چکیده:
This research is an attempt to compare the views of Farabi and Ibn Sina on the question of happiness, which is discussed in two parts: the definition of happiness and its relation to the faculties of the soul. Farabi has suggested five definitions and Ibn Sina one definition for happiness. It will be shown that in some respects the definition of Ibn Sina and in some others those of Farabi are more to the point. In regard to semantics, Farabi uses a few terms such as good, joy, and true wisdom, while Ibn Sina employs such terms as joy, perfection, good, reward, and achievement as equal to happiness. In regard to the relationship between happiness and the faculties of the soul, Farabi holds that experiencing happiness is confined to the theoretical rational faculty of the soul and the other faculties cannot understand happiness, whereas Ibn Sina argues that all the faculties of the soul have the ability to acquire happiness, and the happiness of each faculty lies in the actuality of its potentials.
خلاصه ماشینی:
In regard to semantics, Farabi uses a few terms such as good, joy, and true wisdom, while Ibn Sina employs such terms as joy, perfection, good, reward, and achievement as equal to happiness.
In regard to the relationship between happiness and the faculties of the soul, Farabi holds that experiencing happiness is confined to the theoretical rational faculty of the soul and the other faculties cannot understand happiness, whereas Ibn Sina argues that all the faculties of the soul have the ability to acquire happiness, and the happiness of each faculty lies in the actuality of its potentials.
Key Words: happiness, faculties of soul, rational soul, Farabi, Ibn Sina The Question The question of happiness is one of the fundamental, old, and interesting questions that has occupied the minds of thinkers in various fields, such as literature, ethics, philosophy of ethics, hadith, exegesis, theology, and philosophy.
The soul on the basis of the second aspect has the vegetative and animal faculties (Farabi 1366Sh, 73-74; Ibn Sina 1403AH, 2:404-5; Bahmanyar 1375Sh, 757, 782, 806; Mulla Sadra n.
Accordingly, if we do not differentiate between the two aspects of the soul, we should, on the basis of Peripatetic philosophy, consider happiness in relation to the theoretical rational soul, for, according to the views of Farabi and Ibn Sina, the highest faculty of the soul is its theoretical faculty, and the true happiness of the soul is the intellectual happiness.