 The abundant translations of Greek philosophical texts  (§1.3.1)  made it possible for some thinkers in the Islamicate world themselves to engage in the Greek-style philosophizing they called  falsafa.[11]  Its exponents (falāsifa; sing. faylasuf) did not, however, fit into the educational system, based around Islamic law. The earliest faylasuf was the prince and polymath  al-Kindī  (c. 801–66), who was especially attracted to Platonist material. In the next century, a circle of Peripatetics, Muslim and Christian, flourished in Baghdad, dedicated to the close study and exegesis of Aristotle’s texts. The most outstanding,  al-Fārābī  (c. 870–950/1), wrote shorter and longer commentaries on Aristotle, including a discursive exposition of On Interpretation full of original thought about both semantics and determinism. Elsewhere, he provides a naturalistic account of the origins of language, philosophy and religion, and he championed the view, adopted by other faylasuf, that in their discipline they provide demonstrative science (as described by Aristotle in the Posterior Analytics)  (§4.1).  His view of the ideal state is clearly influenced by knowledge of Plato (through epitomes) and is linked to his conception of the order of the universe, which melds Proclus’s theory of emanation from the One with Ptolemean cosmology (see entries on  al-Farabi’s metaphysics,  al-Farabi’s psychology and epistemology,  al-Farabi’s philosophy of logic and language,  al-Farabi’s philosophy of society and religion).