| Post date: 2023/03/3 |
First day, Wednesday, March 1, 2023, afternoon, 14:00 to 17:30
The second working group was held from the first day of the First International Congress on Farabi and Islamic Culture and Civilization at the Institute of Cultural and Social Studies on Wednesday, March 1.
Continuing his remarks, he noted that Farabi has authored numerous works, with "Al Huruf" being among the most significant philosophical works. Those who are well-versed in the fundamental concepts of knowledge acknowledge that letters in and of themselves do not hold any meaning. Hence, Farabi named his book "Kitab al-Haruf," which means that it is not reliant on anything else. However, he also discussed the idea of connection, referring to the world of existence and the world of matter as the realm of connection.
According to Professor Ebrahimi Dinani, Avicenna extensively used Farabi's works in his philosophy, and he emphasized that Avicenna was not merely an imitator of Plato and Aristotle. In fact, Avicenna introduced arguments which were not even considered by Plato and Aristotle. These are crucial topics that anyone who seeks to comprehend philosophy deeply should become familiar with.
The distinguished philosophy professor also commented on Farabi's connection to Khosravani Wisdom, which is the wisdom of ancient Iran. Some historians have suggested that Plato visited Iran at some point and was influenced by Khosravani Wisdom. As a result, traces of this wisdom can be found in Farabi and Avicenna's works. Although Farabi was a great scholar, one of Iran's misfortunes is that they have not recognized his contributions adequately, and it is crucial to gain a deeper understanding of his works.
He went on to say that to truly follow in Farabi's footsteps, we must continue the process of establishment and continually lay foundations. However, in order to do so, we must first address a fundamental question in the history of philosophy: is it possible to establish classical philosophy and connect the vast wealth of Greek and medieval philosophy with modern philosophy? And if so, how can we create a language and philosophical thought that coexist seamlessly? To answer these questions, the concept of subjectivity comes to mind as a potential basis and idea for this endeavor.
Omid suggested that subjectivity could serve as a common ground to bridge the gap between the past and present in philosophy. He raised questions about the potential for subjectivity and the history of philosophy to facilitate this connection, and whether both sides have the capacity to connect. Omid emphasized that in the modern world, our thinking and actions are influenced by modernity, and to think intelligently in this age, we must combine horizons and view the entire history of philosophy as one. He argued that without a shared horizon, we need to contemplate our classical thinking.
The faculty member from Tabriz University added that this reflection on classical thinking does not imply its destruction, but rather its revitalization. In terms of the capacities of subjectivity, he mentioned the concept of hermeneutics, which means that subjectivity is open to interpretation. This interpretability allows us to ask questions such as "What is subjectivity according to Farabi?" However, it is important to note that we are not in Descartes' time anymore, where there was only one interpretation of subjectivity. Instead, there are multiple subjectivities, and just as Westerners interpret and read subjectivity in various ways, we can also interpret Islamic philosophy based on their models. But the goal is not to simply conform Islamic thoughts to Western thought, but to extract Farabi's thematic subjectivity and not force it into the mold of Descartes or Kant.
As per Omid, if we focus on the hermeneutics of subjectivity, we can discover a platform where we can repeatedly interpret the history of our own philosophy. Additionally, the concept of subjectivity paidia is helpful, as it highlights that subjectivity, which is the foundation of modernity, has brought about a distinct culture and education. When encountering the history of philosophy, such as with Farabi, there are two aspects to consider. The first is a philosophical encounter, where the aim is to scrutinize the truth and falsehood of the philosopher's ideas. The second is philosophical history, which involves examining the philosopher's role in the history of philosophy and determining if they made an impact. For instance, Farabi is regarded as the pioneer of Islamic philosophy. This is the view of philosophical history.
According to Omid, the question of subjectivity in the history of Islamic philosophy requires a profound confrontation. He believes that, just as Farabi founded Islamic philosophy, we should strive to establish the subjectivity of Islamic philosophy. By doing so, we can communicate with our time, utilize modern tools, and develop a common language with the world. Omid emphasizes that subjectivity has the potential to be applied to the history of Islamic philosophy, allowing us to view it from a new perspective.
When asked if Farabi's philosophy and the philosophy of the Islamic world have the capacity for subjectivity, and whether there are any grounds for questioning subjectivity in Farabi's philosophy, Omid replied positively. He believed that Farabi's subjectivity can be observed at various levels when examining his philosophy.
