Alfarabi's Philosophy of Plato and Aristotle

84 Pages·2002·9.76 MB·English

by  Muhsin Mahdi

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FOREWORD

‘The Agora Baéitons weloomes the addon of Dr. Mahsis
‘eaosation of Alfsrabi ta its list, The Philosophy af Plato and
Arijotle is one of the most authortwive commentaries om hese
‘peo authors and has never been availabe in its entirety in English
Ie is of lecomparsble Yale not only for the understanding of
‘Asabio thought but also for an guthemtic interpretation of Plato
and Aristotle. This book goes tothe oigine of modem pllosophyt
and i sto be hoped that its publican will ark the beglaning
Of a general ateest i the Aribic view of ancient thought which
5s ho often mentioned but so rarely studied. Iie of icerest uo the
serious student of philosophy ws well a to the histisa

‘The teanslation is of the highest degree of accuracy consistent
‘wich invelgiiny. Hence the reader can judge of Alfarab's
thought with confidence that he is not studying the mock thought
‘of the tratalator, Thus we codtigue oue polley of presenting Um
available clasict of police! thought ia scholarly eanlations.

ALLAN BLOOM
General Kiitor of the Agora tditons
CONTENTS

Formworo &
INTRODUCTION 3
Pant
THE ATTAINMENT OF HAPPINESS B

Port it

THE PHILOSOPHY OF PLATO, ITS PARTS,
THE RANKS OF ORDER OF ITS PARTS,
FROM THE BEGINNING TO TRE END 3

Part I

‘THE PHILOSOPHY OF ARISTOTLE, THE PARTS
‘OF BIS PHILOSOPHY, THE RANKS OF
ORDER OF ITS PARIS, THE POSITION
FROM WHICH HE STARTED AND

(THE ONE HE REACHED n
NOTES 133
NOTES 10 THE ARABIC TEXT OF

THE ATTAINMENT OF IAsTiNESS 1st
pros 1st
ALPARABY’S,
PHILOSOPHY OF
PLATO AND ARISTOTLE
INTRODUCTION

‘he general practioe of introducing # new work by placing it
in the broader context of the ttadkion to which it belongs en-
counters « peculiar dificully in tho case of alfarab's PAosonhy
Of Plato and Aristtle. That s because this work dogs not conform.
to the current view of the Islamic philosophic tradition. This view
was developed in the nineteemh century ond is bared on a wide
range of reproveatstive Works atd wcthors It sees Islami philos-
opi ss a mint, blead, of synthesis of Arisoteian, Platonic,
Neo-Platonic, am of course, Islamic doctrines. It represents
‘Moslem philosophers as being guided by the helief Inthe harmony
of varlage phiaenphic und religious ideas and traditions, with Kile
awareness of the essential helerogentity of the elements they
sought to combine. The estimates of ie extent to which indi
vidval Mesiem philosophers wore awce of possible conflict be-
‘ween philosophy and religion may vary, bet tho provaling vies is

Bed that they Were able lo resolve this confit in favor of their
religious faith and the Idamle world-view. ‘This conception of
the general character of the Islamic philosophic inition is not
‘wholly erroneous. It was, in fact, propagated by the Moslemt phi-
Tosophers themselves in Weir effort to convince their fellow
Moslems tha the teachings of philosophy did nat contradict the
revealed teaching and that ptilotophic activity, far from under-
_uting religion, was undertaken in dofense of Uae ft,

‘The labor of the last generation of scholars has presented con-
vivelag evideroe that dhe founder of this radon was Alfarabi
{@1-Faeaby, ca. 870-950). Bot atin the ease of mart other Moslem
Dilosophers, Alforabi ia known pricually Uough his popular and
Political writings —the Harmonization of the Opinions of Plato and
Aristotle, the Viwuous City, the Polical Regime, #2 $0 on—all
‘of which seem to beat out the common view of Tslanie philosopty
ae
ae ereoptetan

