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Farabi’s Perspective on Global Peace | ||
| مجله پژوهش های فلسفی | ||
| دوره 16، شماره 41، 1401، صفحه 302-309 اصل مقاله (409.71 K) | ||
| نوع مقاله: مقاله علمی- پژوهشی | ||
| شناسه دیجیتال (DOI): 10.22034/jpiut.2022.52000.3243 | ||
| نویسندگان | ||
| نادیا مفتونی* 1؛ سید محمدرضا آذرکسب2 | ||
| 1دانشیار گروه فلسفه و کلام اسلامی، دانشگاه تهران، تهران، ایران | ||
| 2دانشجوی دکتری فلسفه و کلام اسلامی، دانشگاه تهران، تهران، ایران | ||
| چکیده | ||
| 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. | ||
| کلیدواژهها | ||
| Farabi؛ culture؛ global peace؛ imagination؛ utopia | ||
| مراجع | ||
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Avicenna. (1952). Miʿrāj Nāmi, edited by Mahdī Bayānī, Tehran: Anjumani Dūstdārāni Kitāb. (in Persian) Farabi. (2003). Ārāʿu ʿAhl al-Madīnat al-Fāḍila wa Muḍāddātihā, edited by ʿAlī Būmilḥam, Beirut: Dār wa Maktabat al-Hilāl. (in Arabic) Farabi. (2013). Ārāʿu ʿAhl al-Madīnat al-Fāḍila wa Muḍāddātihā, Cairo: Hindawī Foundation. (in Arabic) Farabi. (2004). Fusūl Muntaziʿa, edited by Ḥ. Maliksāhī, Tehran: Sorush. (in Arabic) Farabi. (1986). al-Ḥurūf, edited by Muḥsin Mahdī, Beirut: Dār al-Mashriq. (in Arabic) Farabi. (1949). Iḥṣa al-ʿUlūm, edited by ʿUthmān Amīn, Cairo: Dār al-Fikr al-ʿArabī. (in Arabic) Farabi. (1996). Iḥṣa al-ʿUlūm, edited by ʿAlī Būmilḥam, Beirut: Dār wa Maktabat al-Hilāl. (in Arabic) Farabi. (1967). Kitāb al-Mūsīqī al-Kabīr, Ghaṭṭās, edited by ʿAbd al-Malik Khashaba, Cairo: Dār al-Kātib al-ʿArabī. (in Arabic) Farabi. (1998). Kitāb al-Mūsīqī al-Kabīr, translated by Ādhartāsh Ādharnūsh, Tehran: Institute for Humanities and Cultural Studies.(in Persian) Farabi. (1997). al-Sīyāsat al-Madanīyya, edited by Ḥ. Maliksāhī, Tehran: Sorush. (in Persian) Farabi. (1995). Taḥṣīl al-Saʿāda, edited by ʿAlī Būmilḥam Beirut: Dār wa Maktabat al-Hilāl. (in Arabic) Farabi. (2005). Taḥṣīl al-Saʿāda wa al-Tanbīh ʿalā Sabīl al-Saʿāda, translated by A. Jābirī Muqaddam, Qom: Dār al-Hudā. (in Persian) Ibn Taymīyya. (1955). Al-Rad ʿAla al-Manṭiqīyyīn, Beirut: Dār al-Maʿrifa. (in Arabic) Kemal, S. (1991). The Poetics of Alfarabi and Avicenna, Leiden: Brill Publishers. Maftouni, N. (2007). Imagination creativity from the point of view of Fārābī and Suhrawardī, PhD Dissertation, University of Tehran. (in Persian) Nuri, M. (2019). The purposes of art from Farabi's point of view, PhD Dissertation, Tehran's Art University. (in perain) | ||
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