He went on to say that Farabi believed that science required a particular skill and method, and that was logic. This logic started with examining language and its meanings from words. We use informal words and academic words.
He also said: The logical discussion about its meaning includes three meanings of nature, essence and things. For natural science, Farabi was the first one who gave the best explanation and the only best explanation about the logical skill and art that is very necessary for our time.
This university professor stated that what is the crisis in our time is that we did not use our abilities in the use of rational science or rational philosophy in a theoretical and theoretical way, and Farabi is the first person who has the best explanation. We have mentioned: among the writings of Farabi and his works, we come across different treatises that provide introductions and explanations about philosophy, and one of these treatises is the Book of Words Used in Logic.
He said that the Arabic critique of this book by Mohsin Mahdi was published in 1968 and consists of 92 pages would be referred to as “Alfaz” in this speech. Mahdi divided this treatise into 65 sections.
He added: The first to eighth sections of the book, which are titled "Alfaz" (Used Words), deal with the method of examination, while sections 9 to 11 examine the preliminaries of rulings and structure the phrases and propositions. Sections 12 to 39 cover various terms used to describe meanings and concepts, such as universals, genus or species, type, attribute, etc. Sections 40 to 51 examine the conditions required for conception, confirmation, and instruction. Sections 52 to 65 summarize the mental faculties that are discussed, which constitute the art and science of logic, and the nominal mind-subjection that is placed upon it. The logical arts and sciences discussed in this book include rhetoric, sophistry, dialectic, and demonstration.
He emphasized that the aim of this article is to clearly express the meaning of the Words Used by Farabi as the foundation of logical expressions and propositions that we use in the art and craft of logic. His analysis demonstrates how Farabi differentiates between the art and craft of logic and the art and craft of language, despite superficial similarities between them.
Kleven stated: On the other hand, in these five sections, Farabi analyzes and examines the five universals and the ten categories attributed to Aristotle, including substance, quantity, quality, relation, possession, place, doing, being done, and receiving influence. Farabi focuses on examining substance, quality, quantity, and possession, but he suggests that those five categories that he did not address should be examined using the same method.
The speaker noted that Farabi's linguistic analysis offers a means of studying the meanings of objects and sheds light on their natural significance. They added that investigating the essence of what gives objects their natural properties differentiates the ultimate aim of the art and skill of logic, and in doing so, highlights the distinction between what belongs to logic and what belongs to grammar.
He pointed out that what Farabi demonstrates for us in regards to language, and its implications, is of high value compared to what is deeply rooted in the specialized study of logic. He stated his intention to provide three perspectives on this matter. Firstly, he argues that the Arabic language has the potential to carry out scientific research and investigations.
Kleven posits that the second perspective pertains to the critique of scientific philosophical languages at a semantic and semiotic level, which has had a significant impact on subsequent theories and thinkers.
He claimed that Farabi is likely the sole and most significant Iranian author to have left behind such a rich inheritance for future generations. He further remarked that Farabi's elucidation and depiction of the Arabic language, as well as its utilization of all its resources, such as words, phrases, and the meanings they convey, lead us to explore and investigate the general principles of nature, common sense, and the connection between these general principles and particulars.
He further stated, "The field of philosophical science goes beyond merely deriving abstract concepts from the general terms. Rather, it establishes connections in all dimensions between letters and other forms of expressions and propositions."
According to Kleven, the logical arts and crafts serve as a crucial tool for constructing compelling arguments and proofs across various fields of arts and sciences. The effectiveness of our language in these domains is directly proportional to the strength of our arguments and proofs. A greater understanding of language within the scientific context yields superior outcomes and reinforces the dichotomy between science and art, as well as other industries.
The Farabi scholar stated, "On the other hand, I must say that in order to create and solidify the art and craft of logic, which is distinct from grammar and rhetoric, Farabi's complete utilization of language connects the sciences with society, resulting in the emergence of a religious tradition. Farabi's exposition of the five intellectual arts and crafts provides a robust analysis. If we understand the essence of things around us and apply them correctly, we can realize that political and theological thoughts, compared to other sciences, are equally significant. Without attending to the means related to precise and accurate meanings, their proper mechanisms cannot be achieved."
At the end, Kleven read excerpts from the writings that had reached Mahdi, as well as the copies that were accessible in Tehran and Isfahan.
