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- IDEAS OF MORALS AND RIGHT IN AL-FARABI’S LEGACY А sankulova B о tagoz Sarsenalievna .
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1 Қ.Жарықбаев. Ақылдың кені. – Алматы. 1991. – 256 б. 2 Б.Адамбаев. Шешендік сөздер. – Алматы: Отау, 1992. – 189 б. 3 Есхожин. Шешендік жырлары. – Алматы: Қайнар, 1993. – 240 б. IDEAS OF MORALS AND RIGHT IN AL-FARABI’S LEGACY Аsankulova Bоtagoz Sarsenalievna. c.p.s., assistant professor M.Kh.Dulai TarSU, Таraz, Kazakhstan Резюме В статье рассматриваются гуманистические позиции мыслителей Центральной Азии, анализируются принципиальные идеи морального и юридического образования. Түйіндеме Мақалада Орталық Азия ойшылдарының гуманистік көзқарастары қарастырылып, моральдық және заңгерлік білім берудің басты идеялары талданады. The legacy of the prominent thinkers such as Al-Farabi, Mahmud Kashgar, IbnRushd, Yusuf Balasaguni and other science luminaries, who determined the characteristics and peculiarities of the educational processes of the medieval Renaissance, played a major role in forming the humanistic views, the development of human values in the process of physical and moral development of personality. In the humanistic positions of Central Asia thinkers the principle ideas of moral and legal education are thoroughly observed. That is why, valuable heritage of leading scientists present the scientific value. The morality and law ideas are being developed by the thinkers within the humanistic tendencies of Central Asian Renaissance period. In Abu Nasir al-Farabi’s creative heritage his very first classification of sciences takes a great place. He affirms that for hiscomprehensive developmenta person must develop intelligence, the ability to reason and think. Al-Farabi considered the concept of morality in close connection with the mind, and therefore he linked a moral education to mental one. The thinker urged to educate people so that they live in harmony with the mind [1, p.11]. Al-Farabi often associated his studies with the problem of morality. The scientist often used the word "virtue", a word that goes out of people’s use of modern society and one can not be meet them in the speech of our youth. Virtue is manifested in man when he can distinguish good from evil is on the basis of his intellectual ability, "... therefore, the reasonable person is virtuous at the same time." He was extremely versatile scholar and lexicographer, philosopher, one of the main representatives of the eastern Aristotelism, who was nicknamed as "the Second Teacher" (i.e., after Aristotel). He is the author of about 160 tracts, covering a various spheres of knowledge. The thinker worked out the achievements of the general theoretical ideas, created his original philosophical concept (theory of society, ethics, aesthetics). He was able to bring together and synthesize the achievements of Arabic, Greek, Persian, Indian and Turkish cultures in his creative activity. Al-Farabi’s socio-political views distinguish faith in human reason and virtue. In his tracts " according to the thinker Civil Politics", "On achieving happiness," Al-Farabi builds happiness in absolute good category. According to the thinker’s opinion what is happiness, to make it a goal and consistently go to it is impossible without improving the rational part of the soul. Speaking of good, in his "Social and ethical treatises" a great thinker consideredit as an attributes of essence, while he connected the evil with nothingness. Al-Farabi considered the intelligence as one of the essential attributes of human activity - the mind will show the senselessness of wars and strife among peoples and they "must come to an agreement" in order to achieve "the highest good", i.e. happiness and peace on earth. Only thanks to the people’s liking ugly and beautiful actions come out of him. In order to achieve real happiness Al-Farabi urged people to self-improvement through continuous research and learning. Following Platon pedagogical ideas of and other and other Greek philosophers - sages, Al-Farabi paid more attention to the spiritual education, which includes theperson’s intellectual and theoretical education. In this decisive place belongs to high-grade mastering scientific knowledge. Al-Farabi affirmed that person "before becoming educated and experienced, condemns and finds untenable many things, considering them absurd, and gaps in the sciences, and to gain experience, he changed his mind about them, and the things that he considered absurd, become necessary "[2, p.15] for it. According to Al-Farabi’s opinion one of the ways of achieving happiness is the intellectual development, i.e., the achievement of theoretical philosophy, which covers three branches of science: mathematics, physics, metaphysics. It is carried out in good sanity. The basic form of training by Al-Farabi are methods of persuasion. For successful people - with the abstract imagination, and for the middling - with the help of clarity i.e. in visual form. According to Al-Farabi’sfirm conviction, the ruler, the mentor of the people differs from other members of society notby wealth or social class privilege but the highest moral - theoretical education, and natural disposition and inclinations. Al-Farabi noted the important didactic conclusion on the differentiation of learning which didn’t lose the power till this day: "Thus persuasion methods and the imaginations come from representation are used only in teaching a common people, common people among the nations, and in the cities, (while) the methods of reliable evidence in comprehension mind themselves the essence of things used in the learning of those who can get among the elite "[3, p.250]. It is noteworthy that Al-Farabi ‘s this statement merges with the ideas of today's teachers - innovators, indicating that the study should not be painful, cause disgust, but should bring joy and pleasure to lead to perfection and true happiness. Al-Farabi offered to use widely such visual methods as observation and experience, which are considered as the beginning of knowledge and the basis of evidence. Owing to the knowledge got in the result of experience and proven by experience or observation, the human soul becomes intelligent, and he becomes more perfect. In addition, Al-Farabi considered the student’s necessary quality as a sense of patriotism, devotion to his people, respect for the best traditions. As noted above, according to Al-Farabithe moralis inseparable from the intellectual one. That is why he set out the organic combination of intelligence, learning, scientific erudition and high moral qualities. "Anyone who starts to study science, must beyoung and modest, have good health, be moral and well-mannered, principled, far from the cunning and deception and refrain from other actions with respect to the people" [4, p.15] . Al-Farabi said that a teacher should be courageous, honest and warm-hearted person, who is familiar with methods of education, as well as the rules of morality. He must study the nature of each student, to enter his. mindэы warehouse. Relations between thetuitor and the pupil should be based on humanity, mutual respect and trust. The East great thinker wholeheartedly supported the critical, the approach to studied science, i.e. not formal but conscious attitude to the great personalities’ works that is very relevant in the modern scientific - pedagogical research. жүктеу/скачать 0,89 Mb. Достарыңызбен бөлісу:
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