CC BY
14ФИЛОСОФСКИЕ НАУКИ
УДК 378.14
Гизатуллина Г.А.
канд. филос. наук, доцент, Таразский государственный региональный университет им. М.Х.Дулати, город Тараз,Республика Казахстан
«ДОБРОДЕТЕЛЬНЫЙ» ГОРОД В СОЦИАЛЬНОЙ ФИЛОСОФИИ АЛЬ-ФАР АБИ.
Gizatullina G. A.
Candidate of Philos. Doctor of Sciences, Associate Professor, Taraz State University M. H. Dulati Regional University Tarazcity , Republic of Kazakhstan
THE "VIRTUOUS" CITY IN AL-FARABI'S SOCIAL PHILOSOPHY.
DOI: 10.31618/ESSA.2782-1994.2023.1.88.337 Аннотация. В статье Гизатуллиной Г.А. раскрывается смысл и значение учения Аль-Фараби о добродетельном городе в контексте создания «умных городов» современности. Аль-Фараби, признанный ученый Востока, проектировал добродетельный город в соответствии со своей онтологией, и его мечта получает воплощение через тысячу с лишним лет.Автор отмечает в своей работе, что создание «умных городов» предполагает не только технологическое решение,но и гуманный аспект, а именно, повышение духовности современной молодежи. Если в добродетельном городе должна быть умная молодежь, то под умом Аль -Фараби подразумевал не только развитие интеллектуальных способностей, но и светскую духовность. Светская духовность включает в себя широкий кругозор, бесконечную эрудицию, основанную на блестящих знаниях по гуманитарным дисциплинам. Но автор также рассмотрела технологические возможности создания умных городов в Казахстане, отметив, что на сегодня в Казахстане создают только отдельные элементы умных городов, как то, умные дома, умные улицы, умные акиматы
Annotation. The article by Gizatullina G. A. reveals the meaning and significance of Al-Farabi's teaching about the virtuous city in the context of creating "smart cities" of our time. Al-Farabi, a recognized scholar of the East, designed a virtuous city according to his ontology, and his dream is being realized in more than a thousand years. The author notes in his work that the creation of "smart cities" involves not only a technological solution, but also a humane aspect, namely, increasing the spirituality of modern youth. If a virtuous city should have intelligent young people, then by intelligence Al-Farabi meant not only the development of intellectual abilities, but also secular spirituality. Secular spirituality includes a broad outlook, endless erudition, based on a brilliant knowledge of the humanities. But the author also considered the technological possibilities of creating smart cities in Kazakhstan, noting that today only certain elements of smart cities are being created in Kazakhstan, such as smart houses, smart streets, smart akimats.
Ключевые слова: онтология, добродетельный город, духовность, эманация, умный акимат, умная молодежь, умная экономика
Keywords: ontology, virtuous city, spirituality, emanation, smart akimat, smart youth, smart economy
2020 was rich in significant events. One of these most important events was the 1150th anniversary of the great philosopher and scholar of ArabMuslim East Abu Nasr Muhammad ibn Muhammad ibnTarkhanibnUzlag al-Farabiat-Turki.The spiritual heritage of Al-Farabi is multifaceted and relevant to this day. Oneof the significant achievements of the great philosopher are his social andphilosophical views.Many scholars view social philosophy more associal ontology, which, in our opinion, is fair, according toattitude, first of all, to Al-Farabi.[8].
Suffice it to recall that the thinker developed his views on the basis ofancient wisdom and the defining intention of the Arab world of the 7th-8th centuriespursuit of happiness. Although happiness is a multi-valued concept, becauseEach person has their own understanding of happiness.
However, if taken insociologically, happiness for ordinary people is well-being.
It is no coincidence that in Plato Hyperurania is headed by the idea of the Universal Good.How can one achieve the Common Good for the majority of his subjects-
this is what the best minds of the ArabMuslim philosophy, developing political theories, teachings aboutauthorities. Moreover, all Arab philosophers lived at the courts of the great caliphsand served them as viziers, advisers, life doctors and cadi.
Al-Farabi, however, did not serve at the court of Caliph Sayf ad-Dawla Ali
Hamdani, but enjoyed his patronage.
Being in Damascus, Al-Farabifinishes his many years of work"A Treatise on the Views of the Inhabitants of a Virtuous City". Socialphilosophical doctrine is sustained not only in the spirit of the "Ideal State"Plato, but also contains Socratic motifs and ontologicalorigins of Arabic philosophy.
Arab philosophers, thinking about God, tried to explain how the Onecan generate many things that, from the point of view of logic, are a violation,for the One begets only the singular. And came to their aidthe idea of the emanation of the Divine Spirit, borrowed from the Neoplatonists.According to the Neoplatonists, God is overflowing with energy,which flows from him into the world, giving rise to objects.
According to AbuNasr al-Farabi, everything that exists is divided into six steps-beginnings,bound by relationships of cause and effect. "God, they said, being absolute unity, cannot be the cause of something plural: only unity can directly proceed from unity. Such a derivative unity, stemming from God, as a result of his self-knowledge, is the "first mind". From the "first mind", inasmuch as it is a necessary being, because it knows God, the "second reason" flows, and since it is at the same time a possible being, because it knows itself, the highest celestial sphere arises with its matter and with its inherent her form - the soul.