The speaker asserted that classical philosophy can be divided into three areas: ontology, epistemology, and value theory. They then proceeded to explain the two views of epistemology - specific and general. Farabi's epistemology heavily focuses on the discussion of knowledge tools and degrees, and the largest portion of his work is dedicated to this area. The speaker argued that most of Farabi's innovations are also found in this section. According to the speaker, the establishment of Islamic philosophy is not concerned with ontology, but rather epistemology.
The speaker claimed that Farabi's significant deviation from Greek philosophy is found in the epistemology section, which is why Islamic philosophy has been established. They explained that Farabi used Aristotle's commentators, such as Iskandar Afrodosi, as well as Neo-Platonic ontology to create a distinct function for power. Farabi's work includes an active imagination and intellect, and a new analysis of the philosophical explanation of prophecy and revelation. The speaker emphasized that this is the first philosophical interpretation in the Islamic world that presents a logical analysis of prophecy and revelation.
According to Abbaszadeh, Avicenna expanded Farabi's theory of intellect, and the concept of imagination in Farabi's philosophy was further developed by Sohravardi and Ibn Arabi. The notion of imagination played a pivotal role in Islamic philosophy through Farabi's work.
The speaker suggested that if one were to study Farabi's treatise, Fuss al-Hikam, their perspective on the discussion of knowledge tools would change. This work is regarded as being highly influential by scholars such as Mulla Sadra, Henry Corbin, and Seyyed Husein Nasr, who attribute it to Farabi. The speaker stated that they also hold this belief. In this treatise, the means of knowledge is explained as the innate ability or self-power within an individual, which is the key to understanding human cognition.
The speaker elaborated on Farabi's concept of imagination and explained that it serves the purpose of creating similes. They added that this is also the reason why Farabi's work deals extensively with prophecy and revelation.
Abbaszadeh pointed out that Farabi has a unique definition of simulations which he attributes to the imagination. They explained that this concept acts as an intermediary between theoretical and practical powers and the active intellect.
The university lecturer discussed two distinct interpretations of the active intellect. They explained that according to Farabi, the Prophet's knowledge is attained through a three-step process, wherein the Prophet communicates with the active intellect, i.e. Gabriel, and then becomes the bearer of divine revelation.
According to Abbaszadeh, one of the crucial matters in Farabi's philosophy is the relationship among the philosopher, the prophet, and the ruler of Madinah. Abbaszadeh noted that some people believe Farabi considers the philosopher to be superior to the prophet, while others disagree. However, the prevailing view among the scholars is that the difference between the two is not in their status, but in their approach to politics. Therefore, the idea that Farabi regarded the philosopher as superior to the prophet becomes debatable.
She explained that various works of Farabi, including "Al-Madinah al-Fadilah" and "Siyasat al-Madaniyah," discuss cosmology and the role of reason in both supra-lunar and sub-lunar realms. Although the specific details may vary, it is clear that reason plays a key role in understanding the world of phenomena in the sub-lunar realm.
She mentioned that according to Farabi's interpretation of Aristotle, the philosopher discussed reason and its various levels. Additionally, some of Farabi's books refer to the factor of reason, while others do not. The books that discuss reason emphasize the expansion of reason in humans, so that reason can be realized for them. This is achieved through the factor of reason, which transforms potential reason into actual reason.
Galston explained that the agent of reason comprehends the details and also general principles. Farabi uses the term "imaginative faculty" to describe an intermediary between supra-sensible intelligibles and sensible and imaginative multiplicities. This intermediary imagination establishes a connection between them, but it can either be true or false.
she said: when rational things become real, here the factor of reason makes it change from potential to real. In other books of Farabi, he talks about other factors such as the factor of nature and experience. Here is the question, how did the knowledge appear here, is it an innate knowledge that happens to humans or is it an acquired knowledge that occurs to humans through experience.
According to the speaker, when intelligibles become actual, it is the agent of reason that facilitates the transition from potentiality to actuality. In some of Farabi's other books, he discusses other factors such as the agent of nature and experience. This raises the question of how knowledge arises, whether it is innate or acquired through experience.
The speaker reminded that a general judgment is formed for individuals through experience, which can enable the individual to become the primary source of knowledge for the agent of reason.
