Ontology and Epistemology are branches of philosophy. Let us try and simplify these complex topics. It tries to pin point things around us that actually exist.
He may rightly be acclaimed as one of the greatest of Islamic philosophers of all time. While his name tends to be overshadowed by that of Ibn Sinait is worth bearing in mind that the latter was less original than the former. Indeed, a well-known story tells how Ibn Sina sought in vain to understand Aristotle's Metaphysics, and it was only through a book by al-Farabi on the intentions of the Metaphysics that understanding finally came to him.
However, unlike Ibn Sina, al-Farabi has left us no autobiography and we know far less about his life in consequence.
Considerable myth has become attached to the man: We do know that he was born in Turkestan and later studied Arabic in Baghdad; it has been claimed that most of his books were written here.
Even the circumstances of his death are not clear: Metaphysics Majid Fakhry has described al-Farabi as 'the founder of Arab Neo-Platonism and the first major figure in the history of that philosophical movement since Proclus'.
This should be borne in mind as we survey the metaphysics of the philosopher whom the Latin Middle Ages knew as Abunaser and whom the Arabs designated the 'Second Master' after Aristotle. It should be noted that al-Farabi was an Aristotelian as well as a Neoplatonist: It should then come as no surprise that he deploys Aristotelian terminology, and indeed there are areas of his writings that are quite untouched by Neoplatonism.
Furthermore, al-Farabi tried to demonstrate the basic agreement between Aristotle and Plato on such matters as the creation of the world, the survival of the soul and reward and punishment in the afterlife. In al-Farabi's conception of God, essence and existence fuse absolutely with no possible separation between the two.
However, there is no getting away from the fact that it is the Neoplatonic element which dominates so much else of al-Farabi's work. We see this, for example, in the powerful picture of the transcendent God of Neoplatonism which dominates al-Madina al-fadila.
We see this too in al-Farabi's references to God in a negative mode, describing the deity by what he is not: And perhaps we see the Neoplatonic element most of all in the doctrine of emanation as it is deployed in al-Farabi's hierarchy of being.
At the top of this hierarchy is the Divine Being whom al-Farabi characterizes as 'the First'. From this emanates a second being which is the First Intellect. This is termed, logically, 'the Second', that is, the Second Being. Like God, this being is an immaterial substance.
A total of ten intellects emanate from the First Being. The First Intellect comprehends God and, in consequence of that comprehension, produces a third being, which is the Second Intellect.
The First Intellect also comprehends its own essence, and the result of this comprehension is the production of the body and soul of al-sama' al-ula, the First Heaven.
Each of the following emanated intellects are associated with the generation of similar astral phenomena, including the fixed stars, Saturn, Jupiter, Mars, the Sun, Venus, Mercury and the Moon.
Of particular significance in the emanationist hierarchy is the Tenth Intellect: With regard to the latter activity, it has been pointed out that here the active intellect takes on the role of Plotinus' Universal Soul see Plotinus.
Furthermore, the Deity at the top of the Neoplatonic hierarchy is portrayed in a very remote fashion. Al-Farabi's philosophers' God does not act directly on the sublunary world: However, God for al-Farabi certainly has an indirect 'responsibility' for everything, in that all things emanate from him.
Yet we must also note, in order to present a fully rounded picture, that while it is the Neoplatonic portrait of God which dominates al-Farabi's writings, this is not the only picture. In some of his writings the philosopher does address God traditionally, Qur'anically and Islamically: Yet the overwhelming Neoplatonic substratum of so much else of what he writes fully justifies Fakhry's characterization of al-Farabi, cited earlier, as 'the founder of Arab Neo-Platonism'.
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.There is a correlation within and between epistemology and metaphysics which clearly demonstrates a relationship of interdependency between these core concepts of philosophy.
Conventionally there is believed to be a sharp distinction between them, but at close examination it becomes clear that these two branches of philosophy far from being.
Various aspects of the relationship between religion and science have been cited by modern historians of science and religion, philosophers, theologians, scientists, and others from various geographical regions and cultures.
Ontology vs Epistemology Ontology and Epistemology are probably the most complex terms that one might come across while studying philosophy. Ontology and Epistemology are branches of philosophy. Let us try and simplify these complex topics. Ontology The word ontology is derived from the Greek words 'ontos' which means. Various aspects of the relationship between religion and science have been cited by modern historians of science and religion, philosophers, theologians, scientists, and others from various geographical regions and cultures. Even though the ancient and medieval worlds did not have conceptions resembling the modern understandings of "science" and "religion", certain elements of . Feb 25, · What is the difference between Metaphysics and Epistemology? What is the main difference between Metaphysics and Epistemology? Distinguish between metaphysics and epistemology? Relationship between epistemology and metaphysics in terms of Plato and difference?Status: Resolved.
Even though the ancient and medieval worlds did not have conceptions resembling the modern understandings of "science" and "religion", certain elements of . The Fallacies of Egoism and Altruism, and the Fundamental Principle of Morality (after Kant and Nelson) I have not done wrong.
The "Negative Confession" or Protestation of Ani, The Egyptian Book of the Dead, The Book of Going Forth by Day, The Complete Papyrus of Ani, Featuring Integrated Text and Full-Color Images, translated by Dr. Raymond O.
Faulkner [, , Chronicle Books, San. Jan 01, · In many ways epistemology clears the way for metaphysical construction or hypothesis.
By adhering to the principles of one branch of philosophy, it allows us to become better at searching within the other. It is true that epistemic ideas are often knocked down by metaphysics, but when one considers that it is entirely possible. Avicenna (Ibn Sina) (c.
—) Abu ‘Ali al-Husayn ibn Sina is better known in Europe by the Latinized name “Avicenna.” He is probably the most significant philosopher in the Islamic tradition and arguably the most influential philosopher of the pre-modern era.
Fideisms Judaism is the Semitic monotheistic fideist religion based on the Old Testament's ( BCE) rules for the worship of Yahweh by his chosen people, the children of Abraham's son Isaac (c BCE).. Zoroastrianism is the Persian monotheistic fideist religion founded by Zarathustra (cc BCE) and which teaches that good must be chosen over evil in order to achieve salvation.