‘ullined abowe. This is purticulacy true of the fst of those works.
‘Alfarabi wor aroused by public coutrveisios over such isgoee 39
the excation ofthe worl, the survival of the soul ater death, and
‘reward und puaisunen! in the hetcater, in which it wis claimed.
thatthe ewo leading philosophers had chsagreed-—thal is, that Avice
totle, unlike Plato, donied that such thingy were possible and henee
held wlews in contice with religious beliefs, He responded by arit-
ing the Bérmonization of the Opinions of Plato and Arizote in
hic he undertouk to show that, properly understood, Arnie’.
‘opinions on all such Iseues are in agreement with these of Play
dane hence with seligiousholiofs. In general, exception ean be taken.
to Atfarbi’s mode of argumentation in thut work, The ceasoning
in too fleulbe for a eader having ist-hand aequaimanec with the
works of Plato and Aristotle or of Allan's commentaries on
‘Hem ia many instances bis vonclusiont dopend upon ones’ ac
cepling ss gemuine some docuaients of questionable autbentity,
otably the extract ftom the Faneadt of Plutiows Oat gained
Eurrency in Islamic thought athe Theology of arise. As 10 the
substance of hie argument, i is sulfcient (9 point oat that when
the reat Moslre theologian and aystie al-Ghazil (d. 1111) set
fut To expose the “intentions” of the philosophers, he refused 19
Day the slightest attention (@ this work and was ube Lo asert that
the real views of Aristode and AMarabi on these issuet—tha I, Tbe
views for which they believed chey Ind proof and thac they pre-
sented in their scientific or philosophic works-were exactly the
‘opposite of the ones defended by Alfatabi in the Harmonization
of the Opbitons of Plato and Arist

‘Alfatabi’s scien or philosophic works proper—bis com
rmentavien, especially bis largo commentaries, on individual works
by Plata und Arisiotc—which established his reputation as the
Breafest plilosophie authority nexl (@ Aristo: (Alfarabi_ wes
now ui the “Second Master") and which enuld be expected to
enlighten vs on the principles onderlying his popular and political
‘works, hive aleays rexiniaed inaccessible to the geoeral public,
tnd for the-mentpurtinicoestble cven tothe emall solar eesle
Interested in the history of Islamic philceophy. Mang of these
‘orks seem to be lost; The ones that have sirvived remain for the
ment part unedied and hardly ever studied; and the fow that have

se awreapueTion

been edited deal with specialized subjects whose islevance (0 the
peur churacter of Alferab's thought and of Islamic philosephy
‘s not easy ro establish

1 icteve that this situation can only partially be remedied by
de present work, which presupposts-extemsive knowledge of the
‘works of Plato and Aristotle that were available $o Alfarabi and
acquaintance with his sposializod comanentariee oa thea. Yet it
has the distinct advantags of being Alfaabi’s only comprehensive
account of dhe philesophy of Plato and Asisidl as well 36 of his
fn viows on the ature of philsnphy and reigim, Tt eam, there-
fore, he expected (0 provide an answer to some of the problems
sca by the works in which (Ne harmonization of the doctrines
‘of Plato and Aristotle throvgh Neo-Plaomiam and the lnrmontzs-
tion of phitesopty and ecigion cceupy the foreground.

To Jook for that anseey, it ke sdvicabe (0 bogin with che mest
apparent aod scking features. Altaeabi prosents Reve thee separ
ote and largely independent accounts of pilesopty—one ia his
wm mame, another in he mame uf Hlto, and a third in the name
of Aristotle—withaut tempting to hismonize aay of the doo-
ines or teachings of the tra masts, He departs from this course
jn (wo instances. (1) At the ond of the Arzeument of Happiness
1, sec. 64) be requests the reader to male clar to himself
that Pla’ philosophy and Avisttle's philosophy have the sue
sim or purpose and thit Plato und Aristotle “intended” 10 pro
sem the same philosophy o¢ had tse same end in view when pro-
senting their philosophy. (2) Ac the beginning of the Philacophe
of Avimotle (I, soc. 1) ANatani says that Arictnde. had the
saune view of he “pertetion of man” as Plat, but vas dissatisfied
‘with the luck of sufcient evidenes for thst view; hence he chose
to "bsain” from a diferent postion, proceed diferent, aad 40
forth, Readoes may differ on the intpretasion of these (0 Pas
egos and on their significance forthe understanding of Asrabl’s
view of the rolation between Plato add Acistole, Rat Altrabis
reticence on the area of agreement betswen Plato and Aritole
(Gx regards either thee explicit ar implicit doctrines) ie certainly
sing.

Forthermore, nowheic ia the Philosuphy of Plo ane Avisote
do we find any reference to the writings, or any traces ofthe doce
on reraopverion

eines, commonly associated with Neo-Platoitsa, Thece is, for
fnganee, no reference 10 the Theology of Aristode and po trace
of the theory of emanation, Many questions come ta mind with
respect 42 Alfarabls account of some of the Plawnic dialogues.
We are not certain how many of tem he had avveas (aad his
scoount of quite a few seems rather fanciful. What is important
in the prevent context, however, i thac he neverthelass was sble
to represent the entie philosophy of Plato in it political frame-
‘work and thut nowhere does he retort tothe typically Neo-Platonie
{metaphysical or mystical) interpretations of Piolo in order (0
I the gaps in Dis information.

