Volume 05 Issue 09-2024
56
CURRENT RESEARCH JOURNAL OF PEDAGOGICS
(ISSN
–
2767-3278)
VOLUME
05
ISSUE
09
Pages:
56-66
OCLC
–
1242041055
Publisher:
Master Journals
ABSTRACT
The article examines the ideas of Plato, one of the ancient philosophers, and Farabi, one of the representatives of
Arab-Muslim philosophy, about the concept of freedom. It is shown that freedom is related to the law and the state.
The negative aspects of freedom are interpreted. Many studies show that it is not possible to define the concept of
freedom in one way, its first interpretations go back to antiquity, and they can be taken as the basis of all points of
view. In the research work presented in this article, the societies that do not belong to the ideal state in Plato's socio-
political views were considered one by one. As a result of the analysis, it was learned that freedom is condemned as a
vice in this society. Also, the views of these two philosophers on this phenomenon were compared. The closeness
between them is revealed.
KEYWORDS
Freedom, state, law, subjection, society, ideal society and state, tyranny, aristocracy, oligarchy, democracy, timocracy,
people, justice, free choice, will, desire, suffering, pleasure, materiality, power, ambition, insight, ignorant city,
virtuous city.
INTRODUCTION
The phenomenon that is happening in the world today
- selection or designation (it is not difficult to
understand that it is inevitable to talk about the local
leadership at first, and then about other positions) is a
typical example of not learning the lessons of history
and society. For now, about half of the citizens are
ready to give up their right to vote - and their
responsibility for voting. In the conditions of future
Research Article
COMPARATIVE ANALYSIS OF THE ROLE OF THE PHENOMENON OF
FREEDOM IN THE VIEWS OF PLATO AND FAROBI
Submission Date:
Sep 16, 2024,
Accepted Date:
Sep 21, 2024,
Published Date:
Sep 26, 2024
Crossref doi:
https://doi.org/10.37547/pedagogics-crjp-05-09-09
Raximdjanova Dilnavoz
senior lecturer at "ALFRAGANUS UNIVERSITY" non-governmental higher education organization,
Uzbekistan
Journal
Website:
https://masterjournals.
com/index.php/crjp
Copyright:
Original
content from this work
may be used under the
terms of the creative
commons
attributes
4.0 licence.
Volume 05 Issue 09-2024
57
CURRENT RESEARCH JOURNAL OF PEDAGOGICS
(ISSN
–
2767-3278)
VOLUME
05
ISSUE
09
Pages:
56-66
OCLC
–
1242041055
Publisher:
Master Journals
"technological" pressure, their number may be even
greater. The desire to abdicate freedom and
responsibility at the expense of oneself is very strong
and strengthened by the power of authority.
Therefore, the issue of freedom is considered a
constant topic. It is a phenomenon that appears during
life, just like the natural needs of people. The need for
it is felt when the will is lost. Therefore, freedom
continues to change new approaches depending on
the times without losing interest in itself. Now, without
deviating from this topic, this paragraph will analyze
how the terms of freedom occupy a place in the
philosophy of Plato and Pharoabi. Their views are
subjected to a comparative analysis. Plato's views have
been discussed in the above paragraphs.
Literature review on the topic
The work of great thinkers such as Farabi, the great
representative of the philosophy of Eastern
perepateticism, and Plato, the representative of Greek
classical philosophy, have been thoroughly analyzed by
many researchers in the philosophical, social, and
historical literature, including the history of
philosophy, in a unique style, according to their time.
We can cite many examples of this, and we can also
find solutions that fully meet today's demands from
their masterpieces. Also, A.F. Losev [19], G.V. Drach
[16], V.S. Soloviev [25], L.I. Shestov [27], E. Brown [1],
G. Murray [4], R. N. Parkhomenko [ 20], A.Kh.
Kasimjanov [18], A.D. Azerbayev [12], N.V. Yefremova
[17], Fr.Dieterici [2], M.Fakhry [3], M.M. Khairullayev
[26] and other researchers' works, treatises, articles
we can bring.
