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This paper focuses on a discussion in Abu Nasr al-Farabi's Book of Letters (Kitāb al-Ḥurūf), which has to do with the importation of philosophical (including scientific) discourse from one language or nation (ummah) to another. The question of importing philosophical discourse from one language or nation to another touches on Farabi's views on a number of important philosophical questions. It reveals something about his views on the nature of philosophical and scientific concepts and their relation to concepts in non-philosophical or 'popular' discourse, as well as the means of grasping previously unencountered concepts. In this article, I will discuss these issues both to ascertain Farabi's views as well as to shed some light on them in their own right. I will argue that Farabi thinks that the understanding of some novel philosophical or scientific concepts sometimes depends on the grasp of related concepts from ordinary discourse, and that experts rely on these everyday concepts in acquiring the more specialized concepts. If the same linguistic terms are used to denote both concepts, they will be ambiguous, but this can be considered a case of 'productive ambiguity,' since it aids in the acquisition of novel concepts. [ABSTRACT FROM AUTHOR]

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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]

Copyright of Journal of Eskişehir Osmangazi University Faculty of Theology is the property of Journal of Eskisehir Osmangazi University Faculty of Theology 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.)

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]

Copyright of Selçuk University Journal of Faculty of Letters is the property of Selcuk Universitesi Edebiyat Fakultesi Dergisi 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 Kalemname is the property of Kalemname 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.)

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.

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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]

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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]

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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]

Copyright of Journal of Islamic Research / İslâmi Araştırmalar Dergisi is the property of Turkey Economical & Cultural Solidarity (TEK-DAV) Foundation 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 Islamic Research / İslâmi Araştırmalar Dergisi is the property of Turkey Economical & Cultural Solidarity (TEK-DAV) Foundation 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.)

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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.

The truth of the human soul is one of the fundamental issues of psychology and the basis of various ontological, anthropological, and epistemological theories. In expressing the truth of the soul, Plato believes in natural intellectual dualism, which is based on his view on the theory of remembrance and the allegory of the cave. By presenting two definitions of the soul, Aristotle tries to present the true limit of the soul, which seems to be a problematic definition. Fārābī agrees with Plato in dualism and the inability of man to reach the true limit of things, and unlike Aristotle, he denies that the man attached to the matter can understand and offer the true limit of essences; Instead, he considers definition possible only through the things’ properties and implications, which leads him to offer different definitions for the soul. Fārābī’s definitions show his special attention to the issue of happiness, its principles such as natural and voluntary characteristics in attaining the state of the actual intellect, and its implications such as the effects of the practical intellect of the rational faculty. The selection of the word “perfecting” shows the comprehensiveness of the philosophical discussions regarding happiness in the definition of soul. Fārābī dealt critically with the discussions in al-Jam‘, and considered the functional definitions in al-Jadal and Kitāb al-’Akhlāq as the duties of the rational soul. [ABSTRACT FROM AUTHOR]

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.