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Consensus is considered as a conceptual method of interpretation of a politics. As Thomas Kuhn noticed “building of a theory is construction of a paradigm”. Consensus theory is a social theory that holds that a particular political or economic system is a fair system, and that social change should take place within the social institutions provided by it. Consensus theory contrasts sharply with conflict theory, which holds that social change is only achieved through conflict. Under consensus theory the absence of conflict is seen as the equilibrium state of society and that there is a general or widespread agreement among all members of a particular society about norms, values, rules and regulations. Consensus theory is concerned with the maintenance or continuation of social order in society.
19. Brethren of purity and their study of politics
Perfection (совершенство) in the study of a politics will be attained when Greek philosophies unite with Muslim.
Brethren of Purity save the task of politics though study as a study of 5 different kinds of politics.
Prophet politics / Prophetical (пропеческий)
Politics of rules:
Politics as the art of government
Private politics. Human behaviour
Personal Politics
The Arabic phrase Ikhwan al-Safa (short for, among many possible transcriptions, Ikhwān aṣ-Ṣafāʾ wa Khullān al-Wafā wa Ahl al-Ḥamd wa abnāʾ al-Majd,[4] meaning "Brethren of Purity, Loyal Friends, People worthy of praise and Sons of Glory") can be translated as either the "Brethren of Purity" or the "Brethren of Sincerity"; various scholars such as Ian Netton prefer "of Purity" because of the group's ascetic impulses towards purity and salvation(спасение).
There have been a number of theories as to the authors of the Brethren. Though some members of the Ikhwan are known, it is not easy to work out exactly who, or how many, were part of this group of writers. The members referred to themselves as "sleepers in the cave" (Rasail 4th, p. 18); a hidden intellectual presence(в этом контексте общество). In one passage they give as their reason for hiding their secrets from the people, not as fear of earthly violence(насилие), but as desire to protect their God-given gifts from the world (Rasail 4th, p. 166). Yet they were well aware that their esoteric teachings might provoke(провоцировать,вызывать) unrest, and the various calamities(бедствия) suffered by the successors of the Prophet may have seemed good reason to remain hidden.
"Brothers of Purity. This was an association of Arab philosophers seated at Bosra in the 10th Century. They had forms of initiation, and they wrote many works, which were afterwards much studied by the Spanish Jews." -- The Arcane Schools, p. 184 (Referring to Mackenzie's piece, just quoted).
We will proceed to non-Masonic sources next, but first we shall include a list of similarities, and differences in the accounts just given. First, the similarities:
1. Steinschneider's JEWISH LITERATURE FROM THE EIGHTH TO EIGHTEENTH CENTURIES is the authority.
2. The Brothers of Purity were an association (society, incorporation) of Arabic Philosophers.
3. They established their association in the Tenth Century of the Common Era.
4. The location was at Bosra, Syria, in the Hauran. This is a very important area in our survey as a whole.
5. Their writings were studied by, in vogue among, and had an influence upon, the Spanish Jews of the 12th Century.
6. They had special forms of Initiation, and have been regarded by Steinschneider as a form of Freemasons.
Specific differences include:
1. Writins were mystical in nature (Mackey).
2. They were called "The Freemasons of Bosra" by Steinschneider (Mackey).
3. Principles seem analogous to those of the Essenes (Mackenzie).
4. They studied and wrote much (Mackenzie).
20. Al-Farabi
Is conceded to be as the father of Arab Political philosophy as Aristotle of the East.
Government by the state can be of 2 types:
Really leading inhabitants(обитатели) of the state what happiness
Living to illusive (иллюзорный) and false happiness
The geographical environment impacts the organization of society through social physics of man.
There are 3 forms of government:
Autocracy
Government by a few people
Government by the most deserving(заслуживает) personality selected by the people
The central theme of Fārābī’s political writings is the virtuous (добродетельный) regime, the political order whose guiding(руководящий) principle is the realization of human excellence by virtue. Fārābī conceives of human or political science as the inquiry(запрос) into man insofar as he is distinguished from other natural beings and from divine beings, seeking to understand his specific nature, what constitutes his perfection, and the way through which he can attain it. Unlike other animals, man is not rendered perfect merely(только) through the natural principles present in him, and unlike divine beings he is not eternally perfect but needs to achieve his perfection through the activity proceeding from rational understanding, deliberation(обсуждение, дискуссия), and choosing among the various alternatives suggested to him by reason. The initial presence of the power of rational knowledge and of the choice connected with it, is man’s first or natural perfection, the perfection he is born with and does not choose. Beyond this, reason and choice are present in a human being to use for realizing his end or the ultimate perfection possible for his nature. This ultimate perfection is identical with the supreme happiness available(доступный) to him. “Happiness is the good desired for itself, it is never desired to achieve by it something else, and there is nothing greater beyond it that a human being can achieve”.
21. al-Farabi about Good (virtuous) (благоприятный)government
al- Farabi considers a good government as one which is virtuous and adheres(придерживается) to the Islamic law, the the syar"iah(название,не переводится). he saw no conflict at all in the relationship between religion and government. In his book "Religion as Basic of Government", he referred to many Qur"anic verses(верши) of justify (оправдывают) this harmonious relationship. To him, a State is like a human body, where a good, virtuous heart is essential(существенный) for the progress and sustenance(поддержка/ помощь) of the body.
he maintained that there are two types of government, namely, the Good or Ideal and the Bad or Corrupt. influenced by Plato"s ideas al-Farabi maintained that the ideal ruler was a product of education, but he added other prerequisites(предпосылки) – innate(врожденный), acquired (приобретенный)attitude and will, and assistance from God"s revelation(откровение).
