The Alchemy of Happiness
- Langue:
- anglais
- Traduction:
- Claud Field
- État:
- Œuvre complète
- Paternité:
- Écrite par l'auteur
- État du texte:
- Texte propre · 1 passages illisibles, exclus des réponses
- Étendue:
- ~25 100 mots · 119 passages
Citer cette œuvre
- APAAl-Ghazali. (n.d.). The Alchemy of Happiness. SigPhi. https://sigphiai.com/fr/works/al-ghazali/the-alchemy-of-happiness
- MLAAl-Ghazali. "The Alchemy of Happiness." SigPhi, https://sigphiai.com/fr/works/al-ghazali/the-alchemy-of-happiness.
- ChicagoAl-Ghazali. The Alchemy of Happiness. SigPhi. https://sigphiai.com/fr/works/al-ghazali/the-alchemy-of-happiness.
De quoi il s'agit
Le résumé qu'al-Ghazali fit en persan de sa propre œuvre majeure, à l'adresse de ceux qui ne lisaient pas l'arabe technique.
Contexte et histoire
Le grand ouvrage d'al-Ghazali est l'« Ihya ulum ad-din », la revivification des sciences de la religion, quarante livres en arabe. Voici la version brève, dans la langue du pays, écrite pour atteindre des gens qui n'étaient pas du métier. Elle commence par quatre connaissances — de soi, de Dieu, de ce monde et de l'autre — et poursuit par la pratique : le corps, le mariage, le travail, la musique, l'amitié, la sincérité. Le mot alchimie n'est pas un ornement : l'idée est qu'il existe un art qui transforme le métal vil de l'âme, et que cet art est connu et peut se décrire. De tous les livres d'al-Ghazali, c'est le plus facile à aborder et le plus lu hors de son monde. Il faut savoir qu'en anglais il circule souvent en versions partielles, qui n'en traduisent qu'une part.
Contexte éditorial, non une source citable : contrairement aux passages de l'œuvre, ces données ne peuvent pas être vérifiées dans le corpus.
rpHE object of the Editors of this series is a -L very definite one. They desire above ail things that, in their humble way, these books shall be the ambassadors of good-will and understanding between East and West — the old world of Thought and the new of Action. In this endeavour, and in their own sphere, they are but followers of the highest example in the land. They are confident that a deeper know¬ ledge of the great ideals and lofty philosophy of Oriental thought may help to a revival of that true spirit of Charity which neither despises nor fears the nations of another creed and colour. Finally, in thanking press and public for the very cordial reception given to the “ Wisdom of the East ” Series, they wish to state that no pains have been spared to secure the best specialists for the treatment of the various subjects at hand. L. CRANMER-BYNG. S. A. KAPADIA. Northbrook Society, 185 Piccadilly, W. Renan, whose easy-going mind was the exact antithesis to the intense earnestness of Ghazzali, calls him “ the most original mind among Arabian philosophers.” 1 Notwithstanding this, his fame as a philosopher has been greatly overshadowed by Avicenna, his predecessor, and Averroes, his successor and opponent. It is a significant fact that the Encyclopcedia Britannica devotes five columns to each of the others and only a column and a half to Ghazzali. Yet it is doubtful whether it is as a philosopher that he would have wished to be chiefly remembered. Several of his works, it is true, are polemics against the philosophers, especially his Tehafot-al-falasifa, or “ Destruction of the Philosophers,” and, as Solomon Munk says in his Mela?iges de philosophise Juive et Arabe, Ghazzali dealt “ a fatal blow ” to Arabian philosophy in the East, from which it never recovered, though it revived for a while in Spain and culminated in Averroes.…