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Avicenna on Beauty Firenze University Press Aisthesis www.fupress.com/aisthesis Avicenna on Beauty Citation: Mohamadreza Abolghassemi (2018) Avicenna on Beauty. Aisthesis Mohamadreza Abolghassemi 11(1): 45-54. doi: 10.13128/Aisthe- (University of Tehran) sis-23271 [email protected] Copyright: © 2018 Author.This is an open access, peer-reviewed article published by Firenze University Press Abstract. The purpose of this paper is to study the philosophy of Avicenna (980-1073), (http://www.fupress.com/aisthesis) and in order to identify his thoughts and reflections regarding aesthetics. We will try to distribuited under the terms of the analyze several texts in which he treated the notion of beauty. This analysis will allow Creative Commons Attribution License, us to compare the aesthetics of Avicenna with its main origins, namely Aristotelianism which permits unrestricted use, distri- and Neoplatonism. Then, the detailed presentation of his aesthetic reflections will show bution, and reproduction in any medi- us that his contributions to subjects relating to beauty, perfection, and aesthetic delight um, provided the original author and bear some originality which, despite the determining influence of Neoplatonism, has source are credited. its own independent voice. The latter is the case, since these originalities are the results Data Availability Statement: All rel- of a hybridization of two great philosophical schools, namely Aristotelianism and Neo- evant data are within the paper and its platonism. Supporting Information files. Keywords. Avicenna, beauty, perfection, Aristotelianism, Neoplatonism. Competing Interests: The authors have declared that no competing inter- ests exist. 1. INTRODUCTION This study concerns the philosophy of Ibn Sinâ, one of the phi- losophers, perhaps even the greatest philosopher in the history of Islamic civilization. Ibn Sinâ, known in the West by his Latinized name Avicenna, is the reference figure of Islamic philosophy. His work, translated into most Western languages, was the inexhaust- ible source for many centuries in both the Muslim and Christian West. Needless to say once more that scholastic thought was largely inspired by Avicenna’s philosophy (see: Goichon [1979]). The main question of this study concerns how ancient aesthet- ics have been transformed into a new conceptual configuration that is Islamic philosophy (falsafa). This question leads to another one, which is no less important: what are the modalities and the conse- quences of this transformation? In spite of the irrefutable conver- gences between Hellenic thought and Islamic philosophy, the thesis that we will support here will be to demonstrate that the latter has been able to create new conceptions which will continue to exist until the medieval philosophy. In an exciting passage in his Logique des Orientaux, Christian Jambet remarks how Avicenna has played a role in the founding Aisthesis. Pratiche, linguaggi e saperi dell'estetico 11(1): 45-54, 2018 ISSN 2035-8466 (online) | DOI: 10.13128/Aisthesis-23271 46 Mohamadreza Abolghassemi and formation of philosophy both in the East and 2. AESTHETICS IN THE ISLAMIC PHILOSOPHY in the West: «Avicenna can be considered as the common origin of Western philosophy (where the There is a tendency according to which philos- subject of science is based) and Eastern philoso- ophy in the Islamic civilization was only a reduced phy (where it is the One as the subject triumphs). copy of the Greek philosophy. Is this true when [...] He is the creator of a total thought, but divid- it comes to beauty? This is true to the extent that ed, to the point that for the first time the founda- Islamic philosophy has largely been inspired by tions of Western philosophy appear, and those of Greek philosophy. There are remarkable studies Eastern philosophy» (Jambet [1983]: 72-73; high- concerning the relations between Neoplatonism lighted by author)1. and Islamic philosophy. The originality of the pre- The movement of translation, which made sent research could be the analysis of aesthetic available much of the Hellenic thought to the thoughts of Avicenna, who was, it must be said, hands of Muslim thinkers, will introduce a num- the heir of a neoplatonized Aristotle. ber of notions today called “aesthetic” in the Hel- One of the main sources of Islamic philosophy lenized Islamic philosophy. Here again the role is the pseudo-theology of Aristotle, a paraphrased of the philosopher is to adapt these notions to translation of Plotinus’ Enneads IV-VI. Neopla- monotheism, and here we can see the “transplan- tonic thought is not only highly rich in terms of tation” of aesthetic conceptions of Greek origin beauty but also evocative of “aesthetic” prob- into another land. Thus, for example, the Absolute lems. This is not a surprising fact, however, since Platonic Beauty is transformed into the Beauty of Plotinus fits well into the tradition of Hellenis- the Supreme Being and He diffuses it in the entire