Abū Bakr al-Rāzī (d. 925) and al-Fārābī (d. 950) both adopt the classical ideal of a philosophical way of life in the sense that being a philosopher implies certain ethical guidelines to which the philosopher should adhere. In both cases, moreover, their ethical writings appear to reflect a certain tension with respect to what the ethical goal of the philosopher consists of. In this study, I will argue that this apparent tension is relieved when their ethics is understood as a progression in a double sense. In the first sense, both authors adopt the Neoplatonic distinction between pre-philosophical and philosophical ethics. The second aspect of the progression takes place within the degree of virtue required of the philosopher, which for al-Rāzī and al-Fārābī proceeds in contrary directions. For al-Rāzī, the philosopher progresses from the moderately ascetic requirements ofSpiritual Medicineto the higher license present inPhilosophical Life, following the stages of the life of Socrates. In contrast, for al-Fārābī the progression follows roughly along the Neoplatonic grades of virtue from Aristotelian moderation, which inExhortation to the Way to Happinessis connected with character training in a pre-philosophical sense, towards purely contemplative existence.