METHODOLOGY
Scientific-philosophical
principles
such
as
systematicity,
theoretical-deductive
conclusion,
analysis and synthesis, historicity and logic,
comparative-comparative analysis were used during
the research.
RESULTS
Plato, the student of the world-famous Socrates, in
turn, did not distance himself from the thoughts of his
leader. Emphasizing that there is freedom in the
human world, he says that it is reflected in self-
awareness and free choice of one's own path. But his
opinion, which is different from Socrates' thoughts,
can be seen in his comments such as "The State" that
only the soul determines its future existence and
activity in another world. Plato said that the human
heart and soul has the ability to choose how to spend
its life, whether it is poor or rich, its social status, that
is, whether it lives as a king or a peasant, and even
whether it is born in the div of an animal, not a
human. emphasizes. Once they make that choice, no
force can change their decision. After this process, the
soul drinks water from the river of oblivion and forgets
its choice. A person follows the path determined by the
choice made by this soul throughout his life [24, 413].
From these, it can be concluded that Plato tried to
reveal the concepts of human freedom in this kind of
choice, but the opposite meaning of destiny in his
views.
In his teachings, Plato did not go beyond the limits of
the content given by the concept of "polis" and treated
it as a being of goodness. Virtue is considered a perfect
concept, and at the same time, it also perfects being.
The term autarky (independence) in the polis language
is the main sign of freedom. It can be explained as
follows: a person whose activity is aimed at achieving
goodness can be the owner of freedom. Because
goodness embodies freedom in its autarky, that is, in
its independent action. Just as the human heart is
regulated by self-control and deliberation, the polis is
regulated by the assembly and unity of the people. In
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this case, the freedom of an individual does not mean
his independence from society, but his mastery over
himself and the pursuit of goodness. Here it is proved
that his thoughts are similar to the views of Socrates.
In addition, Plato described friendly freedom as the
highest category of freedom in his dialogues. And this
happens in the perfect society of the polis. Similarly,
the concept of "friendship" can be compared to the
formation of self-love by every citizen [20]. In this
approach, we can see that the phenomenon of internal
and external freedom is synthesized and that it is more
in favor of the polis.
Throughout his life, he studied the phenomenon of
freedom in a one-sided way and did not stop. On the
contrary, it developed the subject. Plato set himself the
goal of providing a solution to issues such as the need
or lack of freedom for a person living in society, the
reason why a person needs it, and its importance in the
life of society. In the process of studying these
problems, two different dialectical approaches were
formed. Plato interpreted the positive and negative
aspects of freedom. Dwelling on its positive aspects,
he classifies the immeasurable contribution of
freedom to the realization of one's essentially original
power, to creative discovery, and at the same time to
achieving a certain higher goal. Also, the philosopher
did not forget to emphasize the negative effects of
freedom. He came to the following conclusions
through his observations:
• freedom that g
oes beyond the limits of the law is
dangerous for the citizens of the polis and can harm it;
• due to human nature to abuse freedom, there is a
possibility that freedom can lead to destructive
consequences in their hands;
• it is not the right way to hold
freedom in human
hands;
• if freedom is accepted as a privilege of the state, it
will be acceptable.
In the above comments, it was noted that, on the one
hand, freedom, although not absolute, is realized
through the heart, and on the other hand, the excess
of freedom to build an "ideal state" will lead to
negative results in the form of the collapse of society.
It was said that it is appropriate to exclude freedom
from human life. For a thinker, the main goal of human
life is not to achieve freedom. In Plato's "State", the
main task of citizens is to serve it steadfastly and
contribute to its development. The poets who did not
glorify him, extinguished the loyalty to him, wrote
poems against him in the spirit of complaint were
expelled from the life of Plato's society.
