Al Farabi's Theoretical Virtue Of Education

According to Al Farabi, the ultimate objective of philosophy is achieving both theoretical and practical virtues. The theoretical virtue is the concept of the Creator or God, the reason for being. The practical virtue is more of a morality issue, caused by humans trying to imitate God, by doing good or worthy deeds.

Education, according to Al Farabi, was most important as it was concerned with the human soul and ensures that one is prepared from an early age to achieve his own level of perfection. The ultimate goal of education was to lead an individual to perfection which was to attain happiness, the highest perfection, the absolute bliss.

The perfect human being, according to Al Farabi, is the one who obtains theoretical virtue through

According to Al Farabi, human beings actually start the learning process unintentionally, this known as primary knowledge. Later on when they are older, knowledge is acquired by investigation, meditation, teaching and learning. This is when the person starts investigating the principles of man, the rational being, the physical principles, the soul, the intellect and the intelligibles. After knowing these earthly principles, the individual will start his search for other higher principles, mainly the metaphysical type.

Al Farabi suggests two methods by which nations can achieve these virtues, one is by way of instruction, the other is by formation of character. Instruction is relayed verbally, through speech. The formation of character introduces moral virtues and practical arts through making routines and habitual acts for an individual. Al Farabi believed that an individual can achieve the highest perfection within himself and also externally. Political regimes can be therefore seen as external unfolding of a man’s internal state.

Al Farabi identified the different types of cities by seeing the purpose of why people came together, whether it was towards the pursuit of wealth, pleasure, honour, freedom, power or

The virtuous cities were those societies where people aimed for association and cooperation, where people find fulfilment and perfection. The un-virtuous cities, were divisible into four types: the ignorant city, the wicked city, the errant city and the city which has deliberately changed its character. These represented the opposite of the ideal Virtuous City as their purpose falls short of the true aim and happiness in conformity with true human nature, instead there was settlement for far less noble aspirations as the purpose of association.

Al Farabi was quite clear about his philosophy; in order to attain the level of self-perfection, man has to undergo three stages. Firstly, he should have the end in sight whilst knowing the ultimate destiny of his destiny of his existence. He needs to perfect the rational part of his soul and if he fails to do so there would be misery and destruction.

The second stage was correct apprehension and determination, which can only be achieved when the power of deliberation is perfect. The third stage will take place when the performance of good actions which can only happen when moral virtues are perfect. So Al Farabi’s above statement is essentially saying that in order for self-actualization to happen, both theoretical and practical or moral virtues are required to be