Farabi’s Perspective on Global Peace
Does it sound plausible to obtain a strategy for global peace in Farabi’s political philosophy? Put another way, could we procure a common language leading to peace among all cultures and religions, according to Farabi? Farabi’s utopia (al-madīnat al-fāḍila), literally meaning ‘the excellent state’,...
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| Format: | Article |
| Language: | English |
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University of Tabriz, Faculty of Literature and Forigen Languages
2022-12-01
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| Series: | Journal of Philosophical Investigations |
| Subjects: | |
| Online Access: | https://philosophy.tabrizu.ac.ir/article_15795_4ba498d0aab3e417df84e529e72ff3d4.pdf |
| _version_ | 1797699683358867456 |
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| author | Nadia Maftouni Seyyed Mohammadreza Azarkasb |
| author_facet | Nadia Maftouni Seyyed Mohammadreza Azarkasb |
| author_sort | Nadia Maftouni |
| collection | DOAJ |
| description | Does it sound plausible to obtain a strategy for global peace in Farabi’s political philosophy? Put another way, could we procure a common language leading to peace among all cultures and religions, according to Farabi? Farabi’s utopia (al-madīnat al-fāḍila), literally meaning ‘the excellent state’, consists of five levels. On the first level stands the philosopher (fīlsūf) or the prophet (nabī). The second level includes poets (shuʿarā), music composers (mulaḥḥinūn), writers (kuttāb) and the likes. Farabi strongly believes in the power of imagination (khīyāl) and that most people are under the influence of their imaginative faculty (al-quwwat al-mutakhayyila). This faculty has an important outcome which influences his view on religion (milla), prophet, and their relation with the public (jumhūr): imagination, in his view, is the most powerful tool of influencing the public. Regarding this principle, it could be concluded that there is a shared function between the poet and the prophet. Farabian theory of peace may well be identified, based on the shared function between the poet and the prophet. In other words, for Farabi rational truth and rational happiness is fixed and one, having only one denotation, while its connotations, that is, sensory images and imagery forms are more than one—possibly many more. That being the case, various and sundry cultures and religions might well have different ways to pursue the same knowledge, truth, and contentment. |
| first_indexed | 2024-03-12T04:12:25Z |
| format | Article |
| id | doaj.art-e4c4b1a7dfb949e487a0bc3b9e54c56a |
| institution | Directory Open Access Journal |
| issn | 2251-7960 2423-4419 |
| language | English |
| last_indexed | 2024-03-12T04:12:25Z |
| publishDate | 2022-12-01 |
| publisher | University of Tabriz, Faculty of Literature and Forigen Languages |
| record_format | Article |
| series | Journal of Philosophical Investigations |
| spelling | doaj.art-e4c4b1a7dfb949e487a0bc3b9e54c56a2023-09-03T10:59:25ZengUniversity of Tabriz, Faculty of Literature and Forigen LanguagesJournal of Philosophical Investigations2251-79602423-44192022-12-01164130230910.22034/jpiut.2022.52000.324315795Farabi’s Perspective on Global PeaceNadia Maftouni0Seyyed Mohammadreza Azarkasb1Associate Professor of Philosophy and Islamic Theology Department, University of Tehran, Tehran, Iran.PhD Candidate of Philosophy and Islamic Theology, University of Tehran, Tehran, IranDoes it sound plausible to obtain a strategy for global peace in Farabi’s political philosophy? Put another way, could we procure a common language leading to peace among all cultures and religions, according to Farabi? Farabi’s utopia (al-madīnat al-fāḍila), literally meaning ‘the excellent state’, consists of five levels. On the first level stands the philosopher (fīlsūf) or the prophet (nabī). The second level includes poets (shuʿarā), music composers (mulaḥḥinūn), writers (kuttāb) and the likes. Farabi strongly believes in the power of imagination (khīyāl) and that most people are under the influence of their imaginative faculty (al-quwwat al-mutakhayyila). This faculty has an important outcome which influences his view on religion (milla), prophet, and their relation with the public (jumhūr): imagination, in his view, is the most powerful tool of influencing the public. Regarding this principle, it could be concluded that there is a shared function between the poet and the prophet. Farabian theory of peace may well be identified, based on the shared function between the poet and the prophet. In other words, for Farabi rational truth and rational happiness is fixed and one, having only one denotation, while its connotations, that is, sensory images and imagery forms are more than one—possibly many more. That being the case, various and sundry cultures and religions might well have different ways to pursue the same knowledge, truth, and contentment.https://philosophy.tabrizu.ac.ir/article_15795_4ba498d0aab3e417df84e529e72ff3d4.pdffarabicultureglobal peaceimaginationutopia |
| spellingShingle | Nadia Maftouni Seyyed Mohammadreza Azarkasb Farabi’s Perspective on Global Peace Journal of Philosophical Investigations farabi culture global peace imagination utopia |
| title | Farabi’s Perspective on Global Peace |
| title_full | Farabi’s Perspective on Global Peace |
| title_fullStr | Farabi’s Perspective on Global Peace |
| title_full_unstemmed | Farabi’s Perspective on Global Peace |
| title_short | Farabi’s Perspective on Global Peace |
| title_sort | farabi s perspective on global peace |
| topic | farabi culture global peace imagination utopia |
| url | https://philosophy.tabrizu.ac.ir/article_15795_4ba498d0aab3e417df84e529e72ff3d4.pdf |
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