As Plato sees freedom in a political and social sense, it
is necessary to mention the role of freedom in state
systems. He divides the types of states into five. He
also mentions that they did not originate from the
earth, or from nowhere, or from some things, but from
human nature. These regimes reside in one of the types
of states that a person's character is more inclined to.
Now let's focus on this dialogue:
"- Therefore, since there are five types of states,
different people must have five different devices of the
soul.
- For what?
- We have already considered the best fit for the
aristocratic government and recognized him as good
and just.
- Yes, we have already studied it.
—
And now we must describe the worst, in other
words, the competing and ambitious men according to
the Lacedaemonian system, and then the oligarchic,
democratic, and tyrannical man, comparing him with
the most just in the case of showing the most unjust,
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and also the pure it is necessary to conclude our
consideration of the question of how justice and pure
injustice relate to the happiness or unhappiness of its
owner. And then we either believe in Phrasimachus
and pursue injustice, or we come to the now obvious
conclusion and maintain justice.
- Of course, it should be done that way.
—
Since we begin to consider not individuals, but the
morality of the state, because they are more obvious
there, now we get a state system based primarily on
ambition (I cannot use another expression, whether
we call it "timocracy" or "timarchy" anyway, it doesn't
matter) and, accordingly, we consider similar people;
then -oligarchy and oligarchic person; then we look at
democracy and observe the democratic man; finally,
we will go to a country ruled by tyranny and observe
what is being done there, again focusing on the
tyrannical layer of the soul. Thus, we try to be a
sufficiently knowledgeable judge in the matters we
plan.
"Such a review would be consistent and thorough" [23,
910-911].
It can be seen that in Plato's view, the state is divided
into aristocracy, timocracy, oligarchy, democracy and
tyranny. The philosopher looked at these structures
separately. He values aristocracy as the highest and
best type of government. In it, he puts forward the
views that businessmen operate with intelligence.
They do not obey the desires and needs of the div. If
attention is paid to the idea of Plato's ideal state, then
it is possible to observe the stratification of society.
Each category of citizens is defined by metals such as
gold, silver, iron and copper. The nature of the power
depends on the nature of the people in this category.
And it becomes clear that the managers of his ideal
society are related to the power of the aristocracy. The
intermingling of castes is represented by the view that
it affects the quality of future generations and
undermines this perfect state.
First of all, Plato considers timocracy as an imperfect
and not good government. Timocracy is described
precisely as the rule of the soldiers and the military. It
reflects the power of ambition. He calls it a form of
government between aristocracy and oligarchy. In this
system, managers say that due to the mixing of
categories, those with some average quality will be in
charge. In timocracy, private ownership appeared, and
while it existed in the upper classes, the rest of the
citizens took a place in society as subordinate servants.
People with a military mentality are placed at the head
of the state under such a management, not wise men.
Such a society tends not to peace, but to conflicts and
wars. Competition will increase. There is a mixing of
good and bad here. Strict and strict rules of the system
cause attempts to break it. Because here it is not
necessary to understand them, but to blindly follow
and force them. It describes the characteristics of
citizens living in the government as follows:
"He is stricter, less educated, but he appreciates
knowledge and willingly listens to others, but he does
not know a single word on his own. Such a man is cruel
to his slaves, but he is far from disdainful of them, for
he is well educated; in dealing with free people, he is
polite and very submissive to rulers; Being a lover of
power and ambitious, he believes that the basis of
power should not be the ability to speak or the like, but
military exploits and all military things in general:
therefore he loves gymnastics and hunting” [23 , 913].
His next system is the oligarchy. In this government,
rich people are at the head of the state, and society is
divided into classes, which appear to be rich and poor.
Plato here explains that the beginning of oligarchy
arises from the development of certain features in
timocracy. That is, pride and power in timocracy lead to
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wealth accumulation. And wealth accumulates in the
hands of the managers, not in the subordinates or the
governed. Also, some of the basic values there are lost,
and as a result, a new system of government, an
oligarchy, with new values is created. People are
treated according to their wealth. In the state
administration, they value wealthy people more and
give them the opportunity to work in good positions
and positions.
