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Extra info for An Islamic Philosophy of Virtuous Religions: Introducing Alfarabi

Sample text

Bk. 7. According to the Republic, the future philosopher-ruler must have received both forms of education. He requires this education both for his own formation and so that he might know how to shape those he rules. (Alfarabi discusses the philosopher-ruler’s job of shaping the ruled at great length. See chapter 5, sec. ) Of course, in the Republic, all philosopher-rulers were guardians first and philosophers second. When one considers the extent to which Alfarabi needs to incorporate in a compressed form both stages of the education in the Republic, Alfarabi’s inclusion of piety in the innate equipment of the philosopher-ruler is not so profound a departure from Plato.

7 in the midst of a list drawn from bk. 6, Alfarabi demonstrates once again greater familiarity with the Republic than might appear at first glance. We turn to section 62 with section 60 still before us and an effort to flesh out the character of the true philosopher under way. Section 62 demonstrates both Alfarabi’s deep familiarity with the Republic and his deep awareness of the challenges to the possibility of philosophic rule and the virtuous world regime. 10 Indeed, this comes as such a surprise that the reader is given pause and made to wonder what is the significant difference between the true philosopher and the defective, counterfeit, vain, and false philosophers.

The key to the impossibility of these waves is that they abstract from the special challenges posed by human desire. Only if the difference between male and female is nothing more than a difference of degree of strength or of mounting or bearing as a physical act (the underlying claim of the first wave) would it be possible to destroy the connection between mother and child merely by interfering with breastfeeding (the most implausible aspect of the arrangement of the second wave). Socrates is willing to so abstract from the special challenges of human desire because otherwise he cannot destroy the traditional family and substitute the city’s good for the private good.

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