For the parts on domestic and political philosophy...

For the parts on domestic and political philosophy, Tusi is greatly indebted to Ibn Sina [^22] and Farabi,[^23] and yet the mere addition of these two parts which completed practical philosophy ( hikmat-i `amali ) in all its details, if not any­thing else, justifies Tusi's claim that Akhlaq-i Nasiri was written “not on the style of imitation nor in the spirit of translation, but as an original venture.”[^24] Ethics Following Ibn Miskawaih,.Tusi regards ultimate happiness ( sa`adat-i quswa ) as the chief moral end, which is determined by the place and position of man in the cosmic evolution, and realized through his amenability to discipline and obedience.

The concept of ultimate happiness is intrinsically different from the Aristotelian idea of happiness which is devoid of the “celestial element”[^25] and also has no reference to the cosmic position of man.

The Platonic virtues of wisdom, courage, temperance, and justice (derived from the trinity of the soul - reason, ire, and desire) and their differentiation into seven, eleven, twelve, and nineteen species respectively, given by Ibu Miskawaih, figure prominently in Tusi's ethics, the only difference being that he reduced the last nineteen to twelve. But…