法拉比
最好的国家由一位同时也是哲学家的统治者领导，而哲学和宗教以不同的语言表达同一个真理。
定位
因其在逻辑学上的成就，被称为继亚里士多德之后的“第二导师”：他以一座由哲人—先知统治的德性之城的形象，把亚里士多德的逻辑学和形而上学与柏拉图的政治学结合起来。
核心思想
- 德性之城
- 理智理论
影响
受影响于 4
柏拉图
受其影响 ✓
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”
柏拉图 › 公元前428—前348年
亚里士多德
受其影响 ✓
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”
亚里士多德 › 公元前384—前322年
波菲利
受其影响
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”
依据: AI 草稿
波菲利 › 约234–305年
影响了 5
伊本·西那（阿维森纳）
影响了 ✓
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]”
伊本·西那（阿维森纳） › 980–1037
伊本·巴哲（阿文巴塞）
影响了 ✓
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]”
依据: 亦见于 Wikidata · Wikidata
伊本·巴哲（阿文巴塞） › 约1085–1138年
伊本·鲁世德（阿威罗伊）
影响了 ✓
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”
依据: 亦见于 Wikidata · Wikidata
伊本·鲁世德（阿威罗伊） › 1126–1198
迈蒙尼德
影响了 ✓
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”
依据: 亦见于 Wikidata · Wikidata
迈蒙尼德 › 1138–1204
纳西尔丁·图西
影响了
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)
依据: AI 草稿
纳西尔丁·图西 › 1201–1274
批评
受批评于 1
安萨里
受其批评
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”
依据: AI 草稿
安萨里 › 1058–1111
作品
- 约942年美德之城
美德之城居民的各种观点——伊斯兰视野中的柏拉图《理想国》。
立场
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.
生平与背景
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.
其他主要作品
- 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)
出现在
- 旅程 ‘亚里士多德的旅程’ · 第 3 站，共 9 站
- 旅程 ‘从巴格达到伊斯法罕’ · 第 2 站，共 9 站
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