This action might not be possible to undo. Are you sure you want to continue?
. Being a great expositor of Aristotle‟s logic, he was aptly called al-mu‟alim al thani (the second teacher). He wrote numerous books which include Kitab tashil as-Saadah (attainment of Happiness), Kitab as-Siysah al-Madinyah (Public Administration) , alMadina al-fadila (The Virtuous City) , Risala-Fi‟l-„Aql and many others. The methods of governing a society and the ruler in question have long been a thought messing with the minds of our great philosophical thinkers and. Al-Farabi had a very straight mind when it came to what a ruler should be like and what a perfect society is like. He said that there are three types of societies: the highest, the intermediate and the lowest. He also divided the imperfect nation into three parts: the village, the suburb of a city and the home. Of course none of this is in accord with any of the theories in organizational psychology today. But one of the most important contributions he made to modern-day organizational psychology was talk about the conduct and personality make-up of leaders. He named the traits he thought a leader should possess such as great intelligence, excellent memory, firmness without weakness, love for truth, and aversion to falsehood etc. This philosophical theory of his is in accordance with the Traits theory of organizational psychology in which psychologists have tried to pinpoint a set of traits which help a man/woman become a leader. In my opinion Al-Farabi was right in thinking that a leader should have such attributes but research and real life events have proved that there is more to a leader than just traits that make him/her who he/she is in our world and society. So, to a certain extent he was overlooking the situational that play a role in making leaders. Moreover, “particular sciences," says Alfarabi, "restrict themselves to one or several departments of being”. General Metaphysics or Ontology, that is, the science of Being deals with the immaterial concept of general understandings which doesn't include matter. It could then be divided into three parts: Metaphysical Theology, which deals with God and His attributes; Metaphysical Cosmology, which treats of the ultimate principles of the universe; and finally Metaphysical Psychology, which treats of the human soul. He further believed that man knows anything merely by his own senses and intelligence, it follows that he has no other way of knowing the divine nature except by observation. And by observing the world he gets aware of perfections and imperfections. Alfarabi agrees with the definition of Aristotle that soul is separate entity from the body and is the strong part of it. He accepts that the human soul cannot exist before the body, as Plato has said. In spite of that it is very doubtful that he believed in immortality of soul as he wrote many passages for and against of it. To mention more of Al-Farabi‟s prominent work, in metaphysics he discusses about God playing the role of absolute being, this is reflected in Al-Farabi‟s cosmology which uses Aristotelian metaphysics of causation. In his model, the universe is viewed as a number of concentric circles; the outermost sphere or "first heaven", then the fixed planets and lastly the moon. At the center of these concentric circles is the sub-lunar realm which contains the material world. Each of these circles represent the domain of the secondary intelligences (symbolized by the celestial bodies themselves) serving as an intermediate between God and the material world, God being the first cause, by thinking of itself leads to creation of second cause and so on till the 10th cause is reached. In his discussion he says that everything has a cause, even the first cause- nothing exists without having a cause. In my opinion, Al-Farabi‟s concept of everything having a cause has influenced Averroes in a way that all events have causes. Similarly there seems to be a monist vibe coming off from his work as everything to the 10th cause has been derived from one source, in this case being God.
The potential intellect represents the capacity to think.the west having their own musical scales adopted Al-Farabi‟s Arabic scale into their own . material world which inhabit a physical body. for example the 5 string ud. Al-Farabi contributed greatly into music as well having written the book „Kitab al –Musiqa‟ (the book of music). Al-Farabi‟s work reflects a lot about modern psychology. He not only played musical instruments but invented them as well. gestalt. he divides intellect or “Aql” into 6 parts. Opinion wise he gave a rationale to how a person thinks and which part of the mind dominates and when. Lastly the 6th being God. The 5th having several parts gives us the Gestalt example of whole being greater than sum of its parts. The 3rd being 'the agent of actualization' to the actualized object and the 4th from potential and actual intellect arises the agent intellect . The 5 string ud led to later invention of the Guitar in the west. Al-Farabi‟s musical contributions expand far beyond than anyone has expected. the actual intellect is an intellect engaged in abstracting the sensory forms of objects which have been apprehended and retained in the individual's imagination. Risala fi'l-'aql and Kitab al-huruf. Al-Farabi‟s works on epistemology is second to none . as the scale comprises of different notes. imaginative. Furthermore. and super-ego. also being the basis for Ibn Sina‟s retentive power. Al-Farabi deems humans as unique as they act as a bridge between the "higher". estimative power and processing and acting as a predecessor of empiricist idea. and rational. 'obviousness'.Similarly to metaphysics. Each of which help a human-being tell right from wrong. The 1st being prudence. He said the rational soul goes on to live in the afterlife. therapeutic. having said this – Al. This philosophy of his was then adopted by freud who reduced the mind into three separate sections the id. 2nd -common sense. the individual who acts for the good. All in all he was a great philosopher who contributed tons of useful thoughts to organizational. In Risala fi'l-'aql. immaterial world of the celestial intellects and the "lower". He used Arabic Scales. ego. In discussing the soul Al-Farbi took on more of an Aristotelian view point saying that there are four types of souls: the appetitive. 5th and the most complex having 4 parts. Moreover the idea of scales relates to the old Gestalt saying mentioned in the previous paragraph. He even influenced the likes of Ibn-Sina.to act upon the retained sensory forms or allowing us to think. 4th being “conscience” overlapping the 1st intellect. Al-Tawhidi. sensitive.His books on epistemology includes Kitab ihsa' al-'ulum. and psycho-dynamic schools of thoughts in psychology making it easier for future psychologists to put their beliefs in one thing or another. In my point of view. allowing ways in which music can be made therapeutic to people of other cultures as well as each culture has their own scale. as humans have a rational capacity “intellect. Al-Amri and more.Farabi was the first philosopher to write a book on music. the 3rd intellect is natural perception which is innate . as 1st intellect & 4th draws parallel to humanistic school of thought and 2nd intellect evolves from 3rd intellect seems to be derived from Aristotle‟s idea and creates basis for empiricist‟s tabula rasa. . having more meaning than an individual musical note played. On a personal note.. each scales having different moods thereby using these scales as therapeutic tools for healing.
2013.References. (1998).wikipedia.d. Retrieved March 29.com/isl/palf/palf07. from http://www.htm#H021WKENT1 Al-Farabi. I.sacred-texts. al-Farabi. from http://www. from http://en.R.) In Wikipedia. (1947).muslimphilosophy.htm Netton. Hammond. (n. Retrieved March 29. Abu Nasr (c.R. Theoretical Philosophy Chapter II METAPHYSICS MEANING AND DIVISION Retrieved March 29. 2013.org/wiki/Al-Farabi . 2013.870-950).com/ip/rep/ H021.
Al-Farabi Maam Nirmal Niazi Submitted by: Aleena Saeed Moera Zaheer Shahroze Suzuki Aasma Shahrukh Tooba Khalid Nimrah Pervaiz .
This action might not be possible to undo. Are you sure you want to continue?
We've moved you to where you read on your other device.
Get the full title to continue reading from where you left off, or restart the preview.