| Post date: 2023/03/3 |
The second day, Thursday, March 2, 2023
On Thursday, March 2, the Institute of Cultural and Social Studies hosted the third working group of the second day of the First International Congress on Farabi on Islamic Culture and Civilization.
López-Farjeat continued to highlight that the two concepts of Dar al-Islam and Dar al-Harbi had a significant influence on Farabi's school of thought. Farabi did not make a distinction between these two terms in his political philosophy, and this lack of differentiation could lead to different interpretations. In Farabi's view, the political and geographical society should not be demarcated based on the religious text, and nations should be placed together based on religious identity. Farabi's focus was on different political regimes.
In this section, López-Farjeat examined the relationship between territory and political regimes. Farabi used the philosophical phrase of international law as an equivalent to the word Al-Nasir, defining the relationship between Islamic and non-Islamic countries.
During Farabi's time, there existed a tension between philosophy and jurisprudence concerning the concept of law. This tension was reflected in Farabi's political philosophy as he attempted to combine his understanding of law with that of religion. Lopez-Farjeat discussed this topic at length in his article and focused on the meaning of Dar al-Islami and Dar al-Harbi, as well as the debates surrounding the determination of territory and the relationship of countries with Islam and Islamic law. Farabi did not demarcate territory based on religion in his book "Politics of Madinah," and his understanding of law was comparable to religious law as well as other non-Islamic regimes. It is unclear whether Farabi understood the word ummah to mean a religious nation in its original sense, but it is said that Farabi's view is unique to the Islamic Ummah, which is significant due to the impact of Farabi's philosophy.
According to his statement, when examining Farabi's work, one may be inclined to believe that he promotes an Arabic and Islamic model, but Orwin suggests that he actually advocates for a Greek model. Farabi discusses the concept of a virtuous regime, which he asserts is not necessarily Islamic, and posits that there can be virtuous and non-virtuous regimes within different nations. In his political philosophy, Farabi employs terms like "ideal" or "non-ideal" to avoid categorizing regimes.
He stated that according to Farabi, humans are political beings and they strive to fulfill their needs in societies. He also mentioned that nations outside of political societies live in a single place and that place divides them into a single territory. This means they are under the banner of a virtuous or non-virtuous regime but in different locations.
He further stated that Farabi's book "Politics of al-Madinah" explores both societies and natural societies and presents a more intricate utopian model in the end.
Lopez explained that, according to Farabi, the first society that forms is Medina, and the best society is a large one composed of various nations. A nation emerges within the average society. To achieve people's happiness based on their natural capacity, the correct governance in the politics of Madinah is taken into consideration in the second part of the book "Politics of Madinah." This includes mentioning Aristotle's model.
The speaker noted that the concept of Madinah (city-state) was not a sudden occurrence in Farabi's philosophy. He explained that while the ultimate objective of Madinah is to attain the highest level of perfection, Farabi's emphasis lies in creating a society whose primary aim is to achieve happiness. Therefore, the formation of Madinah is the consequence of our aspirations towards prosperity. Farabi distinguishes between different nations based on their inherent nature.
Lopez discussed the impact of geography on Farabi's philosophy, particularly on the political, social, and economic activities of communities. Farabi observes the proximity of realms to celestial spheres, which affects the speed of water vapor evaporation from the soil and the emergence of various flora and fauna. As nations utilize these natural resources, they exhibit different levels of masculine qualities, leading to variations in the moods of people residing in the same Madinah. Farabi employs cosmological and biological principles to elucidate the distinctions in personality and moral status among nations in Madinah.
According to this university professor, Farabi also recognizes the role of language in shaping a nation's response to social life. The professor notes that Farabi posits that a community of virtuous individuals can establish a regime and utopia. However, unforeseeable events such as enemy attacks or epidemics can cause people to disperse from each other. In such situations, the task of the philosopher-prophet becomes apparent.
The professor further added that diverse religions may share the same objective, which is to attain happiness in Madinah. Thus, comprehending the goals of different religions in a Madinah is crucial to achieving this shared objective. Nonetheless, the presence of various religions in Madinah engenders dissimilar communities.
Lopez explained that although individuals may be strangers in different realms of life, they all share the common objective of achieving happiness. Farabi, according to Lopez, attributes a material and non-material aspect to the term "maskanun" (territory or dwelling). In Chapter 22 of "The Book of Religion," Farabi illustrates the material and non-material aspects of housing. In Chapter 23, Farabi conceptualizes "maskanun" as the moral character of the residents of Madinah. The compilation of "The Politics of Al-Madinah" and its Chapter 23 serves to define the meaning of territory for us.
