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(ISSN
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2767-3278)
VOLUME
05
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OCLC
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1242041055
Publisher:
Master Journals
ABSTRACT
Complex creativity in our country is a phenomenon inextricably linked with independence of thought. The more the
process of democratization of the country's life expands and deepens, the more the demand for the philosophical
talent of our citizens increases. That is why the science of philosophy is a vital necessity for young people, middle-aged
people, and old people, as much as water and air. raising the spiritual and professional potential of young people,
educating them in the spirit of patriotism, hard work and patriotism. In particular, the spiritual heritage of scholars is
of incomparable importance in protecting them from evils alien to the way of life and spirituality of our people.
KEYWORDS
Teacher, human behavior, anthropology, spiritual "powers", totalitarianism, humanitarianism, love of life (biophilia)
and love of death (necrophilia), behaviorism.
INTRODUCTION
Philosophical views of the past and present differ in
many ways. However, there is a commonality that
makes it possible to equate these questions with
philosophical questions. This commonality consists in
posing and answering the questions "The Universe and
Man", "I-Not-I", "I-He". At each stage of philosophical
history, in each philosophical system, man tries to find
the truth from the answers to these questions. It is
these particles that are included in the structure of
philosophical knowledge and form the philosophical
foundations in general at each specific stage. At all
times, people face questions that determine their
attitude towards the environment, other people, and
themselves, and philosophy will definitely answer
Research Article
SIMULTANEOUS EDGES OF THE MORAL IDEAS OF THINKERS
Submission Date:
Sep 01, 2024,
Accepted Date:
Sep 06, 2024,
Published Date:
Sep 11, 2024
Crossref doi:
https://doi.org/10.37547/pedagogics-crjp-05-09-04
Ruzmatova Gulnoz Miraxrarovna
Professor at non-governmental higher education organization "ALFRAGANUS UNIVERSITY", doctor of
philosophy, 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.
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these questions. In general, the cultural heritage of
Central Asia is an integral part of world culture and
enlightenment. Therefore, it is necessary to inculcate
the views of western and eastern philosophers into the
minds of young people, harmonizing them with the
thoughts of eastern philosophers. It is important to use
the rich spiritual heritage of our great scholars as
widely as possible in the preparation of young leaders
for public administration work in the society, and to
raise their spiritual worldview, especially inculcating
the socio-philosophical ideas of the works of Farobi
and Erich Fromm.
LITERATURE ANALYSIS
Great scientific research has been carried out in the
study and analysis of Farabi's scientific heritage,
especially his socio-philosophical and moral views. In
particular, M.M. Khairullayev, K. A. Alikulov, T. I.
Raynov, I. Mominov, M. S. Bo'riboev, S. N. Grigoryan
made a significant contribution to the study of Farobi's
teaching. In addition, the philosophical and
psychological scientific heritage of the Western
philosopher Erich Fromm was studied by A.I.Titarenko,
M.G.Stepanyan, A.Konstantinov, A.I.Fet, G.F.Shveinika,
P.S.Gurevcha, Semyon Frank's work "The human
heart" as an answer to philosophical questions. those
who learned
METHODOLOGY
Dialectical,
systematization,
comparison,
and
synergistic methods, as well as the principles of
complementarity,
verification,
historicity,
and
succession, were used during the research.