‘We Turn now to the more dificult issue of the sation tetnieon
philosophy and religion, Since the student who attempis to clarify
this ius on the basis of Alfarbi's published popular and politi
cal orks must admit that it if not treated directly and explicitly
in any one of thesn, the fact at it isso treated ia the Philosophy
of Plato and Arisote is of panicuar impurlunce, especialy when
it occurs in the Ataiument of Happiness sese Alfrabi presents
his own views. The main argument of he Atainment of Happiness
seen, 1-49) in x0 oomstueted a 10 Teal inevitably wo a view
of the relation betseea philosophy and religion that Alfarabisub-
sequently aftebutes 10 the “ancents.” But thoughout this argue
tment, he does not speak of philowophy a all, and Tofers to religion
in a single passage (J, ace 33) and only in passing. Howeves,
fn a kind of epilogue 10 the Attainment of Happiness (I, ses.
0.) Alfarabs asserts al “plikeophy is prior to religion in
time,” and explains and defonds the view thal “religion it ua
imitation of philorophy:” When the teem “philosophy” i intro.
<dvoed foc the fist time (I, see. $3), it i defined aa the scientific
State of Cue sou oof the andthe quest and love for the highest
‘witdom of for eheoreical perfection. Allarbi adds, however, That
theoretical perfection aloze ia qualified, incomplete, or partial
perfection, and dial the man who limits himself (0 the theo-
retiat vcionees is not perfect or true pRilesopher. The per
ect philucopher, ike Alftrab’'s “supreme ruler” must alsa fave
the Capacity for reaching all Uhe ezens and for forming thee
charucter 90 us (0 enable everyone to achieve the huppigess oF
periection Be. is capable of atisining by matore. This, in tur,

re snerRDBUCTION

requires the ability to demonstaic aa well as fo persuade, to
present the beings ss they are ay well as to represent hem
hough images, Hut reverting thereafter tothe restricted definition
‘of philosophy, he now identifies it with the demonstrative anowl
edge of the beings, conceived in themselves, while religion it
defined a5 the ascent, secured by persuasion, to the images of
these beings, Religion isan imitation of philosophy in the restricted
sense inasmuch a3 both coniprise the seme subjects and both give
‘an account of the utimato principles of the beings, or imutur as
‘ligioa supplies un imaginative aocount of. and’ employs per
suasion about, things of which philosophy possesses dinest And
demonstrative knowledge, The conception of the relation between
plilosophy and religion thot Alfaabi stributos to the “ancients”
Aissolves, however, as soon as We tum to Alferab’s definition of
perfect philosophy and of the porte philowplies, Now a new tala
Yio emerges in which religion ia part of the function of the
philosopher” ag supreme ruler and lawgiver; it x ome of the
things he needs as ruler and teacher of the nonphitosophic multi
tude, nly the perfect philosopher Anos the beings, repeesentt
them properly, and can judge whether che images do. iu fact
come "as close as possible to the essences of the things imitate.
Alfarab nssigns to the pilesopher a function ordinarily associated
‘with dhe prophet Homeves, te philusopher promulgates religions
by virtue of his theoretical Knowledge uml prudenee, and through
Jbl mustery of the aris of rhetork: and poetry. The ealy example
Mlered by Alfarai in this context is what Plalo does in the
Timeus.

Alfarab’s account of what one might call the philosophic
religion leaves unanswered the more immediate question of what
be thought of nonphilosopbic religions ur about the religions not
‘rignoted by philosophers, which could not be unlertucil i imi=
tations of pilosophy in the seict sense and which did nor follow
Dllosophy ia time, Alfarabi does not discuss this question in his
‘own name, Tf, however, rused and answered in his account of
‘ie philosaphy of Plato (IT, see. 7). Alfarab's Plato begins by
investigating what constirtes the perfection of man wi man, which
he finds to consist in a conan Kind of knowledge and ia w eoxtain
‘way of life. Aferfindiog oat what that knowledge is, at imam is
ae isteapuerion

