LET it be known that it would be tedious to dwell at length upon the differences among the philosophers themselves. For prolixity is their manner, and their disputes are too many, and their opinions are scattered, and their ways are divergent and devious. Therefore, we will confine our attention to the inconsistencies which are found in the theories of the premier philosopher who is called the Philosopher, or the First Teacher, for he systematised their sciences, and reformulated them, eliminating all that was redundant in the philosophers' opinions, and retaining only that which was close to the basic principles and tendencies of philosophical thought. This is Aristotle, who refuted all his predecessors — including his own teacher, whom the philosophers call the divine Plato. Having refuted Plato, Aristotle excused himself by saying: "Plato is dear to us. And truth is dear, too. Nay, truth is dearer than Plato."
We have related this story in order to show that in their own view there is nothing fixed and constant in the philosophers' position. They base their judgments on conjecture and speculation, unaided by positive inquiry and unconfirmed by faith. They try to infer the truth of their metaphysical theories from the clarity of the arithmetical and logical sciences. And this method sometimes carries conviction with the weak-minded people. But if their metaphysical theories had been as cogent and definite as their arithmetical knowledge is, they would not have differed among themselves on metaphysical questions as they do not differ on the arithmetical.
As far as the translators of Aristotle's works into Arabic are concerned, our problem is even more difficult. For the translations themselves have been subjected to interpolation and changes, which have necessitated further commentaries and interpretations. As a result, the translations are as much in dispute among the philosophers as the original works are. However, the most faithful — as Aristotle's translators — and the most original — as his commentators — among the philosophising Muslims are al-Farabi Abu Nasr, and Ibn Sina. Therefore, we will confine our attention to what these two have taken to be the authentic expression of the views of their misleaders. For what they discarded and refused to follow must undoubtedly have been utterly useless, and should not call for an elaborate refutation.
Therefore, let it be known that we propose to concentrate on the refutation of philosophical thought as it emerges from the writings of these two persons. For otherwise, the scattered character of the philosophical theories should have to be reflected in a proportionately loose arrangement of our subject-matter.
Download:
Tahafut al-Falasifa English
Tidak ada komentar:
Posting Komentar