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ECONOMIC VIEWS OF ABU NASR FORABI.
Asrakulova Adiba Nabievna
Doctor of philosophy (PhD) philosophycal sciences,
Teacher of Namangan state pedagogical institute
https://doi.org/10.5281/zenodo.14937093
Annotation:
This article provides a detailed description of the progressive
ideas of Abu Nasr Al-Farabi in the works of Abu Nasr Al-Farabi on the role of
material needs in the formation of society, property relations, ownership of
property, the purposeful use of property, and self-sufficiency of people.
Keywords:
work, thought, scientist, property, man, material needs, society,
culture, economics, analysis, worldview.
Аннотация:
В статье подробно рассматривается роль материальных
потребностей в формировании общества, имущественные отношения,
владение имуществом, правильное использование имущества, а также
прогрессивные идеи о том, как люди могут жить полноценной жизнью в
трудах Абу Насра аль-Фараби.
Ключевые слова:
труд, мысль, ученый, собственность, человек,
материальная потребность, общество, культура, экономика, анализ,
мировоззрение.
Annotatsiya:
Mazkur maqolada Abu Nasr Forobiyning asarlarida jamiyat
shakllanishi uchun moddiy ehtiyojlar o‘rni, mulkchilik munosabatlari, mulkka
egalik qilish, mulkdan maqsadga muvofiq foydalanish, insonlarni o‘ziga to‘q
yashash to‘g‘risidagi ilg‘or fikrlar haqida batafsil yoritilgan.
Kalit so‘zlar:
asar, fikr, olim, mulk, inson, moddiy ehtiyoj, jamiyat,
madanioyat, iqtisodiy, tahlil, dunyoqarash.
In the action strategy for further development of the Republic of Uzbekistan
for 2017-2021, in the concepts of national economy development of the
Development Strategy for 2022-2026, and other draft laws, opportunities were
created to encourage the implementation of this rule. Today, as we are
concerned about the economic progress of our country and its further
development, we should teach not only the adults, but also our youth, who are
the successors of the third renaissance, to master the economic teachings of the
above thinkers.[1]
Abu Nasr Al-Farabi is considered one of the great thinkers who put forward
progressive economic ideas in the Middle Ages, a follower of Aristotle, and the
“second teacher” who analyzed his works. That is why it can be called the first
philosophical paradigm for expressing the issue of economic policy.[2] He was a
versatile scientist who worked tirelessly to improve his knowledge, and
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whenever he heard of a famous scientist in a country, he would go to talk to him
and learn from him. He knew more than 70 languages. If Al-Farabi could not
understand a work after reading it once, he would read it again and again. A
copy of Aristotle’s On the Soul that Al-Farabi had read was found, and in the
margin of the book he wrote, “I have read this book a hundred times”, and in
another book, “I have read this book forty times, but I must read it again”. Al-
Farabi not only read and studied Aristotle’s works, but also wrote commentaries
on them. The great scholar Ibn Sina wrote that he fully understood Aristotle’s
Metaphysics only with the help of the commentaries written by Al-Farabi. Al-
Farabi created a doctrine of material needs that has not lost its relevance even
today. In his opinion, human needs are the main reason for the formation of
society. “By nature, every person is created in such a way that he needs many
things in order to live and develop. He cannot find them alone, and to achieve
them he needs a community of people, each of whom will provide some of the
things he needs. In this case, each person will be in the same position in relation
to others”. Such an understanding of material needs for the formation of society
is considered one of the progressive ideas of that time. At the same time, having
emphasized the importance of labor and tools in the creation of material wealth,
as well as various types of crafts, he sharply opposed slavery. Al-Farabi, like
Plato, thought about the ideal system. Thinking about the future, he considered
the ideal city to be a city that would exist due to mutual assistance and
friendship, which are the necessary and primary conditions for achieving
happiness; he expressed thoughts on the possibility of building a single society
on the basis of mutual assistance of all peoples on earth, and on the fair
distribution of products. He tried to find a connection between logic and
grammar, logical thought and its verbal expression. For example, defining a logic
object, it shows the following:
1) Possession of talent and with its help a person thinks through concepts,
masters science and art;
2) categories that arise in the human soul and are called internal speech;
3) expression that arises in the mind - this is called external speech. Al-
Farabi’s interpretation of the relationship between logic and grammar has
retained its relevance even today. However, Al-Farabi failed to show the
economic basis of this mutual assistance - the necessity of exchanging the
products of labor. It should be noted that Al-Farabi relegated economic issues to
second place. This is especially evident in his interpretation of the state, where it
is recognized that establishing justice and educating the masses are among its
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main functions. Al-Farabi’s views on property. It is true that the family
environment is primarily relied upon to impart this knowledge. [3] Abu Nasr Al-
Farabi, reflecting on property, put forward progressive ideas about ownership,
its proper use, and self-sufficiency.