The professor asserted that according to Farabi a virtuous ruler can establish a virtuous nation and territory. However, residents must understand that although they share a common objective, Farabi's emphasis on philosophy highlights the potential for governance through images and the persuasive oratory skills of rulers. Therefore, the ruler should have the ability to educate the people of Madinah from a philosophical standpoint and use religion and religious rhetoric to reach the minority and lead them towards the ultimate goal of happiness.
The professor elucidated that for Farabi, the priority of philosophy determines the relationship between religion and politics. While Farabi draws on religious interpretations, his emphasis lies on philosophical foundations. Farabi acknowledges that not all individuals share the same religion, and consequently, Farabi's principles emphasize that social cohesion can be established amongst nations.
The Farabi scholar explained that Farabi's approach to political philosophy was based on natural and philosophical foundations and had a non-religious interpretation of political societies. The words "maskanun" and "nation" have no inherent religious connotations, although the word "nation" takes on full meaning when human beings have religious beliefs. When Farabi discusses "maskanun," he proposes relationships for political and social societies based on virtue and unique and varied temperaments, with the ultimate objective of achieving the highest happiness.
Lopez explained that the significance of political and social relationships between nations and societies is crucial in Farabi's political philosophy. Farabi's law is an outcome of Plato's law, and the term "Navamis" is derived from the Greek language, meaning law in a general sense. Farabi's general review of the law was a combination of Navamis and Sharia. In Farabi's political philosophy, Sharia, nation, and religion all have the same meaning, and the book "Navamis" uses the terms nation and religion interchangeably with the same meaning.
The university professor stated that legislation is viewed as a rational activity in Farabi's political philosophy. According to Farabi, the first ruler of a Medina must have a complete understanding of theoretical philosophy. Happiness can only be achieved for political societies if a good ruler has a rational perspective that encompasses both religious views and brings harmony between societies.
At the conclusion, Lopez expressed, the philosophical and rational foundations of religion and law hold a natural and comprehensive significance in Farabi's political philosophy. Farabi views law as a reference point based on reason and philosophy.
During his talk, Hojjat al-Islam wa al-Muslimin Dr. Mohsen Mohajernia emphasized the importance of methodology in knowledge production and highlighted the question of how Farabi transformed Greek atheistic philosophy into Islamic philosophy. He pointed out that the attribution of Islam to Farabi's philosophy solely because he was a Muslim may not always be accurate, as many of the translators working in the field of Islam during Farabi's time were Christians and Jews. Mohajernia also emphasized that Islam should not be reduced to fiqh or kalam, and that philosophy is a rational discussion aimed at discovering the truth, not a means of governance.
He further explained that the attribution of Islam to Farabi's philosophy is not only because he was a Muslim, but also because his philosophical goals and ideals align with Islamic teachings. Farabi's focus on virtues, social harmony, and the pursuit of happiness can be seen as Islamic values, and therefore his philosophy can be considered Islamic. However, it is important to recognize that philosophy is a rational discussion and not a matter of ruling or blindly following religious doctrines.
Mohajernia explained that Farabi transformed the paradigm of Greek philosophy, which was based on naturalism, and focused on the discovery of nature. However, Farabi shifted the paradigm of philosophy from naturalism to monotheism.
Mohajernia discussed the connection between Farabi's political philosophy and Greek philosophy and elaborated that philosophy originated in Greece. Farabi stated in the book Al-Qiyas that their adherence to Aristotle is not to mimic everything, but to follow general principles. However, he systematically transformed and adapted Greek philosophy to the Islamic context.
The speaker emphasized that Farabi's Islamization of Greek philosophy is evident when comparing his philosophy to the works of Aristotle and Plato. He noted that Farabi changed the ideals and goals of philosophy by Islamizing them. While Aristotle and Plato describe happiness as an imaginary concept, Farabi considers happiness as the attainment of heaven.
In the concluding part of his talk, Mohajernia discussed Farabi's perspective on the concept of citizenship and noted that Farabi viewed citizenship in terms of knowledge rather than rights. However, he also pointed out that contemporary anthropology emphasizes rights as the basis of citizenship.
She stated that Farabi shows that there is such a capacity in his thought in the discussion of the supremacy of reason over Sharia and her other discussions in the Book of Letters, and added: One of his innovations in philosophy is that he distinguishes between being and existence. When we do not distinguish, we fall into the trap of plurality, but with this distinction, the main being becomes a subject for study.
