Beyond Struggle and Power: Heidegger's Secret ... - Interpretation

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4 0 Interpretation Kierkegaard, Søren. 1962. The Present Age. Trans. Alexander Dru. New York: Harper & Row. Kisiel, Theodore. 2005. The Demise of Being and Time: 1927-1930. In Heidegger’s “Being and Time”: Critical Essays, ed. Richard Polt. Lanham, MD: Rowman & Littlefield. Polt, Richard. 1997. Metaphysical Liberalism in Heidegger’s Beiträge zur Philosophie. Political Theory 25, no. 5: 655–79. ———. 2005. Ereignis. In A Companion to Heidegger, ed. Hubert L. Dreyfus and Mark A. Wrathall. Oxford: Blackwell. ———. 2006. The Emergency of Being: On Heidegger’s “Contributions to Philosophy.” Ithaca: Cornell University Press. Rockmore, Tom. 1992. On Heidegger’s Nazism and Philosophy. Berkeley: University of California Press. Vietta, Silvio. 1989. Heideggers Kritik am Nationalsozialismus und an der Technik. Tübingen: Niemeyer. Wolin, Richard, ed. 1993. The Heidegger Controversy: A Critical Reader. Cambridge: MIT Press.
Book Review: An Islamic Philosophy of Virtuous Religions 4 1 Joshua Parens, An Islamic Philosophy of Virtuous Religions: Introducing Alfarabi. Albany: State University of New York Press, 2006, 170 pp., $19.95 paper. A NN C. WYMAN MISSOURI SOUTHERN STATE UNIVERSITY wyman-a@mssu.edu This work investigates the views of the medieval philosopher Abu Nasr al Farabi (hereafter Alfarabi), often called “the father of Islamic political philosophy” (also called “the second teacher,” second after Aristotle). While both Alfarabi’s sobriquet and the book’s title refer to his work as “Islamic Philosophy,” the interpretation Parens offers rightly identifies Alfarabi as an inquirer into “virtuous religions”—which may include Islam, but is not confined to it. The fact that Parens is “introducing” Alfarabi prompts the question, “introducing to whom—Muslims or non-Muslims?” This is likely to be a first meeting for most non-Muslims, and many Muslims as well, because in spite of Alfarabi’s noteworthy role in Islam’s history, his works are not widely read among modern Muslims. Parens masterfully addresses both audiences, noting specific applications to Islam, but allotting much of his analysis to Alfarabi’s support of multiple religions. Alfarabi’s works are extensive and multifaceted, but Parens’ focus on religion relies primarily on Alfarabi’s Book of Religion and the trilogy Attainment of Happiness, Philosophy of Plato, and Philosophy of Aristotle (in Alfarabi 2002). Parens reads Alfarabi’s Attainment of Happiness as most of us read Plato’s Republic—namely, as a demonstration of the impossibility of the ideal state. The format of Parens’ argument is, in fact, derived from the “three waves” of argument in the Republic that lead to the conclusion that the republic constructed in speech is neither feasible nor desirable. Parens identifies Alfarabi’s comparable “three waves” as (1) the virtuous regime is impossible; (2) a universal virtuous regime is therefore also impossible; and (3) each nation should have a religion that addresses the specific characteristics of its people, so there should be a multiplicity of religions in the world. ©2007 Interpretation, Inc.
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