According to the university professor, Farabi discusses true and false experiences of nature in some of his works. The professor specifically mentioned Al-Musiqi al-Kabir and emphasized the importance of initial knowledge in Farabi's philosophy. In order to acquire knowledge, one must first have sensory perception. Without sensory perception, it is impossible for knowledge to emerge. Once knowledge is acquired, it can reveal secret knowledge behind invisible forces.
She added: This knowledge emerges following sensory perception, and some consequences for humans can be obtained through their imagination and mental imagery.
Galston stated that the agent of reason has various activities, some of which are separate and ultimately lead to knowledge and lawmaking, while others are integrative. However, the question remains whether reason alone can choose a path to certainty efficiently.
In the book of music, the question of what activates the cognitive selection factor for humans arises when discussing music. The question is whether this is a natural power that is available to humans or not. According to him, reason can be considered a natural force that puts humans in the process of cognition, leading to the acquisition of primary knowledge through conclusions and ultimately realizing the main knowledge.
Galston explained that in other works of Farabi, the process of activating inference, initial knowledge, and final knowledge through experience and nature is discussed. When a person receives sensory perception, it is necessary to go beyond it to reach the main knowledge. Sensory perception can serve as the foundation of our knowledge, and Farabi emphasizes that this knowledge base provides a general ruling for humans.
The scholar discussing Farabi's ideas asks whether they belong to the realm of metaphysics or psychology. They refer to the example in the book of music where a person reaches knowledge after sensory perception, followed by imagination, but there is a gap where something catalytic is needed to facilitate the process of reaching a definite perception. The scholar notes that this catalytic factor is missing, creating an emptiness that needs to be filled to achieve a clear perception.
Galston suggests that Farabi's discussion about unnatural and natural powers in humans may be seen as an extension of ontological and cosmological discussions. She posed the question of whether the intellect can act as a catalyst for humans and enable them to attain certainty and knowledge through proof after sensory perception. The Book of Music talks about natural and unnatural powers in humans, and after sensory perception, it appears as if there is a natural power in humans that helps them attain certainty and knowledge. Galston argues that Farabi's discussion about natural and unnatural powers in humans may be viewed as an extension of ontological and cosmological discussions. Ultimately, she suggests that the relationship between intellect, perception, and knowledge in Farabi is a complex one and requires further exploration.
In her view, the agent of reason can be identified as our soul and can be regarded as an external catalyst that activates the process of cognition in humans. The role of reason is not cosmological in nature; it employs specific objects and can provide an internal pathway for humans to gain knowledge by utilizing reason.
In her view, the agent of reason can be identified as our soul and can be regarded as an external catalyst that activates the process of cognition in humans. The role of reason is not cosmological in nature; it employs specific objects and can provide an internal pathway for humans to gain knowledge by utilizing reason.
The professor suggests using the term "metaphor" to explain how natural phenomena can create feelings in humans, which can lead to partial and intuitive thoughts that eventually lead to understanding. The factor of reason plays a role in this process and creates meaningful understandings by comparing sensory and phenomenological experiences through a metaphor. Once humans achieve meaningful understanding, they can attain knowledge.
Finally, she stated that there is no need for us to delve into metaphysics and psychology because with the existence of natural philosophy, we can explain the concept of reason to humans effectively.
The second working group was held from the first day of the First International Congress on Farabi and Islamic Culture and Civilization at the Institute of Cultural and Social Studies on Wednesday, March 1.
Professor Gholamhossein Ebrahimi Dinani, University of Tehran, “Farabi between Greek-Egyptian Metaphysics and Iranian-Islamic Metaphysics”
In this working group, Gholamhossein Ebrahimi Dinani, affirmed that Farabi had dedicated his studies to Greek philosophy due to its immense significance. He further expressed that a person who lacks understanding of Plato and Aristotle could not be considered a philosopher. However, Farabi and Avicenna did not restrict themselves to the philosophy of Plato and Aristotle; they advanced beyond this phase and presented ideas that were not found in the schools of Plato and Aristotle.Continuing his remarks, he noted that Farabi has authored numerous works, with "Al Huruf" being among the most significant philosophical works. Those who are well-versed in the fundamental concepts of knowledge acknowledge that letters in and of themselves do not hold any meaning. Hence, Farabi named his book "Kitab al-Haruf," which means that it is not reliant on anything else. However, he also discussed the idea of connection, referring to the world of existence and the world of matter as the realm of connection.
