Pada tahun berapa hidup Al-Faraby? ----- Original Message ----- From: "imuchtarom" <[EMAIL PROTECTED]> To: <ppiindia@yahoogroups.com> Sent: Tuesday, May 10, 2005 8:46 PM Subject: [ppiindia] Al-Farabian Epistemology
beberapa butir dari bagian tulisan di bawah ini yang mungkin dapat digaris bawahi: => 3 karya tulis Al-Faraby dalam bidang Epistemology ... ( ilmu mengenai sumber dari 'pengetahuan' manusia ) __ (1) kitab ihsa'al-ulum __ (2) risala fi'l-'aql __ (3) kitab al-huruf => adanya 6 kemampuan dasar intelektual: __ (1) discernment/prudence = kemampuan dalam _____ membedakan hal yang 'baik' dari hal yang _____ ' buruk' (overlap dgn. kategori kemampuan _____ intelektual yang ke-4 di bawah ini) __ (2) common sense (akal-sehat) __ (3) natural perception __ (4) conscience (hati nurani) : lihat butir _____ (1) di atas __ (5) potential intellect, actual intellect, _____ acquired intellect dan agent atau active _____ intellect __ (6) Devine reason: God Himself, as the source _____ of all intellectual energy and power =========================================( ihm )===== <http://www.muslimphilosophy.com/ip/rep/H021.htm> ---------------- 3. Epistemology ---------------- Farabian epistemology has both a Neoplatonic and an Aristotelian dimension. Much of the former has already been surveyed in our examination of al-Farabi's metaphysics, and thus our attention turns now to the Aristotelian dimension. Our three primary Arabic sources for this are al-Farabi's Kitab ihsa' al-'ulum, Risala fi'l-'aql and Kitab al-huruf. It is the second of these works, Risala fi'l-'aql, which provides perhaps the most useful key to al-Farabi's complex theories of intellection. In this work he divides 'aql (intellect or reason) into six major categories in an attempt to elaborate the various meanings of the Arabic word 'aql. First, there is what might be termed discernment or prudence; the individual who acts for the good is characterized by this faculty, and there is clearly some overlap with the fourth kind of intellect, described below. The second of al-Farabi's intellects is that which has been identified with common sense; this intellect has connotations of 'obviousness' and 'immediate recognition' associated with it. Al-Farabi's third intellect is natural perception. He traces its source to Aristotle's Posterior Analytics, and it is this intellect which allows us to be certain about fundamental truths. It is not a skill derived from the study of logic, but it may well be inborn. The fourth of the six intellects may be characterized as 'conscience': this is drawn by the philosopher from Book VI of Aristotle's Nicomachean Ethics. It is a quality whereby good might be distinguished from evil and results from considerable experience of life (see Aristotle §§18-21). Al-Farabi's fifth intellect is both the most difficult and the most important. He gives most space to its description in his Risala fi'l-'aql and considers it to be of four different types: potential intellect, actual intellect, acquired intellect and agent or active intellect. 'Aql bi'l-quwwa (potential intellect) is the intellect which, in Fakhry's words, has the capacity 'of abstracting the forms of existing entities with which it is ultimately identified' (Fakhry 1983: 121). Potential intellect can thus become 'aql bi'l-fi'l (actual intellect). In its relationship to the actual intellect, the third sub-species of intellect, 'aql mustafad (acquired intellect) is, to use Fakhry's words again, the 'the agent of actualization' to the actualized object. Finally, there is the 'aql al-fa''al (agent or active intellect), which was described in §2 above and need not be elaborated upon again. The sixth and last of the major intellects is Divine Reason or God himself, the source of all intellectual energy and power. Even this brief presentation of Farabian intellection must appear complex; however, given the complexity of the subject itself, there is little option. The best source for al-Farabi's classification of knowledge is his Kitab ihsa' al-'ulum. This work illustrates neatly al-Farabi's beliefs both about what can be known and the sheer range of that knowledge. Here he leaves aside the division into theological and philosophical sciences which other Islamic thinkers would use, and divides his material instead into five major chapters. Through all of them runs a primary Aristotelian stress on the importance of knowledge. ==> Chapter 1 deals with the 'science of language', ==> Chapter 2 formally covers the 'science of logic' ==> Chapter 3 is devoted to the 'mathematical sciences' ==> Chapter 4 surveys physics and metaphysics, and the ___ final chapter encompasses 'civil science' (some prefer ___ the term 'political science'), jurisprudence and ___ scholastic theology. A brief examination of these chapter ___ headings shows that a total of eight main subjects are ___ covered; Not surprisingly, there are further subdivisions as well. To give just one example, the third chapter on the mathematical sciences embraces the seven subdivisions of arithmetic, geometry, optics, astronomy, music, weights and 'mechanical artifices'; these subdivisions in turn have their own subdivisions. Thus al-Farabi's epistemology, from what has been described both in this section and §2 above, may be said to be encyclopedic in range and complex in articulation, with that articulation using both a Neoplatonic and an Aristotelian voice. *************************************************************************** Berdikusi dg Santun & Elegan, dg Semangat Persahabatan. 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