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An Islamic Philosophy of Virtuous Religions: Introducing Alfarabi, by Joshua Parens
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Joshua Parens provides an introduction to the thought of Alfarabi, a tenth-century Muslim political philosopher whose writings are particularly relevant today. Parens focuses on Alfarabi s Attainment of Happiness, in which he envisions the kind of government and religion needed to fulfill Islam s ambition of universal acceptance. Parens argues that Alfarabi seeks to temper the hopes of Muslims and other believers that one homogeneous religion might befit the entire world and counsels acceptance of the possibility of a multiplicity of virtuous religions. Much of Alfarabi s approach is built upon Plato s Republic, which Parens also examines in order to provide the necessary background for a proper understanding of Alfarabi s thought."
- Sales Rank: #10920220 in Books
- Published on: 2006-02-09
- Original language: English
- Number of items: 1
- Dimensions: 9.32" h x .65" w x 6.10" l, .0 pounds
- Binding: Hardcover
- 170 pages
Review
"Timely and essential to the understanding of Islam, this book explores a classical Islamic writer's reflections on
From the Back Cover
Joshua Parens provides an introduction to the thought of Alfarabi, a tenth-century Muslim political philosopher whose writings are particularly relevant today. Parens focuses on Alfarabi’s Attainment of Happiness, in which he envisions the kind of government and religion needed to fulfill Islam’s ambition of universal acceptance. Parens argues that Alfarabi seeks to temper the hopes of Muslims and other believers that one homogeneous religion might befit the entire world and counsels acceptance of the possibility of a multiplicity of virtuous religions. Much of Alfarabi’s approach is built upon Plato’s Republic, which Parens also examines in order to provide the necessary background for a proper understanding of Alfarabi’s thought.
"Timely and essential to the understanding of Islam, this book explores a classical Islamic writer’s reflections on the leading topic in Islamic and Western politics today: In what way should Muslims think about, and to what extent should they promote, the expansion of Islamic religion throughout the world? The book is practical in nature and addresses specific topics in Middle Eastern politics with resources from Alfarabi that have been available for one thousand years, yet have been ignored all too often. What is so important is that Alfarabi shows, from within Islam, what Muslims need to consider regarding science, philosophy, politics, and other religions. Islam does not need to turn to European or North American writers to find its own greatest strengths—Alfarabi is one of their own." — Terence J. Kleven, Central College
"Parens offers an illuminating interpretation of Plato’s Republic, which is the model for Alfarabi’s political philosophy, and, in so doing, breaks new ground in Plato interpretation." — David Burrell, author of Faith and Freedom: An Interfaith Perspective
About the Author
Joshua Parens is Professor of Philosophy and Dean of the Braniff Graduate School at the University of Dallas and author of Metaphysics as Rhetoric: Alfarabi'’s Summary of Plato’s "Laws," also published by SUNY Press.
Most helpful customer reviews
0 of 1 people found the following review helpful.
I love it
By Al Faruq
Excellent read.
0 of 0 people found the following review helpful.
Al Farabi: A Reintroduction for Our Times
By George Greene
This review serves as a correction to the one star review.
In An Islamic Philosophy of Virtuous Religions, Joshua Parens seeks to introduce the political philosophy of Al Farabi, a tenth century Islamic philosopher, to the twenty-first century in which revolutionary Iran and Islamofascist movements aspire to a universal caliphate through jihad. As a Muslim, Al Farabi, who lived in a time of similar aspiration, wrote between the lines in an attempt to moderate these aspirations and promote religious tolerance. It is this type of writing which may assist an internal Islamic Reformation today. Joshua Paren's book is a book for both Muslims and non-Muslims today who struggle with these theological-political problems.
In this regard, this book's particular focus differs generally from the writings of Leo Strauss and Muhsin Mahdi on Al Farabi, the latter being Joshua Paren's teacher. Leo Strauss' writings are linked to his studies of Maimonides; whereas, Muhsin Mahdi's importance is that he broadened as well as deepened Strauss' insight/rediscovery through a critical recovery of Al Farabi's corpus and his scholarship culminating in his 2001 book Alfarabi and the Foundation of Islamic Political Philosophy which predates 9/11. Though Joshua Parens acknowledges his debt to his teacher in both in the Acknowledgements and throughout this book, it is not a derivative work but stands on its own.
