In a time of conflict and division, the voices of Aristotle, Avicenna, and Maimonides unite to share a message of hope and wisdom. Their collective insights, rooted in Greek philosophy, Islamic wisdom, and Jewish tradition, offer a universal path to reconciliation and peace.
Dear Seekers of Truth and Justice,
We, Aristotle of Athens, Ibn Sina (Avicenna) of Persia, and Moshe ben Maimon (Maimonides) of Cordoba, speak to you from the centuries of human wisdom. Although we come from different times and traditions, we unite in the belief that reason, compassion, and wisdom are the keys to breaking the cycle of violence and achieving true peace.
The Nature of Justice
Aristotle: Justice is the highest of all virtues, for it regulates our relationships with others. The ‘eye for an eye’ principle should not be taken literally but as a metaphor for proportional and fair compensation.
Avicenna: In the Islamic tradition, we find a similar concept in the Quran: “And the retribution for an evil act is an evil one like it, but whoever pardons and makes reconciliation, his reward is [due] from Allah” (42:40).
Maimonides: Our wise rabbis have indeed taught us that these words call for just compensation, not blind retaliation.
Ethics and the Good Life
Aristotle: The highest good for man is eudaimonia—a life of virtue and fulfilment. This requires wisdom, courage, temperance, and justice.
Avicenna: In Islam, we strive for ‘falah’—well-being and happiness in this world and the hereafter, achieved through a life of virtue and devotion to God.
Maimonides: Our prophet Micah beautifully summarised this: “He has told you, O man, what is good; and what does the LORD require of you but to do justice, to love kindness, and to walk humbly with your God?”
The Role of Wisdom
Aristotle: Wisdom (sophia) and practical wisdom (phronesis) are essential for leading a virtuous life and making the right decisions in difficult situations.
Avicenna: In Islamic philosophy, hikmah (wisdom) is considered one of the highest virtues, encompassing both theoretical knowledge and practical wisdom.
Maimonides: In our tradition, chochmah (wisdom) is seen as a divine gift that we must cultivate to act justly and improve the world.
Improving the World
Aristotle: The polis (city-state) is where we strive for the good life. By actively participating in civic life, we improve ourselves and our community.
Avicenna: The Quran calls us: “And do not commit abuse on the earth, spreading corruption” (7:56). This concept of ‘islah’ (improvement) is fundamental to our ethics.
Maimonides: We call this Tikkun Olam—the repair of the world. It is our duty to actively contribute to the betterment of our world.
Learning from History
Aristotle: By studying history and politics, we can learn from the past and make better decisions for the future.
Avicenna: The stories of prophets and sages in our tradition teach us lessons of perseverance, wisdom, and forgiveness.
Maimonides: Our history of persecution and survival teaches us the strength of perseverance and the importance of adhering to our values.
The Value of Human Life
Aristotle: Man is by nature a social and political being. Respecting human life is fundamental to a well-functioning society.
Avicenna: The Quran teaches us: “Whoever saves one life, it is as if he has saved all of humanity” (5:32).
Maimonides: In our teachings, pikuach nefesh—saving a life—takes precedence over almost all other religious obligations.
Divine and Human Justice
Aristotle: Justice is both a personal virtue and a principle of social order. We must strive for a balance between personal and societal justice.
Avicenna: Allah is the ultimate source of justice, but we humans have the responsibility to act justly in His name.
Maimonides: As Proverbs teaches us: “Wait for the LORD, and he will save you.” This means not passivity, but trust in a higher justice.
Universal Ethical Principles
Aristotle: The golden mean between extremes is the key to virtuous action.
Avicenna: The Prophet Muhammad taught: “None of you truly believes until he wishes for his brother what he wishes for himself.”
Maimonides: Hillel summarised the Torah as: “What is hateful to you, do not do to your neighbour.”
Repentance and Renewal
Aristotle: Virtue is a habit we can cultivate. Through reflection and practice, we can improve ourselves.
Avicenna: The concept of ‘tawbah’ in Islam offers a path to renewal and a return to the right path.
Maimonides: Teshuva—repentance and return—is a fundamental concept in our tradition, emphasising the possibility of change and reconciliation.
The Legacy of Wisdom
Aristotle: True leaders strive for the common good, even if it is not always popular.
Avicenna: History honours those who rule with wisdom and justice, like our great caliphs and scholars.
Maimonides: Those who have the courage to follow the path of wisdom in times of conflict will ultimately be remembered with great respect.
Conclusion: A Universal Path to Peace
The three of us, from different times and traditions, unite in the belief that wisdom, justice, and compassion are the keys to lasting peace. By adhering to these universal principles, all people can rise above conflict and strive for a shared future of understanding and harmony. Let the wisdom of the past be a light on the path to a peaceful future for all nations.
This article was compiled using AI, edited through LLM prompting by the author (Anthropic Claude 3.5 Sonnet) and might contain errors.
