Global Peace

Does it sound plausible to obtain a strategy for global peace in Farabi’s political philosophy? Put another way, could we procure a common language leading to peace among all cultures and religions, according to Farabi? Farabi’s utopia (al-madīnat al-fāḍila), literally meaning ‘the excellent state’, consists of five levels. On the first level stands the philosopher (fīlsūf) or the prophet (nabī). The second level includes poets (shuʿarā), music composers (mulaḥḥinūn), writers (kuttāb) and the likes. Farabi strongly believes in the power of imagination (khīyāl) and that most people are under the influence of their imaginative faculty (al-quwwat al-mutakhayyila). This faculty has an important outcome which influences his view on religion (milla), prophet, and their relation with the public (jumhūr): imagination, in his view, is the most powerful tool of influencing the public. Regarding this principle, it could be concluded that there is a shared function between the poet and the prophet. Farabian theory of peace may well be identified, based on the shared function between the poet and the prophet. In other words, for Farabi rational truth and rational happiness is fixed and one, having only one denotation, while its connotations, that is, sensory images and imagery forms are more than one—possibly many more. That being the case, various and sundry cultures and religions might well have different ways to pursue the same knowledge, truth, and contentment.

Cultural tourism is the cornerstone of understanding the cultures of nations. This form of tourism facilitates cultural exchange and plays an undeniable role in the development of international relations. This research, which is applied in purpose and descriptive-analytical in method, based on both documentary and field studies, aims to explore the effects of cultural heritage tourism on strengthening friendly relations between nations and promoting global peace. The Golestan and Saadabad Palaces in Tehran were selected as the case study, and the tourists visiting these two palaces were chosen as the research sample. The field data for the study were collected through a researcher-designed questionnaire, based on variables related to cultural heritage tourism, tangible and intangible heritage, and global peace. Due to the unclear definition of the statistical population, the sample size was determined using Cochran's formula, resulting in a sample of 321. However, 273 complete and valid questionnaires were collected. SPSS software was used for data processing, and Pearson correlation tests were employed for data analysis. The results indicate that cultural heritage tourists play a significant role in enhancing friendly relations and contributing to a peaceful global environment. This role is attributed to the tourists' familiarity with cultural heritage and the modification of pre-existing attitudes. Most tourists acknowledged the transformation of their previously ambiguous and sometimes hostile attitudes into a friendly and amicable atmosphere.