The primary focus of Joshua Paren's study is The Attainment of Happiness, not the Principles of the Opinions of the Inhabitants of the Virtuous City as set forth in the one star review. (The Attainment of Happiness is the first part of Al Farabi's Philosophy of Plato and Aristotle.) Through Joshua Paren's close reading of The Attainment of Happiness accompanied with his deep familiarity of Al Farabi's other writings, he shows how Al Farabi seeks to moderate the ambitious through both (1) a cautionary tale and (2) a showing of the limits of reason. In a sense, it is Al Farabi's reenactment of Plato's Republic where Glaucon is replaced by "the talented and dashing young men the city is most likely to take advantage of and corrupt".
Although Joshua Parens considers his work by its title an introduction to Al Farabi, it is neither simple nor easy. One of its great strength is through his close reading of texts wherein he shows one how to read Plato and Aristotle, how Al Farabi read Plato and Aristotle and how we should read Al Farabi. It is no small task. While reading this book, one needs at one's elbow minimally Muhsin Mahdi's translation of Alfarabi: The Political Writings, The Philosophy of Plato and Aristotle in order to follow the argument. Joshua Parens considers this work as a felicitous translation though it is clear that he is familiar with Arabic since at crucial points he differs with his teacher's translation.
Joshua Parens is a much needed guide through Al Farabi's writings especially in our times when reason is under attack and all forms of unreason are on the rise.
1 of 2 people found the following review helpful.
Totally derivative
By Siobhan
The subject (Alfarabi's Platonic critique of Islamic doctrine) is interesting, but the book itself is misleadingly presented and unoriginal. An introduction to Farabi this is most certainly not. If you read it without much familiarity with his work, you'll be hopelessly confused. Parens is an indirect writer who focuses on only one of Farabi's works (The Attainment of Happiness) and jumps right into the argument without orienting the reader effectively to the relevant text. Deceptive marketing aside, this book is really just a monograph trying to bolster the esoteric interpretation of Plato and Farabi pioneered by Leo Strauss, whose own work on Farabi (see, as a starting point, "Farabi's Plato") you can find for free online. I advise you do so, rather than spending $15 on this.
Here are the major parts of Parens' argument. First, he argues that Plato's Republic is a cautionary tale rather than a prescription. This is a compelling argument, but it's not original at all. Second, Parens argues that Farabi was deeply versed in the Republic, and saw his own work on ideal states as basically extending Plato's own goals to the Islamic context (this was Strauss' original insight). Third, he picks two areas where he thinks Farabi is particularly critical of contemporary Islamic doctrine (jihad as offensive war and the limits of human knowledge), and parses them in exhaustive detail. This is the only part of his work that's original, and it can be summed up as follows: those things that Strauss says Farabi does? He does them in these sections.
Finally, he argues that Farabi envisioned a multiplicity of virtuous religions, each developing from a particular cultural context, and that Islam--like the belief system Plato proposes in the Republic--isn't well suited to governing a heterogeneous state. Thus, like Plato's city in the Republic, Farabi's virtuous Islamic realm is intended to be neither possible nor desirable. This is also piggybacking on Strauss.
There you have it all. Parens doesn't seem to read Arabic or add any particular expertise in Islamic philosophy (he relies almost entirely on Muhsin Mahdi's interpretive work, himself a disciple of Strauss) to build off the foundation Strauss established. To anyone familiar with Strauss and Mahdi, the result reads like a first-year graduate student's work, with Parens merely serving as a compiler for arguments other people have already made in much more elegant prose. It's about as close as you can come to plagiarism without actually crossing that line. While I think the ideas in question are very serious and probably right, Strauss and Mahdi do a better job of expounding them, and are far more accessible to those unfamiliar with Farabi.
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