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P.M. Suleimenov Candidate of Political Science, Associate Professor Al-Farabi Kazakh National University, Republic of Kazakhstan, Almaty E–mail: [email protected] The problem of being in the philosophy of Al- Farabi (ontology) Genesis - a philosophical term used to refer to the objective world, living independently of consciousness, matter and nature of the material life of man. Due to the fact that the main problem of philosophy is the relation of thinking and being, its decision is connected with the value taken as the concept of being. The concept of being in materialistic philosophy means the matter perceived by the sense and sensation, living of materialistic objects, their appearance and destruction. But in idealistic philosophy the concept of being was given in terms of logical categories, as a simple sense, countless aggregate. The notion of being is one of the oldest and most important categories of philosophy. In general, it covers the problem "to be" and "to live." There are two senses of being. In a narrow sense, being denotes the objective material world living out of the mind of man. And in the broadest sense, the concept of being encompasses all that exists, and the spiritual world along with the material, that is consciousness, intellect and soul. According to one of the great philosophers of ancient times Plato, being - this is the world of the eternal, unchanging, spiritual ideas akin consciousness. The idea is the basis of things and events that define and materialize them. As for the world of things, it is passing in that it appears, gets old, dies, that is not a real being, but only a dim image of the world of ideas. The basis of medieval philosophy, where was dominating religious views, is the existence of God. God – eternal and is outside of time and space. He is the creator of the whole universe, nature and humanity. The representative of the German classical philosophy Hegel concludes that the real existence - is "the absolute idea." Although he approached the question of being from the perspective of objective idealism, he continued the trend of Plato, and most importantly, he gave dialectical character to the concept of being and considered the process of its development. L. Firebaugh, in turn, believes that the real existence - the nature and the perfect creation of nature - a man. Now consider the kinds of being. There are 3 main types of being: 1) Existence of nature or things and processes; in turn, it is subdivided into natural things and processes, and things made by man. 2) Human being: is divided into human being in the world of things and the human being itself. 3) Spiritual (perfect) being. Nature existed before the emergence of mankind. It maintained its independence and after the appearance of the human and his mind. Concerning about Human being, it is important to think about the question: "How does man live for philosophical doctrine?". First and foremost, the person is a living being and lives as a specific individual. His body is part of nature. The premise of human existence is the fact that his body lives as a part of nature and as an organism. But the main peculiarity of human being is that he is the owner of the intellect, the mind, so it is not only the owner of the body but also the soul, and the spiritual world. Now focus on the spiritual being. Spirituality - is integrity varieties, covering the processes of consciousness and unconsciousness that is different by types of its existence and manifestation. It consists of knowledge, implemented and materialized in the form of language and sign systems. Also, they include the relationship between people, kindness, creativity and legal dimensions and processes [1]. Based on the requests of the current time, we have a new way to consider the legacy of science, comprehensive study of various problems such as ontology and epistemology, existence and knowledge, categories of mind in the understanding of the meaning of existence, the foundations of the methodology. All problems, giving birth to disputes between scientists and still have not found a solution, concerns the definition of the cognitive areas of Al-Farabi. Specifically, Ibn Nasir adheres to this opinion: "Al-Farabi did not recognize the eternity of the universe (" Halyk "), he describes the soul (" nafs ") and body (" jeans "), contrasting them to each other and denies all collective and paradise "[2], so that does not take into account the religious beginnings of AlFarabi. Of course, the idea that can be the basis for the views of Ibn Nasir can be found in the comments of Al-Farabi, written to the works of Aristotle: "The best of the good things given to man, people get in this life, all the virtues nothing but a simply wonderful miracles." Particularly noticeable that the philosophical foundations of Al-Farabi concerning the importance of studying the differences of material things, then found a continuation in the Andalusian philosophy, including that directly affected the philosophical views of Ibn Rushd. Proof of this are his words: "a thing born in the beginning, then die, cannot be eternal by the difference." However, such scholars as Naji Maruf Ishakh Abd әl -Әlludzhi, Abd әs -Sәlam have completely different opinion on this matter, they fully prove the believe of Al-Farabi in "eternity of the universe, the eternity of the soul, the long suffering and enjoyment in another the world. " Abovementioned views of Al-Farabi can be seen in the treatise "On the pursuit of happiness", "The views of the residents of the virtuous city," "Words of edification statesmen." Indeed, in truth , a respected and well-known teacher of East Al-Farabi - a child of his age, he was - a true Muslim philosopher. Recognition of religion scholar did not prevent the pursuit of science, in this case, Al-Farabi through combining religion and science, philosophy, came forward in the scientific justification of religious foundations and raised one notch above the medieval philosophy [3]. In the theme of Genesis says that although the foundation and being are equal, and whether they are different, the first principle should be combined. This follows from the fact that, perhaps, the first principle in the subject is required, that is, the absence of any reason not only affects only one external cause, but also the lack of references to external and internal reasons. If invoked, it would be a contradiction of his own cause. Thus, it takes by the loneliness on the side of being and metaphysics. In the theme of Genesis says that although the foundation and being are equal, and whether they are different, the first principle should be combined. This follows from the fact that, perhaps, the first principle in the subject is required, that is, the absence of any reason not only affects only one external cause, but also the lack of references to external and internal reasons. If invoked, it would be a contradiction of his own cause. Thus, it takes by the loneliness on the side of being and metaphysics. The first and mandatory being substantially though not separate from each other, is not being, appeared to gather in one place parts of a single element. Al-Farabi considers that there is no ultimate beginning basics: if there itself, reason and essence of being, that is, if the basics are the same things as the base, which distinguishes itself from the unit, the unit and being are equal concepts [4]. Al-Farabi encourages mandatory being, as only one of nothing, which has its own characteristics and divides them into three parts: - the characteristic determination as primitive and unity. - Features links, all the characteristics of actions including the creation.- Features connects each two, like freedom and power, they are derived from compounds with the knowledge and nature. - Compulsory being the first principle (God). His obligation is not mandatory of one species because, under this view, there are other members, but no member of his equal? - Subspecies species considered, but it is not included in the bill.