RESULTS AND ANALYSES
Abu Nasr Farabi, who made a significant contribution
to the Eastern renaissance period with his
philosophical views, was awarded the title of "The
Second Teacher", and saw the harmonious aspects of
the moral ideas of the famous Western philosopher
Erich Fromm, who lived and created in the 20th
century. while we are trying to find out, that they have
left a legacy in their written works and treatises, paying
special attention to the concepts of education, love,
happiness, friendship, intelligence, religion and
virtuous society, of their moral categories, and We are
witnessing its great importance today. We know that a
person is essentially a creature that is moving towards
perfection in all aspects, the essence of development
is determined by gradualness, his physical, mental and
moral development develops in interdependence: over
time, the appearance, thinking, and moral behavior of
a person changes. In this regard, Farabi and Erich
Fromm tried to explain each concept by connecting it
to each other. According to modern moral theory, the
stages of moral culture are divided into two large
groups based on moral behavior: one of them is
authoritative (authoritarian) morality, and the other is
humane (humanitarian) morality. According to Erich
Fromm's opinion about their nature and qualities,
"According to the ethics of reputation, a person - the
owner of reputation determines what is good for a
person, he also invents and establishes the rules and
norms of behavior." . Humanitarian ethics is
distinguished by the fact that it creates these laws and
norms by itself, manages them by itself and follows
them by itself" [Fromm, 2004: 18]. Fromm shows two
foundations of the ethics of authority. The first is
rational authority, according to which the owner of
rational authority fulfills the task assigned to him by
means of agency and is respected by those who assign
him this task. But rational
reputation is a temporary phenomenon, it is related to
the effectiveness of the owner of the reputation. The
second is irrational authority, which is based on
dominance on the one hand, and fear on the other, and
lasts for a long time: it covers a certain historical
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period. Irrational authority not only does not recognize
criticism, but also prohibits it. If rational authority
requires moral equality with respect to the subject,
irrational authority is built on the basis of inequality. In
this case, "not talking back", "listening" to the owner
of authority
- a virtue, "disobedience" is a vice. Usually, the ethics of
reputation refers to the rules and norms established by
the owner of more irrational reputation. And Farabi
means high moral qualities - knowledge, wisdom and
discretion manifested in actions, being conscientious,
humble, putting many goals above one's own goals,
truth, love, spiritual elevation. understands such things
as aspiration, love of justice. He condemns negative
moral feelings: ignorance, cunning, lying, injustice,
oppression, greed, greed, pursuit of wealth, indulging
in various lusts. In addition, he sharply criticized the
priests who deceived the people, claimed the need to
make religious sacrifices, obey the requirements of
religion, and tried to use them for their own purposes
[Khairullayev, 1971: 263]. Al-Farabi took Aristotle's
theory of the soul as the basis for his theory of ilmul
nafs (the science of the soul) and, while adopting his
goal of happiness and perfection as the ideal of his
philosophy, he adapted it to Islamic teachings. and
harmonized with concepts. By applying the favorable
meanings of Greek sources to religious narratives, he
created a new foundation of ethics. According to him,
more attention was paid to the things that can be done
in "this world" than the things that are foreseen in "this
world" (hereafter) [Farabi, 2002: 37].
Erich Fromm calls human life "art", morality "the art of
living", and ethics is a theoretical science about man.
However, a person often does not follow this "art of
living", that is, he does not pay attention to himself, his
existence. Therefore, the thinker writes with a mixture
of sorrow and pity: "Everything is important for a
person except his private life and the art of living. He
lives for everything but himself. However, since
morality consists of a set of standards necessary to
achieve perfection in the art of living, moral principles
must correspond to the nature of life, in particular, to
the nature of human existence. The general principle
of the nature of any life is to preserve and stabilize its
own existence" [Fromm, 2004: 33]. Thus, morality
should ensure that a person lives beautifully, first of all,
he lives for himself. Virtue is the unique individuality of
a person. Only a person who can show his individuality
should be considered virtuous, because human life is
above all else and valuable. Fromm presents and
defends his moral views from this point of view.
Fromm made a great contribution to the development
of modern Western social thought and put forward
new ideas in the fields of cultural studies and social
psychology. Also, in this regard, Farobi's thoughts
about the social essence of man, the need to educate
him and the basis for this, the methods of education,
the goals expected from him - are based on the
principles of his general worldview and his teaching
about man. , it follows directly and consistently from
his connections to psychology. In addition, Erich
Fromm tried not only to take a biological and
psychological direction in the development of the
theory of psychoanalysis, but also to base it on social
facts. In his work entitled "The Creed of Jesus", he
argued that the reason for the emergence of religion
was more based on the fear of natural disasters, love
for God and feelings in the human mind. Also, in this
work, he tried to reveal the social reasons for the origin
of the Christian religion. "Man," writes Fromm, "along
with childhood love for his father and mother, also
retains in his consciousness a fear and hatred of God,
who is an imaginary figure" [Fromm, 1963: 15].