“naturally” capable of attaining it, and that men has a faculty
by whlch he eu pursue an art thet investigates that knowledge
“to the poine of achioving it” Alfarab's Pluto searches for the att
Jn question and begins his scagch by investigaling the arte “gen-
rally agcepted" song the citizens of cles and nations. The fist
an, or group of arte, fo which he torns his attention is “vligious
speculation,” the “religious investigation of the beings." and the
“religous sllogisc ar." According tw Alun, this investigation
‘of Plato takes place ia the Euthyoivon, a dislogue whose subject
i "piety" or “that which ie 19 he feared.” Rot the “religious
syllowstic art" recalls Islamic dialecticet theology and Islamic
jurisprudence rather thin any of the urs investigated in the
Euhyphron. In any case, Altrab's Plato is perfectly open-minded
about religion and th claims of the soligioys art, which is shown
‘oy the fact that he pursues thee allcenaive investigations to
liscover whether they (a) supply the knowledge he i looking fo,
(6) do mot supply it at all, or (c) ane not adequate in this
spect. Having considered these alenalives, he determines
‘emucily “how much" knowledge these religious acs supply und.
‘concludes thot the amoant they supply & “not cuca." He is
Bras forced to proceed and investigate other ars, until he aise
‘overs the one that is adequate and sufficient for utaining the
avwledge be is seeking

1 the Pillocophy of Pleo the act in question remains name
lesa: i i “anovher” art, What is, ether and higher Bhan dialectic.
An the Philosophy of Aristotle the art that leads to knowledge
in the unqualified arose is called the “unt of demonstration”
Alforabi's Aristolle, who observes a grave silence about religion,
Simply Hentiics te art of demonstration with the Wighert wisdom
(TUG, 306, 9). Tn Oe Attainment of Happiness, on, the highest
fcienee is theoretical. knowledge or the Knowledge. atsined
‘hough the att of demonstration; the eer scenes and ar that
employ peruasion and imitation ate given subordiaute pestions
, see. 50). AVfarshis Adstutle, whose chief conceen is 0 fad
what i self-evident or admits of demoasiation, is presented ws
pursuing his investigations of mace. and the” cosmos. without
paying allentim to dhe claims of the rlisious arts, Simiady,
‘Alfarabl is able 1o ofe a comprohensive account of how the ctl

Be eTRapDerion

enw of cities and nations can attain dhe Krwer happiness in dha
Ike an the highest happiness in the world beyond by discussing
only tuiman virtues and urs. When he finally comes 10 speak of
religion, he presents it as 4 subject that hid already been kaowa,
defined, and assigned its proper fuoction by the “ancients.” He
dors not question their judgment or conclusions. The result of
Plato's investigation ofthe religions acta in the Eushypfivon scems
to be accepled by Alfarobi's avisore aad by Alfarab hint! ws
having supplied an adequate answer to the question; te cognitive
value of religion is no Yonger in noed of discussion

Om every one of these issues, the Philaeophy of Plato and
Aritodte presents a postion thet seems to stand in sbarp contrast
‘with, if not to eomtradiel, Alfarsbi's teuchinge in his popular and
polieal works. This makes it mandatory that one shovld under
fake a more thorough investigation of the present work and
Tesh examination of the populat and political mocks in the light
‘of the cesta of this investietion. The Tact that Alfarabl’s popular
and poliical works have been aooessible long before the present
‘work should not be aliowed to obscure the fact tt tia bere that
hoe aves an. account of the theovetial foundation on the bare of
‘hich thove other works should be undemtood, and of the philo-
trophic principles that are applied in the other works, Although
not wholly erroncous, the generally accepted view of Alatsbi's
hought and of the philosophic tadidon he founded must be fecn
in the ae perspective mrovided by the Philosophy of Plato und
Arto,

‘Such readers as are not able to congult the Arabic original
‘muy be curious (0 know whether this version is iteral and may
‘wonder about sore peculiarities of is ye, eapecilly sue ue ere
not in keeping with perfectly flowing English. tis necessary to
state that in the presont trandltion the requirement. oF intl
bility has been given precedence over literalness aud that idio-
smatic niceties Ive boon subordinated 1 the requirement of
reratining faithful to Ghe syle of the Arabic text. This choice was
Imposed by the (ent itelf. Attarbis style in never abseure, In
many places, howcver, it is extremely compressed and dificult
to comprehend without adequate preparation ind effort, Became
we aeTRoWUETION

f twansation cannot eacape interpreting the original «9 some
fextent, this vorion may be somewhul eusiee 10 ead {pariy
because of the divisions symbols, und punctuation marks, rane of
hich ace tn be found in the Arthic manuscripts of the text)
[Bot no effort was cade (0 cover up the many dificultes and prob-
Jems with which the lest is siddled, Alfacabi's style hus been justly
hurasterized by Pico dolla Mirsndole us grave 1 medhatum,
AAs if to insure that the impatiem: reader taen away (0 what for
tim sould be more profisble tusks. Alfarabi tries his patience at
the very beginning of this work.

Part 1
The Attainment of Happiness