----- Original Message ----- From: "Ambon" <[EMAIL PROTECTED]> To: <ppiindia@yahoogroups.com> Sent: Tuesday, May 10, 2005 8:55 PM Subject: Re: [ppiindia] Al-Farabian Epistemology
> Pada tahun berapa hidup Al-Faraby? > Pertanyaan ini ditarik kembali. > ----- 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. Menuju Indonesia > yg Lebih Baik, in Commonality & Shared Destiny. www.ppi-india.org > *************************************************************************** > __________________________________________________________________________ > Mohon Perhatian: > > 1. Harap tdk. memposting/reply yg menyinggung SARA (kecuali sbg otokritik) > 2. Pesan yg akan direply harap dihapus, kecuali yg akan dikomentari. > 3. Lihat arsip sebelumnya, www.ppi-india.da.ru; > 4. Satu email perhari: [EMAIL PROTECTED] > 5. 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