Al-Farabi and Cultural Policy-Making
A. Salmani; B. Nikpey
Abstract
Farabi did not deal with art and beauty in a special and separate way, and he has no other writings in this field, except for a work entitled "Great Music", which has a scientific and mathematical perspectives. Therefore, his principal fame is due to his extraordinary opinions in the field of politics ...
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Farabi did not deal with art and beauty in a special and separate way, and he has no other writings in this field, except for a work entitled "Great Music", which has a scientific and mathematical perspectives. Therefore, his principal fame is due to his extraordinary opinions in the field of politics and political philosophy. He considers the goal of individual and collective human life to be reaching happiness. But he considers life in a perfect and virtuous society to be necessary for a person to achieve happiness. Man should be raised and educated in such a society to reach happiness, which is a political goal and of course otherworldly. The teacher and guide must be able to use his imagination to reach the useful mind. It is from this channel that artists play a key role in Farabi's utopia and are ranked next to the head of Medina. The two concepts of imagination and simulation, on the one hand, in the education of citizens, and on the other hand, in the creation of works of art, highlight the dignity and social-political position of artists. Farabi's definition of beauty is based on the concept of perfection. In fact, perfection is beauty, even though perfection is happiness. With such an attitude, it can be concluded that the whole of Farabi's political philosophy has an aesthetic aspect, and in this way, the elements of his political aesthetics can be compiled. In this article, by using the collection of library information and the descriptive-analytical method, elements such as happiness, imagination and similes have been examined and addressed the definition of beauty that Farabi has based on perfection.
Al-Farabi and Cultural Policy-Making
R. Hoseinpour Tonekaboni; J. Masoudi
Abstract
"Governance" is a new model and method in the field of politics and management, which has attracted the attention of many thinkers in the last few years. This model has many types, one of which is ethical governance. This governance, which insists on "management and administration" based on values, is ...
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"Governance" is a new model and method in the field of politics and management, which has attracted the attention of many thinkers in the last few years. This model has many types, one of which is ethical governance. This governance, which insists on "management and administration" based on values, is a group action planned by the rulers and managers in order to implement a decent ethical system to integrate all business under a set and organization. Farabi is the first Iranian Muslim philosopher who, in addition to founding Islamic philosophy; has been the designer of many political and ethical discourse. In his political philosophy and civil science, he saw ethics and politics together, and the way to achieve the utopia of good fortune is only by converting to moral principles, which according to him, is possible through the cooperation and convergence of people and officials, and in the context of society. The subject of this article is the moral governance from the perspective of this peripatetic philosopher. The authors first defines governance and then ethical governance, then by adopting the method of content analysis and exploring Farabi's thoughts, they identify and introduce the foundations and signs of this governance/management model. Its purpose is to clarify the content of a percentage of Islamic philosophy in order to provide the content of one of the most important types of governance, for managers and officials of governmental and sub-governmental institutions, as well as citizens.
