Фахриддин Абдуваситович Юлдашев,
доктор философии по философским наукам,
Махлиё Бахтиёровна Юлдашева,
преподаватель
кафедры Психология
Ферганский государственный университет
г.Фергана, Узбекистан
THE STUDY OF FARABI’S LEGACY AS A FACTOR IN THE FORMATION OF STUDENTS’
VALUE ORIENTATIONS
In the
philosophical and scientific heritage of Abu Nasr Farabi, the issue of the
inseparable connection of Man and his essence, of human life with society
through mental powers and emotional, soul-spiritual qualities takes an important
place. What is man himself, what place does he occupy in the vast universe that
has no limit, what characteristics does he differ from wild animals in nature
and animals in general, what constitutes the essence of human life – the main
goal? These questions were issues that the great philosopher thought about for
a lifetime. In this sense, his views on the dialectic of the relationship
between an intelligent person and a virtuous person in the Farabi’s
philosophy are in harmony with the question of moral values.
Farabi
sees human perfection not in the health of the body’s
inclinations and sensations in animals, but in the mental and spiritual
capacities that are the essence, ore of humanity. “Every
animal also has a body, a sense, the ability to differentiate, because of it
(the animal) seeks to maintain the healthiness of its body, sense,” says
Farabi, “but
there is a desire in man to understand the reasons for the existence of what is
perceived emotionally (for what purpose), and to know the causes of all
things-phenomena on earth. And in the animal there is no such aspiration” [3,
p. 296].
Farabi
believes that a person either grows his abilities because of the desire for
knowledge, or a person seeks knowledge in order to grow his abilities. “What
is the reason why a person aspires to knowledge?- Farabi
writes in the treatise “Aristotle philosophy ”–
The ability to direct a person to reality, to know, to strive for cognition,
and the first, initial knowledge, why was given to him? Perhaps these (knowledge of
the universe, perception, understanding) are only human qualities? Perhaps
cognition is one of the influences of the human essence or the human essence?
If cognition is one of the influences of the human essence, then the human
essence itself is an expression from the pursuit of the highest perfection?” [1,
p. 96]
Farabi,
which went along the way of developing Aristotle’s philosophy, he goes very
deep into the opening of the essence of humanity. Farabi
says that in solving this complex issue, a person’s desire for knowledge comes
from the very first necessary needs. “The fact is that people seek to know,
perceive the circumstances (events) they need because of the need. To perceive
(understand) things, without the need to know (obtained) knowledge will not be
good. Again, the quality of knowledge... it should not exceed the required
level. Is it necessary to limit and suppress this excessive desire, which is
inherent in man by nature, or is it necessary to lose it at all?
Both
Aristotle and Faraby call intellectual qualities
abilities, while they interpret moral qualities by connecting them to divine
blessings. In the 6th book of Aristotle “Ethics of Nikomakh”
two types of qualities of the Soul will be: Qualities
of behavior and Qualities
in thinking. [1, p. 212]
In Chapter
26 of Mukhammad Farabi’s
work “The city of virtuous people”, which
is called “on the need for unity, mutual assistance”, it is understood that
human perfection in society is based on morality [2,
p. 169-269].
Man by
nature is such a creature that he needs a lot to live by himself and to achieve
the highest perfection, one can not prepare them on his own, for this reason he
falls into the work of a society of many people. Each of the members of the
society prepares one of the things that are necessary for all people. So
everyone in this sense falls into the work of another person. People can
achieve the highest perfection only when they live in one society and help each
other. When members of society come together and act, each person is able to
prepare many things for his or her life. For this reason, people have become
more and more settled in those parts of the Earth where it is possible to live,
as a result of which, in different places, people’s societies have come into
being.
One of the
most valuable aspects of the philosophical heritage of Mukhammad
Farabi is that it is associated with moral, spiritual wealth or mistaken
worldview, spiritual poverty with the worldview of the citizens in the spirit
of progressive, patriotism, Justice, humanism of all times, spiritual health,
prosperity of the life of the state, society. Farabi
believes that the choice of the path of truth depends on the good qualities,
qualities in the behavior of each person. The true man chooses the path of goodness,
justice, truth. When all the works of man, his actions, his mental powers are
directed to beautiful, noble goals, they call him a reasonable and virtuous
man. If a person spends his mental abilities for evil, they say that he is a cunning person.
Theoretical
views of Farabi about the great importance of the
progressive worldview in the life, destiny of Man, the idea of the need for
high spirituality for Man is very valuable even in today’s conditions of
independence. In the works of Farabi,
the issues of personality, society and personality take a special place. When
his works were classified, his views on politics, “the science of the city, the
science of city management”, that is, on jurisprudence (fikh) and Muslim
theology (ilmi kalom), were also made up of advanced views on his time.
Consequently, his philosophical teaching, socio-moral, his explanation of
political issues without a rationalistic position, is distinguished by logical
reasoning, consistency.
In order to
achieve happiness, it is necessary that a person acquires perfection, that
society contributes to him in all respects in this regard, in other words, that
in society there are sufficient conditions for achieving the highest and final
goal of a person. To rise to such a noble position-level, a person must be
educated, well-trained, respect others, be humane and just. In this way, Farabi
puts forward his valuable thoughts on the issues of society and the fullness of
personality and its importance, the progressive society. In particular, in his
opinion, the management of the population through the mind is of two types: One
is so focused on strengthening the rules of behavior, ways of life, morality
that they lead to real happiness. The city based on such management is a good,
virtuous city, and the people based on it are a good, virtuous people.
The second – so focused on
the introduction of rules of conduct, morality, although it seems to lead to
happiness, in fact it makes people go astray, begins the wrong path. Cities
based on this are ignorant cities, while
the nations that follow it – are
ignorant peoples.
It is
noteworthy that Farabi sees in any rational management
era a beautiful set of manners, rules of conduct and activities aimed at
strengthening it. The primary motivation of such activity is that the educator
himself must be trained, as they say, not only the age of the owner of the
post, which he is involved in management, but also the representative of what
category, first of all, he is required to be a virtuous person, without any
defects in manners, educated, cultured, in a word. Otherwise, if there are
people who do not look at moral norms, do not ignore them, this is an
indication that he is not brought up, and they will not be able to lead their
people to true happiness. Since their real
appearance will be the work of a forger, will expose the original face under
the mask, as anyway one day will appear before the people.
In
conclusion, Farabi believes that the moral
perfection and well-being of a person with the moral perfection and well-being
of a society is a dialectical, inseparable Union.
References:
1. Aristotle. Morally Kabir.
Interpreters Zahir a’lam and zulfan Otajon. - T. New century generation, 2015.
- 352 p.
2. Abu Nasr Farabi. The city
of virtuous people. T. New century generation. 2016. 320 p.
3. Yuldashev F. Epistemology
in “Fii-maonii-al-aql” of Abu Nasr Farabi. Monograph. T. Tamaddun, 2012. - 136 p.
Комментариев нет:
Отправить комментарий