Medieval Islamic philosophy was steeped in both Aristotelianism and Neoplatonism from its 9th-century beginnings with Al-Kindi, but the influence of Neoplatonism becomes more clearly visible in the 10th and 11th centuries with Al-Farabi and Avicenna. Al-Farabi expanded on Plato’s concept of an ideal city ruled by philosopher-kings to develop a political philosophy that could accommodate the religious and cultural diversity central to Islamic nations.Druart, Thérèse-Anne. "Philosophy in Islam." In The Cambridge Companion to Medieval Philosophy. Ed. A. S. McGrade. Cambridge: Cambridge University Press, 2003. Pp. 103-104 On the other hand, both al-Ghazali and Ibn Rushd vigorously opposed Neoplatonic views. Islamic Neoplatonism was allowed to flourish in the 10th to early 11th century, but there was a strong reaction against it in the later 11th century, especially from Al-Ghazali, who represents Islamic theology's "most biting attack on philosophy" at the time, and the severest reaction to Neoplatonism in particular (Netton 1998). Al-Ghazali's criticism evoked a counter-reaction by Ibn Rushd, who wrote a "systematic rebuttal of al-Ghazali's critique of Greco-Arab philosophy".Fakhry, A History of Islamic Philosophy , , 1983, p. 276. While Ibn Rushd is trying to defend the possibility of philosophical thought as non-heretical, he does at the same time himself reject the theses of the Neoplatonist philosophers.'more often than not...does not, in fact, defend al-Farabi and Ibn Sina.... Instead, he shows to what extent they have departed from the authentic Aristotelian philosophical doctrines, and sometimes joins his voice with that of Ghazali in convicting them of heresy' (Bello 1989: 15).
Medieval Islamic philosophy was steeped in both Aristotelianism and Neoplatonism from its ninth-century beginnings with Al-Kindi, but the influence of Neoplatonism becomes more clearly visible in the tenth and eleventh centuries with Al-Farabi and Avicenna. Al-Farabi expanded on Plato’s concept of an ideal city ruled by philosopher-kings to develop a political philosophy that could accommodate the religious and cultural diversity central to Islamic nations.Druart, Thérèse-Anne. "Philosophy in Islam." In The Cambridge Companion to Medieval Philosophy. Ed. A. S. McGrade. Cambridge: Cambridge University Press, 2003. Pp. 103-104 On the other hand, both al-Ghazali and Ibn Rushd vigorously opposed Neoplatonic views. Islamic Neoplatonism was allowed to flourish in the tenth to early eleventh century, but there was a strong reaction against it in the later eleventh century, especially from Al-Ghazali, who represents Islamic theology's "most biting attack on philosophy" at the time, and the severest reaction to Neoplatonism in particular (Netton 1998). Al-Ghazali's criticism evoked a counter-reaction by Ibn Rushd, who wrote a "systematic rebuttal of al-Ghazali's critique of Greco-Arab philosophy".Fakhry, A History of Islamic Philosophy , 1983, p. 276. While Ibn Rushd is trying to defend the possibility of philosophical thought as non-heretical, he does at the same time himself reject the theses of the Neoplatonist philosophers.'more often than not...does not, in fact, defend al-Farabi and Ibn Sina.... Instead, he shows to what extent they have departed from the authentic Aristotelian philosophical doctrines, and sometimes joins his voice with that of Ghazali in convicting them of heresy' (Bello 1989: 15).
R
9th-century
ninth-century
R
10th and 11th
tenth and eleventh
R
10th to early 11th
tenth to early eleventh
R
11th
eleventh
D
,