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Al-Farabi, a prominent Muslim philosopher and thinker of the 4th century Hijri, made significant contributions to the philosophy of art, particularly in the realm of poetry. Al-Farabi's perspective on poetry echoes Aristotle's concept of "Mimesis," which emphasizes the re-creation of observed phenomena rather than mere imitation, resulting in the enjoyment of a new artistic creation. This viewpoint positions literary works as independent phenomena. This article sought to investigate the extent to which Al-Farabi's ideas aligned with formalism, given his influence by Aristotle. Employing a descriptive method and content analysis, the study drew on the insights of Russian Formalists, particularly regarding Mimesis (re-creation), to analyze Al-Farabi's artistic views on poetry. The examination encompassed several works of Al-Farabi, including "An Essay on the Rules of Poetry", "Poetry Collections", "A Treatise on Proportion and Composition", as well as poetic speeches from "Iihsa’ Aleulum", "Ara’ Ahl Almadinat Alfadhila", and "Fusul al-Montazaea". By scrutinizing the perspectives of experts, who considered ancient Greek critics, such as Aristotle, as formalists, alongside the views of Al-Farabi, a prominent figure in Arabic literary criticism, and by delving into Al-Farabi's own works and opinions, it became evident that formalism strongly influenced Al-Farabi's notions regarding the poetry industry. [ABSTRACT FROM AUTHOR]

How the reciprocal rights and responsibilities of citizens and the government are one of the most essential topics in the social sciences and politics, particularly in contemporary societies. Parallel to the transformation of political and social structures in societies and the emergence of the modern government, the concept of citizenship and the role of the citizen as one of the most crucial social elements in the modern society, as well as the political and social rights and reciprocal responsibilities of the government and citizens, became the focus of social scientists and political philosophers. In this regard, we will analyze the issue of citizenship from the perspectives of Alasdair MacIntyre and John Rawls as representatives of the two approaches, collectivism and liberalism, and compare Farabi's views to these. Farabi's formulation of relations draws people from Medina with the concept of “Ahal al-Madina.” The comparative study of the terms “citizenship” and “citizen” allows for a more accurate comprehension of the relationships between individuals in civil life. In this study, a descriptive, analytic, and comparative investigation of the fundamental components of the concept of citizenship and its related dimensions in the thought of Farabi, Alasdair MacIntyre, and John Rawls has been undertaken. The findings of this study indicate that Rawls and McIntyre have profoundly different views on the framework of the concept of citizenship. However, in certain aspects, such as the priority of the public good over individual rights and interests, Farabi’s and McIntyre’s ideas are similar and closely related. [ABSTRACT FROM AUTHOR]

The purpose of this article is to investigate the role and influence of wisdom, thinkingcenteredness, and rationality in the design of utopia according to Farabi's theory as one of the main underlying factors in designing utopia (in moral dimensions). In addition, the character of the influence of rationalism on the ethics of societies, which has been investigated in Farabi’s moral legacy, is analyzed. The article uses an analytical-rational methodology that employs various conceptual, propositional, and system analyses. Farabi has described society as a structure or system and an ordered set, and his discussions refer to a collective order comparable to that of the cosmos. Accordingly, to create a more ideal society, some thinkers have argued that reason and logic are the most important factors, not only for individuals and their moral values, but for the entire system as a whole. This is reflected in the qualities of the Utopian leader (who possesses the maximum level of rationality) and the citizens’ morality. In order to attain their ideal state and become the epitome of virtue, citizens must use their intellect (nous) to make consistent and long lasting judgments and evaluations. The intellectual virtues that result from practical reason are intended for both citizens and their domestic and public affairs, and both individual and social happiness depend on wisdom. However, reason and rationality are not the only factors that contribute to the health and contentment of citizens and society, but they are the most crucial ones that generate additional elements. [ABSTRACT FROM AUTHOR]

This article examines the thoughts of Abu Nasr Farabi in terms of attention to multicultural society and raises the question whether minorities and different ethnic and religious groups are recognized in Farabi's thought. If the answer is yes, how does this happen? In this study, in the two parts of ontological foundations and political-social foundations, topics such as the precedence of philosophy over religion, communal city, the great society, the use of allegory and imagination, the evolutionary formation of language and society, and the increasing complexity of language along with the evolution of society and the impact of Farabi's ontological debates on the acceptance of pluralism in society, have been discussed. In discussing the formation of society, Farabi talked about how different cultures were created and then how they faced each other. A communal city gives the same status to minorities and different groups as advanced democracies do today. The great society in his thought is made up of all nations and is more complete than a single country. Philosophy, which is based on universal rational reasoning and methodology, determines the practical and theoretical opinions of religion and provides a common language for all the residents of a city, and thus, hadithism and religious appearances do not replace rational truths. All of these make Farabi's thought rich and efficient source for analyzing and investigating a multicultural society and show the acceptance and desirability of a multicultural society in his thought.

Seeking happiness, fortune, and perfectionism are in the essence of human existence, and without a doubt, all humans are in search of success, salvation, and happiness throughout their lives. Therefore, the issue of happiness and good fortune has always been the concern of thinkers and sages throughout the history in the field of psychology and anthropology. Al-Farabi, the second teacher, defined the happiness of man as "the good that requires pleasure, which is beyond him and the last thing that can be done by human beings" and Ibn Sina used "the best thing a living person has ever sought to achieve" and other similar expressions. Of course, other thinkers have also identified the happiness and good fortune of the human being, from a selected point of view. In this article, we first explain and analyze the views and rational and narrative approaches, then analyze Farabi's opinion on the issue of happiness and his inclination to other opinions, and finally we focus on the best speech in explaining human success and happiness.

If until now Farabi has been considered the founder of Islamic philosophy, then he can also be called the founder of a special subjectivity in philosophical thought of the Islamic world. Some philosophers of the world, as well as contemporary Iranian philosophical thought, in general, have acknowledged the possibility of dialogue between classical and modern philosophical thinking. But this dialogue has double importance for Iranian classical philosophers, because such a discourse is one of the conditions for the possibility of being present in the new philosophical horizon and conversing (and not necessarily agreeing) with it. So far, this type of discourse has been more or less based on philosophical arguments such as existence, nature, causality, motion, goal, knowledge, etc. The suggestion of this article is that it is possible and even necessary to continue this dialogue by raising another basic issue and opening another path. The basic problem proposed is the question of the subjectivity of Farabi's philosophy. Farabi's philosophy involves a certain epistemology which, more or less, includes a theory or a description about the subject. Now the question is: what is the implied subjectivity in Farabi's discussion of knowledge? This question is worthy of consideration because the foundation of modernity is subjectivity. This article tries to follow the same approach based on Farabi's texts, inspired by Cartesian methodology in extracting philosophical subjectivity. As a result, Farabi can be introduced as the founder of Islamic subjectivity.

Farabi did not deal with art and beauty in a special and separate way, and he has no other writings in this field, except for a work entitled "Great Music", which has a scientific and mathematical perspectives. Therefore, his principal fame is due to his extraordinary opinions in the field of politics and political philosophy. He considers the goal of individual and collective human life to be reaching happiness. But he considers life in a perfect and virtuous society to be necessary for a person to achieve happiness. Man should be raised and educated in such a society to reach happiness, which is a political goal and of course otherworldly. The teacher and guide must be able to use his imagination to reach the useful mind. It is from this channel that artists play a key role in Farabi's utopia and are ranked next to the head of Medina. The two concepts of imagination and simulation, on the one hand, in the education of citizens, and on the other hand, in the creation of works of art, highlight the dignity and social-political position of artists. Farabi's definition of beauty is based on the concept of perfection. In fact, perfection is beauty, even though perfection is happiness. With such an attitude, it can be concluded that the whole of Farabi's political philosophy has an aesthetic aspect, and in this way, the elements of his political aesthetics can be compiled. In this article, by using the collection of library information and the descriptive-analytical method, elements such as happiness, imagination and similes have been examined and addressed the definition of beauty that Farabi has based on perfection.

