Human Dignity, Justice, Fairness, Youth - Eubios Ethics Institute

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34 Macer, DRJ and Saad-Zoy, S. eds., Asia-Arab Interregional Philosophical Dialogues: Human Dignity, Justice, Fairness, Youth, Democracy and Public Policy (UNESCO, 2011) state of assimilating other cultures. The fluidity of this process of assimilation contributes to the commonality to be found among different cultures. Culture is always in the state of instability transcending its confines with accelerating globalization and mundialization. The flexible nature of culture eventually leads to enabling a more global consciousness of multi-identity of more individuals and groups inhabiting various regions. And this mundialized mindset will be called upon to counter intolerance of differences, mutual suspicions and animosities among peoples of all localities of the globe. Commentator: Michael C. Vasco
Macer, DRJ and Saad-Zoy, S. eds., Asia-Arab Interregional Philosophical Dialogues: Human Dignity, Justice, Fairness, Youth, Democracy and Public Policy (UNESCO, 2011) 35 Approaching the Resemblance of God - Naima Hadj Abderrahmane Université d’Alger Algeria E-mail: aletheia_sein@yahoo.com Introduction It would be tempting, seeing the evil introduced by Man to society and to earth, to believe in an insurmountable fate. Reality does nothing but to confirm this. The lover of wisdom, the manufacturer of concepts, has raised a challenge by developing reflections on the possibility of warding off evil and establishing the well-being of human beings. Indeed, although Man is imperfect and justice is a divine attribute, some Muslim philosophers have come to view that Man can achieve good and become the escape of the soul. This elevation makes him resemble God. To what extent does this theological-metaphysical conception of justice, which is one of its foundations, become part of the physical and material life of the individual? How can it take part in generating citizens aspiring to perfection in order to achieve justice? Presentation and Organization of Work To examine these questions, we will focus on a single medieval Muslim philosopher: al-Kindi. We will proceed in the following manner: • We will then define philosophy as an assimilation to acts of God • We will deduct the theological-metaphysical conception of al-Kindi of Justice (we have deduced that the conception of al-Kindi’s writings—both psychological and others—but his political writings will not make their way to us). • After that, we will pause to consider the phenomenon of death, a path toward justice and love. • Finally, we will take notice that death is not always linked to the afterlife, but sometimes to this world. • It is from these elements that we will approach some aspects of the news in the Arab world. Humanity, Angelism or Animality? In his Letter on the Definitions and Descriptions of Things, Al-Kindi starts by defining the reason and ends with defining the animal. He does not hesitate for a moment to refer to the ancients—the Greeks probably without doubt—and those he praised in his First Philosophy. The first definition of the nomenclature is the first element, God. The last three definitions refer to the following terms: humanity, the angelic and the animal. Life is the common thread between these three words. But death is nothing but in between the first and last. Thus, the angelism is “life and reason.” Animality is “life and death” and humanity “that's life, and reason, and death.” Let us remember these three concepts, as we will need them for the length of our study. We must try to deduce, skimming the texts of al-Kindi, what was its purpose? God or Man?
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