Ian Richard Netton demonstrates that the great Islamic philosopher al-Farabi (870-950), called "the Second Master" after Aristotle, produced a recognizable school of thought. This school of thought, which Netton refers to as the "School of al-Farabi," was influenced by the thought of Plato, Aristotle, and Plotinus.
Yet, it was much more than a mere clone of Greek thought. The originality and independence of thought expressed by such adherents as Yahya b. Adi, Abu Sulayman al-Sijistani, al-Amiri and Abu Hayyan al-Tawhidi is described, appreciated, and critically assessed in this volume, with an emphasis given to the fundamentals of epistemology.
Al-Farabi and His School is unique in its examination of the intellectual continuity that was maintained in an age of flux, and its particular emphasis on the ethical dimensions of knowledge.
For more on Al-Farabi, check this excellent webpage;
http://www.muslimphilosophy.com/farabi/
Ian Richard Netton demonstrates that the great Islamic philosopher al-Farabi (870-950), called "the Second Master" after Aristotle, produced a recognizable school of thought. This school of thought, which Netton refers to as the "School of al-Farabi," was influenced by the thought of Plato, Aristotle, and Plotinus.
Yet, it was much more than a mere clone of Greek thought. The originality and independence of thought expressed by such adherents as Yahya b. Adi, Abu Sulayman al-Sijistani, al-Amiri and Abu Hayyan al-Tawhidi is described, appreciated, and critically assessed in this volume, with an emphasis given to the fundamentals of epistemology.
Al-Farabi and His School is unique in its examination of the intellectual continuity that was maintained in an age of flux, and its particular emphasis on the ethical dimensions of knowledge.
For more on Al-Farabi, check this excellent webpage;
http://www.muslimphilosophy.com/farabi/
Ian Richard Netton demonstrates that the great Islamic philosopher al-Farabi (870-950), called "the Second Master" after Aristotle, produced a recognizable school of thought. This school of thought, which Netton refers to as the "School of al-Farabi," was influenced by the thought of Plato, Aristotle, and Plotinus.
Yet, it was much more than a mere clone of Greek thought. The originality and independence of thought expressed by such adherents as Yahya b. Adi, Abu Sulayman al-Sijistani, al-Amiri and Abu Hayyan al-Tawhidi is described, appreciated, and critically assessed in this volume, with an emphasis given to the fundamentals of epistemology.
Al-Farabi and His School is unique in its examination of the intellectual continuity that was maintained in an age of flux, and its particular emphasis on the ethical dimensions of knowledge.
For more on Al-Farabi, check this excellent webpage;
http://www.muslimphilosophy.com/farabi/
AL-FARABI AND HIS SCHOOL
i and His School examines one of the most exciting and
dynamic periods in the development of medieval Islam, that period
which ran from the late ninth century to the early eleventh century
AD. The Age is examined through the thought of five of its principal
thinkers and labelled after the first and greatest of thesc, the Age of
Farabism.
It is demonstrated in this book that the great Islamic philosopher
al-Farabi, called ‘the Second Master’ after Aristotle, produced a recog-
nizable school of thought in which others pursued and developed
some of his own intellectual preoccupations. This school of thou
which Ian Richard Netton calls the ‘School of al~Farabi’, was infla-
enced by the thought of Plato, Aristotle and Plotinus, but it was much
more than a mere clone of Greek thought — though one cannot
ignore in all its work the profound Greek intellectual influence. Its
adherents, including Yabyi b. ‘Adi, Abi Sulaymén. al-Sijiscini,
alAmiri and Abi Hayyan al-Tawhidi, are described and assessed in
this volume. Their thought is treated in Al-Firabi and His School with
particular reference to the most basic questions which can be asked in
the theory of knowledge or epistemology. The book thus fills a lacuna
in the literature by using this approach to highlight the intelleccual
continuity which was maintained in an age of flux. Particular atten-
tion is paid to the ethical dimensions of knowledge.
fan Richard Netton, who is a leading authority in the ficld of
Islamic philosophy and theology, has written a book which will
appeal to all Arabists and Islamicists and students of philosophy,
theology and ethics. He is Reader in Arab and Islamic Civilization and
Thought at the University of Exeter. Among his many other public-
ations is Allah Transcendent: Studies in the Structure and Semiotics of Islamic
Philosophy, Theology and Cosmology, also published by Routledge,ARABIC THOUGHT AND CULTURE
This series is designed to provide straightforward introductions for
the western reader to some of the major figures and movements
of Arabic thought. Philosophers, historians, and geographers are all
seminal figures in the history of thought, and some names, such as
‘Avertoes and Avicenna, are already part of the western tradition,
Mathematicians, linguistic theorists, and astronomers have as
nificant a part to play as groups of thinkers such as the Illumi-
nationists. With the growing importance of the Arab world on. the
international scene, these succinct and authoritative works will be
welcomed not only by teachers and students of Arab history and
of philosophy, but by journalists, travellers, teachers of EFL, and
businessmen — in fact any who have to come to an understanding
of this non-western culture in the course of their daily work.
Also available in this series:
IBN KHALDUN Aziz Al-Azmeh
IBN RUSHD (AVERROES} Dominique Urvoy
MOSES MAIMONIDES Oliver Leaman
‘THE ARABIC LINGUISTIC TRADITION
G. Bohas, J.-P. Guillaume, DE, Koulonghi
Forthcoming:
IBN ARABI Row Nettler
NAGUIB MAHFOUZ Rasheed El-Enany
AVICENNA Lenn E, Goodman
‘THE CLASSICAL HERITAGE IN ISLAM Franz RosenthalAL-FARABI
AND HIS SCHOOL
Jan Richard Netton
R
London and New York