Notes on the Isocratic Legacy and Islamic Political Thought: The Example of Education

JAMES MUIR

An unfortunate feature of human history is the tendency for religious differences and con icts to nourish themselves with the poisonous brew of ignorance and prejudice. Walaupun banyak yang kadangkala boleh dilakukan untuk mengurangkan prasangka, Pada pandangan saya, para ulama dan pendidik seharusnya mementingkan matlamat yang lebih asas dan berkekalan untuk mengurangkan kejahilan.. Kejayaan seseorang dalam mengurangkan kejahilan—termasuk kebodohannya sendiri—akan bergantung pada motif seseorang.
Kajian falsafah pendidikan Islam mungkin didorong oleh kebimbangan praktikal semasa: keinginan umat Islam British untuk memiliki sekolah Islam, sama ada dibiayai secara persendirian atau oleh negeri, adalah satu contoh topikal. Dari perspektif falsafah pendidikan, namun begitu, motif sedemikian adalah sangat sempit, dibatasi oleh konsep dan kategori pertikaian politik tempatan pada masa ini. Bagi mereka yang didorong oleh keinginan untuk pengetahuan dan pemahaman tentang tradisi di luar tradisi mereka, it is most doubtful that any study of Islamic philosophy restricted by current practical concerns can be at all productive. There is no simple correspondence between knowledge and “relevance.”
There must, namun begitu, be some connection between two traditions of thought and practice if there is to be a point of departure, and a point of entry, which allows the scholar to step from one tradition to another. The legacy of Isocrates may constitute one such point of departure, which will help us to understand the relation between two traditions, the classical Greek and the Islamic. The dominance of the Isocratic legacy in Western education is well established and widely known among historians, classicists
and political philosophers, although awareness of it has only just begun to surface among educationists.2 Similarly, the Isocratic legacy to education (and the rich tradition of Arabic Platonism in philosophy) has in uenced Islamic thought, though in ways that are
still not yet well understood. The intention of this paper is to suggest that a modiŽ ed form of the Isocratic educational tradition is a fundamental component of Islamic political thought, iaitu, Islamic educational thought. This general wording of the intention of this paper in terms of Islamic political thought may give rise to a misunderstanding. Islam, of course, is regarded by its adherents as a uniŽ ed and universal system of belief and behaviour.

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