Thoughts and theoretical reflections about “governance” in Islamic society, whether theorizing about the desired structure of government or describing the characteristics of an ideal ruler, is one of the most important topics studied in the field of political thought and philosophy in Islam, to which great names such as Farabi, etc. are connected. In this context, this research, through a comparative approach, seeks to examine and analyze the views of Farabi and Sohrawardi about the ideal ruler from the perspective of a judicial approach. Based on such an approach, a philosopher like Farabi considers the different ways of connecting to the active intellect as the separation of the theoretical intellect from matter and the connection to the active intellect, and a divine sage like Sohrawardi also speaks of the separation of the theoretical intellect and the separation of the power of imagination, which is manifested in a prophet. In the eyes of both thinkers, human reason has the ability to overcome material existence. This type of excellence is a condition for achieving complete metaphysical knowledge and theoretical perfection. The ultimate happiness is the achievement of the active intellect. “The Absolute First Leader” and “Quṭb (Imam or pole)” have both achieved this position. Introduction The ideal government and ruler, in the system of Islamic philosophy, are based on the approach of philosophers to wisdom and their opinions and ruling foundations. The philosophers’ approach to wisdom and intellect in the system of Islamic philosophy has changed and developed from Farabi to Sohrawardi and later. Based on this change in the method and approach to wisdom of the sages, philosophical issues and topics including the issue of government and the ideal ruler, have also undergone changes and transformations. Despite the significant evolution of Islamic philosophy in the two Peripatetic and Illuminative systems, it seems that the ideal ruler in Sohrawardi’s philosophy, which he refers to as “the pole/Imam (quṭb),” is compatible with the first leader of al-Farabi’s utopia. The problem of this research is to investigate the characteristic features of “Qutb” and “First Leader/Philosopher” in the Peripatetic and Illuminative systems of philosophy based on Sohrawardi and Farabi’s approach to wisdom and its types. “Qutb” in Sohrawardi’s thought In the wisdom of enlightenment, the perfect human being and the “Qutb” to whom the position of caliph belongs, is perfect in intuitive and argumentative wisdom, and in other words, he is both adept in reflection and adept in discussion. In Sohrawardi’s thought, the rulers must know wisdom as well be practical wayfarers, that is, they must possess a combination of theoretical and practical wisdom. On the one hand, Sohrawardi’s theory is influenced and consistent with Plato’s theory, both of which emphasize the “ruling sage,” and on the other hand, it is influenced by the Iranian tradition and the benefit of the ideal kings from wisdom and intellect, and “Khurra-yi Kiani”[1] and the approval of God, which is in the interpretation Religious and close to Sufism and Shiism, it is interpreted as Qutb and divine sage. A Qutb or an Imam is one who is connected with the active intellect, receives grace from the higher realm, and spreads goodness, prosperity, knowledge, justice, and virtue among religions with a divine plan. “The First Leader” in Farabi’s thought The First Leader is someone who does not need the guidance of another human being; rather, all sciences and knowledge are obtained by him in esse and he is able to infer appropriate actions and behavior from general reasoning. He can also best guide others to perform these meritorious deeds; the same actions and actions that bring a person to happiness. These abilities are realized in people of great and outstanding nature by connecting to the active intellect. Such a person, in fact, in the eyes of the ancients, is a king and ruler and worthy of revelation. The rule of such a person is the first rule and his leadership is the first leadership, and the rule of others that is through his rule will be the subordinate rule, and people under the rule of this leader and leader are virtuous people, the chosen ones, and the fortunate ones. Conclusion In examining and comparing the two viewpoints, it should be said that a philosopher like Farabi considers the different ways of connecting to the active intellect to be the separation of the theoretical intellect from matter and the connection to the active intellect, and a Godly sage like Sohrawardi also speaks of the separation of the theoretical intellect and the power of imagination, which manifests itself in a prophet, where we witness detachment from matter and the ability to remove the soul from the body. In the eyes of both thinkers, human reason has the ability to overcome material existence. This type of excellence is a condition for achieving complete metaphysical knowledge and theoretical perfection. The ultimate happiness is the achievement of the active intellect.”First Leader”and “Qutb” have both achieved this position. Based on this, the complete transcendence of material existence is possible for certain people.

Bu makalenin konusu Farabi ve John Hick’in din tasavvurlarının çoğulculuk açısından mukayesesidir. Bu makalenin amacı ise farklı zamanlarda yaşamış ve farklı dini geleneklere mensup olmalarına rağmen bu iki düşünürün din tasavvurlarının kıyaslanması ve dini çoğulculukla uyumlu olan yönlerinin gösterilmesidir. Her iki düşünür de insanı, toplumsal ve dini yönü olan canlı olarak tanımlamaktadır. Farabi din yahut kendi kullandığı terimle mille kavramını, toplumsal ve siyasi bir sistem anlamda kullanmaktadır. Farabi’ye göre dinler, insanın varoluş amacı olan “nihai mutluluk”a ulaşmayı hedefleyip hedeflemediklerine göre erdemli yahut erdemsiz (cahilî) olarak ikiye ayrılırlar. İnsanın varoluş amacı olan nihai mutluluktan başka bir amaca hizmet etmek için tesis edilmiş bütün dinler erdemsiz dinlerdir. Erdemsiz dinler çeşitlidir, bir din mutluluktan başka bir amacı, zenginlik yahut şan gibi dünyevi bir iyiliği hedefliyorsa erdemsizdir. Aynı şekilde hakikate vakıf olmadığı halde hakikate vakıf olduğuna inanan bir ilk başkan tarafından tesis edilen bir din sapkın ve dolayısıyla yine erdemsiz bir dindir. Görünüşte nihai mutluluğa ulaştırmayı hedefler göründüğü halde arka planda yöneticinin başka bir dünyevi hedefini gerçekleştirmeye hizmet etmek üzere kurulan din de aldatmaya dayalı erdemsiz bir dindir. Erdemli din ise, kendisine tabi olanların nihai mutluluğa ulaşmasının hedeflendiği dindir, bu dinde tek olan ve nazari felsefe ile ulaşılan hakikat, tarih ve kültürel şartlara uygun olarak sembolik bir şekilde ifade edilmektedir. Dolayısıyla erdemli din birden fazla olabilir. John Hick için ise din, insani “nihai endişe”nin yöneldiği nesne olan Nihai Gerçek (The Real) ile kurulan tecrübi ilişki içerisinde O’na içinde bulunulan tarihsel ve kültürel gerçeklikle kayıtlı olarak verilen fenomenolojik cevaplardır. Bu manada dinler, vakıadaki çeşitliliği ve çokluğuna rağmen insanı “ben merkezlilikten hakikat merkezliliğe” dönüştürebildiği oranda numenal nihai Gerçek’e verilen cevaplar olarak eşittir. Hakikate dair rasyonel realist bir epistemolojiyi savunan Farabi ile eleştirel realist bir epistemolojiyi savunan Hick’in din tasavvurları birbirinden farklı bir konumdadır. Fakat bu farklı konumlara rağmen, her iki düşünürün din tasavvuru da dini çeşitlilik vakıası karşısında, tek bir dini doğru kabul edip onun dışındakileri yanlışlayan “dışlayıcılık” yahut yine tek bir dini doğru kabul edip onun dışındaki tüm dinleri bu doğru kabul edilen dine uyumları oranında doğru kabul eden “kapsayıcılığı” değil çoğulcu bir yaklaşımı destekler görünmektedir. Her iki düşünce sistemi arasında hedeflediğimiz kıyasın temeli bu çoğulculuğu destekleyen yaklaşımdır. Hick için dini çeşitlilik vakıasına cevaben çoğulculuk en makul cevaptır ve Hick, dini çoğulculuğu bir teori olarak eserlerinde tesis edip savunmuştur. Farabi için ise böyle bir durum söz konusu değildir. Farabi’nin düşünce sistemi içinde dini çoğulculuk olarak tesis edilen bir teori yoktur. Fakat Farabi için nazari felsefeye dayanan ve onun sembolik ifadesi olan erdemli dinlerin çokluğu bir vakıadır. Çünkü insanlar varoluşu gereği çeşitli potansiyellere sahiptir ve buna bağlı olarak çeşitli mertebelerdedir. Hakikatin bu çeşitli mertebelerdeki insanların seviyelerine uygun bir şekilde ifade edilmesi ve bu insanların mertebelerine uygun olarak, varoluş amaçları olan nihai mutluluğa yönlendirilmeleri gerekmektedir. Bu da nazari felsefe ile ulaşılan hakikatin her toplumun tarihsel ve kültürel durumuna uygun bir şekilde sembolik bir anlatımla ifade edilmesi ve erdemli dine tabi olanların onları nihai mutluluğa ulaştıracak eylemlere yönlendirilmesi ile olmaktadır. Bu doğal olarak erdemli dinlerin birden fazla oluşu ile sonuçlanacaktır ki Farabi de bunu teorisinde açıkça ifade etmektedir. Bu açıdan Farabi’nin din tasavvuru, tüm dinleri aşkın nihai hakikat olan Nihai Gerçek’in farklı tarihsel ve kültürel görünümleri olarak eşit kabul eden Hick’in savunduğu çoğulculuktan farklı olmakla birlikte aynı hakikatin farklı sembolik görünümleri olarak erdemli dinlerin çeşitliliği ve eşitliği manasında çoğulcu olarak değerlendirilebileceği kanaatindeyiz.

