Document Type : Research Article / Original Article
Authors
1 MA in Philosophy, Faculty of Literature and Humanities, University of Tehran, Tehran, Iran.
2 Assistant Professor of Philosophy, Faculty of Literature and Humanities, University of Tehran, Tehran, Iran.
Abstract
In Farabi’s philosophical framework, theoretical virtue constitutes the foundation of the four cardinal virtues, with moral virtue occupying a central role. However, acquiring moral virtues depends on human agency, as actions performed unintentionally are not considered virtuous. Moreover, the attainment of primary intellectual principles necessary for theoretical virtue is not universally within human control. Consequently, achieving virtue appears inaccessible to all individuals.Using a descriptive-analytical method, this study examines the different types of virtue in Farabi’s philosophy, highlighting the foundational role of theoretical virtue and exploring whether moral virtue can be attained despite its dependence on theoretical virtue and the involuntary nature of acquiring its principles. The analysis focuses on innate disposition (fitra) and the Active Intellect as key obstacles to universal virtue. Natural differences in innate disposition and in individuals’ capacities to engage with the Active Intellect indicate that virtue cannot be achieved solely through personal effort. To address these limitations, Farabi proposes a political solution: the establishment of a virtuous city governed by a ruler of high theoretical and practical virtue. Through education, training, and legislation, the ruler can guide citizens toward moral virtue. Education transmits theoretical concepts via persuasive and imaginative discourse, while training cultivates virtuous behavior through practice and reinforcement. This civic and political framework enables the attainment of moral virtue and varying degrees of happiness, compensating for natural disparities among individuals without eliminating them.
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