Author(s): Önder BİLGİN İlim Esra EREK
In the most general sense Islamic philosophers have based their philosophy on human. According to them, the most fundamental difference that separates man from other living things is that it is an intelligent entity. However, only when this potentially present mind (theoretical mind) one combines and transforms with action (practical mind), it can come close to its own essence. Because, according to them, morality is not only theoretical but also a practical field. Knowing and acting like what you know is morality itself. An ethical individual is a happy one. Happiness is the ultimate goal of theoretical and practical reason. This aim is the guarantee of happiness as it brings man closer to his essential existence.These philosophers see the discussions about the problems of existence and knowledge as the basis of this highest goal of man, and in a sense, as a vehicle. However, human’s being intellect owner is not necessarily enough to make him happy. The mind must manage the action correctly and protect it from failure. Although it is possible to see a cumulative progress on how this will work, it is possible to encounter new interpretations and approaches in the face of periodic differences and new situations. Farabi adds a social perspective to this foundation, where Kindi gives an epistemological basis to this approach in this study, in which we deal with major philosophers of the classical period. In other words, he thinks that the individual's happiness is not enough alone. Happiness to become reality also requires a happy society. Thus, the possibility of the happiness of society is added to the happiness of the individual. Ibn Miskeveyh, who followed Farabi's path, adds the concept of love to the basis of social cohesion. Ibn Sina, on the other hand, constructs the epistemological basis more systematically in a more holistic perspective. Ghazali rejects the rationalist view of his predecessors. But he also considers it necessary to know for happiness and therefore a mind. Ibn Bacce, a contemporary of Ghazali, adds to Farabi's social approach the question/problem of how a wise person can live in an unhappy state.
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