Nicknamed "The Second Master " by Arab historians (the first was, of course, Aristotle) Al-Farabi, (born in Baghdad to 870 and died in 950, approx.) Renewed philosophy gained by the followers of Aristotle, neoplatonizada conveniently, through various comments to his works.
Among the many concerns of Al-Farabi emphasizes, first, his attempt to prove a certain correlation between the thought of Plato and Aristotle. Despite their obvious differences, the Iraqi philosopher conceded that it was merely accidental differences, and to prove he even compare text to text. The apparent contradiction is the product, he said, identifying two reasons: 1) personal conduct, since Plato shown as an ascetic concerns outside earth, while Aristotle is a man of street, however, both forms of life respond to their own characters, and aristotelian is only practical application, in partnership, signed by his teacher and 2) method, synthetic (and lighter) in the latter, and analytical (and darker, tinged with mythic) in that, while the Athenian myth uses the wisdom to hide the unworthy, while Aristotelian simplicity is lost as soon delve further into their meaning. That contradiction
also four basic philosophical issues, such as: 1) Logic , as both disagree on how to achieve a perfect definition, or what a syllogism and how to make appropriate conclusions, although Al-Farabi believed that both positions are reconciled in the end, 2) Epistemology , since Plato admits the existence of the World of Ideas, while Aristotle denies. This is a major difficulty, but the philosopher of Baghdad's resolve to modifying Plato to Neoplatonism, and closer to Aristotle to Plotinus, so that both views will converge, despite their undeniable differences. Another complication is how we hear of the ideas if you do not exist in this world; Al-Farabi does not clarify this point, since torn between whether to grant full immortality of the soul. Moreover, if knowledge is mere memory, what is the role of memory?, Al-Farabi concludes that Plato's doctrine is a theory that explains the role of memory in knowledge, while Aristotle accepted for entry to the genesis of knowledge feelings as both data memory, 3) Metaphysics first, the doctrine of vision, according to Plato we see from the emission of something that flows from the eye that is directed toward the object. To his pupil, however, is the eye that is influenced by the object. Although Al-Farabi seen in both positions a certain affinity, the difference is insurmountable. And second, Plato denied the eternity of the world, but Aristotle said, so the only way for the Iraqi philosopher overcome this contradiction is to deny the Aristotelian thesis and giving the world a creation out of nothing; and 4) Practical Philosophy, Plato the natural abilities are more important in shaping our personality which acquired habits, while Aristotle believes just the opposite, for Al-Farabi, however, Plato says only the difficulty of developing our natural abilities, and Aristotle also tends to say that education is not everything and should respect the way of being of each individual, our philosopher, in turn, ensure that the child has a receptive almost total power, and the role of their natural constitution very minor, this character would have a potential only, updatable only by the act of exercise habits. In the section
epistemological, Al-Farabi out as the highest degree of that is for the metaphysical science of being as such, the principles of science and being that is not present in body or any body . The concept of being listed as being quota caused, and must be itself. The latter is pure, the only necessary, no cause, no matter what form, or end, is very pure, pure thought and pure lover, so you can identify with God. Al-Farabi identifies the paths leading to the demonstration of God: 1) all being receives its existence from another, in a string that must be completed in the first, 2) contingent beings must have their existence only if necessary, 3 ) every possible potential to be updated by the pure act, and 4) any effect that there is by its very nature must come from an extrinsic cause (God). Being first is devoid of the imperfections of the contingent beings, so that it can not properly describírsele definírsele or because his greatness is beyond the genus or species, is at the same time, present and hidden, and their existence goes beyond our intellect, so we can only have a rough idea of \u200b\u200bHim. God is absolute life, and is pure contemplation, for it must be the happiest of beings, the same happiness is He, who loves himself, and love together, loving and beloved.
As God is One, Al-Farabi states that the multiplicity observed around us arises from successive generations. Of God comes only his intelligence, of which flows to generate power and secondary causes. So, all things follow a certain pattern, a certain hierarchy within creation: 1) Being Single, 2) secondary causes, 3) Understanding Agent, 4) Alma; 5) Shape and 6) Matter. The bodies, meanwhile, includes six genera: 1) Body of the celestial spheres, 2) Rational Animal, 3) Animal irrational 4) Plant, 5) Mineral, and 6) Four Elements. This order demonstrates the existence of a universal law that comes from God, everything flows from there only if necessary. The chain needs of all things is absolute, God needs only to know oneself to know all things, this is knowledge that sets off the cosmos, the eternal and unchanging mechanism of our Universe. God emerges only a single being, the first set, outside of him, he first created may be the seed for the multitude, which is why, says Al-Farabi, the first set is one of their number, but in terms of multiple nature. Al-Farabi
difference may nominally be necessary. In this inevitably accompanies existence to its essence, because both are mistaken, in the possible, however, there is added to the essence of the creative act of the first set. This, in turn, he received if there's to be first formed as a starting of the one, from which it will be possible multiplicity. It is diverse in essence, and therefore also in action.
physical Cosmos, to Al-Farabi, is a set of concentric spheres in whose center lies the Earth and revolve around him nine areas following a perfect, uniform circular motion, a move that party to all this intelligence in area immediately above, this movement is the desire of perfection so characteristic of being first, so that the whole cosmos moves in pursuit of absolute perfection, love this product perfection.
The combination of the four elements that come from raw materials generates, under the influence of celestial spheres (especially the sun) the constitution of the terrestrial world, because of the approach or departure from the star produces cold and heat generation and corruption. But the way in which these influences take place, and how bodies are prepared to receive the forms is not completely predictable, so that the phenomena are causal agents nor will the bodies, and we must resort the experience for physical knowledge.
The tenth intelligence that influences our world is the intellect, the operator of the Cosmos we perceive and because of the union, therefore, between matter and form through an intellectual operation (Think the separate essences of things). It is the intellect that moves the soul, the truly human understanding, to lead to knowledge, but humans do not have a whole infinite scope in which to work and learn from, in fact, each being created, Unlike the first set, is bound to a particular class or group that limits and understands. Therefore, the created beings can not escape their destiny marked.
created Things are good at what they own more than one (of being) and deficient in that they possess multiple, the higher the multiplicity, deficiency. Thus, al-Farabi affirm that evil is inevitable in the formation of things, it is necessary and even beneficial, since, without evil, there would be no good in created things, in the earthly world beneath our feet. The cause of evil lies in the one divine, but, as occurs in the natural multiplicity of the first created, its cause is reduced to this multiplicity, so that the cause of evil is not from God.
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