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”
Źródło: także w Wikidanych · Wikidata
Awerroes › 1126–1198
Majmonides
wpływ na ✓
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”
Źródło: także w Wikidanych · Wikidata
Majmonides › 1138–1204
Nasir ad-Din Tusi
wpływ na
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)
Źródło: szkic AI
Nasir ad-Din Tusi › 1201–1274
Krytyka
Krytyka ze strony 1
Al-Ghazali
krytyka ze strony
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”
Źródło: szkic AI
Al-Ghazali › 1058–1111
Dzieła
- ok. 942Cnotliwe miasto
Poglądy mieszkańców cnotliwego miasta – „Państwo” Platona w islamskim horyzoncie.
Stanowisko
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.
Życie i kontekst
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.
Dalsze główne dzieła
- 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)
Pojawia się w
- Podróż „Podróż Arystotelesa” · Przystanek 3 z 9
- Podróż „Od Bagdadu do Isfahanu” · Przystanek 2 z 9
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