دانشگاه تبریز مجله پژوهش های فلسفی 2251-7960 16 41 2022 12 22 Farabi’s Perspective on Global Peace Farabi’s Perspective on Global Peace 302 309 15795 10.22034/jpiut.2022.52000.3243 FA نادیا مفتونی دانشیار گروه فلسفه و کلام اسلامی، دانشگاه تهران، تهران، ایران سید محمدرضا آذرکسب دانشجوی دکتری فلسفه و کلام اسلامی، دانشگاه تهران، تهران، ایران Journal Article 2022 06 08 Does it sound plausible to obtain a strategy for global peace in Farabi’s political philosophy? Put another way, could we procure a common language leading to peace among all cultures and religions, according to Farabi? Farabi’s utopia (al-madīnat al-fāḍila), literally meaning ‘the excellent state’, consists of five levels. On the first level stands the philosopher (fīlsūf) or the prophet (nabī). The second level includes poets (shuʿarā), music composers (mulaḥḥinūn), writers (kuttāb) and the likes. Farabi strongly believes in the power of imagination (khīyāl) and that most people are under the influence of their imaginative faculty (al-quwwat al-mutakhayyila). This faculty has an important outcome which influences his view on religion (milla), prophet, and their relation with the public (jumhūr): imagination, in his view, is the most powerful tool of influencing the public. Regarding this principle, it could be concluded that there is a shared function between the poet and the prophet. Farabian theory of peace may well be identified, based on the shared function between the poet and the prophet. In other words, for Farabi rational truth and rational happiness is fixed and one, having only one denotation, while its connotations, that is, sensory images and imagery forms are more than one—possibly many more. That being the case, various and sundry cultures and religions might well have different ways to pursue the same knowledge, truth, and contentment. Does it sound plausible to obtain a strategy for global peace in Farabi’s political philosophy? Put another way, could we procure a common language leading to peace among all cultures and religions, according to Farabi? Farabi’s utopia (al-madīnat al-fāḍila), literally meaning ‘the excellent state’, consists of five levels. On the first level stands the philosopher (fīlsūf) or the prophet (nabī). The second level includes poets (shuʿarā), music composers (mulaḥḥinūn), writers (kuttāb) and the likes. Farabi strongly believes in the power of imagination (khīyāl) and that most people are under the influence of their imaginative faculty (al-quwwat al-mutakhayyila). This faculty has an important outcome which influences his view on religion (milla), prophet, and their relation with the public (jumhūr): imagination, in his view, is the most powerful tool of influencing the public. Regarding this principle, it could be concluded that there is a shared function between the poet and the prophet. Farabian theory of peace may well be identified, based on the shared function between the poet and the prophet. In other words, for Farabi rational truth and rational happiness is fixed and one, having only one denotation, while its connotations, that is, sensory images and imagery forms are more than one—possibly many more. That being the case, various and sundry cultures and religions might well have different ways to pursue the same knowledge, truth, and contentment. https://philosophy.tabrizu.ac.ir/article_15795_4ba498d0aab3e417df84e529e72ff3d4.pdf