In an oligarchy government, the nature of people
becomes unique. They are distinguished by their
dependence on wealth. They aspire to collect it
through greed and keep it under their hands without
spending it as much as possible, and fulfill their desire
to increase it at the expense of others. They try to be
very frugal and economical. This kind of people can be
seen very well revealed in the character of Rana's
father, the hero of the novel "Scorpion from the Altar"
by Abdulla Qadiri, who created people in the 19th and
20th centuries. Plato also gave enough thoughts about
the fact that citizens and leaders under the rule of
oligarchy have such feelings.
“Indeed, in the age of oligarchy, the rulers who are rich
and in power do not want to restrain the immorality of
the youth by law, and to forbid the waste and
destruction of their wealth; on the contrary, the rulers
take advantage of this and buy their property or give
them interest loans to make themselves richer and
more powerful" [23, 918].
Therefore, at the top of such power, there can be only
managers who are stingy and whose only desire is to
gain wealth. And now Plato quietly goes on to explain
his thoughts about democracy. The division of the rich
and the poor into classes in the oligarchy is the cause
of the discontent of the poor. Such injustice and
restriction of their rights causes riots in the
government.
"- Democracy, in my opinion, is achieved when the poor
win, destroy some of their opponents, drive out
others, and make the rest equal with others in civil
rights and public office, a process that under a
democratic system, mainly, happens by drawing lots.
—
Yes, that's how democracy is established, it is
implemented by force of arms or by its opponents
being afraid and retreating gradually.
- How do people live with this? And what is this state
system? After all, it is clear that it affects a person
through the appearance of having democratic
characteristics.
"Yes, that's for sure."
- First of all, these will be free people: the state will
have complete freedom and openness and the
opportunity to do whatever they want.
- Yes, they say so.
- And where such an opportunity is given, without a
doubt, everyone will live according to their own
wishes.
"Yes, that's for sure."
- I think that with such a state system, people will be
different.
- Of course.
- This seems to be the best state system. Like a cloth
covered in all colors, this system can look very
beautiful, decorated with different habits. Perhaps
many, like children and women who admire all things
colorful, decide that it is the best.
- Of course.
- With him, my friend, it is easy to choose the structure
of the state.
"What do you mean?"
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—
After all, due to the ability to do whatever he wants,
he covers all types of state devices. Perhaps if someone
wants to build a state like you and me, he should go to
a place where there is a democracy, and there, as it
were, he enters a market where he trades with
different regimes, chooses the one he likes, and based
on that choice, he himself. can form a country z.
- Probably, there will be no shortage of samples.
—
In a democratic state, even if you are able to rule,
there is no need to participate in management; you do
not have to obey if you don't want to, or fight when
others fight, or if you don't want peace, you don't have
to follow the terms of peace like others. And again, if
any law forbids you to rule or judge, you may rule and
judge as you please. At first glance, isn't it wonderful
and doesn't such a life look attractive?
"Maybe, but not for long."
- Then. Isn't it wonderful that some prisoners are
shown mercy there? Or have you not observed that
people condemned to death or exile under such a state
system live in society and interfere in its affairs: as if no
one cares about him and no one follows him, such a
person walks around like a god.
"Yes, and there are a lot of them."
—
This complacency is not a small detail of the
democratic system; on the contrary, it reflects a hatred
of everything that we believe is important in the
building of our country. Unless a man has, as we say, an
excellent nature, he will never be virtuous; the same
thing, if from childhood - in games and lessons - he does
not come into contact with beauty, he will not achieve
this. At the same time, the democratic system,
arrogantly trampling all this, has no business with
which professions they go to state activities. A person
is respected when he realizes that he belongs to the
crowd.
"Yes, a very noble pleasure!"
—
These and similar features are characteristic of a
democracy - a system without proper governance, but
with pleasantness and diversity. There is a kind of
equality with it that equates equals and unequals.
