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

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36 Macer, DRJ and Saad-Zoy, S. eds., Asia-Arab Interregional Philosophical Dialogues: Human Dignity, Justice, Fairness, Youth, Democracy and Public Policy (UNESCO, 2011) Humanity and Divinity Always referring to the Greeks, in the same final third of the same letter, our philosopher defined philosophy as an “amount to acts of God, to the extent of human capacity." In two other letters, the Letter of the soul and the Letter on the quiddity of sleep and vision, where Kindi analyzes the issue of the soul not as it animates the body, but rather isolated and distant from him, our author defined it (the soul) in the following manner: “the soul is simple, it has nobility and perfection, its rank is high.” It has two main different faculties: that of the senses and the intellect. His salvation “is in knowledge, it succeeds in purifying himself and makes him worthy of entering world of the intellect.” Thus, we face two kinds of souls: 1) the intellectual soul (or rational nafs 'aqliyya), rusty and dirty and that breeds ignorance, 2) The intellectual soul (or rational nafs' aqliyya) purified and generates knowledge of all things appear in it. The first is attached to the senses and thus to the sensible world, however, the second is detached completely in order to "make it capable of receiving the forms that use the senses do not offer [...] [and] “will ascend like the creator” and thereby becoming a virtuous soul, nafs fadila. The fact of the “separate body” is nothing more than death. But what is death? It is, in our dictionary, that is to say, according to the letter, two types of definitions: one natural and the other intellectual. In both cases, the body is the target. The natural is the cessation of the soul of the use of the body. The intellectual is that to kill desire, that is to say, the pleasures of the body. This is the second death as the wise “is offered to kill desire as the path to virtue. This is why many among the largest Veterans said, the pleasure is evil. And that necessarily - that the soul has two jobs, one sensitive, the other intelligent, and that what men call pleasure in the sensation occurs - because to be distracted by sense pleasures is abandoned the use of the intellect.” The use of the intellect is the solution to become virtuous, to ensure the passage of bestial humanity to humanity angelic or should I say to humanity divine. From the Divinity to Humanity But what is the purpose of this second death? Is it material or immaterial? Is there a connection with this world or beyond? What is assimilated to acts of God? And why the soul wants to be virtuous and approach the likeness to God with no intention of joining God but to care about his world? One of two things: either the purpose of death is immaterial and intellectual world of the afterlife is also immaterial, or the objective of the world if material. Two figures represent the first case: the mystic and the philosopher out of the cave, or the philosopher isolated from the world. However, the former is represented by the Man concerned with his daily life. This man may be the philosopher, the philosopher in the cave among the prisoners, or just an ordinary man. Thus, we arrive at two types of intellectual death: vertical or horizontal. The first goes to God or heaven or the ideal world that we limit ourselves to call it the divine world. The second goes to our world, this world we call the human world. a) Justice As for the maxim, “to go like God”, which is borrowed from a passage in the dialogue Theaetetus (176 a) where Socrates, having said that “it is impossible that evil disappears and the
Macer, DRJ and Saad-Zoy, S. eds., Asia-Arab Interregional Philosophical Dialogues: Human Dignity, Justice, Fairness, Youth, Democracy and Public Policy (UNESCO, 2011) 37 seat of evil may be the divine world”, identifies that the “place of this world” will remain evil. And as the seat of evil is here, that is to say, in our world, the man who devoted himself entirely to the intellectual soul aspires to acquire virtues. Becoming virtuous (Fadil), it approaches the likeness to God by trying to appropriate its attributes are, to identify those we need here in this study, Wisdom, Power, Justice, of Perfection and Truth. This is because evil lurks here, that the virtuous man escaped, to the extent possible, within the limits of human ability, to become wise, just, generous, good, and act according to what is true and good. So the knowledge is acquired by the soul in its isolation, which leads to moral perfection. Indeed, this soul has the power, by the knowledge that it will reach its highest degree, to be like God and become just like God or almost like him. To achieve what we have said, practice is necessary: the escape. “From down here up there to get away quickly.” Escape is then flee the evil to good, to escape from injustice to justice. Good and Justice are the attributes of God. Escape is what will become like almost like God. The people will not tolerate the domination of his bestial side, which is summarized in the life and death, transcending through reason, intellect, to a better nature, a divine nature. Before natural death, death accidental, then the man chosen for himself another death which carries a row to another to establish justice in the world. So when you think to escape is that we realize that we are immersed in injustice. And when it decides to escape, we are on the path of justice. And when we start intellige, it is immediately in justice. b.) Love If God means to escape and to transcend, and if this transcendence is vertical, its purpose is rather horizontal. Of course, it goes through God, but it is not his ultimate goal. Its goal is man, it's down here. Closer to God, becoming like him in order to imitate to become better and for that “better”, which is nothing other than justice “here,” between humans. Two reasons this reading allows me to Kindi. The first is that Kindi, of course, started his Letter on the definitions of God but his goal is to reach the man. The second reason is linked to two other words that are in the middle of the same letter. Kindi dedicated the thirtieth definition to love and to the fifty fourth friend. “The love of things because of meeting.” The attraction of beings, human beings. It also defines a friend as follows: “a man who is you, and yet other than you.” The friend is your alter ego. It is different but you otherwise. Hence the legitimacy of our reading puts us in humanity away from the animal and close to the deity. c.) News of the Arab world But why is the justice? It is up to the evil that exists on earth, the evil that lurks between humans and spreads everywhere. Evil is not an entity, not a thing. It is everywhere and nowhere. It takes up space to the point where demobilize all human beings. The men are paralyzed by the disease. This is what happened in Arab countries before the revolution, which had acquired a certainty that said the Arab man has forgotten that he was born free power of the state repression and submission in which he found himself. One word has dominated. It prohibited all speech differently. It was founded in the authority, exclusion and executions. The silent speech was installed. The man went through the stable phase. I call this moment the time of Oblomov. But Russian literature tells us that this character, by lying on the couch doing nothing, doing something else. He reflected. He was working on oneself. The action is not only in physical movement. It can be, also, for an intellectual movement.
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