СТАТЬИ

УДК 340.114.5 

ПОМОГАЯ НАМ И НАШЕЙ ПЛАНЕТЕ

Helping our Planet and us

 

Иваненко А.В., студент 2 курса «Машинист крана автомобильного»,

КГКП «Костанайский строительный колледж»,

Управлениея образования акимата Костанайской области

 

Annotation: the article is dedicated to a Planet great philosopher, poet and the great teacher.

Keywords: philosopher, encyclopedist, aristotelism, scientific research,development.

 

    Our whole life like a beautiful fairy tale right in front of us. Life is so twisted and turned poem. All that matters is the lessons we learn, cause we are all unfinished stories, novels, fairy tales, songs waiting for the best part to come along…    Yes, we are all amazing pictures, movies that is drawn. We can be anything we want. Now is your time. It is your life. No one is living it but you. In your hands is your chance to live the fairy tale you choose.

    Fairy tale is like music. There is so much still unsung. Make it magic. There is so much still to come. We are waiting for the best life to come along. Yes, we think to ourselves what a wonderful world.

    Here is our tale about what The Great man did to safe our wonderful world. How he and we are helping Planet.

   Al Farabi Abu-Nasr Ibn Muhammad is a Planet great philosopher, tremendous scholar and encyclopedist, one of the main representatives of Eastern aristotelism. His nickname was the Second teacher, after the famous Aristotle. We think that his main tremendous works were "Gems of wisdom", "A treatise on the views of the inhabitants of a virtuous city", “A treatise on the classification of Sciences”, "A Large book about music".

Seeking to know the world, Al-Farabi was fluent in Turkish and some other languages before coming to Baghdad when he was a young man, he did not know Arabic, but by the end of his life he was fluent in more than seventy languages. While living in Baghdad, al-Farabi began to study various Sciences, primarily logic. Al-Farabi researched the study of Aristotle's legacy, he finds it easy to perceive the ideas and set of tasks and problems set by the great Greek. The result of Al-Farabi's extensive scientific research was the treatise "On the classification of Sciences", which listed the Sciences of that time in strict order, and determined the subject of each study. Al-Farabi's philosophical Planet work is multifaceted, and he was an encyclopedic scholar. His works as the philosopher sought to understand the construction of the world systematically. The beginning is quite traditional- it is Allah. The middle is the hierarchy of being. Man is an individium who comprehends the world and acts in it. The end is the achievement of true happiness. Al-Farabi attached great importance to understanding the place of man in knowledge. Sensory knowledge is not enough to comprehend the essence. This is possible only through the mind. "A treatise on the views of the inhabitants of a virtuous city" is one of the most mature works of Al-Farabi. It was created in 948 in Egypt. Here is the picture of the "virtuous city", headed by a philosopher. Al-Farabi believes that the goal of human activity is happiness, which can be achieved only with the help of intelligent knowledge [1, p.237]. The thinker identified society with the state. Society is the same human organism. "A virtuous city is like a healthy body, all the organs of which help each other in order to preserve the life of a living being." The talented Farabi wrote comments on almost all of Aristotle's works: "First Analytics", "Second Analytics", "On interpretation", "Topic", "Categories" according to logic, to such natural science works as "Ethics", "Rhetoric", "Poetics", "Metaphysics", "Sophistry". He prefixed comments to the" Almagest "of Ptolemy," On the soul "of Alexander of Aphrodesia, to separate chapters of "Geometry "of Euclid," Isagogue "of Porphyry. According to Farabi, being consists of six stages, which are the foundations of everything that lives and cooperated with each other by relations of cause and effect. The first stage is as-sabab al-Awwal, the second stage is al-sabab-as-Sony, the third stage is al AKL al-Faal, the fourth level is the soul an nafs, the fifth tier is the form al-Surat, the sixth stage is matter al-madda. The wiser Farabi pays great attention to the relationship and relationship of form and matter. Form, in his view is the unity of the figure, structure, and other quantitative definitions, and matter is what things are made of. In the section "on matter and form" from the "Treatise on the views of the inhabitants of a virtuous city", the philosopher writes that everything, object consists of two principles, the matter of "Hayula" and the form of "Surat". One of the most interesting aspects of Farabi's philosophical system is his doctrine of knowledge. In his philosophical works, especially in the "Treatise on the views of the inhabitants of a virtuous city" and "the Foundations of wisdom", The teacher Al-Farabi puts forward interesting provisions about the development and characteristic features of the mental forces –“the psyche”of a person. He writes that a person at birth has a nutritional force with which to feed. After that, man has a tactile force, through which he feels heat, cold, etc. Then there is the force by which he feels the smell, then there is a force by which he feels color, light, and everything visible. Along with the emergence of sensitive forces man has a liking or antipathy to the things he feels. After this, a person has another power by which he preserves images of the things he feels, after these things have passed out of the field of activity of the senses. This is the imaginative force, and it performs the function of combining perceived images. And some of these combinations are true, some are false. These imaginative combinations attract him, the "man," to what he imagines”. After this, a man has a rational power by which he thinks intelligently and abstractly, distinguishes the beautiful from the ugly, acquires knowledge, art, and science, and is carried away by what he understands [2, p.35]. Having defined rational power as a natural and inherent property of man, the philosopher divides its theoretical-Nazarania and practical-Amalia. With the help of theoretical reasoning power of a man possessed by science. The practical rational force is that by which a person studies what he can do himself and under his authority. Practical intelligence, in turn, is divided into professional and intellectual power. With the help of professional power, a person masters the arts and crafts, with the help of mental power, he reflects and argues about what should be done and what should not be done. This division refers to the characterization of the various parts of the rational force as it constitutes the nature of man. In order to assess the improvement of rational knowledge, to delve into the essence of it, the great philosopher Farabi separately considers theoretical reason, which has no form and is immaterial.

