Iranian Institute for Social & Cultural ResearchJournal of Iranian Cultural Research2008-184716420231222Farabi's philosophy in the middle of abstract and concrete: A model for philosophical thinking and cultural policymakingFarabi's philosophy in the middle of abstract and concrete: A model for philosophical thinking and cultural policymaking72850710.22035/jicr.2024.3226.3519FAA.MorovatAssistant Professor of Philosophy, Faculty of Art and Architecture, Buali Sina University, Hamadan, IranR.MahooziProfessor of Philosophy, Institute for Cultural, Social and Civilization Studies, Tehran, Iran0000-0003-3371-0829Journal Article20230408Farabi's philosophy, in the most accurate meaning, is a problem-oriented and worldly philosophy. This statement is against the claim that Farabi's philosophy is completely abstract and unrelated to the concrete issues of his life, or even if he believes in such a connection, the proposed philosophical model is considered to be fundamentally unrealizable in this world and that philosophy in many aspects i.e. anthropology, politics, ethics, etc., is considered to be the highest part of a person's soul. In contrast to this claim, which has many supporters, this article claims that not only Farabi's philosophy is basically born from the concrete political, religious, cultural and social contexts of his lifetime, but his solution to the problems of the time, unlike other one-sided solutions, is based on the distinct but related ideal-real duality. According to the latter aspect, Farabi tried to bring together the ancient tradition and the contemporary requirements and to help the intellectuals of the world solve the problems of the Islamic society of his time. In this article, while analyzing these fields including Farabi's response to the issues and crises of the time, it tries to propose this way as a model for philosophical thinking and cultural policy-making, which recognizes the two real and ideal situations at the same time.Farabi's philosophy, in the most accurate meaning, is a problem-oriented and worldly philosophy. This statement is against the claim that Farabi's philosophy is completely abstract and unrelated to the concrete issues of his life, or even if he believes in such a connection, the proposed philosophical model is considered to be fundamentally unrealizable in this world and that philosophy in many aspects i.e. anthropology, politics, ethics, etc., is considered to be the highest part of a person's soul. In contrast to this claim, which has many supporters, this article claims that not only Farabi's philosophy is basically born from the concrete political, religious, cultural and social contexts of his lifetime, but his solution to the problems of the time, unlike other one-sided solutions, is based on the distinct but related ideal-real duality. According to the latter aspect, Farabi tried to bring together the ancient tradition and the contemporary requirements and to help the intellectuals of the world solve the problems of the Islamic society of his time. In this article, while analyzing these fields including Farabi's response to the issues and crises of the time, it tries to propose this way as a model for philosophical thinking and cultural policy-making, which recognizes the two real and ideal situations at the same time.http://www.jicr.ir/article_507_2d6cc4b2d139a53512fb8cbb3086ae2e.pdfIranian Institute for Social & Cultural ResearchJournal of Iranian Cultural Research2008-184716420231222The explanation of Farabi's political aesthetics based on three elements of happiness, imagination and perfectionThe explanation of Farabi's political aesthetics based on three elements of happiness, imagination and perfection295050810.22035/jicr.2024.3268.3552FAA.SalmaniAssociate Professor of Art Philosophy, Department of Philosophy of Art, Faculty of Art and Architecture, Bu-Ali Sina University, Hamedan, Iran0000-0002-5133-0072B.NikpeyMA Student in Philosophy of Art, Department of Philosophy of Art, Faculty of Art and architecture, Bu-Ali Sina University, Hamedan, Iran0000-0002-5133-0072Journal Article20230307Farabi 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.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.http://www.jicr.ir/article_508_389bc7bb1e1c2a5e7e147703232a88f6.pdfIranian Institute for Social & Cultural ResearchJournal of Iranian Cultural Research2008-184716420231222Studying the foundations and identifying the signs of "ethical governance" in Farabi's political philosophy and civil scienceStudying the foundations and identifying the signs of "ethical governance" in Farabi's political philosophy and civil science517750910.22035/jicr.2024.3230.3521FAR.Hoseinpour TonekaboniAssistant Professor and Postdoctoral Researcher, Department of Islamic Education, Research Institute of Islamic Studies in Human Sciences, Mashhad, Iran0000-0003-3576-4409J.MasoudiProfessor, Department of Islamic Philosophy and Wisdom, Faculty of Theology and Islamic Studies, Ferdowsi University, Mashhad, IranJournal Article20230409"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."