This paper is about the book which is written by Janne Matilla “(The Eudaimonist Ethics of al-Fārābī and Avicenna, Leiden: Brill, 2022, 256 pages)”. This work written by Matilla revolves around the comparative analysis of two eminent philosophers of Islamic Philosophy. Matilla adopts partially the method that emerges in the literature about Islamic Philosophy. Therefore, the results that the author reaches are unique contributions to the literature. Because this method is not applied completely, some problems of interpretation are seen in the work.

The practical dimension of human existence is related to his actions; Actions that shape his personality and with the guidance of practical wisdom can be transformed into wise actions and cause human happiness. The findings of the research, which is based on the descriptive and analytical method and based on library sources, show that Farabi paid special attention to the practical dimension of human existence in his view in the field of Madina Fazeleh; So that the actions of the people of Madina, along with knowledge, are among the components that cause Madina to become virtuous and Fazeleh, and if the people of Madina have knowledge; But if there is weakness in their actions, it will not be a utopia, and according to Farabi's own interpretation, it is an immoral and Faseghe Medina. It means a Medina whose inhabitants believe and know God and goodness; But in practice, they do not adhere to their knowledge. In the same way, the analysis of the works of Allameh Muhammad-Taqi Ja'fari shows that he considers action to be the main component after awareness and knowledge to reach an Intelligible life and even believes that the reasonableness of a Intelligible life is not only through theoretical Intellect, but also includes theoretical and practical Intellect. Examining the views of two thinkers shows that they both pay attention to wise action as the main component and acknowledge its role in individual and social life.

The history of thought has always developed in an eclectic structure. While the contributions of the branches of science alone to humanity are limited, much more significant developments have been achieved with other branches of science. In terms of Fârâbî’s thought system, this holistic thought structure gains much more importance. The field of mathematics is also very significant for Fârâbî, who created his holistic system with his detached works on almost every subject in the field of thought. This system, which acts as a bridge between the field of social sciences and technical sciences, is very important in terms of social progress. Fârâbî’s views, which revealed the relationship he established between geometry and philosophy in his book on technical geometry, which he dealt with independently, were supported by his work called İhsâu’l-Ulûm (The Count of Sciences), and the relationship between geometry and philosophy was tried to be revealed. [ABSTRACT FROM AUTHOR]

Thoughts and theoretical reflections about "governance" in Islamic society, whether theorizing about the desired structure of government or describing the characteristics of an ideal ruler, is one of the most important topics studied in the field of political thought and philosophy in Islam, to which great names such as Farabi, etc. are connected. In this context, this research, through a comparative approach, seeks to examine and analyze the views of Farabi and Sohrawardi about the ideal ruler from the perspective of a judicial approach. Based on such an approach, a philosopher like Farabi considers the different ways of connecting to the active intellect as the separation of the theoretical intellect from matter and the connection to the active intellect, and a divine sage like Sohrawardi also speaks of the separation of the theoretical intellect and the separation of the power of imagination, which is manifested in a prophet. In the eyes of both thinkers, human reason has the ability to overcome material existence. This type of excellence is a condition for achieving complete metaphysical knowledge and theoretical perfection. The ultimate happiness is the achievement of the active intellect. "The Absolute First Leader" and "Quṭb (Imam or pole)" have both achieved this position. [ABSTRACT FROM AUTHOR]

Bu çalışma Türkiye Cumhuriyeti’nin ilk dönemlerinde kadın kimliğiyle akademik çalışma yapan çok az kişiden biri olan Mübahat Türker Küyel’i özetle tanıtıp onun özellikle Türk düşünce tarihi ve kültürüne katkılarını ortaya çıkarmayı amaçlamaktadır. Çalışmanın ortaya konulmasındaki temel nedenlerden biri Küyel hakkında yapılan çalışmalar yok denilecek kadar az olmasıdır. Az sayıdaki bu çalışmalara örnek olarak onun hayatı, eserleri ve temel görüşleri üzerine hazırlanan yüksek lisans tezi verilebilir. Buna ek olarak Küyel hakkında yazılan birkaç kitap bölümü de mevcuttur. Bizim çalışmamız Küyel’in hayatı ve eserleri hakkında kısaca bilgi verdikten sonra onun özellikle Türk düşüncesine katkılarını eserleri üzerinden tespit etme yönüyle farklılık göstermektedir. Zira Küyel bir felsefe tarihçisi olmasına rağmen eserleri dikkatle incelendiğinde onun Fârâbî, Harezmî, Beyrûnî ve İbn Sînâ gibi Türk filozofları üzerinde çeşitli müstakil çalışmaları bulunmaktadır. Özellikle Küyel’in Üç Tehâfüt Bakımından Felsefe ve Din Münasebeti adlı doktora tezi Türkiye’de yapılan İslam Felsefesi çalışmaları açısından oldukça önemli ve özgün bir konumdadır. Bunların yanı sıra o gerek Bilge Kağan ve Tonyukuk gibi İslâm öncesi Türk devlet adamlarının gerekse Yusuf Has Hacip, Ahmet Yesevî ve Yunus Emre gibi Müslüman Türk düşünürlerin önemine vurgu yapıcı yazılar kaleme almıştır. Çalışmaları bütüncül bir şekilde incelendiğinde Küyel’in Türk kültürü ve düşüncesine katkıları daha net görülecektir. Monografi özelliği gösteren bu çalışmada ağırlıklı olarak örnekleme tekniği merkezli tasvir metodu kullanılmıştır.

Civil education is known as one of the important functions of education, and to teach and learn civil education, there must be a model. One of the important theories related to civil education belongs to Farabi, who is an Iranian-Islamic philosopher. The present study aims at exploring the model of civil education from Farabi’s viewpoint. The approach of the study is qualitative and its method is content analysis. All Farabi’s first- and second-hand translated works, which were selected using the purposeful sampling method and convenience sampling, were explored. Thematic analysis method was used to analyze the results of this study. The findings of the thematic analysis were organized in the terms of 50 categories, 34 basic themes, 7 organizing themes and 4 global themes. The results showed that civil education and its dimensions appropriate to the culture and values of our society should be introduced into the educational system. Furthermore, this study introduced some methods of active and participatory civil education and the way to use them from Farabi’s viewpoint.

