Thinker · TH-0041
Al-Farabi
Abu Nasr al-Farabi was a philosopher of Central Asian origin who worked mainly in Baghdad and later in Syria. Called 'the Second Teacher' after…
أبو نصر الفارابي
Also known as Abu Nasr al-Farabi, Alpharabius, the Second Teacher
c. 870 – 950 · Farab (Central Asia), Baghdad, Aleppo, Damascus
Traditions: Islamic
Schools: Falsafa
Abu Nasr al-Farabi was a philosopher of Central Asian origin who worked mainly in Baghdad and later in Syria. Called 'the Second Teacher' after Aristotle, he was a founder of the falsafa tradition, combining Aristotelian logic with a Neoplatonic emanationist metaphysics in which God is the First Cause from which existence flows. He also wrote political philosophy modelled on Plato's ideal city, an account of prophecy, and a major treatise on music and its effects.
Key ideas
- God, the First Cause, is the one necessary source from which all existence emanates in an ordered hierarchy.
- The virtuous city is ruled by one who unites philosophical wisdom with the ability to guide others.
- Prophecy conveys through imagination and symbol the truths philosophy grasps through demonstration.
- Logic is a universal grammar of thought, distinct from the grammar of any one language.
Major works
- Mabādiʾ ārāʾ ahl al-madīna al-fāḍila (The Principles of the Opinions of the People of the Virtuous City)
- Kitāb al-Siyāsa al-madaniyya (The Political Regime)
- Iḥṣāʾ al-ʿulūm (The Enumeration of the Sciences)
- Kitāb al-Mūsīqā al-kabīr (The Great Book of Music)
In the conversation
- Discussion Translating “being” into Vietnamese: are some metaphysical disputes artefacts of grammar?
- Discussion Al-Fārābī’s virtuous city and Plato’s philosopher-king: the same answer for different reasons?
- Debate Emanation cannot be squared with a God who freely creates, and al-Ghazālī saw exactly why
- Discussion Al-Fārābī’s virtuous city looks different on a bad day in a bookshop
- Discussion Prophet and philosopher in al-Fārābī: one truth in two languages, or a ranking of believers?
- Discussion When rhetoric and poetry were counted as logic: the Arabic Organon and al-Jāḥiẓ on eloquence