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• W2321014748 abstract "The Contemplative Ideal in Islamic Philosophy: Aristotle and Avicenna MAJID FAKHRY I. BY THE CONTEMPLATIVE,or philosophical ideal, as Jaeger has called it,1 I mean the threefold contention: (a) that intellectual activity is the highest activity (in some normative sense of highest), (b) that it is a self-rewarding and self-sufficient activity, and (c) that it is the activity of which God either partakes (as all forms of rational theism presuppose), or the one which constitutes his very essence (as Aristotle, Anaxagoras, Hegel and others have asserted). A clear implication of (a) and (c) is that to the extent man aspires to partake of this activity, he partakes of the divine life, or archieves a condition of self-divinization which some forms of mysticism and idealism have set up as their ultimate ethical or spiritual objective. It is well-known how Plato in the Theaetetus (176b) 2 has advanced the ideal of 6lxofcoatgxq~ 0cO as man's loftiest goal in his heavenward flight; but throughout most of his life Plato's thought had remained so close to life, as Jaeger has put it, that he could ill afford to allow the practical, and especially the political life, to be absorbed by the contemplative, at least up to the time of writing the Republic. It was probably late in life that Plato had moved away from the Socratic ideal of a life of virtue illuminated by knowledge of the good, as is attested by his identification of the good with the Pythagorean one, in his lectures On the Good.''a The same vacillation between the theoretical and practical ideals that had marked the development of Plato's thought characterized that of Aristotle as well; from the Protrepticus, through the Eudemian Ethics, and on to the Nicomachean, we witness a gradual rarefaction or refinement of the theoretical ideal in a more pronounced fashion than in Plato.4 The ultimate severing of the bond between the practical and theoretical ideals that had conditioned the 'Platonic' phase of his thought is finally effected in the Nicomachean Ethics and appears at any rate to be the logical consequence of Aristotle's identification in the Metaphysics of God with No~s. This metaphysical development in Aristotle's thought was the decisive signal of the emancipation of his thought from Plato and of his ability boldly to cut the knot tying the ethical and the theoretical. 1 See Werner Jaeger, Aristotle. Fundamentals of the History o/ his Development (Oxford, 1948), pp. 426 et passim. a CY.Laws, IV, 716e. See Aristoxenus'report, as quoted by Jaeger, Aristotle, p. 434, n. 3. 4 See Aristotle, p. 435, whereJaeger says of Aristotle: In a certain sense he is an even purer representative of the theoretic life than Plato. Cf. also, pp. 393f., 80f., and 239f., for Aristotle's ethical development. [137] 138 HISTORY OF PHILOSOPHY It is my purpose in the present paper to highlight some aspects of Aristotle's ethical iatellectualismg and some of the problems it raises, on the one hand, and the manner in which Arabic Peripetetic philosophers, represented by Ibn Sina (Aviceuna, d. 1037), tried to solve them, on the other. A by-product of this analysis, I hope, will be the added sharpening of the antithesis between what must be regarded as two generically different ideals: the theoretical and the practical. Our text is the well-known passage in the Nicomachean Ethics, X, 7, l17a 12f. in which Aristotle states that the highest activity (xax& rilv x0~-alv) (~0Erilv) of which man partakes is the activity of reason, which more than anything else in man is man (~eQ ~o~o tdxhom ?2vOQco:roO(N.E. 1178a 8).6 This activity is then characterized (N.E. X, 1177b 20f.) as: (a) superior in worth (o~to,b~); (b) being its own end (oa3~svrg ~qg~eo0at xgZoug); (c) pleasant in itself; (d) self-suflicient; (e) leisurely; (f) unwearisome (~xQ,rov); and (g) divine. The last characteristic is introduced conditionally into the discussion, but follows logically from the equation in Metaphysics L, 1072b 17f. of the activity of thought with the best in itself (• abrb &~s life eternal and complete blessedness, which are then identified with God..." @default.
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• W2321014748 title "The Contemplative Ideal in Islamic Philosophy: Aristotle and Avicenna" @default.
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• W2321014748 doi "https://doi.org/10.1353/hph.2008.0788" @default.
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