"We know what you are talking about" [23, 920-921].
So, as it turns out from the dialogue, you can meet all
types of government in democratic governance. It
shows that human actions are not limited, that is, those
who have experience in public administration, or those
who cannot imagine it, have the right to come. The
qualities of those who come to the top of the power
are not in the first place. It is enough if they come from
the people. Therefore, Plato emphasizes that this type
of government is a bad system of government that
causes all types of bad government. Therefore, he also
mentions the idea that the manager will become a
tyrant.
So, how is the system of tyranny governed by Plato
embodied? It is definitely formed on the basis of
democracy. According to his theory, whatever the
government greedily pursues, that will lead to its
downfall. In oligarchy, wealth destroys it, and in
democracy, freedom plays the role of cause. That is, on
the ground of excessive freedom, future tyrants will
come to the head of the state, deprive the people of
the freedom they aspire to, and this system of
government will turn into tyranny. A tyrant is a person
who thinks about his own interests and subordinates
others to his wishes. In a democracy, citizens try not to
perform actions of a subjugating nature in order not to
interfere with each other's freedoms. As a result, a
young generation with a can-do attitude is formed,
which creates future tyrants. Here Plato talked about
extreme freedom. And from it comes a very strong and
cruel slavery.
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If we compare the thoughts of Farabi with Plato's
socio-political views, their relationship to freedom is
clearly visible. Like Plato, Farobi divides the types of
political structure in his ideal society into five levels.
The thinker's term perfect, i.e. virtuous city,
corresponds to Plato's "aristocracy" as the most
correct government structure. The rest are described
as "corrupted" governance structures that are
imperfect, flawed, and cause many problems
according to Plato. Among these, Plato added
governance structures such as timocracy, oligarchy,
tyranny and democracy. But in his opinion, he
emphasized that the worst among them and the rest
of the bad management structures originate from him.
It was a democracy. The same point of view is observed
in Farobi. He describes such mismanagement as
occurring in an "imperfect" society. Farabi, unlike
Plato, devotes most of his work, i.e. the last eight
chapters of his treatise, to revealing this type of
imperfect society.
The philosopher said that the opposite of the virtuous
city is the ignorant city, which is considered immoral
and lost, as well as the individuals living in the virtuous
city. Such individuals in cities are like weeds in wheat
ears, thorns in crops, or thistles in seedlings. After
them come people who are animalistic in nature.
Humans, who are animals by nature, are not urban
citizens and cannot have urban communities at all.
Some of them resemble domestic animals, others
resemble wild animals, and some of the latter resemble
predators. Therefore, among them there are those
who live scattered in wild places, those who live
together and like animals, and those who live near
cities. Some eat only raw meat, some grow plants, and
some devour prey like animals. They live in the far north
or in the extreme south of populated areas. They
should be treated like animals. Those that resemble
domestic animals and can be used in some way in cities
should be kept alive, enslaved, and used as domestic
animals. Unutilized or harmful animals are treated in
the same way as other harmful animals. In the same
way, it is necessary to do the same with the children of
urban residents [14, 137].
As for the inhabitants of ignorant cities, they are
considered citizens of the city. The urban life and urban
associations characteristic of them are diverse: among
them are the society of necessity in the cities of
necessity, the society of exchange in the cities of
exchange, the society of the bottom in the cities of the
bottom, the society of ambition in the cities of
ambition, the society of the love of power in the cities
of power, the collective city and the free society in the
free cities. The philosopher described them separately
and wrote comments. So, they will be introduced from
the beginning.
The city and society of necessity are those in which
there is mutual assistance in obtaining all that is
necessary for the existence and protection of the
div. The methods of obtaining all of them are
multifaceted: these are farming, cattle breeding,
hunting, theft, and others. Each of these methods is
hidden or open. Cities of necessity may have users of
all arts to obtain what they need, or they may have
what they need through one art: some farming or
some other art. . According to their point of view, the
most worthy people are considered to be the most
shrewd, manageable and cautious people in the way of
purchasing the necessary things typical of the citizen of
this city. Their leader is the most controlling and
cunning person who uses the citizens to get what they
need; it is a controlling person who keeps things
behind them or can give them from himself [14, 139-
140].