tic authors, a tradition by which all philosophical universe through a hierarchical emanation. This is thought begins with respect to the beautiful and how monotheism joins Neoplatonism. its characteristics. This tradition influenced Islam- This is why Oliver Leaman rightly recalls that ic thought through the translation of Enneads. «Neoplatonism had a lasting influence on Islamic Firstly, it must be remarked that one can not aesthetics during the classical period» (Leaman speak correctly of “the aesthetics of Avicenna”. [2007]: 7). It is indeed Leaman who reaffirms Nowhere in his writings does he present a system- this contextual reality in The Oxford Companion atic theory on this theme or engage in an in-depth to Philosophy, where he indicates that «a great discussion of the beautiful. His work contains only deal of Islamic aesthetics, like Islamic philoso- scattered remarks on the subject. They concern phy as a whole, is profoundly Neoplatonic» (Lea- above all beauty in its metaphysical sense. The man [2005]: 446). This profound influence can be definitions of beauty in Avicenna’s work testify to remarked from Al-Kindi, the philosopher of Bagh- his interest in both transcendentally intelligible dad in the 9th century, to Ṣadr al-Din Šîrâzî, an beauty and sensible beauty. However, this division Iranian philosopher of the 17th century. It is obvi- is not found as such in his writings. It is true that ous, however, that these neoplatonistic philoso- divine beauty is at the center of all his aesthetic phies have developed in a land deeply imbibed by conceptions. Avicenna always draws on the indi- the dogmas of Islam, whose first principle is the visibility of beauty and the good. When it comes uniqueness of God (tawḥîd). Any philosophy that to the Divine, Avicenna always claims beauty and claims to be “Islamic” is incorporated in one way the good to be indivisible. In view of his ideas, or another into the inescapable principle of dog- it seems necessary to contextualize Avicennian ma. thought in order to avoid the anachronism that threatens this kind of research. It must therefore be known that the Necessary Being and its attrib- utes form the foundation of Avicennian aesthetic 1 All the translation from Arabic and French are mine conceptions. otherwise cited. Avicenna on Beauty 47 This is the reason why we will continue by We will see that Avicenna provides a kind of examining the divine beauty, then we will try to hybridization between these two perspectives of illustrate the definition that Avicenna provides the thought of antiquity. concerning beauty in general. But in order to have It is first in chapter VII of the th8 book of the a sufficient knowledge of the genesis of the Avi- metaphysics of Al-Šifâ’ (The Book of Healing) that cennian aesthetics, we will have to evoke the phil- we find the main elements of what we may call the osophical origins in which his thought in general “aesthetics of Being”, the one that is formulated in and his aesthetics in particular are rooted. Aristo- a Neoplatonic perspective. Avicenna uses the same telian and Plotinian theories of beauty are among terminology in the 17th chapter of the second the most important possible sources of Avicenna’s book of metaphysics of Al-Nağat (The Book of Sal- theory of beauty. Finally, we will analyze Avicen- vation), as well as in the 12th chapter of his Book na’s own theory and show that these two great of Genesis and Return. We will first quote the text theories of antiquity could be summed up in form of Al-Šifâ’ at lenghth, then that of Al-Nağat and of a new individual theory in the Avicennian one. finally we will finish with theBook of Genesis and Return: 3. AVICENNA AND THE QUESTION OF There can be no greater beauty or majesty than [the BEAUTY fact] that the quiddity (mahiyya) is purely intelligi- ble and purely good, free from any deficiency (naqṣ), Avicenna considers perfection as the princi- whether it be one (wâḥida) according to all aspects. ple of all being, including man. To be beautiful in The necessarily existent therefore has pure beauty this way is to be perfect. In order to apprehend and brilliance and is the principle of the beauty of all the genealogy of the juxtaposition of beauty-per- things and the glow of all things. And [this] brilliance fection, we need to search for its roots: first, in of all things is to be according to what they must be. Plotinian metaphysics, where they characterize What then of the beauty of what must be in the nec- the structure of the universe in a twofold move- essarily existing? (Avicenna [1978]: 106) ment, namely procession (Enneads, V, 2, 2) and conversion (Enneads, V, 2, 1); second, in Aristote- There can be no beauty or magnificence superior to lian thought concerning “accomplishment” in all that of a quiddity (mahiyya) purely intelligible and purely good, free from all aspects of imperfection beings and the role of the final cause as the most (naqṣ), unique (wâḥida) in all respects.
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