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.http://www.jicr.ir/article_509_e2230b853516e7b05d79744fbd4c9c13.pdfIranian Institute for Social & Cultural ResearchJournal of Iranian Cultural Research2008-184716420231222Multicultural society in Farabi's political philosophyMulticultural society in Farabi's political philosophy7910351110.22035/jicr.2024.3219.3516FAN.KeikhaAssistant Professor in Political Sciences, Department of Political Science, Faculty of Economic and Social Sciences, Shahid Beheshti University, Tehran, Iran0000-0002-2156-5778Journal Article20230417This article examines the thoughts of Abu Nasr Farabi in terms of attention to multicultural society and raises the question whether minorities and different ethnic and religious groups are recognized in Farabi's thought. If the answer is yes, how does this happen? In this study, in the two parts of ontological foundations and political-social foundations, topics such as the precedence of philosophy over religion, communal city, the great society, the use of allegory and imagination, the evolutionary formation of language and society, and the increasing complexity of language along with the evolution of society and the impact of Farabi's ontological debates on the acceptance of pluralism in society, have been discussed. In discussing the formation of society, Farabi talked about how different cultures were created and then how they faced each other. A communal city gives the same status to minorities and different groups as advanced democracies do today. The great society in his thought is made up of all nations and is more complete than a single country. Philosophy, which is based on universal rational reasoning and methodology, determines the practical and theoretical opinions of religion and provides a common language for all the residents of a city, and thus, hadithism and religious appearances do not replace rational truths. All of these make Farabi's thought rich and efficient source for analyzing and investigating a multicultural society and show the acceptance and desirability of a multicultural society in his thought.This article examines the thoughts of Abu Nasr Farabi in terms of attention to multicultural society and raises the question whether minorities and different ethnic and religious groups are recognized in Farabi's thought. If the answer is yes, how does this happen? In this study, in the two parts of ontological foundations and political-social foundations, topics such as the precedence of philosophy over religion, communal city, the great society, the use of allegory and imagination, the evolutionary formation of language and society, and the increasing complexity of language along with the evolution of society and the impact of Farabi's ontological debates on the acceptance of pluralism in society, have been discussed. In discussing the formation of society, Farabi talked about how different cultures were created and then how they faced each other. A communal city gives the same status to minorities and different groups as advanced democracies do today. The great society in his thought is made up of all nations and is more complete than a single country. Philosophy, which is based on universal rational reasoning and methodology, determines the practical and theoretical opinions of religion and provides a common language for all the residents of a city, and thus, hadithism and religious appearances do not replace rational truths. All of these make Farabi's thought rich and efficient source for analyzing and investigating a multicultural society and show the acceptance and desirability of a multicultural society in his thought.http://www.jicr.ir/article_511_a760880003e7ddedfef56acb3b09697f.pdfIranian Institute for Social & Cultural ResearchJournal of Iranian Cultural Research2008-184716420231222The question of the subjectivity of Farabi's philosophy and the future of our philosophical cultureThe question of the subjectivity of Farabi's philosophy and the future of our philosophical culture10512751010.22035/jicr.2023.3225.3518FAM.OmidAssociate Professor, Department of Philosophy, Faculty of Literature and Foreign Languages, Tabriz University, Tabriz, Iran0000-0002-4890-4821Journal Article20230408If until now Farabi has been considered the founder of Islamic philosophy, then he can also be called the founder of a special subjectivity in philosophical thought of the Islamic world. Some philosophers of the world, as well as contemporary Iranian philosophical thought, in general, have acknowledged the possibility of dialogue between classical and modern philosophical thinking. But this dialogue has double importance for Iranian classical philosophers, because such a discourse is one of the conditions for the possibility of being present in the new philosophical horizon and conversing (and not necessarily agreeing) with it. So far, this type of discourse has been more or less based on philosophical arguments such as existence, nature, causality, motion, goal, knowledge, etc. The