According to Erich Fromm, God is depicted as a divine
force that protects the interests of the authorities on
the one hand, and on the side of the oppressed people
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on the other. This was the way to reward the idea of
the first Christianity for having the task of reconciling
the conflicts between the rulers and the people. One
of the reasons for worshiping Jesus, says Fromm, is to
find solace for oppressed people in human form. Here,
we can see that Fromm further developed the modern
psychoanalysis theory, and Farobi's theory of mental
processes, i.e., his contributions to the development of
psychological science, were inextricably linked with his
philosophical theory.
According to Farabi's teachings, man is the most
perfect and mature end of the world's development,
that is, in his treatise "On the Attainment of
Happiness", he listed the order of learning knowledge
one by one: the first necessary knowledge is the
foundations of the universe, then it is necessary to
study natural sciences - science about the structure and
form of natural bodies, heavenly bodies, and then the
science about living nature - plants and animals in
general, and continuing to study man he says that
when we enter into learning, we learn the purpose and
purpose expected of a person to be a person, and
therefore, as a result, we learn what and what kind of
thing a person is [Khairullayev, 1967: 36]. Admitting the
religious idea that man was created by God, Abu Nasr
Farabi tried to rationally explain the essence of man
and explain his essence based on the laws of thought
and logic. Including, according to Farabi, a person is a
product of the development of the whole world. In his
work "The City of Virtuous People", he showed that all
the noble qualities of a person are due to knowledge,
and the goal of human life is to be happy. He connects
the development of the country and the peace of the
nation with a just and enlightened ruler. If we look at
Farobi's doctrine of existence in this regard, according
to him, the only existence consists of six stages, which
at the same time are causally connected with each
other as the beginning of all existing things. The first
stage is the first cause (God); the second is the
existence of heavenly bodies; the third is an active
mind; the fourth is the spirit; the fifth is form; the sixth
is substance. Thus, God and matter, forming a single
whole, are causally connected with each other through
a series of stages. Due to their causal connection, these
beginnings are divided into two types: "necessary
existence" - such a thing, the existence of which
originates from itself; "Possible entity" is something
whose existence comes from something else.
"Possible existence" needs a cause for its existence,
and when it arises, it becomes "necessary existence"
because of something else. Al-Faroabi's doctrine of the
beginnings testifies to the fact that he was influenced
by the theory of emanastia of the new Platonism,
which is fundamentally different from the views of the
early Islamic faith. In addition, Farabi developed his
advanced ideas under the cover of idealism, he relied
on the idealistic idea that the universe is created by a
higher power. But in Farabi's interpretation, we can
see that the supreme power is fundamentally different
from the concept of God in Islam and the Qur'an.
Farabi's family power is extremely abstract,
impersonal, timeless, spaceless, it "does not have
mass, matter, or accident, it is devoid of substance or
accident" [Farabi, 1960: 158]. The first cause (necessary
existence) ) since it has the property of eternity, the
substance also belongs to eternity as its consequence.
All circles on earth and in the sky have the
characteristic of physicality (materiality). All things are
divided into six forms: heavenly bodies, intelligent
animal (man), non-intelligent animals, plants, minerals,
four elements - fire, air, earth and water. The latter are
the basis of materiality and represent the simplest
form of matter. The remaining five types are complex
and appear as a result of various degrees of
combination of these primary elements. According to
Farabi, "the common type of all objects is the world",
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which consists of simple bodies and "there is nothing
outside the world" [Farabi, 1960: 172].
Any div first exists in possibility and only then
becomes reality. The transition from possibility to
reality occurs as a result of combining matter with a
certain form. Al-Faroabi's thoughts on the clash of
opposites and their opposite forms are very valuable
because they are aimed at trying to understand the
changes in the abiyat as a source. If we pay attention
to the religious affiliations of both scholars here, we
can see that both of them thought based on their time
and tried to explain the relationship of God, religion,
man and man to religion as harmonious aspects of
both.
