..Μουσουλμάνος φιλόσοφος,από τους εξοχότερους στοχαστές του μεσαιωνικού ισλάμ,ο οποίος θεωρήθηκε η μεγαλύτερη φιλοσοφική αυθεντία μετά τον Αριστοτέλη.
Ουασίτζ,περιοχή Φαράμπ,σημερινό Τουρκεστάν,περ 878 - Δαμασκός,περ 930.
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Η φιλοσοφική του σκέψη διαμορφώθηκε στο κλίμα της αριστοτελικής παράδοσης των χριστιανών -κυρίως νεστοριανών- Αράβων φιλοσόφων της Βαγδάτης του 10ου αιώνα.
Κατέδειξε πως η Ελληνική παράδοση μπορούσε να χρησιμοποιηθεί για να απαντήσει στα προβλήματα που προσπαθούσαν να αντιμετωπίσουν οι μουσουλμάνοι.
Πίστευε ότι η φιλοσοφία είχε πεθάνει σε άλλα μέρη του κόσμου,αλλά είχε τη δυνατότητα να αναγεννηθεί στο ισλάμ.
Ισχυριζόταν ότι το ισλάμ,ως θρησκεία,δεν επαρκούσε για να καλύψει τις ανάγκες των φιλοσόφων.
Θεωρούσε τον ανθρώπινο λόγο υπέρτερο της αποκάλυψης.
Η θρησκεία παρέχει την αλήθεια,σε συμβολική μορφή,στους μη φιλοσόφους,οι οποίοι δεν έχουν την ικανότητα να την αντιληφθούν στις καθαρότερες μορφές της.
Πραγματεύθηκε το πρόβλημα της ορθής τάξης του κράτους.
Ακριβώς όπως ο θεός κυβερνά το Σύμπαν,έτσι και ο φιλόσοφος,ως το τελειότερο είδος ανθρώπου,θα έπρεπε να διευθύνει το κράτος.
Με τον τρόπο αυτό συσχέτισε τις πολιτικές αναταραχές με την αποκοπή των φιλοσόφων από τη διακυβέρνηση του κράτους.
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Ο ισχυρισμός του,ότι οι Έλληνες εξέφρασαν την καθολική αλήθεια,την ''ΑΙΩΝΙΑ ΦΙΛΟΣΟΦΙΑ'' -PHILOSOPHIA PERENNIS- διατυπώθηκε στο έργο του ''ΒΙΒΛΙΟ ΤΗΣ ΣΥΜΦΩΝΙΑΣ ΤΩΝ ΔΥΟ ΣΟΦΩΝ'',στο οποίο υποστήριξε ότι υπάρχει πλήρης σύμπτωση ιδεών ανάμεσα στον Πλάτωνα και στον Αριστοτέλη. http://www.muslimphilosophy.com/books/farabi-pl-aris.pdf
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Η πλήρης έκθεση του συστήματος του βρίσκεται στο έργο του ''ΓΝΩΜΕΣ ΤΩΝ ΚΑΤΟΙΚΩΝ ΤΗΣ ΑΡΙΣΤΗΣ ΠΟΛΙΤΕΙΑΣ'' και ''ΒΙΒΛΙΟ ΤΗΣ ΠΟΛΙΤΕΙΑΚΗΣ ΣΥΓΚΡΟΤΗΣΗΣ''
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Στην Λατινική μεταφράστηκαν τα έργα του ''ΠΕΡΙ ΤΟΥ ΝΟΥ'' - De intellectu- και ''ΒΙΒΛΙΟ ΑΠΑΡΙΘΜΗΣΗΣ ΤΩΝ ΕΠΙΣΤΗΜΩΝ''.
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Ο Αλ-Φαραμπί θεωρείται ο μεγαλύτερος από τους Άραβες θεωρητικούς της μουσικής.
Αναφέρεται επίσης ως τέλειος και άριστα καταρτισμένος μουσικός και υπέροχος λαουτίστας.
Η φήμη του ως θεωρητικού της μουσικής στηρίζεται κυρίως στο σύγγραμμα του ''ΒΙΒΛΙΟΝ ΜΕΙΖΟΝ ΠΕΡΙ ΜΠΟΥΣΙΚΗΣ'',το οποίο ο Χένρυ Τζώρτζ Φάρμερ,κορυφαίος μελετητής της αραβικής μουσικής χαρακτήρισε ως ''το σημαντικότερο έργο πάνω στο θέμα αυτό από την εποχή του αρχαίου ελληνικού μεγαλείου''.