According to Keikha, it is more productive to focus on the points of commonality rather than the differences in social issues. She explained that the way Farabi approaches this issue in his thought is an important aspect of the theoretical discussion.
She continued by stating that Farabi's thought includes a similarity between the city and the system of existence. According to Farabi, just as God has established order in all parts of the world and despite their dispersion, they eventually become a single object, it is also the duty of the city's manager to establish order and cultivate the people's voluntary habits. The ultimate goal is to ensure unity despite diversity through cooperation.
According to the university lecturer, the political world is considered a mirror of the world of existence in Farabi's thought. He states that just as God manages the world in a similar manner, the same method can be used in the political world by cultivating people's voluntary habits and ensuring unity despite diversity through cooperation.
Farabi talks about a common religion that can cultivate common virtues based on the diversity of people. Farabi says that it is easier to create a virtuous city out of a community city.
She stated that Farabi talks about three classes: small, middle, and great. Then she asked, "Which group does Farabi consider to be more complete?" There are different opinions on this matter, but according to Farabi, no country alone can be the most complete set. However, a global community, consisting of nations, religions, and other types, is more complete according to Farabi.
Keikha noted that Farabi's conception of fantasy can be analyzed from two angles. She explained that Farabi offers a shared terminology for philosophy and religion, thereby enabling them to be in harmony with one another. In accordance with Farabi's standards, philosophy can be used to differentiate between correct and incorrect religion. Keikha explained that religion is essentially a philosophical movement that is adapted to specific circumstances, and it is essential to combat dogmatism through this approach.
Dr. Mohammad Hossein Badamchi commented on the practical rotation discussion by emphasizing the importance of action over ideas. He mentioned that the Marxist tradition also prioritizes action. He contrasted this with the Greek tradition, where theoretical and practical life are seen as opposites according to Arendt. He further explained that Farabi's work also emphasizes the practical aspect of the human world, where there is a shift from natural beings to creditable beings.
Badamchi suggests that there are two types of happiness: theoretical happiness outside the cave and practical happiness in the city. Farabi believes that happiness is in the city. Philosophers think about politics to establish a city and achieve happiness.
Badamchi pointed out that according to Strauss's interpretation of Farabi, the focus on political philosophy can be understood as a displacement of philosophy itself. Davari Ardakani shares this view, suggesting that the history of philosophy is marked by this placement. In this context, the figure of Socrates stands out as a peculiar one, since even if philosophy cannot find a practical place in life, it still generates a desire to transcend and elevate oneself.
He continued by stating that Davari Ardakani had discussed the problem of philosophy becoming earthly, and according to him, only Farabi could solve this problem by dealing with political philosophy. Davari Ardakani talks about theoretical happiness which contradicted Farabi's opinion.
Badamchi mentioned that if we take an Arendtian perspective on Farabi, we can discover new insights. Farabi's philosophy is characterized by a distinction between theoretical and practical philosophy, without which we would not have understood him. According to Farabi, the subject matter of practical philosophy is diverse, and he stresses that it is closely related to human philosophy, civics, humanities, and civic matters. This is intended to convey the idea that the civil world is closely linked to human beings. The primary aim of practical philosophy is to understand the world as it changes.
He mentioned in another part of his speech that Farabi discusses the precedence of action over thought in three stages. Farabi believes that the philosopher is closer to the activist.
She stated that Farabi provides a comprehensive explanation of certainty and added that Farabi's epistemic perception includes two parts. The first part is the epistemological perception of the Greeks that existed at that time, which was combined with rationalism and Neoplatonism, and the second part is the Islamic model of the Greek epistemological perception.
The speaker argued that in Farabi's philosophy, attaining certain knowledge is the key to achieving happiness, which is the ultimate goal of both individuals and human society. This certain knowledge is metaphysical in nature and provides an understanding of human nature and society, as well as man's place in the world created by God. Although nature has endowed humans with the faculties of speech and wisdom, their understanding is limited by the material world and the constraints of the human mind. Thus, it is necessary to start the process of thinking from outside oneself, and this is where the role of the active will becomes significant.
Mariana Malinova highlighted that the active intellect governs the sublunary world, which is the realm of human development. She also emphasized that the active intellect is the starting point of the thinking process for humans in general and the philosophical thinking process for humans in particular. Furthermore, she stressed that the process of spiritual development and perfection begins with the active intellect, and the ultimate goal is to attain the highest happiness.