He states that acquiring property that does not harm people and
generations is a useful thing, while accumulating wealth that harms others and
acquiring property is a bad habit. The main goal of social production is not just
the production of goodies, but ultimately their consumption and prosperity.[4]
Al-Farabi pays special attention to the issue of educating people on the basis of
property laws. In his opinion, enlightened, law-abiding, and legally cultured
people play an important role in the development of society, and vice versa, “...if
the population of the city consists of unenlightened, inexperienced people and
children, then they will not accept the order and management methods
established by law.”
It is clear that special attention is paid to conducting business based on laws
and regulations. On the basis of the above-mentioned opinions and evidence,
it is possibleto draw clear conclusions about the objective and subjective
factors of forming the economic thinking of our young entrepreneurs.[5] Legal
education and culture encourage the proper disposal of property, its productive
use, and the increase of property. Farabi stated that “there is not much danger in
acquiring property... If one takes care of the property and uses it for one's own
needs, it is not considered bad.” Life itself has shown that Farabi's economic
views on ownership are correct. This can be seen in the example of Farabi’s
ideas about property and ownership becoming even more active in our country,
when the class of owners is forming, their number is increasing, and their role in
the development of the economy is increasing. Farabi’s economic views on
distribution Distribution is interpreted in a unique way in Farabi’s economic
views.[6] In his opinion, the correct distribution of property and goods in the
hands of society and individuals is one of the main problems at the state level. If
distribution is not carried out in accordance with the purpose, most people
become poor, and people fall into poverty.
It is obvious that existing things are distributed. Therefore, in order to carry
out a proper distribution, Al-Farabi intends to take into account all the available
wealth.[7] He writes: “First, the amount of land and places, then their owners
and their positions, and then the amount of food, arable land, palaces and
private houses, which are extremely necessary things, should be taken into
account”. Al-Farabi specifically points out Plato’s opinion: “Distribution is a very
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difficult task, but a very necessary one.” We see from this that Al-Farabi well
understood the difficulty of the problem of distribution and the importance of its
correct solution in the life of society.
References:
1.Nabievna, A. A. (2022). ISSUES OF ECONOMIC THOUGHT IN EASTERN
PHILOSOPHICAL TEACHINGS. IJTIMOIY FANLARDA INNOVATSIYA ONLAYN
ILMIY
JURNALI,
2(9),
1–3.
Retrieved
from
https://www.sciencebox.uz/index.php/jis/article/view/3685
2.Asrakulova, A. (2024). PHILOSOPHICAL DETERMINISTIC PARADIGMS OF
ECONOMIC POLICY. В ZDIF (Т. 3, Выпуск 10, сс. 35–38). Zenodo.
https://doi.org/10.5281/zenodo.13766797
3.Asrakulova, A. (2024). THE INFLUENCE OF ECONOMIC THOUGHT ON VALUES.
Современные подходы и новые исследования в современной науке, 3(11),
99–103. https://inlibrary.uz/index.php/canrms/article/view/53807
4. Asrakulova , A. .(2024). THE ROLE OF ECONOMIC CONSCIOUSNESS AND
ECONOMIC THINKING IN THE DEVELOPMENT OF THE ECONOMIC IMAGE OF
THE WORLD. Инновационные исследования в науке, 3(9), 29–32. извлечено
от https://inlibrary.uz/index.php/irs/article/view/52657
5. Asrakulova Adiba Nabievna. Factors of the development of the economic
thinking of youth during the third renaissance. Berlin Studies Transnational
Journal of Science and Humanities ISSN 2749-0866 Vol.2 Issue 1.7. 76-80 pp.
Philosophy scienceshttp://berlinstudies.de/10.5281/zenodo.7049995
6.Djumonov D., Allaberganov Z. Iqtisodiy ta’limotlar tarixi. – T.: “Iqtisod-Moliya”,
2017. – B. 45
7.Normamatov J. Sharq allomasi Abu Nasr Forobiyning jamiyat haqidagi
qarashlari. Tadqiqotlar. jahon ilmiy –metodik jurnal. № 27. 2023. - B.78.
http://tadqiqotlar.uz
