The text from 'Abdu'l-Bahá's, while not directly quoting Aristotle, resonates with several key concepts and themes found in Aristotle's writings, particularly in the context of his Four Causes and the notion of potentiality and actuality.
Both philosophies emphasize that the ultimate goal of existence is a form of self-actualization. For Aristotle, this means realizing one's inherent potential and fulfilling one's telos. For 'Abdu'l-Bahá, it means achieving a state of spiritual felicity and becoming a source of social good, which is the highest form of human exaltation and honour.1,4
In summary, while the contexts and specific details differ, the concept of felicity in 'Abdu'l-Bahá's text and Aristotle's idea of the final cause both emphasize the importance of achieving an ultimate purpose or goal, realizing inherent potential, and striving for a state of fulfillment and happiness that is both virtuous and spiritual.
In 'Abdu'l-Bahá's text, felicity is described as the ultimate state of being that each level of existence strives to achieve. For minerals, plants, animals, and humans, felicity is not just a temporary or material state but a long-term, spiritual, and fulfilling one. For instance, the true felicity of the animal world is to progress into the human realm, and for humans, it is to attain virtues and attainments such as divine blessings, heavenly bounties, love and knowledge of God, and other spiritual qualities4.
The description of the earth's and the vegetable world's perfection, such as the earth becoming "green and verdant" and trees growing beside streams, aligns with Aristotle's material and formal causes. The material cause is reflected in the physical properties and makeup of the earth and plants (e.g., the earth's potential to become green and verdant, trees growing from seeds)[2][6][7]. The formal cause is seen in the structure and direction of these beings, such as the tree standing tall and yielding fruit, which is its essence or what-it-is-to-be[2][6][7].
The role of external agents, like the "vernal showers," "a gentle breeze," and "a gardener," in bringing about the growth and development of plants, corresponds to Aristotle's efficient cause. This is the agent or force that initiates change or motion[2][6][7].
The text's emphasis on the ultimate purpose or goal of each being's existence is akin to Aristotle's final cause. For example, the true felicity of the animal world is described as passing into the human realm, which can be seen as a teleological purpose or end. Similarly, the exaltation of man is not just in material delights but in virtues and attainments that are the ultimate goals of human existence[2][3][6].
Aristotle's concept of the final cause for humans involves achieving a life of virtue and happiness, which is also a central theme in 'Abdu'l-Bahá's discussion of felicity. For 'Abdu'l-Bahá, human felicity is not solely in material delights but in spiritual virtues and attainments such as justice, equity, truthfulness, and the love and knowledge of God. This aligns with Aristotle's view that human happiness (eudaimonia) is achieved through living a virtuous life.4
In Aristotle's philosophy, the final cause (or telos) refers to the ultimate purpose or goal towards which something strives. This is the reason why something exists and what it is meant to achieve. For example, the final cause of a knife is to cut, and the final cause of a human being is to achieve happiness and fulfillment through living a virtuous life[1].
The progression from one state to another (e.g., minerals to plants, plants to animals, animals to humans) reflects Aristotle's concept of potentiality and actuality. Each being has a potential that is actualized as it reaches its full development and purpose. This is evident in the text's description of the mineral, vegetable, and animal worlds achieving their highest states of being through such transitions[5]. Both Aristotle and 'Abdu'l-Bahá describe a teleological progression where beings move from a state of potentiality to actuality. In Aristotle's terms, this is the realization of a being's inherent potential. In 'Abdu'l-Bahá's text, this progression is seen in the transition from one level of existence to a higher one (e.g., from minerals to plants, from plants to animals, and from animals to humans), each achieving its highest state of being and felicity.1,4.
The overall teleological perspective in the text, where each being has a purpose and an end towards which it strives, is a central theme in Aristotle's philosophy. The idea that the honour and exaltation of every existing thing are contingent upon certain causes and conditions, and that these conditions lead to a higher state of being, aligns with Aristotle's view that everything has a natural tendency towards its final cause or purpose[2][3][6].
In summary, while the text does not explicitly reference Aristotle, it embodies many of the philosophical concepts he developed, particularly the Four Causes and the notions of potentiality, actuality, and teleology.