According to Professor Ebrahimi Dinani, Avicenna extensively used Farabi's works in his philosophy, and he emphasized that Avicenna was not merely an imitator of Plato and Aristotle. In fact, Avicenna introduced arguments which were not even considered by Plato and Aristotle. These are crucial topics that anyone who seeks to comprehend philosophy deeply should become familiar with.
The distinguished philosophy professor also commented on Farabi's connection to Khosravani Wisdom, which is the wisdom of ancient Iran. Some historians have suggested that Plato visited Iran at some point and was influenced by Khosravani Wisdom. As a result, traces of this wisdom can be found in Farabi and Avicenna's works. Although Farabi was a great scholar, one of Iran's misfortunes is that they have not recognized his contributions adequately, and it is crucial to gain a deeper understanding of his works.
Masoud Omid, member of Tabriz University faculty: “The Question of Subjectivity in Farabi's Philosophy”
During another segment of the meeting, Masoud Omid, a faculty member from Tabriz University, delivered a speech on the topic of "The Question of Subjectivity in Farabi's Philosophy." He emphasized that in philosophical thinking, the question itself is just as significant as the answer. He cited Edmond Gettier’s three-page paper that revolutionized contemporary epistemology and explained how Farabi is considered the founder of a new philosophical current in the Islamic world. Omid then posed the question of whether we should establish our own philosophy within Farabi's framework or merely imitate his routine if his thoughts serve as the model for our thinking.He went on to say that to truly follow in Farabi's footsteps, we must continue the process of establishment and continually lay foundations. However, in order to do so, we must first address a fundamental question in the history of philosophy: is it possible to establish classical philosophy and connect the vast wealth of Greek and medieval philosophy with modern philosophy? And if so, how can we create a language and philosophical thought that coexist seamlessly? To answer these questions, the concept of subjectivity comes to mind as a potential basis and idea for this endeavor.
Omid suggested that subjectivity could serve as a common ground to bridge the gap between the past and present in philosophy. He raised questions about the potential for subjectivity and the history of philosophy to facilitate this connection, and whether both sides have the capacity to connect. Omid emphasized that in the modern world, our thinking and actions are influenced by modernity, and to think intelligently in this age, we must combine horizons and view the entire history of philosophy as one. He argued that without a shared horizon, we need to contemplate our classical thinking.
The faculty member from Tabriz University added that this reflection on classical thinking does not imply its destruction, but rather its revitalization. In terms of the capacities of subjectivity, he mentioned the concept of hermeneutics, which means that subjectivity is open to interpretation. This interpretability allows us to ask questions such as "What is subjectivity according to Farabi?" However, it is important to note that we are not in Descartes' time anymore, where there was only one interpretation of subjectivity. Instead, there are multiple subjectivities, and just as Westerners interpret and read subjectivity in various ways, we can also interpret Islamic philosophy based on their models. But the goal is not to simply conform Islamic thoughts to Western thought, but to extract Farabi's thematic subjectivity and not force it into the mold of Descartes or Kant.
As per Omid, if we focus on the hermeneutics of subjectivity, we can discover a platform where we can repeatedly interpret the history of our own philosophy. Additionally, the concept of subjectivity paidia is helpful, as it highlights that subjectivity, which is the foundation of modernity, has brought about a distinct culture and education. When encountering the history of philosophy, such as with Farabi, there are two aspects to consider. The first is a philosophical encounter, where the aim is to scrutinize the truth and falsehood of the philosopher's ideas. The second is philosophical history, which involves examining the philosopher's role in the history of philosophy and determining if they made an impact. For instance, Farabi is regarded as the pioneer of Islamic philosophy. This is the view of philosophical history.
According to Omid, the question of subjectivity in the history of Islamic philosophy requires a profound confrontation. He believes that, just as Farabi founded Islamic philosophy, we should strive to establish the subjectivity of Islamic philosophy. By doing so, we can communicate with our time, utilize modern tools, and develop a common language with the world. Omid emphasizes that subjectivity has the potential to be applied to the history of Islamic philosophy, allowing us to view it from a new perspective.
When asked if Farabi's philosophy and the philosophy of the Islamic world have the capacity for subjectivity, and whether there are any grounds for questioning subjectivity in Farabi's philosophy, Omid replied positively. He believed that Farabi's subjectivity can be observed at various levels when examining his philosophy.