19. Brethren of purity and their study of politics
Perfection (совершенство) in the study of a politics will be attained when Greek philosophies unite with Muslim.
Brethren of Purity save the task of politics though study as a study of 5 different kinds of politics.
Prophet politics / Prophetical (пропеческий)
Politics of rules:
Politics as the art of government
Private politics. Human behaviour
Personal Politics
The Arabic phrase Ikhwan al-Safa (short for, among many possible transcriptions, Ikhwān aṣ-Ṣafāʾ wa Khullān al-Wafā wa Ahl al-Ḥamd wa abnāʾ al-Majd,[4] meaning "Brethren of Purity, Loyal Friends, People worthy of praise and Sons of Glory") can be translated as either the "Brethren of Purity" or the "Brethren of Sincerity"; various scholars such as Ian Netton prefer "of Purity" because of the group's ascetic impulses towards purity and salvation(спасение).
There have been a number of theories as to the authors of the Brethren. Though some members of the Ikhwan are known, it is not easy to work out exactly who, or how many, were part of this group of writers. The members referred to themselves as "sleepers in the cave" (Rasail 4th, p. 18); a hidden intellectual presence(в этом контексте общество). In one passage they give as their reason for hiding their secrets from the people, not as fear of earthly violence(насилие), but as desire to protect their God-given gifts from the world (Rasail 4th, p. 166). Yet they were well aware that their esoteric teachings might provoke(провоцировать,вызывать) unrest, and the various calamities(бедствия) suffered by the successors of the Prophet may have seemed good reason to remain hidden.
"Brothers of Purity. This was an association of Arab philosophers seated at Bosra in the 10th Century. They had forms of initiation, and they wrote many works, which were afterwards much studied by the Spanish Jews." -- The Arcane Schools, p. 184 (Referring to Mackenzie's piece, just quoted).
We will proceed to non-Masonic sources next, but first we shall include a list of similarities, and differences in the accounts just given. First, the similarities:
1. Steinschneider's JEWISH LITERATURE FROM THE EIGHTH TO EIGHTEENTH CENTURIES is the authority.
2. The Brothers of Purity were an association (society, incorporation) of Arabic Philosophers.
3. They established their association in the Tenth Century of the Common Era.
4. The location was at Bosra, Syria, in the Hauran. This is a very important area in our survey as a whole.
5. Their writings were studied by, in vogue among, and had an influence upon, the Spanish Jews of the 12th Century.
6. They had special forms of Initiation, and have been regarded by Steinschneider as a form of Freemasons.
Specific differences include:
1. Writins were mystical in nature (Mackey).
2. They were called "The Freemasons of Bosra" by Steinschneider (Mackey).
3. Principles seem analogous to those of the Essenes (Mackenzie).
4. They studied and wrote much (Mackenzie).
20. Al-Farabi
Is conceded to be as the father of Arab Political philosophy as Aristotle of the East.
Government by the state can be of 2 types:
Really leading inhabitants(обитатели) of the state what happiness
Living to illusive (иллюзорный) and false happiness
The geographical environment impacts the organization of society through social physics of man.
There are 3 forms of government:
Autocracy
Government by a few people
Government by the most deserving(заслуживает) personality selected by the people
The central theme of Fārābī’s political writings is the virtuous (добродетельный) regime, the political order whose guiding(руководящий) principle is the realization of human excellence by virtue. Fārābī conceives of human or political science as the inquiry(запрос) into man insofar as he is distinguished from other natural beings and from divine beings, seeking to understand his specific nature, what constitutes his perfection, and the way through which he can attain it. Unlike other animals, man is not rendered perfect merely(только) through the natural principles present in him, and unlike divine beings he is not eternally perfect but needs to achieve his perfection through the activity proceeding from rational understanding, deliberation(обсуждение, дискуссия), and choosing among the various alternatives suggested to him by reason. The initial presence of the power of rational knowledge and of the choice connected with it, is man’s first or natural perfection, the perfection he is born with and does not choose. Beyond this, reason and choice are present in a human being to use for realizing his end or the ultimate perfection possible for his nature. This ultimate perfection is identical with the supreme happiness available(доступный) to him. “Happiness is the good desired for itself, it is never desired to achieve by it something else, and there is nothing greater beyond it that a human being can achieve”.
21. al-Farabi about Good (virtuous) (благоприятный)government
al- Farabi considers a good government as one which is virtuous and adheres(придерживается) to the Islamic law, the the syar"iah(название,не переводится). he saw no conflict at all in the relationship between religion and government. In his book "Religion as Basic of Government", he referred to many Qur"anic verses(верши) of justify (оправдывают) this harmonious relationship. To him, a State is like a human body, where a good, virtuous heart is essential(существенный) for the progress and sustenance(поддержка/ помощь) of the body.
he maintained that there are two types of government, namely, the Good or Ideal and the Bad or Corrupt. influenced by Plato"s ideas al-Farabi maintained that the ideal ruler was a product of education, but he added other prerequisites(предпосылки) – innate(врожденный), acquired (приобретенный)attitude and will, and assistance from God"s revelation(откровение).
22) Al-Farabi about political science
Al–Farabi is considered to be as Farther of Arab political philosophy as Aristotle of the East.
Government by the state can be 2 types:
1)really living inhabitants of the state toward happiness
2)living to illusive and False happiness
The geographical environment impacts the organization of society through social psychics of men
There 3 forms of government:
a) autocracy
b) government by small group of people
c) government by the most deserving personality selected by the people
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