Malinova argued that the process of knowledge and cognition is not static but rather dynamic and can lead a person to both epistemological and ontological happiness. According to Farabi, salvation and happiness are achieved when the human soul reaches perfection and no longer needs material support. Malinova explained that in society, there is the potential for the development of powers, leading to a state of utopia where all inherent limitations of humans can be overcome, and individuals can move towards perfection. In such a utopia, natural cognitive abilities and indications form the structure.
The Farabi scholar from New University of Bulgaria mentioned that the epistemological realm creates divisions among people based on factors such as literacy, knowledge, and culture. However, she emphasized that in order to achieve happiness, people must also engage in the right actions and activities. Natural gifts alone are not enough, as individual actions can also contribute to the realization of human potential and movement towards happiness.
According to Malinova, human errors that are voluntary can be overcome by the right behavior of individuals. In Farabi's utopian society, there are elites known as prophet philosophers, and the best person is called a prophet philosopher who receives something from the active intellect. This active intellect is connected to the first cause and acts as a mediator.
Continuing, Malinova explained that Farabi discussed the active intellect and its influence on the Prophet's imagination. The active intellect is positioned below logic and causes a change in metaphysical realities, which becomes a symbol. The prophet-philosopher can then use this to guide the people and masses towards a better understanding of reality.
Malinova, stating that the virtuous people of Medina are also described by Farabi, said: Philosophy has a general aspect for Farabi, and religion is a different manifestation of these symbols and appropriate images that can be useful for guiding people of different cultures. The ruler is similar to the philosopher king of Plato, and here, after the philosopher prophet, due to Farabi's Shiite approach, the Imam is also mentioned, and in fact, the prophet is both an Imam and a legislator.
This university lecturer stated that the philosopher-prophet is not passive and solves the problems of Madinah, and has opinions, and devotes himself to the spiritual development of people. He said: Giving legitimacy to the political authority of the ruler results in a deep understanding that Farabi communicates, and it creates a connection with the masses.
She continued: Farabi considers certain characteristics for the ruler, such as being ethical, rational, and just. These are qualities that may not exist in a person during the process of development or may be difficult to acquire. Therefore, government can be run by multiple rulers who can establish new laws and must have the ability to persuade people through rhetoric. A good military commander must have the ability to enforce discipline and push people towards observing moral laws.
According to Malinowa, Farabi has extensively and conscientiously studied Plato's political philosophy with great attention to detail, and he has taken the foundational knowledge present in Plato's political philosophy, along with a thorough understanding of the philosopher-king. Farabi has also emphasized the possibility of having multiple rulers, as it may be difficult to find all the necessary qualities in one person. Additionally, Farabi's significant contribution is his emphasis on the importance of philosophy in the philosopher, both in theory and practice. Without this understanding of philosophy, Medina is bound to face downfall and destruction.
According to her reading of Farabi, the philosopher prophet empowers us to use symbols and mental images to educate and influence the citizens of Madinat al-Fadilah, and all of this stems from philosophy. Malinowa attributes the innovative aspect of Farabi's ideas to his deep interest in philosophy rather than mere focus on religion.
On Thursday, March 2, the Institute of Cultural and Social Studies hosted the third working group of the second day of the First International Congress on Farabi on Islamic Culture and Civilization.
Luis Xavier López-Farjeat, Pan Americana University, “Farabi's Concept of Territory and its Political Consequences”
At the start of the panel, Luis Xavier López-Farjeat, a professor at Pan Americana University, discussed his article on Farabi's concept of territory and the duality that exists between Dar al-Salam and Dar al Harbi. He noted that the emergence of jurisprudential schools in the 8th century in Islam could be seen as contradictions in Islam, with the Hanafi school having a great influence during that era.López-Farjeat continued to highlight that the two concepts of Dar al-Islam and Dar al-Harbi had a significant influence on Farabi's school of thought. Farabi did not make a distinction between these two terms in his political philosophy, and this lack of differentiation could lead to different interpretations. In Farabi's view, the political and geographical society should not be demarcated based on the religious text, and nations should be placed together based on religious identity. Farabi's focus was on different political regimes.
In this section, López-Farjeat examined the relationship between territory and political regimes. Farabi used the philosophical phrase of international law as an equivalent to the word Al-Nasir, defining the relationship between Islamic and non-Islamic countries.