A city and society of exchange - these are citizens who
help each other to achieve prosperity and wealth, to
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increase the necessary things and their substitutes.
And their substitutes are dirhams and dinars, and only
for the love of wealth and avarice is the accumulation
of them more than necessary, although they
themselves are only necessary for physical existence.
They are satisfied with the most necessary things. This
is achieved by them using all methods of collection or
only the methods that are most suitable for a particular
city. The most suitable of them for the city are the
richest and most cunning people in getting wealth.
Their leader is a person who is able to organize well the
means that bring wealth to the population and always
maintain this wealth. Here, wealth is acquired by all
methods acceptable to meet urgent needs, that is:
farming, cattle breeding, hunting and theft, as well as
voluntary actions such as trade, rent, etc. [14, 140] .
The city and community of Tuban are citizens who help
each other to enjoy sensual pleasures such as fun,
humor, or both, and to enjoy things like eating,
drinking, and socializing. Their greatest pleasure is not
the means necessary for physical existence, nor
anything useful to the div, but the means of giving it
pleasure, such as amusements and jokes. This city is
recognized as the happiest and most contented among
the ignorant cities. Because this city will achieve its
goal after acquiring the necessary things and wealth.
The most worthy, the happiest and the most
contented of them are those who have more money
and pleasure at hand for entertainment [14, 140-141].
A city and community of ambition are citizens helping
each other to show respect in word and deed. That is,
residents of other cities help them to show respect and
show respect to each other. Mutual respect is carried
out on an equal basis or on the basis of superiority [14,
141].
The city and society of authoritarianism are
represented by people helping each other to win. This
can only be possible if all of them are united by their
love for power. But they differ from each other in more
or less degree of authoritarianism, types of victory and
types of means by which people win. For example,
some want to win for a person's blood, others for his
money, and others for a person's slavery. In this matter
men are distinctly divided according to the greater or
lesser degree of their lust for power: whether it be a
thirst for the blood, life, or slavery of men, or a thirst
for the appropriation of their money. Their passion and
purpose is to conquer, subjugate, and subjugate, so
that the vanquished shall be completely deprived of
that thing, or of any other thing in which he excels, and
he shall give to the victor in all that he desires in full
obeys. In civil politics, when an ambitious person wants
something, he can achieve it without having to face or
count on people's opposition.
Some of them believe that power is embodied in
politeness, and others in violence or cruelty. Therefore,
most of those who act out of bloodlust, if they find
people sleeping, they do not kill him and do not take
anything from him until he wakes up. They prefer to
take people by force to ensure that they resist their
actions by conquering and coercing them. Each of
these people wants to win. Therefore, he wants to
defeat the inhabitants of every other city. Strangers
refuse to fight for strangers' blood and money because
they need others. They subjugate others, keep them
alive, do not help each other, but do not prevent them
from defeating others [14, 148-149].
A collective city is a city where every citizen is
completely free to do whatever they want. Its
population is equal. Their laws do not favor one person
over another. Their authority over each other and over
the inhabitants of other cities extends only to doing
things that will further their freedom. Among them are
various customs, various concerns, desires, enjoyment
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of countless things. Their population consists of
countless similar and different groups [14, 156].
Combining all of these cities, matching the bottom and
top cities, this city has all the guides we've mentioned
above. Its inhabitants have no relationship with the
chiefs who govern them, because the citizens of the
city themselves designate them as rulers, and those
who govern them do so only by the will of their
subjects. Their leaders are subject to the wishes of the
governed, which means that in these cities there can
be neither a leader nor a subordinate, since the latter
do not obey the orders of the other.
