تحلیل و بررسی اندیشه کندی در قلمرو فلسفه اخلاق

The formation of innovative perspectives on various issues in the humanities, including moral philosophy, is due to the tireless efforts of thinkers who have left behind a valuable scientific legacy over the years. al-Kendi is one of the Islamic thinkers who has undoubtedly been influential in enriching Islamic thought in various fields of science, especially moral philosophy. This article attempts to present, analyze, and examine the topics of his moral philosophy in a new format by examining the works left by al-Kendi using a descriptive, analytical, and deductive approach. A study of al-Kendi moral philosophy perspectives shows that he has presented significant theories in the semantic, ontological, and epistemological realms of morality. His moral perspective is semantically metaphysically definitional, ontologically realistic, and epistemologically absolutist, and believes in the influence of temperament and self-cultivation, and the importance of the rule of moderation in moral knowledge. In normative ethics, his ethical thought is also considered teleological. Kendi was influenced to some extent in expressing some of his views by ancient Greek thinkers, especially Plato and Aristotle, but his attempt was to present a new view that is compatible with Islamic principles.

In the semantic field, Kendi has examined the meanings of the most important concepts that are the subject of ethical propositions, such as wisdom, courage, chastity, and justice. In the ontological field, he believes in the real support for ethical values, and the type of reality that he presents for ethical virtues is a level of reality that can only be achieved by imitating Allah. Epistemological implications can also include the issue of the effect of temperament on ethics, the effect of self-refining in acquiring moral knowledge, and the presentation of the theory of moderation as a way to identify virtues. He also seems to believe in ethical teleology. Given Kendi's teleological nature and the theory of God-likeness in his statement, he believes in a fixed moral reality; therefore, all voluntary human traits and behaviors have objective and fixed value if they are in this direction.

It also became clear that his thought in the field of moral philosophy was in some cases influenced by the thoughts of Plato and Aristotle. Of course, his influence does not mean complete and total passivity towards Western thought. This claim was proven by showing the changes he made in their issues. He also raised some issues for the first time. However, his view on some issues is ambiguous and deducing his view is difficult considering the discursive design of the discussions and requires numerous in-depth research.

Kendi's philosophical views in the field of moral philosophy can be examined from two perspectives; his innovations in presenting moral philosophy and the shortcomings and deficiencies in his moral thought.

A) One aspect of Kendi's innovations is his proposal of issues in the realm of Islamic ethics that Islamic thinkers had not paid much attention to before him. Among the most important issues that Kandi discussed in his works are the effect of ethics on understanding the truths of existence and the effect of temperament on human ethics. Of course, he also spoke in detail about the nature of sadness and grief, the causes of its emergence, and the method of its treatment, which we have refrained from mentioning due to limiting the article to meta-ethical issues and normative ethics. B) Another aspect of his innovations is his proposal of the theory of moderation. The result of the research of some researchers is that in the Islamic world, Kendi is apparently the first philosopher who has integrated Plato's psychology with the Aristotelian principle of moderation, or in other words, he has based the theory of moderation on Platonic psychology. Kendi is also the first philosopher who has proposed observing moderation in all three faculties of reason, lust, and anger. In addition, he has expressed the theory of moderation regarding the functioning of the soul's powers, while neither Plato nor Aristotle have expressed it regarding the functioning of the soul's powers. (Atrak, 2014: 136)

c) Despite Kendi's efforts to present solid philosophical foundations, his influence on Western philosophers, especially Plato, Aristotle, and Pythagoras, is evident. He has presented many of his moral philosophy ideas in the form of quoting the views of Western thinkers, although in some cases, such as the theory of similarity to God, he has adopted a version of the Greek views that is compatible with Islamic principles and not a secular version. This point (the repeated quoting of the views of ancient Greek philosophers) is one of the reasons for the difficulty of extracting Kennedy's view.

d) Another point is the existence of many ambiguities that exist in most issues. These ambiguities have arisen mainly due to the failure to examine the various dimensions of moral philosophy and to mention them during or in continuation of the views of other scholars, which is of course partly justifiable and natural given that some issues were not raised at the time of Kendi and the lack of sufficient background of discussions in the field of Islamic thought.

d) Another important deficiency that seems to be among Kendi's foundations is the failure to present a perspective based on Islamic principles or at least a comparison between Islamic and Greek principles. This deficiency continued for a long time after Kendi, although its extent has gradually decreased.