Terrence J. Kleven; Iowa Central College / University of Jordan: “An introduction to philosophy in Farabi's Book of Words Used in Logic”
Terence J. Kleven delivered a speech entitled "Introduction to Philosophy in Farabi's Book of Used Vocabulary" in which he aimed to present various aspects of Farabi's philosophy. Kleven discussed Farabi's emphasis on the science of nature, which he referred to as human and civil philosophy. Kleven highlighted the importance of this philosophy and its significance in Farabi's works.He went on to say that Farabi believed that science required a particular skill and method, and that was logic. This logic started with examining language and its meanings from words. We use informal words and academic words.
He also said: The logical discussion about its meaning includes three meanings of nature, essence and things. For natural science, Farabi was the first one who gave the best explanation and the only best explanation about the logical skill and art that is very necessary for our time.
This university professor stated that what is the crisis in our time is that we did not use our abilities in the use of rational science or rational philosophy in a theoretical and theoretical way, and Farabi is the first person who has the best explanation. We have mentioned: among the writings of Farabi and his works, we come across different treatises that provide introductions and explanations about philosophy, and one of these treatises is the Book of Words Used in Logic.
He said that the Arabic critique of this book by Mohsin Mahdi was published in 1968 and consists of 92 pages would be referred to as “Alfaz” in this speech. Mahdi divided this treatise into 65 sections.
He added: The first to eighth sections of the book, which are titled "Alfaz" (Used Words), deal with the method of examination, while sections 9 to 11 examine the preliminaries of rulings and structure the phrases and propositions. Sections 12 to 39 cover various terms used to describe meanings and concepts, such as universals, genus or species, type, attribute, etc. Sections 40 to 51 examine the conditions required for conception, confirmation, and instruction. Sections 52 to 65 summarize the mental faculties that are discussed, which constitute the art and science of logic, and the nominal mind-subjection that is placed upon it. The logical arts and sciences discussed in this book include rhetoric, sophistry, dialectic, and demonstration.
He emphasized that the aim of this article is to clearly express the meaning of the Words Used by Farabi as the foundation of logical expressions and propositions that we use in the art and craft of logic. His analysis demonstrates how Farabi differentiates between the art and craft of logic and the art and craft of language, despite superficial similarities between them.
Kleven stated: On the other hand, in these five sections, Farabi analyzes and examines the five universals and the ten categories attributed to Aristotle, including substance, quantity, quality, relation, possession, place, doing, being done, and receiving influence. Farabi focuses on examining substance, quality, quantity, and possession, but he suggests that those five categories that he did not address should be examined using the same method.
The speaker noted that Farabi's linguistic analysis offers a means of studying the meanings of objects and sheds light on their natural significance. They added that investigating the essence of what gives objects their natural properties differentiates the ultimate aim of the art and skill of logic, and in doing so, highlights the distinction between what belongs to logic and what belongs to grammar.
He pointed out that what Farabi demonstrates for us in regards to language, and its implications, is of high value compared to what is deeply rooted in the specialized study of logic. He stated his intention to provide three perspectives on this matter. Firstly, he argues that the Arabic language has the potential to carry out scientific research and investigations.
Kleven posits that the second perspective pertains to the critique of scientific philosophical languages at a semantic and semiotic level, which has had a significant impact on subsequent theories and thinkers.
He claimed that Farabi is likely the sole and most significant Iranian author to have left behind such a rich inheritance for future generations. He further remarked that Farabi's elucidation and depiction of the Arabic language, as well as its utilization of all its resources, such as words, phrases, and the meanings they convey, lead us to explore and investigate the general principles of nature, common sense, and the connection between these general principles and particulars.
He further stated, "The field of philosophical science goes beyond merely deriving abstract concepts from the general terms. Rather, it establishes connections in all dimensions between letters and other forms of expressions and propositions."
According to Kleven, the logical arts and crafts serve as a crucial tool for constructing compelling arguments and proofs across various fields of arts and sciences. The effectiveness of our language in these domains is directly proportional to the strength of our arguments and proofs. A greater understanding of language within the scientific context yields superior outcomes and reinforces the dichotomy between science and art, as well as other industries.
The Farabi scholar stated, "On the other hand, I must say that in order to create and solidify the art and craft of logic, which is distinct from grammar and rhetoric, Farabi's complete utilization of language connects the sciences with society, resulting in the emergence of a religious tradition. Farabi's exposition of the five intellectual arts and crafts provides a robust analysis. If we understand the essence of things around us and apply them correctly, we can realize that political and theological thoughts, compared to other sciences, are equally significant. Without attending to the means related to precise and accurate meanings, their proper mechanisms cannot be achieved."