During Farabi's time, there existed a tension between philosophy and jurisprudence concerning the concept of law. This tension was reflected in Farabi's political philosophy as he attempted to combine his understanding of law with that of religion. Lopez-Farjeat discussed this topic at length in his article and focused on the meaning of Dar al-Islami and Dar al-Harbi, as well as the debates surrounding the determination of territory and the relationship of countries with Islam and Islamic law. Farabi did not demarcate territory based on religion in his book "Politics of Madinah," and his understanding of law was comparable to religious law as well as other non-Islamic regimes. It is unclear whether Farabi understood the word ummah to mean a religious nation in its original sense, but it is said that Farabi's view is unique to the Islamic Ummah, which is significant due to the impact of Farabi's philosophy.
According to his statement, when examining Farabi's work, one may be inclined to believe that he promotes an Arabic and Islamic model, but Orwin suggests that he actually advocates for a Greek model. Farabi discusses the concept of a virtuous regime, which he asserts is not necessarily Islamic, and posits that there can be virtuous and non-virtuous regimes within different nations. In his political philosophy, Farabi employs terms like "ideal" or "non-ideal" to avoid categorizing regimes.
He stated that according to Farabi, humans are political beings and they strive to fulfill their needs in societies. He also mentioned that nations outside of political societies live in a single place and that place divides them into a single territory. This means they are under the banner of a virtuous or non-virtuous regime but in different locations.
He further stated that Farabi's book "Politics of al-Madinah" explores both societies and natural societies and presents a more intricate utopian model in the end.
Lopez explained that, according to Farabi, the first society that forms is Medina, and the best society is a large one composed of various nations. A nation emerges within the average society. To achieve people's happiness based on their natural capacity, the correct governance in the politics of Madinah is taken into consideration in the second part of the book "Politics of Madinah." This includes mentioning Aristotle's model.
The speaker noted that the concept of Madinah (city-state) was not a sudden occurrence in Farabi's philosophy. He explained that while the ultimate objective of Madinah is to attain the highest level of perfection, Farabi's emphasis lies in creating a society whose primary aim is to achieve happiness. Therefore, the formation of Madinah is the consequence of our aspirations towards prosperity. Farabi distinguishes between different nations based on their inherent nature.
Lopez discussed the impact of geography on Farabi's philosophy, particularly on the political, social, and economic activities of communities. Farabi observes the proximity of realms to celestial spheres, which affects the speed of water vapor evaporation from the soil and the emergence of various flora and fauna. As nations utilize these natural resources, they exhibit different levels of masculine qualities, leading to variations in the moods of people residing in the same Madinah. Farabi employs cosmological and biological principles to elucidate the distinctions in personality and moral status among nations in Madinah.
According to this university professor, Farabi also recognizes the role of language in shaping a nation's response to social life. The professor notes that Farabi posits that a community of virtuous individuals can establish a regime and utopia. However, unforeseeable events such as enemy attacks or epidemics can cause people to disperse from each other. In such situations, the task of the philosopher-prophet becomes apparent.
The professor further added that diverse religions may share the same objective, which is to attain happiness in Madinah. Thus, comprehending the goals of different religions in a Madinah is crucial to achieving this shared objective. Nonetheless, the presence of various religions in Madinah engenders dissimilar communities.
Lopez explained that although individuals may be strangers in different realms of life, they all share the common objective of achieving happiness. Farabi, according to Lopez, attributes a material and non-material aspect to the term "maskanun" (territory or dwelling). In Chapter 22 of "The Book of Religion," Farabi illustrates the material and non-material aspects of housing. In Chapter 23, Farabi conceptualizes "maskanun" as the moral character of the residents of Madinah. The compilation of "The Politics of Al-Madinah" and its Chapter 23 serves to define the meaning of territory for us.
The professor asserted that according to Farabi a virtuous ruler can establish a virtuous nation and territory. However, residents must understand that although they share a common objective, Farabi's emphasis on philosophy highlights the potential for governance through images and the persuasive oratory skills of rulers. Therefore, the ruler should have the ability to educate the people of Madinah from a philosophical standpoint and use religion and religious rhetoric to reach the minority and lead them towards the ultimate goal of happiness.
The professor elucidated that for Farabi, the priority of philosophy determines the relationship between religion and politics. While Farabi draws on religious interpretations, his emphasis lies on philosophical foundations. Farabi acknowledges that not all individuals share the same religion, and consequently, Farabi's principles emphasize that social cohesion can be established amongst nations.
