Argument of Alfarabi’s Book of Religion
For this paper I reviewed four works by the philosopher Abu Nasr al-Farabi (864-933d ce). These were the Enumeration of the Sciences, the Book of Religion, Selected Aphorisms, andthe Attainment of Happiness. Three of these were new translations by Ch. E. Butterworth, the fourth Attainment of Happiness: is from the anthology Medieval Political Philosophy edited by Ralph Lerner and Muhsin Mahdi, the latter being the translator of the piece. The assignment calls for an analysis of one of the above works.
Some difficulties were encountered associated with returning to this material after a twelve year hiatus and doing so without the benefit (I now recognize) of lectures. I found myself continually backpedaling from the ambitions of my initial outline - which were largely inspired by the introductions which called for careful inspection of the structure of the arguments and attention to the seeming parallels and repetitions both within and between the texts in question. This, it turned out, was somewhat beyond my abilities. Be that as it may I settled on the text the Book of Religion and did what I could.
All four of these readings inter-mesh, some explicitly so. The Book of Religion is designed to present an argument answering questions left unanswered by the presentation in The Enumeration of the Sciences, chapter five. My reading of Selected Aphorisms left me thinking that in addition to forming a parallel self supporting piece it was possible to see it as a glossary of supporting arguments and detail covering the exposition in Enumeration of the Sciences. and particularly Book of Religion.
The first task I would like to attempt with this paper is to examine Al-farabi’s stated goals for the Book of Religion. I see three statements, two direct and one implicit.
There is the opening paragraph in the first section: a definition of Religion, how it exists in a community1, who founds that community and how it is led. What its purpose is. There is the concluding (and penultimate) paragraph: a discussion of order and harmony (and by inference here - prosperity) in the community which flows from a common religion and purpose. And that this is given to a people by God. The first flows gradually and in a crafted naturalness into a discussion of political philosophy and political science. The latter flows out out of it. The implicit argument is in this construction.
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The growth of religious ideas is environed with such intrinsic difficulties that it may never receive a perfectly satisfactory exposition. Religion deals so largely with the imaginative and emotional nature, and consequently with such an certain elements of knowledge, the all primitive religions are grotesque to some extent unintelligible. (1877:5)
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In the following pages I will discuss this metaphor, as well as Rudolf Otto and his theories on the creation of religion, Peter L. Berger’s theory of “the sacred canopy,” and finally the intermingling of these two theories in the evolution of religion.
The Islamic tradition, as reflected in Naguib Mahfouz’s Zaabalawi, has over the course of history had an incredible impact on Arab culture. In Mahfouz’s time, Islamic practices combined with their political relevance proved a source of both great power and woe in Middle Eastern countries. As alluded to in Zaabalawi, Mahfouz asserts the fact that not all Muslims attain religious fulfillment through this common tradition, and other methods outside the scope of Islam may be necessary in true spiritual understanding.
Geertz defines religion as ‘(1) a system of symbols which acts to (2) establish powerful, pervasive, and long-lasting moods and motivations in men by (3) formulating conceptions of a general order of existence and (4) clothing these conceptions with such an aura of factuality that (5) the moods and motivations seem uniquely realistic.’ In this essay, I will focus on the Geertz’s idea, and Asad’s subsequent critique, of symbols. (Geertz, Clifford, and Michael Banton. "Religion as a cultural system." (1966).)
...s distributed in Theology 101 at the University of Notre Dame, Fremantle on 22 April 2008.
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It is said that happiness is a feeling that lies in the clarity of the soul, tranquility of the heart, and peace of the mind. However it is also said that happiness is the actual sense of fulfillment that arises from hard work and self-actualization. It is an intangible state of mind that all humans aim to conquer. Sometimes people tend to associate happiness with something familiar, with what they lack or fail to maintain, for if they fall ill, it would be health and if they were short of money, it would be wealth. If we considered these as particular goods or transitory moments of joy that are subject to change, then what defines the ultimate happiness? With all the different views on happiness, what makes some claim that there can only be one true meaning for man’s ultimate bliss, and all the rest of meanings are fallacious ones? Aristotle says “Our task is to become good men, or to achieve the highest human good. That good is happiness”. This paper aims to examine and evaluate the concept of happiness according to each of Al Farabi & Al Ghazali, whereby it sheds light on the elements of true happiness for each author, their mutual views, road of attaining it as well as their divergence of thought regarding that concept, taking into consideration the influence of Islamic theology.