At the end, Kleven read excerpts from the writings that had reached Mahdi, as well as the copies that were accessible in Tehran and Isfahan.
Mehdi Abbaszadeh, Islamic Thought and Culture Research Institute, “Tools and levels of perception in Farabi's philosophy”
In another session of the congress, Mehdi Abbaszadeh posed the inquiry, "Does Farabi have a concept of epistemology?" He argued that no Islamic philosophy has developed a clear concept of epistemology or subjectivity. However, Abbaszadeh acknowledged that they do have a theory of knowledge, though it does not contain any distinct concepts.The speaker asserted that classical philosophy can be divided into three areas: ontology, epistemology, and value theory. They then proceeded to explain the two views of epistemology - specific and general. Farabi's epistemology heavily focuses on the discussion of knowledge tools and degrees, and the largest portion of his work is dedicated to this area. The speaker argued that most of Farabi's innovations are also found in this section. According to the speaker, the establishment of Islamic philosophy is not concerned with ontology, but rather epistemology.
The speaker claimed that Farabi's significant deviation from Greek philosophy is found in the epistemology section, which is why Islamic philosophy has been established. They explained that Farabi used Aristotle's commentators, such as Iskandar Afrodosi, as well as Neo-Platonic ontology to create a distinct function for power. Farabi's work includes an active imagination and intellect, and a new analysis of the philosophical explanation of prophecy and revelation. The speaker emphasized that this is the first philosophical interpretation in the Islamic world that presents a logical analysis of prophecy and revelation.
According to Abbaszadeh, Avicenna expanded Farabi's theory of intellect, and the concept of imagination in Farabi's philosophy was further developed by Sohravardi and Ibn Arabi. The notion of imagination played a pivotal role in Islamic philosophy through Farabi's work.
The speaker suggested that if one were to study Farabi's treatise, Fuss al-Hikam, their perspective on the discussion of knowledge tools would change. This work is regarded as being highly influential by scholars such as Mulla Sadra, Henry Corbin, and Seyyed Husein Nasr, who attribute it to Farabi. The speaker stated that they also hold this belief. In this treatise, the means of knowledge is explained as the innate ability or self-power within an individual, which is the key to understanding human cognition.
The speaker elaborated on Farabi's concept of imagination and explained that it serves the purpose of creating similes. They added that this is also the reason why Farabi's work deals extensively with prophecy and revelation.
Abbaszadeh pointed out that Farabi has a unique definition of simulations which he attributes to the imagination. They explained that this concept acts as an intermediary between theoretical and practical powers and the active intellect.
The university lecturer discussed two distinct interpretations of the active intellect. They explained that according to Farabi, the Prophet's knowledge is attained through a three-step process, wherein the Prophet communicates with the active intellect, i.e. Gabriel, and then becomes the bearer of divine revelation.
According to Abbaszadeh, one of the crucial matters in Farabi's philosophy is the relationship among the philosopher, the prophet, and the ruler of Madinah. Abbaszadeh noted that some people believe Farabi considers the philosopher to be superior to the prophet, while others disagree. However, the prevailing view among the scholars is that the difference between the two is not in their status, but in their approach to politics. Therefore, the idea that Farabi regarded the philosopher as superior to the prophet becomes debatable.
Miriam Galston, University of Washington, “Farabi, Practical Reason and Human Knowledge”
Miriam Galston, a professor at the University of Washington, gave a lecture titled "Farabi's Practical Reason and Human Knowledge" and said: What makes humans reach the stage of understanding the general and specific aspects? What creates knowledge for humans? Is the agent of reason the answer to this question?She explained that various works of Farabi, including "Al-Madinah al-Fadilah" and "Siyasat al-Madaniyah," discuss cosmology and the role of reason in both supra-lunar and sub-lunar realms. Although the specific details may vary, it is clear that reason plays a key role in understanding the world of phenomena in the sub-lunar realm.
She mentioned that according to Farabi's interpretation of Aristotle, the philosopher discussed reason and its various levels. Additionally, some of Farabi's books refer to the factor of reason, while others do not. The books that discuss reason emphasize the expansion of reason in humans, so that reason can be realized for them. This is achieved through the factor of reason, which transforms potential reason into actual reason.