Bright and hardworking Farabi was one of the first in medieval Arabic-language philosophy to consistently develop questions of logic, which made him widely known in the medieval near and Middle East, not only as the first, but also as the largest scientist-logician. His contemporaries respectfully referred to him as "al-muallimi as-Soni" — "the second teacher", as well as "mantiki" — "logical".

Farabi's significant achievments in the field of logic have been repeatedly noted by researchers of his work. The author of the XIII century Al-Kifti pointed out that Farabi "commented on books on logic, explained the obscure in them, revealed their meaning, revealed the hidden. At the same time, he drew attention to the fact that he left Al-Kindi unresolved in the art of analysis and teaching the Sciences. Al-Kifti emphasized that Farabi wrote a number of works on logic and reached the highest perfection in it.  His comments on Aristotle's “Organon” were widely known in the East and in medieval Europe. The popularity of Farabi's comments is explained by the fact that he thoroughly knew all the logical works of Aristotle, perfectly represented the General scheme of his logical teachings, the sequence of presentation and the meaning of all their components, and was able to determine the specific place and significance of each study of this great thinker of antiquity. In Farabi's interpretation, logic acts as an instrument of knowledge of things, a means of achieving truth, as a scientific method necessary for all branches of knowledge. The master of logic Al- Farabi points out in the Introductory treatise on logic "when applied in certain parts of philosophy, is an instrument by which one obtains a reliable knowledge of all that covers theoretical and practical art." There is no more way to be truly certain of anything, to know something without the art of logic [3, p. 67].

No less valuable is wise Farabi's statement about the specific features of logic and grammar. His interpretation of the main properties and essences of language expressions, speech and thinking is given by the provisions of modern science and shows the depth of his ideas and scientific approach to the studied phenomena. He points out that grammar has a commonality with logic, but at the same time it is different, because grammar gives rules for language expressions that are unique to the language of a given people, while logic gives rules for language expressions that are common to all languages. The same idea is more clearly expressed in “Ihso al Ulum”: the Grammar of each language considers what is characteristic of the language of a given people and what it has in common for a given language and for another language.

The scientist paid a lot of attention to such aspects of life as happiness, morality, war and state policy, he dedicated the following works:” Popular places of Mardin: the unique mosque Shahida “, “A treatise on the pursuit of happiness”, “Path of happiness”, “A Treatise on war and peace”, “Civil politics”. All of them affect such important aspects during the cruel middle ages as love for one's neighbor, the immorality of wars and the natural desire of people for happiness, people should live in a world of good and justice, striving for spiritual development and scientific enlightenment. He invented a city in which the administration is under the direction of sages and philosophers, and its inhabitants do good things and condemn evil. In contrast to this ideal society, the author describes cities where envy, desire for wealth, and lack of spirituality rule. For their time, these were quite bold and progressive political and moral views.

Al-Farabi works give the Planet everything people need to live a happy, beautiful life. We need to do what we can to show we are grateful for treasure fortune we have.

          Sometimes we do not know how to say thank you for everything Planet gives us. We need to do what we can to show Planet we are grateful for what we have.

             We can write a fairy tale and write the story living all of this life in all its glory. We can grab the chance and have it all, take the time to make the time, to make each moment count.

 

      List of references:

1.      Al Farabi Treatise on the views of the inhabitants of a virtuous city//Philosophical treatises, Alma-Ata,1989-P.237

2.      Al Farabi A guide to happiness//Moral and ethical treatise,Almaty,2007-P.35

3.      U.O.Makash Al-Farabi. Philosophy, the journal Vestnic KarGU –February 2004. - № 7-P.67