Also, Fromm paid great attention to the feeling of love
in the human psyche in his work "The Human Soul".
Erich Fromm also pays great attention to the problem
of love. Love is the union of two people, each of them
preserving their identity. Love is action, not rest,
activity, not observation. To love is to give, not to
receive. In love, a person gives the most precious part
of his life - his feelings, knowledge, and forgiveness. He
does not do this to get something in return, this
"giving" itself is an elegant pleasure [Ruzmatova, 2013:
133]. He divides love into several types: 1) A parent's
love for their child. This feeling is disinterested and
disinterested. 2) The love of a man and a woman for
each other. Fromm considers this love to be transient.
In this case, selfish aspirations are of great importance.
3) Love for God. He believes that this love is
characteristic of religious people. It resembles
motherly love [Ruzmatova, 2013: 133-134].
Fromm distinguishes paternal love from maternal love.
A father does not treat his children equally. She often
gives her love to her more obedient child. Mother's
love is like sunlight. He is equal to all his children.
Mother gives life as the sun warms the Earth
she does not spare all her children the same warm
motherly love. A father's love is as bright as the moon,
but when it is cold, a mother's love is as warm and life-
giving as the sun. According to Fromm, motherly love
is characterized by selflessness. She loves her children
not because of which one brings more material
benefits, but with all the flaws of each child. Allama
Philosopher, as mentioned above, considers love to be
composed of elements of care, responsibility, respect
and knowledge, and pays special attention to
responsibility. Fromm interprets responsibility in a
different way than is usually accepted. Usually,
responsibility means something that is imposed from
outside, that is, something that is offered to a person
by other people, society, etc., thrown or forced upon
him. And Fromm says that responsibility is essentially a
free state connected with the desire of the soul.
Feeling responsible, being ready to respond to the
needs and demands of other beings. So, responsibility
is about taking care of someone. On the other hand,
the philosopher associates responsibility with respect.
Respect is not fear or condescension, it requires
acceptance of a person as he is. According to Fromm,
true love is rare in industrial society. Parents who
literally love their children are an exception to the
general rule. In marriage, love means a completely
different reason, different feelings. Even the concept
of love is broken. This happens when a person thinks
that he has won the "miracle bird" of love. The loss of
love is caused by the false idea that love can be won
[Sher, 2010: 168]. Therefore, in many cases, a marriage
that started out of love turns into a partnership of two
possessors, two selfish couples. However, the problem
is not in marriage, but in the consumerism of both
parties. This is where love comes from, not as a way of
being, of being able to express yourself, but as if you
were looking at a deity. Therefore, striving to change
the system of cohabitation, that is, polygamy,
polygamy, group sex, etc., is only a search for a way to
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overcome the difficulties of true love. If a person is
lucky enough to find and love his "half", he will never
seek another partner, he will devote his entire
existence to his love for his beloved [Sher, 2010: 169].
In general, in the personality system presented by
Fromm, love occupies a central place together with
religious feelings and worldview. According to Fromm,
the issue of human alienation has become the main
issue in the 20th century society. According to the
scientist, one of the main reasons for this is the loss of
love between people and its place is replaced by
material interests. In such a society, a person loses his
dignity and becomes something, property. For
example, property relations are clearly visible in the
family. According to Fromm, men have been
possessive of women since primitive times. As a result,
the woman's feelings and freedom were violated. In
today's society, it has become customary to treat not
only women, but all people as property, and to
determine their value only by the benefits they bring to
the family or service. As a result, says Fromm, feelings
in the inner world of a person were completely
ignored. Egoism is taking the place of altruistic attitude
[Fromm, 2004: 211]. But egoism, that is, selfishness,
according to Fromm, satisfies the basic selfish feelings
of human nature. As a result, selfishness leads to
pessimism and loss of interest in life. As the feeling of
interest in life and admiration for it disappears, the
desire for death (thanatos force) grows under the
consciousness of a person. This is reflected in the
increasing number of suicides in developed society.