The Farabi scholar explained that Farabi's approach to political philosophy was based on natural and philosophical foundations and had a non-religious interpretation of political societies. The words "maskanun" and "nation" have no inherent religious connotations, although the word "nation" takes on full meaning when human beings have religious beliefs. When Farabi discusses "maskanun," he proposes relationships for political and social societies based on virtue and unique and varied temperaments, with the ultimate objective of achieving the highest happiness.
Lopez explained that the significance of political and social relationships between nations and societies is crucial in Farabi's political philosophy. Farabi's law is an outcome of Plato's law, and the term "Navamis" is derived from the Greek language, meaning law in a general sense. Farabi's general review of the law was a combination of Navamis and Sharia. In Farabi's political philosophy, Sharia, nation, and religion all have the same meaning, and the book "Navamis" uses the terms nation and religion interchangeably with the same meaning.
The university professor stated that legislation is viewed as a rational activity in Farabi's political philosophy. According to Farabi, the first ruler of a Medina must have a complete understanding of theoretical philosophy. Happiness can only be achieved for political societies if a good ruler has a rational perspective that encompasses both religious views and brings harmony between societies.
At the conclusion, Lopez expressed, the philosophical and rational foundations of religion and law hold a natural and comprehensive significance in Farabi's political philosophy. Farabi views law as a reference point based on reason and philosophy.
Mohsen Mohajernia, Research Institute of Islamic Culture and Thought, “Farabi's Method in the Islamization of Greek political philosophy”
During the meeting, Hojjat al-Islam wa al-Muslimin Dr. Mohsen Mohajernia delivered a thought-provoking speech on Farabi's Islamization of Greek political philosophy. He emphasized that methodology is a crucial aspect of knowledge production, and in the case of Farabi's philosophy, it is essential to examine how he translated Greek atheistic philosophy into Islamic philosophy. Dr. Mohajernia further elaborated on the meaning of Islam and Islamic political philosophy and posed a crucial question: Does Islam aim to limit philosophy to fiqh or kalam? This question highlights the importance of understanding Farabi's approach to incorporating Greek philosophy into Islamic thought.During his talk, Hojjat al-Islam wa al-Muslimin Dr. Mohsen Mohajernia emphasized the importance of methodology in knowledge production and highlighted the question of how Farabi transformed Greek atheistic philosophy into Islamic philosophy. He pointed out that the attribution of Islam to Farabi's philosophy solely because he was a Muslim may not always be accurate, as many of the translators working in the field of Islam during Farabi's time were Christians and Jews. Mohajernia also emphasized that Islam should not be reduced to fiqh or kalam, and that philosophy is a rational discussion aimed at discovering the truth, not a means of governance.
He further explained that the attribution of Islam to Farabi's philosophy is not only because he was a Muslim, but also because his philosophical goals and ideals align with Islamic teachings. Farabi's focus on virtues, social harmony, and the pursuit of happiness can be seen as Islamic values, and therefore his philosophy can be considered Islamic. However, it is important to recognize that philosophy is a rational discussion and not a matter of ruling or blindly following religious doctrines.
Mohajernia explained that Farabi transformed the paradigm of Greek philosophy, which was based on naturalism, and focused on the discovery of nature. However, Farabi shifted the paradigm of philosophy from naturalism to monotheism.
Mohajernia discussed the connection between Farabi's political philosophy and Greek philosophy and elaborated that philosophy originated in Greece. Farabi stated in the book Al-Qiyas that their adherence to Aristotle is not to mimic everything, but to follow general principles. However, he systematically transformed and adapted Greek philosophy to the Islamic context.
The speaker emphasized that Farabi's Islamization of Greek philosophy is evident when comparing his philosophy to the works of Aristotle and Plato. He noted that Farabi changed the ideals and goals of philosophy by Islamizing them. While Aristotle and Plato describe happiness as an imaginary concept, Farabi considers happiness as the attainment of heaven.
In the concluding part of his talk, Mohajernia discussed Farabi's perspective on the concept of citizenship and noted that Farabi viewed citizenship in terms of knowledge rather than rights. However, he also pointed out that contemporary anthropology emphasizes rights as the basis of citizenship.
