Abstract:
The struggle against rationality and its manifestations, especially philosophy, has taken various forms since the earliest eras, and today it continues in the form of relentless attacks by postmodernists and deconstructionists against rationality and philosophical modernism. The author of this article aims to defend the rationality of philosophy against these attacks and efforts, demonstrating that employing such methods does not necessitate degrading the status and position of philosophy or putting it at risk. Muslim philosophers, instead of fearing such methods, should embrace them openly and use them as tools in the service of expanding and developing philosophical discourse, thereby making the foundation and passage of philosophy more stable.
Machine summary:
For this reason, the concept of emanation appealed to the tastes of these philosophers as it seemed to be a bridge between the material world and the intelligible world; however, theologians and the masses in general offered the greatest resistance to its acceptance; because an emanation that the Neoplatonic pioneers considered eternal seemed to deprive God of the right to freely choose whether to create or not create the world at a moment in time.
D) But beyond this "acquired reason," there lies the "active intellect," which al-Farabi describes as a non-material form that is neither coincident with matter nor can it be coincident with matter; it is, in fact, a supernatural agent governing the sublunary world and, as we previously mentioned, is the "repository" of intelligibles, and it is through continuity or connection with it that the process of cognition becomes complete.
Logic and Rationality Muslim philosophers never doubted the certainty and decisiveness of the perception resulting from the cognitive process, the continuity with the active intellect, and they considered such a connection to be specific to a particular class of metaphysical philosophers.
Rhetoric and Poetry The nature of the role of the "art of logic" from the perspective of Muslim philosophers is actually much more complex than what Averroes's definitive statement suggests.
If we consider al-Farabi and Averroes as representatives of the Arab-Muslim logical tradition, it is appropriate to discuss their reasons for including rhetoric in logical works.
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