Mencius and Farabi are prominent representatives of two important Eastern intellectual traditions, namely Confucian-Chinese philosophy and Islamic-Iranian philosophy, who had basic reflections on the nature and functions of the state and how to moralize it efficiently. The basic question of the article is the attitude of these two political philosophers towards the fusion of ethics and politics in the state and how to draw the moral state. The hypothesis is based on the elaboration of ethics and politics in the concepts of utopia, prosperity, legitimacy and justice and the formation of the moral state from the perspective of Mencius and Farabi and their major similarity in the general approach, which, based on the comparative research method, has many commonalities and noteworthy differences. Government, essential good, continuity and unity of ethics and politics, instrumental and maximal government/comprehensive social security/providing security-welfare-virtue, Hakim-Shahriar government, relationship between religion, politics, spirituality and ethics, happiness is a multi-faceted and multi-dimensional matter/achievement Happiness is a relative matter, the legitimacy of the heavenly and earthly duality, moderation and middle ground/opposition to its excess and immorality/and comprehensive justice are the commonalities of these two. Establishing a balance between the elitist and populist approach by Mencius, more clarity on the instrumentality of the state/and in terms of the right of revolution, more emphasis on the duties of the government/servant government, empirical-rational-detailed description, comprehensive happiness between nature and will, the role of the people Beyond Farabi's theory/the voice of the people is the voice of God, and more emphasis on political justice, the differences between Menisos and Farabi in the field of moral government can be enumerated.Mencius, a great thinker and philosopher of East Asia, and Farabi, a thinker and a high-level philosopher of West Asia, are two examples of treasures that the explanation of their opinions in the field of government can increase the connection between these two rich and deep traditions. In this research, an attempt has been made to analyze the fields related to ethics and politics, which are the components of the term called political ethics, and based on this, to clarify the similarities and differences between the two. Mensus, like Farabi, who is the second teacher in the philosophical tradition of Islam, can be called the second teacher in the Confucian tradition. He explained and explained and of course invented and theorized in the school of Confucius and is considered the closest interpreter of Confucius to him.Like Aristotle, Mencius and Farabi believed that man is a political animal and can only fully expand these relationships when he is inside the state and society. He considers the government to be a moral institution and they believe that its head should be a moral leader. According to these two philosophers, the distribution of charity among all the members of Madinah is based on the eligibility of people. Charities include officials and positions, security, health, dignity and status, sanctity, property, wealth and the like. Therefore, all citizens have rights, and everyone has the right to have a job and work suitable to their social personality.Unlike today's political philosophy in the West, Farabi does not believe in the separation of public and private spheres and considers them to be the same. The similarity between Al-Farabi and Mencius is the special prominence of political philosophy in the thoughts of these two. But in this field, the difference between the two is also clear. While Farabi follows political philosophy in the form of political wisdom in theory. Mencius seeks political wisdom in the public arena.According to Mencius and Farabi, a good, efficient and superior government is the result of the combination of ethics and politics. Based on this, the work of a good government should start from the people and go up, not from the ruling class and go down. People are not only the root but also the last judge of the government. Utopia, which is an ideal society, is realized when ethics and politics are combined. Happiness is multifaceted and multidimensional. Learning the benevolence of the community and the people is the extension of justice. Justice is realized when people have the ability and power to exercise sovereignty and can criticize the government and, if necessary, criticize it or correct it. In response to this question, Mencius considers the government a moral institution and believes that its head should be a moral leader.

Rationality or relativity? In which one does Farabi believe? How does it relate to imagination and the permanent, if at all? For Farabi, people come to grasp rational truths mostly through the use of their imagination. Furthermore, the arousal of people's feelings and emotions often originates in their imagination via imagery forms. The ultimate utopian goal is to drive the public to achieve rational happiness. Since the public, based on their nature and general habits, in effect cannot perceive the rational truths, the path to rational happiness must be represented via their imagination. Moreover, their imaginary concepts and forms should be made the permanent. So bringing rational happiness to people's minds through their imagination, the media of each society should represent rational truths through the sensory and imagery forms familiar to that society. The Farabian theory of cognition shares aspects of relativity as well as rationality. To Farabi, rational truth and rational happiness is fixed and one, having only one denotation, while its connotations, say, images and imagery forms are various and sundry. That being the case, different communities can have different ways to perceive the same truth, working toward the same goal. [ABSTRACT FROM AUTHOR]

The main purpose of many theories about the nature of creation is to explain the relationship between God and the universe. According to the model of cosmology developed with Aristotle (d. 322 BC), based on the additions made by Ptolemy (d. 168), the relationship between God and the universe is not based on creation, but rather a limited influence of God on the universe. With Plotinus, a new model was introduced that all things emanated from God, which radically diverged from old references, even though it takes them into account. Arguing that creation occurred as a result of overflowing from the One in the form of emanation, Plotinus (d. 270) thought that the existence of beings necessarily came out of the One, staying within the boundaries of cosmology known from the very beginning. Plotinus based his theory on the assumption that each categories called intellects that emanated from God or the One corresponds to a sphere in the superlunar realm, by combining them with the cosmologies of Aristotle and Ptolemy. Al-Fārābī's (d. 339/950) theory of emanation, one of the essential components of his metaphysics, his design of the One, which was at the peak of the cosmic order, beyond existence and thought, unlike the One of Plotinus (tō hen) or the First of Proclus (d. 485) (tō proton), is extremely important for the development of the theory. In his thought, while the emanation from the First to the second and thus to the eleventh intellects occurs, a reasoning process takes place from the eleventh to the tenth and thus to the First on the other hand. In this bipolar understanding, while the emanation process is downward, the reasoning process is upwards. Although al-Fārābī does not explicitly state it in his work, al-Madīna alfād? ilah, the emanation of the second being from the First takes place simultaneously, in an eternal form, and necessarily with God's thinking of his own essence. On the other hand, al-Fārābī's theory of emanation differs from the three hypostases of the One, Intellect, and Soul put forward by Plotinus. Among the Islamic sects, especially Ismāīlism, stands out with its distinctive views of being, a synthesis of Neoplatonist emanation and Islamic creation ex nihilo. For example, Abū Yaqūb al-Sijistānī (d. 393/1003), as an Ismāīlī thinker in the post-Fārābī tradition of Islamic philosophy, adopted some elements of Neoplatonic ideas, on the one hand; and he thought that the view of creation originating from the Qur'an should not be ignored, on the other. While his ideas based on the One's transcendence and hierarchy appear quite compatible with Islamic teaching, his emanation system has also always accepted some form of God's involvement in nature and creation, which Ismāīlī theology vehemently rejects. Therefore, al-Sijistānī presents an understanding of emanation that essentially preserves the three hypostases of Plotinus, positions God outside of reality, and thus restricts him only to the function of creation. Another Ismāīlī thinker amīd al-Dīn al-Kirmānī's (d. 411/1020) system, on the other hand, is generally emanationist, and yet differs from al-Fārābī's in the emergence of the first being (the Universal Intellect). Accordingly, the Universal Intellect was created by God out of nothing (ibdā). At this point, he prefers to adhere to his Ismāīlī predecessors. Apart from this, al-Kirmānī adheres to Fārābī's system of emanation even though he uses terminologically different concepts from al-Fārābī. This article aims to compare the Fārābīan interpretation of the Plotinian formulation of the emanation theory with that of al-Kirmānī, in terms of its parallels and distinctions. [ABSTRACT FROM AUTHOR]

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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.

In this article, the opinions of peripatetics, such as Al-Kindi, Farabi, and Ibn Sina, are examined under the role of practice in the completion of theoretical reason.the method of this article is logical analysis. The importance of the research is due to the explanation between practice and science, which somehow clarifies the connection between metaphysics and ethics and the gap between opinion and practice in the philosophy of these thinkers. The necessity of explaining the issue in the opinions of these thinkers is to show the type of evolution and peripatetic approach, while discussing the effect of science and practice in the direction of happiness. The results of the research show that Kindi has dealt with this theory based on connecting the soul to reasonable forms in the dream. While discussing happiness and the actualization of the potential human intellect, Farabi puts forward his theory that by receiving the general forms or what God has sent to humans through revelation, he achieves his happiness, i.e. the perfection of the faculty of rationality and theoretical intellect. Ibn Sina considers the relationship between science and practice to be bilateral. According to him, the perfection of the human intellect is from the potential to the useful intellect, through the active intellect, but after the human intellect is actualized, it needs actions in order to connect at a higher intensity and higher level. it is free from material and physical affairs and has the ability to receive and unite with general forms.