Najmeh Keikha, Shahid Beheshti University, “Imagination and Management of Multicultural and Pluralistic Society in Farabi's Thought”
Najmeh Keikha, a lecturer at Shahid Beheshti University, posed the question of whether Farabi embraced diversity and pluralism. She explained that this inquiry can be approached in various ways, such as examining whether Farabi's ideas can address contemporary challenges and provide a universal fundamental theory. Keikha also noted that accepting pluralism is a subjective matter, and it remains to be seen how Farabi viewed it.She stated that Farabi shows that there is such a capacity in his thought in the discussion of the supremacy of reason over Sharia and her other discussions in the Book of Letters, and added: One of his innovations in philosophy is that he distinguishes between being and existence. When we do not distinguish, we fall into the trap of plurality, but with this distinction, the main being becomes a subject for study.
According to Keikha, it is more productive to focus on the points of commonality rather than the differences in social issues. She explained that the way Farabi approaches this issue in his thought is an important aspect of the theoretical discussion.
She continued by stating that Farabi's thought includes a similarity between the city and the system of existence. According to Farabi, just as God has established order in all parts of the world and despite their dispersion, they eventually become a single object, it is also the duty of the city's manager to establish order and cultivate the people's voluntary habits. The ultimate goal is to ensure unity despite diversity through cooperation.
According to the university lecturer, the political world is considered a mirror of the world of existence in Farabi's thought. He states that just as God manages the world in a similar manner, the same method can be used in the political world by cultivating people's voluntary habits and ensuring unity despite diversity through cooperation.
Farabi talks about a common religion that can cultivate common virtues based on the diversity of people. Farabi says that it is easier to create a virtuous city out of a community city.
She stated that Farabi talks about three classes: small, middle, and great. Then she asked, "Which group does Farabi consider to be more complete?" There are different opinions on this matter, but according to Farabi, no country alone can be the most complete set. However, a global community, consisting of nations, religions, and other types, is more complete according to Farabi.
Keikha noted that Farabi's conception of fantasy can be analyzed from two angles. She explained that Farabi offers a shared terminology for philosophy and religion, thereby enabling them to be in harmony with one another. In accordance with Farabi's standards, philosophy can be used to differentiate between correct and incorrect religion. Keikha explained that religion is essentially a philosophical movement that is adapted to specific circumstances, and it is essential to combat dogmatism through this approach.
Dr. Mohammad Hossein Badamchi
Dr. Mohammad Hossein Badamchi concluded the meeting as the final speaker. He discussed the two general trends present in Farabi's reading. He mentioned that the first trend, which leans more towards metaphysics, is the dominant trend in Islamic philosophy. The second trend, which is the theological trend, is also present but to a lesser extent.Dr. Mohammad Hossein Badamchi commented on the practical rotation discussion by emphasizing the importance of action over ideas. He mentioned that the Marxist tradition also prioritizes action. He contrasted this with the Greek tradition, where theoretical and practical life are seen as opposites according to Arendt. He further explained that Farabi's work also emphasizes the practical aspect of the human world, where there is a shift from natural beings to creditable beings.
Badamchi suggests that there are two types of happiness: theoretical happiness outside the cave and practical happiness in the city. Farabi believes that happiness is in the city. Philosophers think about politics to establish a city and achieve happiness.
Badamchi pointed out that according to Strauss's interpretation of Farabi, the focus on political philosophy can be understood as a displacement of philosophy itself. Davari Ardakani shares this view, suggesting that the history of philosophy is marked by this placement. In this context, the figure of Socrates stands out as a peculiar one, since even if philosophy cannot find a practical place in life, it still generates a desire to transcend and elevate oneself.
He continued by stating that Davari Ardakani had discussed the problem of philosophy becoming earthly, and according to him, only Farabi could solve this problem by dealing with political philosophy. Davari Ardakani talks about theoretical happiness which contradicted Farabi's opinion.
Badamchi mentioned that if we take an Arendtian perspective on Farabi, we can discover new insights. Farabi's philosophy is characterized by a distinction between theoretical and practical philosophy, without which we would not have understood him. According to Farabi, the subject matter of practical philosophy is diverse, and he stresses that it is closely related to human philosophy, civics, humanities, and civic matters. This is intended to convey the idea that the civil world is closely linked to human beings. The primary aim of practical philosophy is to understand the world as it changes.
He mentioned in another part of his speech that Farabi discusses the precedence of action over thought in three stages. Farabi believes that the philosopher is closer to the activist.