Galston explained that the agent of reason comprehends the details and also general principles. Farabi uses the term "imaginative faculty" to describe an intermediary between supra-sensible intelligibles and sensible and imaginative multiplicities. This intermediary imagination establishes a connection between them, but it can either be true or false.
she said: when rational things become real, here the factor of reason makes it change from potential to real. In other books of Farabi, he talks about other factors such as the factor of nature and experience. Here is the question, how did the knowledge appear here, is it an innate knowledge that happens to humans or is it an acquired knowledge that occurs to humans through experience.
According to the speaker, when intelligibles become actual, it is the agent of reason that facilitates the transition from potentiality to actuality. In some of Farabi's other books, he discusses other factors such as the agent of nature and experience. This raises the question of how knowledge arises, whether it is innate or acquired through experience.
The speaker reminded that a general judgment is formed for individuals through experience, which can enable the individual to become the primary source of knowledge for the agent of reason.
According to the university professor, Farabi discusses true and false experiences of nature in some of his works. The professor specifically mentioned Al-Musiqi al-Kabir and emphasized the importance of initial knowledge in Farabi's philosophy. In order to acquire knowledge, one must first have sensory perception. Without sensory perception, it is impossible for knowledge to emerge. Once knowledge is acquired, it can reveal secret knowledge behind invisible forces.
She added: This knowledge emerges following sensory perception, and some consequences for humans can be obtained through their imagination and mental imagery.
Galston stated that the agent of reason has various activities, some of which are separate and ultimately lead to knowledge and lawmaking, while others are integrative. However, the question remains whether reason alone can choose a path to certainty efficiently.
In the book of music, the question of what activates the cognitive selection factor for humans arises when discussing music. The question is whether this is a natural power that is available to humans or not. According to him, reason can be considered a natural force that puts humans in the process of cognition, leading to the acquisition of primary knowledge through conclusions and ultimately realizing the main knowledge.
Galston explained that in other works of Farabi, the process of activating inference, initial knowledge, and final knowledge through experience and nature is discussed. When a person receives sensory perception, it is necessary to go beyond it to reach the main knowledge. Sensory perception can serve as the foundation of our knowledge, and Farabi emphasizes that this knowledge base provides a general ruling for humans.
The scholar discussing Farabi's ideas asks whether they belong to the realm of metaphysics or psychology. They refer to the example in the book of music where a person reaches knowledge after sensory perception, followed by imagination, but there is a gap where something catalytic is needed to facilitate the process of reaching a definite perception. The scholar notes that this catalytic factor is missing, creating an emptiness that needs to be filled to achieve a clear perception.
Galston suggests that Farabi's discussion about unnatural and natural powers in humans may be seen as an extension of ontological and cosmological discussions. She posed the question of whether the intellect can act as a catalyst for humans and enable them to attain certainty and knowledge through proof after sensory perception. The Book of Music talks about natural and unnatural powers in humans, and after sensory perception, it appears as if there is a natural power in humans that helps them attain certainty and knowledge. Galston argues that Farabi's discussion about natural and unnatural powers in humans may be viewed as an extension of ontological and cosmological discussions. Ultimately, she suggests that the relationship between intellect, perception, and knowledge in Farabi is a complex one and requires further exploration.
In her view, the agent of reason can be identified as our soul and can be regarded as an external catalyst that activates the process of cognition in humans. The role of reason is not cosmological in nature; it employs specific objects and can provide an internal pathway for humans to gain knowledge by utilizing reason.
In her view, the agent of reason can be identified as our soul and can be regarded as an external catalyst that activates the process of cognition in humans. The role of reason is not cosmological in nature; it employs specific objects and can provide an internal pathway for humans to gain knowledge by utilizing reason.
The professor suggests using the term "metaphor" to explain how natural phenomena can create feelings in humans, which can lead to partial and intuitive thoughts that eventually lead to understanding. The factor of reason plays a role in this process and creates meaningful understandings by comparing sensory and phenomenological experiences through a metaphor. Once humans achieve meaningful understanding, they can attain knowledge.
Finally, she stated that there is no need for us to delve into metaphysics and psychology because with the existence of natural philosophy, we can explain the concept of reason to humans effectively.
View: 105 Time(s) |
Print: 48 Time(s) |
Email: 0 Time(s) |
0 Comment(s)
Latest content