Abū Bakr al-Rāzī (d. 925) and al-Fārābī (d. 950) both adopt the classical ideal of a philosophical way of life in the sense that being a philosopher implies certain ethical guidelines to which the philosopher should adhere. In both cases, moreover, their ethical writings appear to reflect a certain tension with respect to what the ethical goal of the philosopher consists of. In this study, I will argue that this apparent tension is relieved when their ethics is understood as a progression in a double sense. In the first sense, both authors adopt the Neoplatonic distinction between pre-philosophical and philosophical ethics. The second aspect of the progression takes place within the degree of virtue required of the philosopher, which for al-Rāzī and al-Fārābī proceeds in contrary directions. For al-Rāzī, the philosopher progresses from the moderately ascetic requirements of Spiritual Medicine to the higher license present in Philosophical Life, following the stages of the life of Socrates. In contrast, for al-Fārābī the progression follows roughly along the Neoplatonic grades of virtue from Aristotelian moderation, which in Exhortation to the Way to Happiness is connected with character training in a pre-philosophical sense, towards purely contemplative existence., RésuméAbū Bakr al-Rāzī (mort en 925) et al-Fārābī (mort en 950) adoptent tous deux l'idéal classique d'un mode de vie philosophique, au sens où être philosophe implique de respecter une certaine éthique. Dans le cas de ces deux auteurs, leurs écrits sur l’éthique reflètent en outre une certaine tension vis-à-vis de ce qui constitue l'objectif éthique du philosophe. Dans cette étude, je montrerai que cette tension apparente s'estompe lorsque leur éthique est comprise comme une progression entendue en un double sens. Au premier sens, les deux auteurs adoptent la distinction néo-platonicienne entre éthique pré-philosophique et éthique philosophique. Le second aspect de la progression porte quant à lui sur le degré de vertu qui est attendu du philosophe – et qui, pour al-Rāzī et al-Fārābī, s'oriente dans des directions opposées. Pour al-Rāzī, le philosophe se hisse des exigences ascétiques modérées de la Médecine spirituelle vers celles plus élevées de la Vie philosophique, en suivant les pas de Socrate. Au contraire, pour al-Fārābī, la progression suit à peu près les stades néo-platoniciens de la vertu, partant de la modération aristotélicienne, liée, dans l’Exhortation au bonheur, à la formation du caractère au sens pré-philosophique, pour tendre vers une existence purement contemplative.
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