Summary
Highlights
Andrew Stevenson introduces Al-Farabi's political philosophy, which touches on virtue ethics and Islamic philosophy. The discussion will start with Plato's theories as a foundation, then move to Al-Farabi's critique and his own political theory.
Plato's tripartite theory of the soul includes an appetitive, spirited, and rational part. He believes that harmony among these parts leads to an individual's best state. This psychology forms the basis for his political philosophy, dividing society into workers (appetitive), guardians (spirited), and philosopher rulers (rational). Only the rulers are expected to know the truth, using myths or propaganda to keep the other classes in line.
Al-Farabi agreed with the idea of an 'epistemic elite' using 'noble myths' to guide the masses. However, he argued that Plato's account was incomplete, needing to emphasize practical, rhetorical skills, and moral virtue for rulers, as they must lead by example. This critique introduces the role of Islamic thought into his philosophy.
For Al-Farabi, the prophet is the ultimate ideal ruler, surpassing philosophers due to perfect, God-given knowledge and maximum virtue in all parts of their soul. Everyone else possesses only partial virtue and lacks perfect harmony, necessitating their cooperation under the prophet's guidance.
Following Aristotle, Al-Farabi defines eudaimonia (happiness/flourishing) through four virtues: theoretical (knowledge of truth/good), deliberative (knowledge of how to attain good), moral (desire for good), and practical arts (ability to attain good). All four are essential for human flourishing, but only a prophet possesses them perfectly, leading to the necessity of societal cooperation for others to achieve perfection.
Al-Farabi posits that perfect happiness and virtue, for anyone other than a prophet, can only be achieved collectively as an 'emergent property of a group of people working together'. This means human perfection is a characteristic of a well-organized society, guided by the prophet, where individuals cooperate to make the best of themselves and society.
The discussion addresses whether Al-Farabi's theory is democratic. While seemingly undemocratic due to lack of majority rule or informed consent, his concept of democracy focuses on 'equality of freedoms' rather than 'equality of votes'. Freedom means acting in accordance with one's basic nature, which Al-Farabi's ideal state facilitates by organizing society according to individuals' virtues and abilities, allowing everyone to achieve maximum freedom.