This paper explores the similarities and differences in Mencius' and Farabi's perspectives on moral virtue. Influenced by aspects of moral philosophy and the ideas of Aristotle and Plato, the study presents a theoretical framework that highlights a shared approach to moral virtue and naturalism. While both philosophers embrace moral virtue, Mencius focuses on practical and partial virtues, whereas Farabi emphasizes theoretical, intellectual, and general virtues. This distinction results in several differences between their viewpoints. Mencius regards nature as the comprehensive source of ethics, emphasizing the inherent goodness of human nature. On the other hand, Farabi proposes the role of habit and practice in shaping morality. Farabi contends that morality is predominantly acquired, in contrast to Mencius, who emphasizes its innate nature. Additionally, Farabi suggests that an individual can elevate morality through habituation, a perspective not shared by Mencius. [ABSTRACT FROM AUTHOR]

Meaning therapy is a method that helps a person find meaning in his life behind difficulties and problems and answer to his fundamental questions. The main hypothesis of this paper is that the principles of semantic therapy can be found in Farabi's philosophical and political theories that are compatible with the views of Victor Frankl, the founder of the semantic therapy school, and these principles can be explained based his thought. Examining Farabi's system of thought in a descriptive, comparative, and inferential way, we find that he is not only a philosopher and political thinker but also a doctor who, by identifying the suffering of the people of his time, tries to cure the disease of his society by teaching philosophical and political principles to provide meaning. His method of meaning therapy to achieve a meaningful pattern of life, i.e. understanding happiness can be found in 1. doing valuable work, 2. creating empirical values 3. Value of high experiences, and its components: recognizing individual responsibility, creating moral virtues, forming a community, and Lovemaking, mentioned. [ABSTRACT FROM AUTHOR]

Farabi's cosmology is one of the dimensions of Farabi's philosophy that reflects his worldview. Farabi was the first Islamic philosopher to formulate a coherent theory of the universe, which became the model and basis for philosophical cosmology in the tradition of Islamic philosophy. Farabi's cosmology is a mixture of two Greek heritages, both philosophical and scientific, and the other is the heritage of the emerging Islamic civilization, which has been accompanied by his own innovation and initiative. By accepting the theory of issuance, Farabi rejected Aristotle's essentialist view of cosmology and, with an ontological approach, drew his own cosmology. Farabi's cosmology is a paradigm and pattern-oriented system whose origin is known and can be drawn based on the original origin of the destination, unlike the Aristotelian system that is an exploratory system in which beings are discovered in the stages of research and reflection. In Farabi's cosmology, implications such as theism, system-orientation, humanism, ontological precedence over epistemology, and causal relationship can be traced. The present article tries to describe Farabi's cosmology based on Farabi's origin, principles, innovations and initiatives, and then state the implications of Farabi cosmology. [ABSTRACT FROM AUTHOR]

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. [ABSTRACT FROM AUTHOR]

The institution as a social reality and the source of coherence in common actions between members of society, in addition to being the subject of sociological and economic studies, has also been the subject of ontological analysis by some contemporary philosophers. Farabi, as a thinker who cares about society in his philosophical analyzes, is a philosopher who, by presenting his own theory in field of "public images" has been able to re-read the foundations and grounds for discussing ontological analysis of institution and answering the question of why the actions of people in the society are shared. This study seeks to explain the relationship between Farabi's theory of "public image" and its accessories, as well as examining the concept of "institution" as a social reality. According to Farabi's view institutions are the same public images that imitate the natural needs or sacred intellects in tangible forms, using them as a prelude to behavior and consequently creating new credential.

Felsefe ve mantık, Hıristiyan düşünce geleneğinden farklı olarak, İslâm kültüründe güçlü bir irade sonucu ve herhangi bir sınırlamaya tabi olmadan gelişmiştir. Tarihin gördüğü en büyük entelektüel atılım olarak Eski Yunan, Süryani, Pers, Yahudi ve Hind düşüncesinin önemli kültürel içerikleri, çeviri hareketleri çerçevesinde, Arapçaya aktarılmıştır. Bu bağlamda bazı kültürel unsurlar, söz gelimi kelâm, felsefî düşüncenin kabulü ve anlaşılmasında etkili de olmuştur. Çevirilere konu olan içerik başlangıçta, tıp, astronomi, kimya ve matematik gibi alanlarla ilgili olsa da bunlarla bağlantılı felsefe ve mantık unsurları da sürece eklenmiştir. Aristoteles’in derin etkisi mantığın, Meşşâî biçimiyle İslâm kültüründe yaygınlaşmasını sağlamış ve bu bağlamda felsefeciler ile bazı kelâmcılar arasında güçlenmesinin yolunu açmıştır. Bu süreçte içeriğin özellikle kısıtlanmadan aktarılması, özgür bir entelektüel ortamın bulunması, Müslüman düşünürlerin bunlara erişimini kolaylaştırmış, onların özgün katkılar sunmalarını sağlamıştır. Bu bağlamda mantık, zamanla, kelâm, dil ve fıkıh gibi disiplinlerle etkileşim halinde olmuştur. Özellikle Fârâbî’nin (öl. 339/950) tasarladığı biçimiyle mantık, İslâm entelektüel geleneğinde özgün bir alan haline gelmiştir. Fârâbî, tıpkı Aristoteles gibi, mantığı doğruluğun bir ölçütü olarak kurgulamak istemiş, onu diğer bilimler için kullanılabilir kılma adına, kavramlar ve yargılar düzleminde ortaya koymuştur. Güçlü mantık kurgusu, sadece felsefe değil diğer İslâmî ilimler için de sağlam bir temelin oluşmasına katkı sağlamıştır. Bu anlamda İslâm felsefesinin ve mantığının anlaşılması, Fârâbî düşüncesini daha yakından ve farklı bağlamlarda incelemeyi gerektirmektedir. Çalışmamızda felsefe ve mantığın İslâm öncesi kökenlerini kısaca ele alacağız ve bu düzlemde genel olarak Fârâbî’nin söz konusu geleneğe katkılarını Tanrı, bilimlerin tasnifi, mantığın felsefî boyutu gibi temel bazı konular çerçevesinde incelemeye gayret edeceğiz.

Abu Nasr Farabi focuses on influence of the music on emotions and emotional problems including extreme emotions and moods. But how effective is music in changing a specific emotional issue? This essay reports what is probably the first scientific study of the effect of music on a precise extreme mood. Using a randomized experiment, we measure how a music affects sexism. More specifically, the experiment measures the extent to which a piece of music that we have created weakens the belief among some Muslims that women are not as suitable as men for positions of chairmanship. We find that the music reduces sexism by 22.48 percent, compared to a control treatment that presents the same argument and story verbally. Results, moreover, indicate that prejudice against women is not an inherent feature of Islam and is rather a function of the descriptive beliefs that prevail in some Islamic societies regarding women’s capabilities.

Copyright of Journal of Islamic Review / İslam Tetkikleri Dergisi is the property of Journal of Islamic Review and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal of Ilahiyat Researches / Ilahiyat Tetkikleri Dergisi is the property of Ataturk University Coordinatorship of Scientific Journals and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

İslam felsefesi alanında siyasete dair kuram üreten ve paradigma ortaya koyan filozofların başında Fârâbî gelmektedir. O, mantık, ontoloji, epistemoloji ve aksiyoloji gibi teorik alanların dışında siyaset ve devlet yönetimiyle ilgili öne sürdüğü nazariyeler ile geçmişten günümüze İslam siyaset düşüncesine ve bu düşünce ekseninde gerçekleşen devlet yapılarına ışık tutmuş, “el-medînetü’l-fâdıla/faziletli şehir” kavramıyla erdemli devleti siyaset felsefesinin merkezine yerleştirmiştir. Fârâbî, bu hususta her ne kadar Platon’dan esinlenmiş olsa da kendi özgün görüşlerini bağlı olduğu dinin temel ilke ve kavramlarından yola çıkarak açıklama cihetine gitmiştir. İbn Rüşd ise, kendisine ait felsefi-düşünsel özgün eserleri olan bir filozof olmasına rağmen felsefe dünyasında genel olarak Aristoteles şârihi olarak bilinmiş ve bu yönüyle meşhur olmuştur. Ancak metafizik alanında Aristoteles’in eserlerini şerh eden bir filozof olarak tanınan İbn Rüşd’ün siyaset felsefesi alanında şerh ettiği eser ise Platon’a aittir ve onu farklı kılan hususiyetlerden biri de budur. O, Platon’un Devlet adlı eserini ed-Darûri fi’s-Siyâse adıyla şerh etmek suretiyle metafiziğin dışında siyaset felsefesiyle de ilgilendiğini ve bu alana uzak kalmadığını ortaya koymuştur. Bu makale, iki büyük filozofun görüşlerini İslam siyaset felsefesi açısından mukayeseli bir şekilde ele almaktadır.

The dissolution of the Western-dominated Postwar Order, and the Eurocentric myths that sustain it, presents a unique opportunity to ponder an old question posed by every new generation: How can philosophy, which Islamic and ancient Greek learning traditions have long defined as the pursuit of “wisdom,” resume its millennial civilizing role? This paper looks beyond passing political events to reconsider why philosophy was viewed in this role. As different as al-Fārābī, Ibn Sīnā, Ibn Khaldūn, Mullā Ṣadrā, Hegel and Heidegger are from each other, they all approached the question of civilization philosophically by way of the fundamental question of beingness (mawjūdiyya) and existence (wujūd). Moreover, they strove for “completeness” of thinking with the “practical,” where, however, they resisted the temptation to reduce man to his practical or biological functions. Given the magnitude of the present challenges we all face, no dialogue across cultural boundaries can ignore the caution with which philosophical tradition has laid out the terms of this completeness in being.