Citations:
[1] https://www.sparknotes.com/philosophy/aquinas/idea-four-causes/
[2] https://www.mun.ca/biology/scarr/4270_Aristotelian_Causes.html
[3] https://en.wikipedia.org/wiki/Final_cause
[4] https://www.ijpsy.com/volumen9/num1/219/the-four-causes-of-behavior-aristotle-and-EN.pdf
[5] https://www.youtube.com/watch?v=_sQd-ba-jV0
[6] https://plato.stanford.edu/entries/aristotle-causality/
[7] https://study.com/cimages/videopreview/aristotles-metaphysics-the-four-causes_144052.jpg?sa=X&ved=2ahUKEwiN-d2-hrCKAxUkmO4BHbomOWkQ_B16BAgHEAI
True Felicity
The honour and exaltation of every existing thing are contingent upon certain causes and conditions.
The excellence, adornment, and perfection of the earth consist in this, that through the outpourings of the vernal showers it should become green and verdant; that plants should spring forth; that flowers and herbs should grow; that blossom-filled trees should produce an abundant yield and bring forth fresh and succulent fruit; that gardens should be arrayed; that meadows should be adorned; that plains and mountains should don an emerald robe; and that fields and bowers, villages and cities should be decked forth. This is the felicity[i] of the mineral world.
The height of exaltation and perfection of the vegetable world consists in this, that a tree should stand tall beside a stream of fresh water, that a gentle breeze should blow and the sun bestow its warmth upon it, that a gardener should tend it, and that day by day it should grow and yield fruit. But its real felicity consists in progressing into the animal and human worlds and in replacing that which has been consumed in the bodies of animals and men.
The exaltation of the animal world is to possess perfect members, organs, and powers, and to have all its needs supplied. This is the height of its glory, honour, and exaltation. So the supreme felicity of an animal resides in a green and verdant meadow, in a flowing stream of the sweetest water, and in a forest brimming with life. If these things are provided, no greater felicity can be imagined for the animal. For example, were a bird to build its nest in a green and verdant forest, in a pleasant height, upon a mighty tree, and atop a lofty branch, and were it to have at its disposal all the seed and water that it requires, then this would constitute its perfect felicity.
But true felicity for the animal consists in passing from the animal world into the human realm, like the microscopic beings that, through the air and the water, enter into the body of man, are assimilated, and replace that which has been consumed in his body. This is the greatest honour and felicity for the animal world, and no greater honour can be conceived for it.
Therefore, it is clear and evident that such material ease, comfort, and abundance are the height of felicity for minerals, plants, and animals. And indeed no wealth, prosperity, comfort, or ease in our material world can equal the wealth of a bird, for it has all the expanse of the fields and mountains for a dwelling place; all the seed and harvests for wealth and sustenance; and all the lands, villages, meadows, pastures, forests, and wilderness for possessions. Now which is the richer—this bird or the wealthiest of men? For no matter how many seeds that bird may gather up or give away, its wealth does not diminish.
Then it is clear that the honour and exaltation of man cannot reside solely in material delights and earthly benefits. This material felicity is wholly secondary, while the exaltation of man resides primarily in such virtues and attainments as are the adornments of the human reality. These consist in divine blessings, heavenly bounties, heartfelt emotions, the love and knowledge of God, the education of the people, the perceptions of the mind, and the discoveries of science. They consist in justice and equity, truthfulness and benevolence, inner courage and innate humanity, safeguarding the rights of others and preserving the sanctity of covenants and agreements. They consist in rectitude of conduct under all circumstances, love of truth under all conditions, self-abnegation for the good of all people, kindness and compassion for all nations, obedience to the teachings of God, service to the heavenly Kingdom, guidance for all mankind, and education for all races and nations. This is the felicity of the human world! This is the exaltation of man in the contingent realm! This is eternal life and heavenly honour!
These gifts, however, do not manifest themselves in the reality of man save through a celestial and divine power and through the heavenly teachings, for they require a supernatural power. Traces of these perfections may well appear in the world of nature, but they are as fleeting and ephemeral as rays of sunlight upon the wall. - ‘Abdu’l‑Bahá
© 2024 Maureen Flynn-Burhoe