http://en.wikipedia.org/wiki/Henry_George_Farmer
http://www.archive.org/search.php?query=creator%3A%22Farmer%2CHenry%20George.%22
http://en.wikipedia.org/wiki/Islamic_contributions_to_Medieval_Europe
http://books.google.gr/books?id=OTsTS87nBgAC&pg=PA234&lpg=PA234&dq=henry+george+farmer+and+al-farabi&source=bl&ots=QGm1MikjFJ&sig=7INFAcUbhE0yJZaqgWvCDM1yNXg&hl=el&ei=0__KSrTgJZL44AbJtK3HAQ&sa=X&oi=book_result&ct=result&resnum=2#v=onepage&q=&f=false
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Al-Farabi - Wikipedia, the free encyclopedia
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Works :
http://ghazali.org/works/taf-eng.pdf
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Music and sociology
Farabi wrote books on early Muslim sociology and a notable book on music titled Kitab al-Musiqa (The Book of Music). According to Seyyed Hossein Nasr and Mehdi Aminrazavi[18]: the book of Kitab al-Musiqa is in reality a study of the theory of Persian music of his day although in the West it has been introduced as a book on Arab music. He presents philosophical principles about music, its cosmic qualities and its influences. Al-Farabi's treatise Meanings of the Intellect dealt with music therapy, where he discussed the therapeutic effects of music on the soul.[19]
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Psychology
In psychology, al-Farabi's Social Psychology and Model City were the first treatises to deal with social psychology. He stated that "an isolated individual could not achieve all the perfections by himself, without the aid of other individuals." He wrote that it is the "innate disposition of every man to join another human being or other men in the labor he ought to perform." He concluded that in order to "achieve what he can of that perfection, every man needs to stay in the neighborhood of others and associate with them."[19]
His On the Cause of Dreams, which appeared as chapter 24 of his Book of Opinions of the people of the Ideal City, was a treatise on dreams, in which he was the first to distinguish between dream interpretation and the nature and causes of dreams.[19]
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Practical philosophy (ethics and politics)
The practical application of philosophy is a major concern expressed by al-Farabi in many of his works, and while the majority of his philosophical output has been influenced by Aristotelian thought, his practical philosophy is unmistakably based on that of Plato.[53] In a similar manner to Republic (Plato), al-Farabi emphasizes that philosophy is both a theoretical and practical discipline; labeling those philosophers who do not apply their erudition to practical pursuits as "futile philosophers". The ideal society, he says, is one directed towards the realization of "true happiness" (which can be taken to mean philosophical enlightenment) and as such, the ideal philosopher must hone all the necessary arts of rhetoric and poetics to communicate abstract truths to the ordinary people, as well as having achieved enlightenment himself.[54] Al-Farabi compares the philosopher's role in relation to society with a physician in relation to the body; the body's health is affected by the "balance of its humours" just as the city is determined by the moral habits of its people. The philosopher's duty, he says, is to establish a "virtuous" society by healing the souls of the people, establishing justice and guiding them towards "true happiness".[55]
Of course, al-Farabi realizes that such a society is rare and will require a very specific set of historical circumstances in order to be realized, which means very few societies will ever be able to attain this goal. He divides those "vicious" societies, which have fallen short of the ideal "virtuous" society, into three categories: ignorant, wicked and errant. Ignorant societies have, for whatever reason, failed to comprehend the purpose of human existence, and have supplanted the pursuit of happiness for another (inferior) goal, whether this be wealth, sensual gratification or power. It is interesting to note that democratic societies also fall into this category, as they too lack any guiding principle. Both wicked and errant societies have understood the true human end, but they have failed to follow it. The former because they have willfully abandoned it, and the latter because their leaders have deceived and misguided them. Al-Farabi also makes mention of "weeds" in the virtuous society; those people who try to undermine its progress towards the true human end. [56].
Whether or not al-Farabi actually intended to outline a political programme in his writings remains a matter of dispute amongst academics. Henry Corbin, who considers al-Farabi to be a crypto-Shi'ite, says that his ideas should be understood as a "prophetic philosophy" instead of being interpreted politically.[57] On the other hand, Charles Butterworth contends that nowhere in his work does al-Farabi speak of a prophet-legislator or revelation (even the word philosophy is scarcely mentioned), and the main discussion that takes place concerns the positions of "king" and "statesmen".[58]. Occupying a middle position is David Reisman, who like Corbin believes that al-Farabi did not want to expound a political doctrine (although he does not go so far to attribute it to Islamic Gnosticism either). He argues that al-Farabi was using different types of society as examples, in the context of an ethical discussion, to show what effect correct or incorrect thinking could have.[59] Lastly, Joshua Parens argues that al-Farabi was slyly asserting that a pan-Islamic society could not be made, by using reason to show how many conditions (such as moral and deliberative virtue) would have to be met, thus leading the reader to conclude that humans are not fit for such a society. [60] Some other authors like Mykhaylo Yakubovych attest that for al-Farabi religion (milla) and philosophy (falsafa) consituted the same praxeological value (i.e. basis for amal al-fadhil - "virtuos deed"), while its epistemological level (ilm - "knowledge") was different.
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