Fromm calls such negative mental forces neophilia.
People who are interested in death and dead forms are
called neophiles. The way out of this situation,
according to Fromm, is the strengthening of the love
of people in the society for each other - the rise of
hatred - the strengthening of the feeling of altruism. An
altruistic person is always an optimist. He is a person
who is interested in life, good-natured, and has not lost
his ability to be surprised [Fromm, 2004: 212]. The
internal mental state of such people is only positive and
they are able to withstand any difficulties. In crisis
situations of the society, such persons encourage
people and increase the state of morale in the society.
Fromm considers such individuals to be the driving
force of social development. At the end of our very
brief scientific trip to the property of the philosophy of
mental analysis, especially ethics, it is necessary to note
that we, Uzbeks, frankly, have no idea about this
doctrine. We accept it as a way of worldview that
violates the education of the nation, is shameless, sees
only the bad sides of a person, and does not recognize
religion. This totalitarian system is the result of the
harmful ideas of the colonialist ideology, which were
put forward under the guise of false science. Spiritual
analysis is actually a teaching against the totalitarian
system, it has the power to reveal the deceptions of
colonialism, the darkness and evils of the souls of
"geniuses", and it is an extremely necessary teaching
for all mankind, including us. According to Farabi, even
if a person is at the lowest level of the beings created
in the six stages, he can turn himself into a high-ranking
classical being with the help of his innate ability and
strength. It is the only species in the stages of the
dynasty of beings that can be called a being in motion
according to its own power. Happiness is not part of
such a high "elevation", i.e. classicism. The concept of
happiness is "the closest thing to the active mind"
[Farabi, 1939: 31], and its meaning is hidden in its
connection with the active mind [Farabi, 1939: 128].
Happiness is the rapid attainment of the closest stage
of active intelligence [Farabi, 1969: 36]. Happiness is
the achievement of such perfection of the human spirit
that there is no need for material support for the soul.
In such a career, objects made up of any div are
separated from their material core and remain forever
deprived of it. Such a place of honor is the seat of an
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active mind, and it can only be reached through willful
activity. Happiness, in its essence, is such a good and
desirable thing that a person cannot acquire anything
more pleasant and glorious than it. However, in any
situation and stage, the climax and the end of the
human psyche depends on the strength of his innate
div. According to Farabi, happiness is the beginning
of a good deed, and it is the greatest goal that every
person can achieve. In his work "Kitab al-siyasat al-
madaniyyah" he believes that happiness is a type of
intellectual perfection that can be perceived only by
the possessor of theoretical thinking, because the
concept of happiness is known only through
intellectual thinking. , its advantage cannot be
compared with anything more delicious and physical.
In other words, according to Farabi's point of view,
happiness is essentially related to mental perception,
speaking power depends on mental action, and
therefore it can be achieved only with the help of the
mind. Among the inhabitants of Fazil city, its high-
powered mayor is "the most mature for happiness"
and at the same time "is close to the active mind,
separated from the particle and energy of matter."
(This expression of Al-Farabi is in accordance with the
verses of the Qur'an and the propaganda in Islamic
culture, such as calling for piety and asceticism). Virtue
is the cause of soul pleasure. "You were oblivious to
this and we lifted the veil in front of you and your
seeing eye was opened wide on this day" [Kadirov,
2010: 109]. Farabi cites the 23rd verse of the Qur'anic
chapter "Qaf" as an evidence here. He wants to say
that the hijab of the div deprives a person of the
enjoyment of the soul and the observation of the
divine light, that is, attachment to worldly things
becomes a veil in front of the soul. Due to the
weakness of the human mind and its confusion with
material and immaterial things, it deprives it of the
"most perfect beauty" of God [Kadirov, 2010: 109-110].
According to Farobi, a person in his natural state has
neither flaws nor perfection. The most important thing
that follows from Farabi's conclusion here is that he
does not define virtue in the sense of "one good deed".