In them, the people who are praised and respected are
those who give freedom to the inhabitants of the city,
who satisfy their desires and whims, who protect this
freedom and satisfy their various needs in relation to
each other and to their external enemies, and all those
whose desires are limited to necessities.
These are the most honorable, most worthy people
they obey. And their other chiefs are equaled with the
inhabitants for obtaining favors according to their
desires and aspirations, and the latter reward their
efforts with honor and money accordingly. In this case,
the population themselves do not consider such a
leader worthy, they themselves are worthy of him,
because they give him honor and money without using
the leader [14, 157].
In this city, either by fulfilling the wishes of the people,
or because their ancestors became famous through
their leadership, they can become leaders who are
respected by their citizens by maintaining their father's
right to lead. In this case, the population will be under
the rule of the leader, and all the ignorant desires and
goals of this city will have the fullest form. This city is
the most wonderful and happy among the ignorant
cities. It looks like a colorful and diverse garment and
thus it turns out to be everyone's favorite haven, as
everyone in this city gets a chance to satisfy their
desires and aspirations. That is why people flock to this
city and settle there. Its sizes are very large. People of
different sexes are born in it, there are different types
of marriages and sexual relations, and children of
different upbringings and backgrounds are born here.
This city is made up of different associations with
different parts, where the foreigner is not separated
from the local population and where all desires and
actions converge. Therefore, over time, the most
suitable people can be formed in it. All kinds of sages,
orators, and poets can be there. Its parts can be
transferred to the noble city that appeared in this city.
Therefore, in this city, good and evil are more
harmonious than in other ignorant cities. At the same
time, the larger, wider, larger and fuller this city is, the
greater and stronger the good and evil will appear in it
[14, 157-159].
Each ignorant city independently sets its own goal. The
personal goal of every leadership is to obtain necessity,
wealth, pleasure, fame, glory and praise, victory or
freedom. Therefore, such managements spend money
on purchases. This is especially true of collective city
leadership. Here, no one has an advantage in
governing the citizens more than the other. If the
population gives power to one of them, then either for
a certain period of time, the population keeps the
power behind him, or as a result, they seek to receive
money and other rewards.
Their virtuous leader is one who has the discretion and
good judgment necessary to satisfy their desires and
aspirations in all their variety and complexity, while at
the same time protecting them well from their
enemies, taking nothing for his own gain, but a person
who works only with the most necessary things is
considered.
Volume 05 Issue 09-2024
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CURRENT RESEARCH JOURNAL OF PEDAGOGICS
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OCLC
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1242041055
Publisher:
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Their truly virtuous leader is a person who directs the
actions of the townspeople and directs them to
happiness, while at the same time being ruled by the
townspeople. If he leads them, then later he will either
interfere, or be confirmed, or have an unstable
leadership position.
Likewise, each of the ignorant cities wants to be ruled
by someone who is compatible with their relationships
and desires, and who will facilitate, provide for and
preserve them. They do not want and reject the
leadership of virtuous people. However, the formation
of virtuous cities and virtuous leaders is possible and
easily realized in cities of necessity and collective cities.
In ignorant cities, the objects of need, wealth,
pleasure, entertainment and fame can be achieved
through violence and conquest or by other means [14,
159].
CONCLUSIONS
If we compare the views of the above two great
philosophers using the comparativist method, we can
observe succession in the works of Farabi. But it can be
seen that Farabi transformed Plato's ideas based on his
time and adapted them to the spirit of his time. So,
Plato's Ideal State is depicted close to Farabi's city of
Fazil. Like Plato, he condemns excessive freedom.
Ignorant townspeople are somewhat similar to citizens
living in Plato's imperfectly governed cities. But Plato
focuses more on revealing the ideal society. He tried to
answer the question of what a perfect state should be.
If we sum up the thoughts in one place, the excess of
freedom is the reason for the disorganization of the
society, the disappearance of the rules, and the
forgetting of human virtues.
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