The purpose of this study is to analyze the arguments for the authoritarianism in Farabi’s utopia. The most significant arguments by the supporters of this idea were mentioned relying upon three elements of hegemony, utopianism, and violence in Farabi’s utopia. Using an interpretative method, it was attempted to derive the reasonings behind authoritarianism in Farabi’s utopia in order to prove their inaccuracy based on the detailed exegesis of Farab’is texts. The results showed that although there is hegemony in the relationship between the members in Farabi’s utopia, it is not authoritarian. Furthermore, the evidences revealed that his imagined community is free from utopian aspects as he has attempted to present a perfect society in the realm of real time and place not in the world of spiritual essences. Violence in the form mentioned by the supporters of the abovementioned idea has no place in Farabi’s utopia.

The Philosophy and logic in Islamic thought, unlike Christian culture, developed uncensored and as a result of great demand. After the biggest translation movement in history, important components of Ancient Greek, Syriac, Persian, Jewish and Hindu cultures were transferred to Arabic. Kalam, which developed earlier in Islamic culture, has also been effective in understanding and accepting the philosophical content. In the beginning, translations were made in fields such as medicine, chemistry, astronomy and mathematics. Philosophy literature was also translated into Arabic due to its close relationship with other sciences and the need to fill the "gaps" in Islamic culture. The philosophy of logic was also transferred to Arab culture in its Aristotelian form. Especially the great influence of Aristotle helped strengthen the thought of logic among Arab philosophers and some theologians. As with other translation content, the logic has been translated into Arabic without any censorship. Contrary to the thinkers of Christian culture, Islamic philosophers learned all the subtleties of logic in a free intellectual environment, and as a result, this fact created a way for them to make a unique contribution to the discipline of logic. Logic, as it has been transformed into Arabic elements in Islamic culture, has been influential in basic areas such as theology, language, fiqh and kalam. In this process, logic, which was handled intertwined with traditional philosophy, has progressed to become a refined thought, especially with the influence of the first great philosopher Fârâbî. Fârâbî is not only a great philosopher but also a great Islamic scholar, and these qualities enabled him to adapt logic to Arab culture and Islamic sciences from his Aristotelian roots. Fârâbî, just like Aristotle, wanted to use logic as a criterion of truth for philosophical fields. Fârâbî, who designed logic under two main headings such as concepts and judgments, adapted logic to Arab culture for Muslims in the reasoning process. This solid construction of logic not only strengthened philosophical thought, but also contributed to the later establishment of a solid structure in Islamic sciences. In this context, the understanding of Islamic philosophy and its transformation with the effect of logic require a close examination of Fârâbî's thought. In our article, we will briefly discuss the pre-Islamic origins of philosophy and logic, and on this plane, we will examine Fârâbî's contribution to philosophy of some basic issues such as God, the classification of sciences, and the philosophical dimension of logic and try to reveal his effects on Islamic culture from a general point of view. [ABSTRACT FROM AUTHOR]

Orta çağ İslâm düşüncesinde bilim çalışmalarına katkı sunan ve bir bilim felsefesi oluşturmaya çalışan önemli filozoflardan biri de Fârâbî’dir (öl. 339/950). Bilim anlayışını, mantığın ilkelerine dayandırmıştır. Bilim konusunu epistemolojik ve metafiziksel bütünlük içerisinde değerlendirmeye çalışmıştır. O, dinî ilimler ile aklî ilimleri kendi sınırlılıkları içerisinde bir bütün olarak ele almıştır. Nitekim İhsâü’l-ulûm (İlimlerin Sayımı) adlı eserinde ilimlere ilişkin yapmış olduğu sınıflandırma onun bilim ve felsefe tasavvurunu en iyi yansıtan örneklerdendir.Bu çalışmada kısaca Ahkâmü’n-nücûm şeklinde ifade ettiğimiz “Makale Ebi Nasr el-Fârâbî fi ma yasihhu ve mâ lâ yaṣiḥḥu min aḥkâmi’n-nücûm” risalesi bağlamında Fârâbî’nin bilimsel araştırma anlayışı değerlendirilmiştir. Bahse konu olan bu değerlendirme astronomi bilimi ile astroloji sanatının ayrımı konusunda Fârâbî’nin kullandığı felsefî ve mantıkî argümanlar üzerinden onun yöntem anlayışını izah etmektir. Çalışmanın temel örgü-sünün ise bu iki disiplinin bilimsel niteliklerinin mukayesesinde ve konunun izahında kriter olarak öne çıkan kıyas, tümevarım, örneklem, tecrübe ve nedensellik kavramları etrafında şekillendiğini söyleyebiliriz.Fârâbî, yıldızlar bilimini (İlmu’n-nücûm) nazarî felsefenin bir alt disiplini olan matematik/teâ‘lîmi bilimler başlığı altında ele alır. Yıldızlar bilimi kavramının iki ilim için ortak kullanıldığını belirtir. Bunlardan biri; a) Yıldızlardan çıkarılan hükümler ilmi (İlmu ahkâmi’n-nücûm). Bu ilim astroloji olarak isimlendirilir. Yıldızların gelecekte olacak olaylar ile şu andaki insanî birtakım durumlara işaret etmesini inceleyen bir sanattır. b) Talîmî yıldızlar ilmi (İlmu’n-nücûmi’t-teâ‘lîmî). Bu ilim ise astronomi olarak isimlendirilir. Bu ilim gök cisimlerinin şekillerini, hareket türlerini, kozmik konumlarını, kütle ve ağırlık hesaplamalarını, yer küreyi, iklimler ve bunlarla ilişkili olarak yer-yüzü şekillerini kendine konu edinir. Dolayısıyla Fârâbî konusu bakımından değerli olan, öğrenilmesi ve öğretilmesi teşvik edilen bilimin Talîmî yıldızlar ilmi (İlmu’n-nücûmi’t-teâ‘lîmî) olduğunu belirtir. Bilimsel anlayışla uyumlu olmayan ve tezat teşkil eden Astroloji sanatının geçersiz kabul edilen önerme ve çıkarımlarından da uzak durulmasını önerir.Risaleyi önemli kılan husus, özelde astroloji genelde ise diğer bilimlerdeki araştırmalarda takip edilecek bir yöntem teklif etmesidir. Zira o, astroloji sanatında olduğu üzere ortaya çıkan birtakım felsefî ve mantıksal hataların temel sebebini işlevsel bir yöntembilimden uzak olmakta görür. Fârâbî’ye göre araştırma yapacak kişilerin öncelikle felsefî formasyona ve yetkin bir tabiata sahip olmaları gerekir. O, bu alandaki araştırma yönteminin felsefî bilgi ve mantık ilkeleri üzerinden temellendirilmesinin gerekli olduğunu söyler. Çünkü ona göre bu ilkeler bilinmeden geçerli ve doğru bir yargıya ulaşmak mümkün değildir. Dolayısıyla kıyas ve kıyasın uygulandığı sanatlar-dan burhanın bilinmesinin önemine vurguda bulunur. Zira bir bilim alanında araştırmacıyı hataya sevk eden olumsuzluklardan biri de kişinin zorunlu kesin kanıt olmayanı burhanmış gibi kabule yönelmesidir.Fârâbî, astroloji sanatıyla uğraşanların, “benzerler ortak yargıyı paylaşırlar” ilkesinde yaptıkları mantıksal ihlallere de dikkat çeker. Bir şeyin herhangi bir niteliğinin bir başka şeyin niteliğiyle benzerlik göstermesi, tüm o şeylerin özü ve mahiyeti itibariyle de diğer şeye benzemesini gerektirmeyeceğine işaret eder. Fârâbî ontolojik müsâvât ilkesine de vurguda bulunarak mümkün iki eşitten birinin diğerinden daha üstün olamayacağını belirtir.Bu bağlamda yöntembilim açısından akıl yürütme formlarından örneklem ve tümevarım metodunun uygulanmasında birtakım ilkelere dikkat edilmesi gerektiğini söyler. Fârâbî tümevarımdan elde edilen tümel yargının zorunlu kesin bir bilgi niteliği taşımadığını belirterek bu konuda düşülen hataya dikkat çeker. Tecrübî bilginin yöntembilim açısından epistemik değerini tartışarak astroloji açısından bize sağlayacağı sonuçları ortaya koymaya çalışır. O, geleceğe dair astroloji ilminin verileri üzerinden hayatı determine etmenin yaratacağı ahlakî, dinî ve toplumsal sorunlara dikkat çeker. Dolayısıyla Astroloji ilminin geleceğe dair mümkün önermelerin sonuçlarına ilişkin vermiş olduğu yargıyı geçersiz kabul eder. Metafizik bir esas olarak nedensellik ilkesi perspektifinde astroloji sanatıyla uğraşanların tutarsızlığını ve yanlış çıkarımlarını fizikî determinizm anlayışıyla yorumlayarak “rastlantı/ittifakî” ve “mümkün meçhul” kavramlarıyla beraber değerlendirmeyi tercih eder.

