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Taming the Heavenly Leviathan: Alfar...

Sophiamehr, Amin,

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Taming the Heavenly Leviathan: Alfarabi's Political Philosophy /

紀錄類型:	書目-電子資源 : Monograph/item
正題名/作者:	Taming the Heavenly Leviathan: Alfarabi's Political Philosophy // Amin Sophiamehr.
作者:	Sophiamehr, Amin,
面頁冊數:	1 electronic resource (260 pages)
附註:	Source: Dissertations Abstracts International, Volume: 86-05, Section: A.
Contained By:	Dissertations Abstracts International86-05A.
標題:	Philosophy. -
電子資源:	https://pqdd.sinica.edu.tw/twdaoapp/servlet/advanced?query=31293539
ISBN:	9798346742913

Taming the Heavenly Leviathan: Alfarabi's Political Philosophy /
Sophiamehr, Amin,

Taming the Heavenly Leviathan: Alfarabi's Political Philosophy /Amin Sophiamehr. - 1 electronic resource (260 pages)

Source: Dissertations Abstracts International, Volume: 86-05, Section: A.

From the beginning of the Book of Religion Alfarabi identifies religion as a form of political regime, and this insight sets the stage for his political philosophy to deal with revealed religion. I believe one of the main challenges posed by revealed religion was the challenge of religious life centered around a new form of character (ἦθος) distinct from the ethos of philosophic and political life. The main thrust of this challenge was a new ethos encouraged and shaped a certain way of life. With the advent of revealed religion, its new form of character was viewed as the only legitimate ethos on which the private and public life could be organized. Related to the issue of religious ethos is the challenge posed by religious life supported by new political institutions capable of coercing and punishing those who attempt to evade the new religiously-sanctioned order in the city. Consequently, one of the main areas where philosophy and religion clash is the question of order, both within the soul and within the city. This new religious way of life, while centered around new theoretical opinions and guidance for action, also was fueled by the zealous passions to defend the faith of community against those who were perceived as threats. Hence, the religious ethos and religious life rested on a zealous passion to coerce and impose its ideal order. The necessity of imposing order on the souls of citizens and establishing it in the community of believers led to a new form of citizens' habituation, reflected in the religious laws and beliefs. The primary function of these opinions and actions was to preserve and conserve order by installing passion in the souls of adherents and establishing them in cities. Hence, the principles upon which a religious community led its political life were not solely theoretical opinions, but also a zealous desire to uphold the religiously-sanction order. Consequently, preserving the religiously-sanctioned political order necessitated cultivation of zealous religious passions. The advent of revealed religion did not diminish the conflict between the city and philosophy; rather, it exacerbated the conflict between them, and inevitably between philosophical life and religious life. Therefore, for a philosopher, a mere apology before the tribunal of revelation was no longer sufficient to create a safe place for philosophy within the city. More fundamental measures became necessary to repel the stronger newly appeared threats. I believe Farabi's political philosophy is a result of this realization that a religious community has become a more hostile environment to philosophy than the pagan city. I think some of Farabi's philosophical innovations, such as the subordination of religion to philosophy, his subtle critique of religious prophecy, and presenting religion as a political regime, are measures that he takes to address these new threats.

English

ISBN: 9798346742913Subjects--Topical Terms:

516511
Philosophy.
Subjects--Index Terms:

Alfarabi

Taming the Heavenly Leviathan: Alfarabi's Political Philosophy /
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520 $a From the beginning of the Book of Religion Alfarabi identifies religion as a form of political regime, and this insight sets the stage for his political philosophy to deal with revealed religion. I believe one of the main challenges posed by revealed religion was the challenge of religious life centered around a new form of character (ἦθος) distinct from the ethos of philosophic and political life. The main thrust of this challenge was a new ethos encouraged and shaped a certain way of life. With the advent of revealed religion, its new form of character was viewed as the only legitimate ethos on which the private and public life could be organized. Related to the issue of religious ethos is the challenge posed by religious life supported by new political institutions capable of coercing and punishing those who attempt to evade the new religiously-sanctioned order in the city. Consequently, one of the main areas where philosophy and religion clash is the question of order, both within the soul and within the city. This new religious way of life, while centered around new theoretical opinions and guidance for action, also was fueled by the zealous passions to defend the faith of community against those who were perceived as threats. Hence, the religious ethos and religious life rested on a zealous passion to coerce and impose its ideal order. The necessity of imposing order on the souls of citizens and establishing it in the community of believers led to a new form of citizens' habituation, reflected in the religious laws and beliefs. The primary function of these opinions and actions was to preserve and conserve order by installing passion in the souls of adherents and establishing them in cities. Hence, the principles upon which a religious community led its political life were not solely theoretical opinions, but also a zealous desire to uphold the religiously-sanction order. Consequently, preserving the religiously-sanctioned political order necessitated cultivation of zealous religious passions. The advent of revealed religion did not diminish the conflict between the city and philosophy; rather, it exacerbated the conflict between them, and inevitably between philosophical life and religious life. Therefore, for a philosopher, a mere apology before the tribunal of revelation was no longer sufficient to create a safe place for philosophy within the city. More fundamental measures became necessary to repel the stronger newly appeared threats. I believe Farabi's political philosophy is a result of this realization that a religious community has become a more hostile environment to philosophy than the pagan city. I think some of Farabi's philosophical innovations, such as the subordination of religion to philosophy, his subtle critique of religious prophecy, and presenting religion as a political regime, are measures that he takes to address these new threats.
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