Mariana Malinova, New University of Bulgaria, “The prophet-philosopher as an Ideal Ruler; Farabi's Justification of the Right to Rule”
Mariana Malinova was another speaker at the meeting and discussed Farabi's justification of the right to rule and the legitimization of political authority. She highlighted that Farabi presents the concept of a "prophet-philosopher" as an ideal ruler, which was a new and fresh idea. The political philosophy and metaphysical foundations in Farabi's work provide a framework for understanding the theory of knowledge.She stated that Farabi provides a comprehensive explanation of certainty and added that Farabi's epistemic perception includes two parts. The first part is the epistemological perception of the Greeks that existed at that time, which was combined with rationalism and Neoplatonism, and the second part is the Islamic model of the Greek epistemological perception.
The speaker argued that in Farabi's philosophy, attaining certain knowledge is the key to achieving happiness, which is the ultimate goal of both individuals and human society. This certain knowledge is metaphysical in nature and provides an understanding of human nature and society, as well as man's place in the world created by God. Although nature has endowed humans with the faculties of speech and wisdom, their understanding is limited by the material world and the constraints of the human mind. Thus, it is necessary to start the process of thinking from outside oneself, and this is where the role of the active will becomes significant.
Mariana Malinova highlighted that the active intellect governs the sublunary world, which is the realm of human development. She also emphasized that the active intellect is the starting point of the thinking process for humans in general and the philosophical thinking process for humans in particular. Furthermore, she stressed that the process of spiritual development and perfection begins with the active intellect, and the ultimate goal is to attain the highest happiness.
Malinova argued that the process of knowledge and cognition is not static but rather dynamic and can lead a person to both epistemological and ontological happiness. According to Farabi, salvation and happiness are achieved when the human soul reaches perfection and no longer needs material support. Malinova explained that in society, there is the potential for the development of powers, leading to a state of utopia where all inherent limitations of humans can be overcome, and individuals can move towards perfection. In such a utopia, natural cognitive abilities and indications form the structure.
The Farabi scholar from New University of Bulgaria mentioned that the epistemological realm creates divisions among people based on factors such as literacy, knowledge, and culture. However, she emphasized that in order to achieve happiness, people must also engage in the right actions and activities. Natural gifts alone are not enough, as individual actions can also contribute to the realization of human potential and movement towards happiness.
According to Malinova, human errors that are voluntary can be overcome by the right behavior of individuals. In Farabi's utopian society, there are elites known as prophet philosophers, and the best person is called a prophet philosopher who receives something from the active intellect. This active intellect is connected to the first cause and acts as a mediator.
Continuing, Malinova explained that Farabi discussed the active intellect and its influence on the Prophet's imagination. The active intellect is positioned below logic and causes a change in metaphysical realities, which becomes a symbol. The prophet-philosopher can then use this to guide the people and masses towards a better understanding of reality.
Malinova, stating that the virtuous people of Medina are also described by Farabi, said: Philosophy has a general aspect for Farabi, and religion is a different manifestation of these symbols and appropriate images that can be useful for guiding people of different cultures. The ruler is similar to the philosopher king of Plato, and here, after the philosopher prophet, due to Farabi's Shiite approach, the Imam is also mentioned, and in fact, the prophet is both an Imam and a legislator.
This university lecturer stated that the philosopher-prophet is not passive and solves the problems of Madinah, and has opinions, and devotes himself to the spiritual development of people. He said: Giving legitimacy to the political authority of the ruler results in a deep understanding that Farabi communicates, and it creates a connection with the masses.
She continued: Farabi considers certain characteristics for the ruler, such as being ethical, rational, and just. These are qualities that may not exist in a person during the process of development or may be difficult to acquire. Therefore, government can be run by multiple rulers who can establish new laws and must have the ability to persuade people through rhetoric. A good military commander must have the ability to enforce discipline and push people towards observing moral laws.
According to Malinowa, Farabi has extensively and conscientiously studied Plato's political philosophy with great attention to detail, and he has taken the foundational knowledge present in Plato's political philosophy, along with a thorough understanding of the philosopher-king. Farabi has also emphasized the possibility of having multiple rulers, as it may be difficult to find all the necessary qualities in one person. Additionally, Farabi's significant contribution is his emphasis on the importance of philosophy in the philosopher, both in theory and practice. Without this understanding of philosophy, Medina is bound to face downfall and destruction.
According to her reading of Farabi, the philosopher prophet empowers us to use symbols and mental images to educate and influence the citizens of Madinat al-Fadilah, and all of this stems from philosophy. Malinowa attributes the innovative aspect of Farabi's ideas to his deep interest in philosophy rather than mere focus on religion.
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