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 ofSpiritual Medicineto the higher license present inPhilosophical 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 inExhortation to the Way to Happinessis connected with character training in a pre-philosophical sense, towards purely contemplative existence.

中文翻译：

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AL-RĀZĪ 和 AL-FĀRĀBĪ 哲学家的道德进步

Abū Bakr al-Rāzī（卒于 925 年）和 al-Fārābī（卒于 950 年）都采用了哲学生活方式的古典理想，因为作为哲学家意味着哲学家应遵守的某些道德准则。此外，在这两种情况下，他们的伦理著作似乎都反映了关于哲学家的伦理目标是什么的某种张力。在这项研究中，我将争辩说，当他们的道德被理解为双重意义上的进步时，这种明显的紧张就会得到缓解。在第一个意义上，两位作者都采用了新柏拉图式的哲学前伦理学和哲学伦理学之间的区别。进步的第二个方面发生在哲学家所要求的美德程度之内，对于 al-Rāzī 和 al-Fārābī 而言，这是相反的方向。对于 al-Rāzī，精神医学到更高的许可证哲学人生，跟随苏格拉底的人生阶段。相比之下，对于 al-Fārābī 来说，进展大致遵循亚里士多德温和的新柏拉图式的美德等级，在对幸福之路的劝勉与前哲学意义上的品格训练有关，朝向纯粹沉思的存在。