Aristoteles, Kategoriler adlı eserinin girişinde dört varlık sınıfından bahseder. Onun tarafından bu varlık sınıfları, bir konuda bulunmaksızın konuya yüklenen, bir konuda bulunup da konuya yüklenmeyen, hem konuda bulunan hem de konuya yüklenen ve ne bir konuda ne de bir konuya yüklenen şeklinde dile getirilmektedir. Bunlar, Fârâbî ve İbn Rüşd tarafından sırasıyla tümel cevher, tekil araz, tümel araz ve tekil cevher olarak ifadelendirilir. Önermeler mantığında bu varlık sınıfları, konu-yüklem ilişkisi bağlamında bir öneme sahiptir. Bu açıdan bunlardan sadece tümel varlıklar, yani tümel cevher ve tümel arazlar bir konuya yüklem olabilirler. Fârâbî, yüklem olan tümellerin durumunu, yüklendikleri konunun zatı ve arazlarına ilişkin bilgi vermesi bakımından değerlendirmektedir. Buna göre tümel cevher, sadece konunun zatına ilişkin bilgi verirken; tümel araz, hem konunun zatına hem de arazlarına ilişkin bilgi vermektedir. İbn Rüşd ise Fârâbî’nin bu yaklaşımını tümellerin yüklendikleri konuların birlik ve çokluğu açısından Aristoteles’in maksadına aykırı, dolayısıyla yanlış bulur. İşte bu çalışma, yüklem olabilen varlık sınıflarından tümel cevher ve tümel arazların yüklem olma durumlarını, adı geçen üç filozof üzerinden incelemeye çalışmaktadır. Burada öncelikle Aristoteles’in varlık sınıfları ve İbn Rüşd’ün buna yönelik yorumları, ardından yüklem olabilenlere dair Fârâbî’nin yaklaşımı, son olarak da İbn Rüşd’ün Fârâbî eleştirilerinden hareketle her iki filozof nazarında oluşan farklılık çözümlenerek, değerlendirilmeye tabi tutulmaktadır.

An Inquiry in to Farabi Intellectual System Abstract: Farabi with the help of liberality, which is the gift of thinking(khoz Armaghan),in logical issues, he studies and criticizes the most important aspect of religion "prophecy". Because,the relationship between God and man, that is the essence of the religious message, is possible through prophet and prophecy. Farabi's discussion of prophecy, resurrection and lmamate is a philosophical discussion, not a theological one, and in its shadow, he seeks the defense of rationality, not necessary the defense of religion. According to Farabi, the leader of the Utopia, has the power, talent, skilland understanding which is required by politics. Therefore, politics, if it is superior, is a profession all kinds of other virtues, that is, theoretical, intellectual and moral virtues are gathered. With this statement, "civil science", should not be considered only as a science of various types of politics but also contains the basic of utopian politics. The existence of wise leader or prophet, is necessary for the livelihood and rights of people depending on the participation of people in the city. And because the relationships and trades of people are requiring justice, and when there is justice that is law, tradition and civil politics, it needs certain legislation,and the legislator must be one who recognize both livelihoods and resurrections of the people, and has power on forbidden and prohibiting them. And this is the man who must be said has reached revelation (Prophet). When it is revealed to man, he has reached perfection, that is, to the extent that there is no mediator between him and active intellect. [ABSTRACT FROM AUTHOR]

The new generations of bioenhancement technologies and traditional Virtue Theory both try to make a meaningful connection between the improvement of human states and characteristics on one hand, and attainment to the good life, on the other. Considering the main elements of virtuousness in Farabi's thought—namely rational inquiry and deliberative insights, alongside volitional discipline within various social contexts, one can conclude that although the trajectories of enhancement technologies—be they in the field of genetic engineering, neurostimulation technologies, or pharmacology—do not in themselves satisfy the constitutive determinants of virtuousness, they function as having both mediative and amplificative/reductive roles in a life which is dedicated to the pursuit of happiness in the light of the cultivation of virtue. [ABSTRACT FROM AUTHOR]

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This study aimed to present a theoretical model of educational justice for the formal and general education system based on the epistemological principles of Farabi justice. The research method is qualitative content analysis and deduction (practical analogy). That is, based on Franknachr('39')s deductive model, some principles have been derived from the combination of goals and preliminary foundations that can lead to the adoption of educational methods. The population of analysis was the books, commentaries and articles about Farabichr('39')s philosophy. These data were sampled purposively on the basis of research categories and were studied in depth. The purposively obtained data were continuously analyzed in parallel to data accumulation. The findings suggest that based on Farabichr('39')s epistemological foundations, justice is a natural thing in the pursuit of happiness, derived from wisdom, in favor of reason, and is a function of general interest. Knowledge sources include sense, reason, and intuition. Types of knowledge include innate knowledge, intuition, rational knowledge, and so on. The areas of truth are knowledge of justice, adulthood and merit. Therefore, in view of the above epistemological foundations, the theoretical model of educational justice can be derived in terms of goals, principles and methods of education. Some of the ultimate and intermediate goals of this pattern are to reach the community of justice, general prosperity, virtue, and measuring people in terms of justice, rather than vice versa. Some of the principles of this pattern are: Attention to individual talents and competencies, balance of powers and avoiding extremes, rationality, informing, affection, and lack of personal and subjective look to justice. Some of the methods of this model are: method of equal distribution of facilities and resources, method of fostering talents, method of fair establishment of foundations, method of fair sympathy, and method of legitimacy in the implementation of justice. All the goals and inferred principles and methods take into account the challenges that exist in the formal education system.

Se discute cómo pueden dos filósofos islámicos sostener que la generación del cuerpo es necesaria para que se origine el alma y, al mismo tiempo, afirmar que ésta puede separarse del cuerpo, ya sea transformándose en un intelecto inmaterial -en el caso de al-Fārābī-, o bien en un alma individuada e inmortal -en el caso de Avicena. El primero es cercano al hilemorfismo peripatético; el segundo adopta un dualismo robusto. Se argumenta que la integración de la cosmología, la biología y la noética conduce, en ambos casos, a una reconciliación coherente entre el origen natural del alma y su inmaterialidad.

This study examines the approaches of Islamic political texts to social and political issues, both in classical and modern ages. The classical texts can be classified in two different traditions; namely, those which adopt a Greek-style discourse, such as al-Fārābī’s political works and those which prefers al-fiqh traditional and bureaucratic style, such as al-Māwardī’s and Nizām al-Mulk’s works. On the other hand, Islamic political texts of mo-dern era entertain mainly reflexive and defensive strategies, presupposing an ideal age in the past as a point of departure and return. This is the case in al-Mawdūdī’s and Sayyid Qutb’s works. The thoughts of Niccolò Machiavelli, Francis Bacon, Thomas Hobbes and especially those of John Rawls are taken as analyzing criteria in this study. In the scope of epistemology and political philosophy, the Anglo-Saxon tradition has some corresponding cultural goods which can be appropriated for the political needs of modern Islamic societies. On that note, it appears that there are two main approaches in the political philosophy, namely “the conceptualistic approach” and “the experimental approach”. The political works of al-Fārābī, al-Mawdūdī and Qutb employ the conceptualistic approach. While the works of al-Māwardī, Nizām al-Mulk, Niccolò Machiavelli, Francis Bacon, Thomas Hobbes and especially John Rawls use the experimental approach.