suggestion of this article is that it is possible and even necessary to continue this dialogue by raising another basic issue and opening another path. The basic problem proposed is the question of the subjectivity of Farabi's philosophy. Farabi's philosophy involves a certain epistemology which, more or less, includes a theory or a description about the subject. Now the question is: what is the implied subjectivity in Farabi's discussion of knowledge? This question is worthy of consideration because the foundation of modernity is subjectivity. This article tries to follow the same approach based on Farabi's texts, inspired by Cartesian methodology in extracting philosophical subjectivity. As a result, Farabi can be introduced as the founder of Islamic subjectivity.If until now Farabi has been considered the founder of Islamic philosophy, then he can also be called the founder of a special subjectivity in philosophical thought of the Islamic world. Some philosophers of the world, as well as contemporary Iranian philosophical thought, in general, have acknowledged the possibility of dialogue between classical and modern philosophical thinking. But this dialogue has double importance for Iranian classical philosophers, because such a discourse is one of the conditions for the possibility of being present in the new philosophical horizon and conversing (and not necessarily agreeing) with it. So far, this type of discourse has been more or less based on philosophical arguments such as existence, nature, causality, motion, goal, knowledge, etc. The suggestion of this article is that it is possible and even necessary to continue this dialogue by raising another basic issue and opening another path. The basic problem proposed is the question of the subjectivity of Farabi's philosophy. Farabi's philosophy involves a certain epistemology which, more or less, includes a theory or a description about the subject. Now the question is: what is the implied subjectivity in Farabi's discussion of knowledge? This question is worthy of consideration because the foundation of modernity is subjectivity. This article tries to follow the same approach based on Farabi's texts, inspired by Cartesian methodology in extracting philosophical subjectivity. As a result, Farabi can be introduced as the founder of Islamic subjectivity.http://www.jicr.ir/article_510_087408522c31eeb1f982bc0eaf81d35f.pdfIranian Institute for Social & Cultural ResearchJournal of Iranian Cultural Research2008-184716420231222Human happiness and good fortune from Farabi's perspective and their philosophical and cultural contextsHuman happiness and good fortune from Farabi's perspective and their philosophical and cultural contexts12914051210.22035/jicr.2024.3231.3522FAJ.ShanazariProfessor, Department of Islamic Theology and Philosophy, University of Isfahan, Isfahan, IranJournal Article20230408Seeking happiness, fortune, and perfectionism are in the essence of human existence, and without a doubt, all humans are in search of success, salvation, and happiness throughout their lives. Therefore, the issue of happiness and good fortune has always been the concern of thinkers and sages throughout the history in the field of psychology and anthropology. Al-Farabi, the second teacher, defined the happiness of man as "the good that requires pleasure, which is beyond him and the last thing that can be done by human beings" and Ibn Sina used "the best thing a living person has ever sought to achieve" and other similar expressions. Of course, other thinkers have also identified the happiness and good fortune of the human being, from a selected point of view. In this article, we first explain and analyze the views and rational and narrative approaches, then analyze Farabi's opinion on the issue of happiness and his inclination to other opinions, and finally we focus on the best speech in explaining human success and happiness.Seeking happiness, fortune, and perfectionism are in the essence of human existence, and without a doubt, all humans are in search of success, salvation, and happiness throughout their lives. Therefore, the issue of happiness and good fortune has always been the concern of thinkers and sages throughout the history in the field of psychology and anthropology. Al-Farabi, the second teacher, defined the happiness of man as "the good that requires pleasure, which is beyond him and the last thing that can be done by human beings" and Ibn Sina used "the best thing a living person has ever sought to achieve" and other similar expressions. Of course, other thinkers have also identified the happiness and good fortune of the human being, from a selected point of view. In this article, we first explain and analyze the views and rational and narrative approaches, then analyze Farabi's opinion on the issue of happiness and his inclination to other opinions, and finally we focus on the best speech in explaining human success and happiness.http://www.jicr.ir/article_512_10a7cdd970fe135cf4f7bb55c0e3b59f.pdf