According to him, virtue is a mental representation
that is the "reflection" and "result" of a good deed in
the human soul, resulting from the repetition of good
habits, good deeds, and honorable actions. In the same
way, pleasures and shortcomings are caused by the
repetition of bad deeds and bad deeds that leave their
mark on the soul. According to him, the goal of all
virtues is spiritual benevolence. Farabi's proof is that as
long as all spiritual energies are gathered in good, there
is no room for differences and contradictions between
them. But when the peace between them is disturbed,
it is necessary to look for signs of evil, evil and
corruption in the soul. So, according to Farabi,
happiness is not a reward given to a person in
exchange for abstaining from delicious and
pleasurable things, but it is the result and consequence
of getting rid of them.
Happiness is the rapid attainment of the closest stage
of active intelligence [Farabi, 1969: 36]. Happiness is
the achievement of such perfection of the human spirit
that there is no need for material support for the soul.
In such a career, objects made up of any div are
separated from their material core and remain forever
deprived of it. Such a place of honor is the seat of an
active mind, and it can only be reached through willful
activity. Happiness, in its essence, is such a good and
desirable thing that a person cannot acquire anything
more pleasant and glorious than it. However, in any
situation and stage, the climax and the end of the
human psyche depends on the strength of his innate
div. According to Farabi, happiness is the beginning
of a good deed, and it is the greatest goal that every
person can achieve. In his work "Kitab al-siyasat al-
madaniyyah" he believes that happiness is a type of
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Publisher:
Master Journals
intellectual perfection that can be perceived only by
the possessor of theoretical thinking, because the
concept of happiness is known only through
intellectual thinking. , its advantage cannot be
compared with anything more delicious and physical.
In other words, according to Farabi's point of view,
happiness is essentially related to mental perception,
speaking power depends on mental action, and
therefore it can be achieved only with the help of the
mind. Among the inhabitants of Fazil city, its high-
powered mayor is "the most mature for happiness"
and at the same time "is close to the active mind,
separated from the particle and energy of matter."
(This expression of Al-Farabi is in accordance with the
verses of the Qur'an and the propaganda in Islamic
culture, such as calling for piety and asceticism). Virtue
is the cause of soul pleasure. "You were oblivious to
this and we lifted the veil in front of you and your
seeing eye was opened wide on this day" [Kadirov,
2010: 109]. Farabi cites the 23rd verse of the Qur'anic
chapter "Qaf" as an evidence here. He wants to say
that the hijab of the div deprives a person of the
enjoyment of the soul and the observation of the
divine light, that is, attachment to worldly things
becomes a veil in front of the soul. Due to the
weakness of the human mind and its confusion with
material and immaterial things, it deprives it of the
"most perfect beauty" of God [Kadirov, 2010: 109-110].
According to Farobi, a person in his natural state has
neither flaws nor perfection. The most important thing
that follows from Farabi's conclusion here is that he
does not define virtue in the sense of "one good deed".
According to him, virtue is a mental representation
that is the "reflection" and "result" of a good deed in
the human soul, resulting from the repetition of good
habits, good deeds, and honorable actions. In the same
way, pleasures and shortcomings are caused by the
repetition of bad deeds and bad deeds that leave their
mark on the soul. According to him, the goal of all
virtues is spiritual benevolence. Farabi's proof is that as
long as all spiritual energies are gathered in good, there
is no room for differences and contradictions between
them. But when the peace between them is disturbed,
it is necessary to look for signs of evil, evil and
corruption in the soul. So, according to Farabi,
happiness is not a reward given to a person in
exchange for abstaining from delicious and
pleasurable things, but it is the result and consequence
of getting rid of them.
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Фромм, Э. (2004). Человек для себя. –
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Volume 05 Issue 09-2024
30
CURRENT RESEARCH JOURNAL OF PEDAGOGICS
(ISSN
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2767-3278)
VOLUME
05
ISSUE
09
Pages:
22-30
OCLC
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1242041055
Publisher:
Master Journals
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