For his treatment of philosophy...

For his treatment of philosophy, he owes much to al-Farabi, particularly in his effort to conciliate Plato, Aristotle, and Plotinus. His historical turn of mind has been of benefit to him, for he generally refers precisely to his sources. For instance, at the end of Chapter V of the first part of al-Fauz al-Asghar [^10] he expressly acknowledges his indebtedness to Porphyry. He also quotes the commentators of Plato[^11] and Aristotle.[^12] His is the best expose (pp.

53-55) of Plato's proof concerning the immortality of the soul. He benefits especially from the book of Proclus entitled Kitab Sharh Qaul Flatun fi al Nafs Ghair Maitah .[^13] The first part of Fauz al-Asghar dealing with the demonstration of the existence of God is clear, terse, and solid. His argument here is that of the First Mover, which was most popular at the time. In that he is thoroughly Aristotelian. The fundamental attributes of God are: unity, eternity, and immateriality.

Miskawaih devotes the whole of Chapter VIII to the problem of defining God affirmatively or negatively, and concludes that the negative way is the only possible way. He also shows Neo-Platonic tendencies noticeably in Chapter IX. He says that the first existent which emanates from God is the first intelligence which (so says Miskawaih rather strangely) is the same as the active intellect.

It is eternal, perfect in existence, and immutable in state, because “emanation is connected with it in a continuous way eternally, the source of emanation being eternal and wholly generous.” It is, perfect in comparison with beings inferior to it, imperfect in comparison with God. Then comes the celestial soul inferior to intelligence; it needs motion as expression of desire for perfection in imitation of intelligence. But it is perfect in relation to natural bodies.

The sphere comes into being through the celestial soul. In comparison with the soul, it is imperfect and so needs the motion of which the body is capable, i, e., the motion in space. The sphere has the circular motion which assures it of the eternal existence assigned to it by God. Through the sphere and its parts our bodies come into being. Our being is very weak because of the long chain of intermediaries between God and us. For the same reason it is changeable and not eternal.

All classes of beings come to be through God, and it is His emanating being and permeating might which conserve order in the cosmos.