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Avicenna's metaphysics is a coherent system, the elements of which is established in a universal proportion and takes their meaning alongside each other and gets meaning to others. This taking and getting the procedure of meaning presumes the assumption of hermeneutical writing and reading of Avicenna's work and allegory is the basis of such writing and reading. So Avicenna's metaphysics in its totality which can be named "allegorical metaphysics", affected by the Islamic esotericism, neo-Platonic reading of Aristotle and Al-Farbi's philosophy, founded an allegorical methodology, which gave meaning to all of his systems, from logical text to theology and allegorical stories, as a coherent system; so Avicenna's allegorical stories, is the continuation of his logical texts and his logical texts become meaningful in relationship to those allegorical ones; even if allegory of one is more than the other. So, in this paper, I aim to show the dimensions of this allegorical approach.

Attention to practical philosophy is of a special place in the works of Farabi, Avicenna and Khajeh Nasir. The home management is concerned with family system and the place and roles of woman and man in home management. These three philosophers have common points as regards the principles and issues discussed in this area, but there are also considerable difference in their ideas regarding family and particularly woman. Drawing upon Greek philosophers, Farabi considers man an essentially civil entity and approaches the personality of woman with a humanist and virtue-centered perspective regardless of her gender. Avicenna and Khajeh Nasir have more functionalist view and insist mostly on the role of woman and man in family system. Of course, Khajeh has a more gender-related and less humanistic notion of woman and considers her as the servant of man whose main task is being a mother and a wife. Contrary to Farabi, he defines woman as phenomenon who should stay hidden at home and her exit from home and being in the society can result in undesirable consequences. The current essay assays the ideas of these three philosophers as well as their commonalities and differences as regards woman and home management.

n various and sundry works, Farabi and Avicenna turn to art, its objectivity, and miscellaneous functions. In their writings, art’s aims and functions become pronounced; however, art’s goals and applications can be deduced from their theory of imagination. The power of imagination can depict the sensory forms, imaginary forma, as well as intelligible truths. The ultimate goal of the individuals vs. society is to provide the public with intelligible happiness; however, entertainment, wonder, and pleasure are reckoned as acceptable benefits of art. While Avicenna explicitly mentions wonder, Farabi doesn’t examine the case on its own merits. The other properties are identified for both philosophers. Being first objective of artist activities, final happiness allows entertainment and pleasure just enough of pausing for breathes so as to take pains toward the ultimate cheeriness. As well, while Farabi underlines entertainment, Avicenna doesn’t focus on the issue.

Although Aristotle had promised a detailed explanation of "from a hypothesis" syllogisms in Prior Analytics, he did not deliver this promise in any of his surviving works. After Aristotle, his students and followers introduced various types of this argument with respect to his book, Dialectics. In Alexander's explanation of Aristotle's Priori Analytics, he purposefully tries to include stoic indemonstrability in Aristotle's "from a hypothesis" syllogism and thus provide a framework for Aristotelian propositional logic. Alexander's efforts were implicitly accepted by various Peripatetic philosophers in later periods. Although Farabi, who takes inspiration from the Peripatetic school, understood Aristotle's "from a hypothesis" syllogism in the Peripatetic outline, he stayed true to some of Aristotle's teachings regarding this syllogism, particularly the condition of agreement in arguments and applied the term "hypothetical syllogism" to three different meanings without any particular indication. However, Farabi's understanding of conditional syllogisms as being one of the types of "from a hypothesis" syllogisms seems to be more similar to Galen's view than to Alexander's.

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al-Fārābī (d. 339/950) is one of the important philosophers who contributed to the science stuides and tried to create a philosophy of science in medieval Islamic thought. He based his understanding of science on the principles of logic abd tried to evaluate the subject of science within epistemological and metaphysical integrity. He considered religious and rational sciences within their limitations. As a matter of fact, Iḥṣāʾ al-ʿulūm(Classification of Sciences) is one of the examples that best reflects his conception of science and philosophy. In this study, the scientific research understanding of al-Fārābī (d. 339/950) was evaluated in the context of the treatise “Maqāla Abi Nasr al-Fārābī fīmā yasiḥḥu wa-mā lā yasiḥḥu min aḥkām alnujūm”, which briefly abbreviated as Aḥkām al-nujūm. This assessment is to explain his understanding of method through the philosophical and logical arguments used by al-Fārābī on the distinction between the science of astronomy and astrology. It can said that the basic structure of the study is shaped around the concepts of syllogism, induction, sampling, experience and causality that stand out as criteria in the comparison of the scientific qualities of these two disciplines and in the explanation of the subject. al-Fārābī considers the science of stars (Ilm al-nujūm) under the title of mathematics/ta‘līmī sciences, a sub-discipline of nazarī(theorical) philosophy. He states that the concept of the science of stars is used jointly for two sciences. One of them; a) knowledge of the provisions extracted from the stars (Ilm aḥkām al-nujūm). This science is called Astrology. It is an art that studies how stars point to future events and current human situations. b) the knowledge of the stars (Ilm al-nujūm al-ta'līmī). This science is called as astronomy. This science covers the shapes of celestial bodies, types of motion, cosmic positions, mass and weight calculations, the Earth sphere, climates and, in relation to them, the shapes of the Earth. Therefore, al-Fārābī states that the science that is valuable in terms of its subject, which is encouraged to learn and teach, is the science of the stars (Ilm al-nujūm al-ta’līmī). He also recommends avoiding the invalid propositions and inferences of the art of astrology, which are incompatible with scientific understanding and are in contrast. What makes the treatise important is that it offers a method to be followed in research in other sciences, especially in astrology. Because, as in the art of astrology, he sees the root cause of some philosophical and logical errors arising out of being away from a functional methodology. According to al-Fārābī, people who do research should have a philosophical formation and a competent nature first. He says that it is necessary to base the research method in this field on the principles of philosophical knowledge and logic. Because, according to al-Fārābī, it is not possible to reach a valid and correct judgment without knowing these principles. Therefore, he emphasizes the importance of knowing Qiyas and Burhan (demonstration) which is one of the areas where comparison is applied. Because one of the disadvantages that leads a researcher to a mistake in the field of science is that a person tends to accept what is not mandatory conclusive evidence as a Burhan. al-Fārābī points out the logical violations made by those who are engaged in the art of astrology in the principle that those who are similar share common judgment. If any quality of one thing is similar to the quality of another thing, it indicates that all these things do not require it to be similar to the other thing in essence and nature. al-Fārābī also emphasizes the ontological principle of equality, stating that one of the two possible equals cannot be superior to the other. In this context, he calls attention to that some principles should be considered in the application of the method of induction and sampling, one of the reasoning forms in terms of methodology. By discussing the epistemic value of experience knowledge in terms of methodology, he tries to reveal the results it will provide us in terms of astrology. al-Fārābī draws attention to the error made in this matter by stating that the universal judgment obtained from induction does not have the quality of a mandatory precise knowledge. He draws attention to the moral, religious and social problems that will be created by determining life through the data of astrology about the future. Therefore, it considers the judgment given by the science of astrology regarding the results of possible propositions for the future invalid. As a metaphysical basis, in the perspective of the principle of causality, Astrology prefers to interpret the inconsistencies and misinterpretations of the art with the understanding of physical determinism and evaluate them together with the concepts of “coincidence” and “possible unknown”. [ABSTRACT FROM AUTHOR]

In the Middle Ages the Islamic world was quite advanced both in science and philosophy. The science and philosophy produced by Muslims conveyed into Christian and the Jewish world by means of translations since XI. Century. Many Christian and Jewish thinkers such as Aquinas (d. 1274), Albertus Magnus (1280), Duns Scotus (d. 1308) Gaon (d. 942), Pakuda (d. 1120), Yehuda Halevi (d. 1144), Maimonides (d. 1204) and Gersonides (d. 1344) grew up. These thinkers, besides their owe their intellectual accumulation to Muslim thinkers such as al-Fārābī, Ibn Sīnā, al-Ghazālī and Ibn Rushd. There are some reasons for this: First, Maimonides directly refers the name of al-Fārābī as Abu Nasr in in his most important work, Dalālat al-hāirīn. Secondly, he praises of al-Fārābī in the letter written to his student. Finally, he makes lots of similar statements. This study tries to show how Maimonides, known as the Second Moses, feeds from al-Fārābī, known as al-muallim as-sāni in the context Dalālat al-hāirīn. [ABSTRACT FROM AUTHOR]