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Le Vie Est Plus Belle Que Les Idees

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Le Vie Est Plus Belle Que Les Idees LE VIE EST PLUS BELLE QUE LES IDEES EXISTENTIALIST HUMANISM, INTERSUBJECTIVITY, AND TRANSCENDENCE IN THE UNIFIED CIVIC HUMANISM OF IBN MISKAWAYH John Peter Radez Submitted to the faculty of the University Graduate School in partial fulfillment of the requirements for the degree Doctor of Philosophy in the Department of Near Eastern Languages and Cultures, Indiana University April 2015 ii Accepted by the Graduate Faculty, Indiana University, in partial fulfillment of the requirements for the degree of Doctor of Philosophy Doctoral Committee ____________________ John Walbridge, PhD. ____________________ Salman Al-Ani ____________________ Akram Khabibullae v ____________________ Paul Vincent Spade October 14, 2015 iii Copyright 2015 John Peter Radez iv Acknowledgments I am greatly indebted to my doctoral adviser, Dr. John Walbridge. His patience, advice, and encouragement made this dissertation possible. Dr. Walbridge is mentor, adviser, and friend. Additionally, I would like to thank my readers for their generous support and assistance. v Preface I wrote this dissertation in such a way that one can read it on two levels. On one level, this dissertation is about Miskawayh as an existential humanist who melded together the cultural and religious elements of Islamic humanism creating a special kind of Islamic existentialist humanism to teach us how we can rise above ourselves, how to transcend our own human subjectivity to experience an ever-rewarding mystical union with God. Through the social and intellectual, through the ethical and practical, Miskawayh shows us how to consider more fully, more consciously, the purpose of our own existence. In short, Miskawayh’s brand of existentialist humanism is a tool to understand life. On another level, I wrote this dissertation as an apologia for a liberal arts education. The new mantra for education today is the infamous acronym, STEM (i.e., science, technology, engineering, and math). STEM is popular and pushed because it provides practical and applicable results. Its benefits are usually immediate with some guarantee of social and fiduciary rewards. A liberal arts education, however, is hard pressed to compete in this environment because its value is less apparent, its results less applicable. Society does not readily recognize, much less appreciate, those rewards gained from a liberal arts education. Nevertheless, I believe, there is still hope. In the spirit of Miskawayh, we have only to look to history to understand the value of such an education. In both the Islamic and European Renaissance, one needed the accoutrements of civility acquired from either adab or humanitas in addition to those skills necessary for his particular trade or vocation. A good lawyer needed to speak well and argue eloquently, therefore he studied rhetoric, for example. vi I believe that a liberal arts education serves the same purpose that curtains do for a window—it frames how we see the world. In other words, the Ancients, mediaeval Muslims, and mediaeval Europeans all realized long ago that the world needs both—namely the humanities and the sciences. In a letter to the art critic, Cedric Wright, Ansel Adams captured the spirit of adab or humanitas and how it enriches us and teaches us about the beauty of spirit on which the world can put no price, and that life is, indeed, more beautiful than ideas. Art is both love and friendship, and understanding; the desire to give. It is not charity, which is the giving of Things, it more than kindness which is the giving of self. It is both the taking and giving of beauty, the turning out to the light of the inner folds of the awareness of the spirit. It is the recreation on another plane of the realities of the world; the tragic and wonderful realities of earth and men, and of all the inter-relations of these. 1 11 Ansel Adams, “Letter to Cedric Wright,” Yosemite National Park, June 10, 1937 in Ansel Adams: Letters 1916– 1984 (New York: Little, Brown & Co., 2001), 98. vii John Peter Radez LE VIE EST PLUS BELLE QUE LES IDEES EXISTENTIALIST HUMANISM, INTERSUBJECTIVITY, AND TRANSCENDENCE IN THE UNIFIED CIVIC HUMANISM OF IBN MISKAWAYH The dissertation investigates how the three primary works on metaphysics, history, and moral philosophy of Miskawayh, an 11 th century Islamic ethicist, can be read in toto as one existential work that exhibits three Sartrean existential properties, namely, the materialization of self , the encountering of self , and the defining of self . My inquiry focuses on how Miskawayh’s three works intersect with one another in one existential work with two dominant Islamic humanist themes—intersubjectivity (that is, learning about the other to discover the truth about one’s self) and transcendence (that is, one’s relationship with divinity). I begin by giving an account of Miskawayh’s life in 11 th century Baghdad. I then examine how his job as a royal court librarian inspired him as a historian and philosopher. Next, I discuss Miskawayh’s contributions to 11 th century Islamic humanism and how these contributions led Miskawayh to create a kind of civic humanism that shaped his moral philosophy. Finally, I conclude by arguing that Miskawayh was an Islamic existentialist humanist who anticipated Kierkegaard and Sartre. Traditional Miskawayh scholarship has focused primarily on Miskawayh as an Aristotelian philosopher in the Iranian tradition of political thought and courtly culture. My research goes beyond this notion and shows instead that Miskawayh’s philosophy in particular—and Islamic philosophy in general—is not merely derivative of Greek philosophy. Rather, Islamic philosophy possesses and integrates something quite unique and foreign to Greek philosophy, namely, elements of existentialism, theology, metaphysics, mysticism, and humanism. viii _______________________________ Dr. John Walbridge _______________________________ Dr. Salman Al-Ani _______________________________ Dr. Akram Khabibullaev _______________________________ Dr. Paul Spade ix Table of Contents Acknowledgments.......................................................................................................................... iv Preface............................................................................................................................................. v Le Vie est Plus Belle Que les Idees ................................................................................................. 1 Chapter 1: Miskawayh, His Life and Works .................................................................................. 1 Miskawayh—An Overview of His Life & Times ................................................................................. 1 The Sage ................................................................................................................................................ 5 Miskawayh, the Man: A Personal Aside ............................................................................................... 7 Civil Service in Baghdad ...................................................................................................................... 9 Miskawayh—His Works ..................................................................................................................... 12 A Brief Survey of Miskawayh’s Works .............................................................................................. 14 Miskawayh—A New Interpretation .................................................................................................... 18 Research & Methodology ................................................................................................................... 19 Chapter 2: Setting the Philosophical Stage ................................................................................... 21 The Making of a Sage ......................................................................................................................... 23 Miskawayh and the Perfection of the Soul ......................................................................................... 28 Nature of Humanism ........................................................................................................................... 32 The Islamic Philosopher as Sage—a Possible Starting Point ............................................................. 33 Chapter 3: Facets of Miskawayh’s Civic Humanism ................................................................... 35 Miskawayh, the Historian ................................................................................................................... 35 Codifying an Islamic Existentialist Humanism—Individual and Society .......................................... 36 Miskawayh’s Concept of Love ........................................................................................................... 38 Miskawayh’s Concept of Friendship .................................................................................................. 39 Social Justice qua Community ............................................................................................................ 40 Social Justice—Philosophy of Praxis ................................................................................................. 42 Happiness and Justice ......................................................................................................................... 42 Chapter 4: The Structure of Islamic Medieval Society ................................................................
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