The "second mind" in turn produces the soul and body of the next sphere, as well as the "third mind", which controls its still lower sphere, etc. A series of such emanations ends with an "active mind", which acts as the reason for the existence of human souls and four elements of the sublunar world — "the world of origin and destruction [11, 5]. God is the primordial being, from whose essence his existence follows,creates the first cause, which has essence, but does notexistence. Next comes the process of creating other causes, the transition fromthe highest levels of the universe to the lowest. The rest of the reasons areplurality. From the first cause, the second causes are formed -celestial bodies.The third reason is the cosmic mind, which cares for the cosmos as an "intelligent animal" and strives to bring it to perfection. The other causes are connected with real earthly objects.Also in a virtuous city, the Imam, God's vicar on earth, rules. With his thoughts, his orders, his feelings, his heartstrings.
he influences his surroundings and all other people Thus, the vibes coming from the Caliph reach the bottom.This is how a hierarchically organized society is built.
The Platonic discourse of power is complemented by Al-Farabi's reflection on
the possibility of combining morality and power. What should be ruler of a virtuous city? He must be wise, educated,resourceful, able to see the future, owning the word and excellent health.However, the main quality of the caliph of a virtuous city, where everyone people think only about the Common Good, where all people help each other,it is morality, spirituality. Moreover, Al-Farabi understood morality in Socratic sound, as the knowledge of Good and Evil. . As the wise said Socrates, when a person knows whatGood and Evil are, he does not atrocities. Therefore, the main quality of an ideal ruler should be wisdom and education."The real Caliphate seemed to be a conglomerate, a combination of different millats united by the Islamic ideology of solidarity and
brotherhood. At Al-Farabi unity acts as a universal value in the moral
virtuous pursuit of human perfection.Achieving unityconditioned by education and paves the way to a happy life.However,the achievement of happiness was itself a value process, opened to a person scope for understanding the universal meaning of happiness at the cost of one's own thoughts and at the cost of their own actions"" [8,120].In "virtuous society" communication of people was rational and reasonable just likeHabermas" [8, 120].
Thus, the social philosophy of Al-Farabi is more becomes a social ontology, since its central problem is the question of the essence of man and his place in the created society. The teachings of Al-Farabi about the Virtuous City are more relevant than ever today. We are talking about the project of "smart cities" .In the modern world, there is a trend towards urbanization, so it is very importantcreate smart cities where people will feel happy. How said the First President of Kazakhstan N. Nazarbayev, cities should not be simply smart, they should be the drivers of an innovative economy. Today, a smart city is a city where there is a smart akimat, smart youth, smart infrastructure, smart ecology, smart economy.The creation of "smart" cities is a complex and difficult process. It is known thatbuilding new smart cities from scratch is the most profitable way demonstration of all advantages of technological solutions. However the majority of residents already live in cities where it is simply necessary infrastructure modernization. But the introduction of "smart" solutions is extremely challenging task for the city authorities. There is a huge the number of institutional and organizational barriers to use of new technologies in cities.[9].The main problem of the day is whether to rebuild "smart cities" or modernize the old ones. For example, smart cities have been created from scratch in Southeast Asia and the Middle East.The design of "smart" cities in Europe and America was carried out on the basis of existing infrastructure. In these cities "intellectual" initiatives came from residents or businesses. Smart cities were built from scratch in Europe, in particular in Portugal[10].The initiators of the construction of "smart" cities can be both the authorities as well as common people. The difference usually manifests itself in the approaches that can be conditionally called "hard" (involves monitoring,centralized control) and "free" (assumes the involvement citizens, changing behavior patterns and removing barriers). Implementation model "from above" provides a planning system for the entire city,including physical assets. Implementation of the bottom-up model involves the creation of an open platform that supports the creation of modules and various applications and access to it by other participants.An illustrative example of the model "from above" can be name the water supply system of Singapore, where a system of meters connected to the network was introduced at the state level to prevent water leaks [1].Bottom-up models are demonstrated by the EcoMap program in Amsterdam, which checks data from meters and other databases to create applications
and information portals (mashups). Projects created from scratch are preferable because they allow you to achieve a lot in a shorter time.Also, upgrading existing cities has some limitations: replace existing city systems is sometimes almost impossible, because they are based on urban economy.Therefore, the development and dissemination of technology, progress in the construction of "smart" cities around the world is still relatively modest. The main barrier is the limited capacity of municipal authorities. The administrations of most cities do not have sufficient powers or resources to implement full-scale digital projects.In France, Spain, the United States, municipal authorities do not have the right to go beyond geographic boundaries. In England, however, the authorities are practically deprived of the opportunity to directly influence urban planning. An equally difficult problem is the lack of appropriate expertise or awareness of the need for innovation, and sometimes the fear of such changes [4,5,6]. Yet "smart cities are gradually becoming a reality.Kazakhstan is also striving to build its smart cities. All the efforts of the young republic are directed so far to the creation of smart houses and smart streets, smart youth, smart akimat, smart infrastructures in accordance with N. Nazarbayev's road map.Kazakhstan cooperates a lot with Russia in the field of innovation development. Already in 2016, strategic documents on cooperation in the field of innovation development between Kazakhstan and Russia were signed in Astana. Such cooperation is aimed at the formation of joint innovative projects and high-tech production in the field of information and financial technologies, big data processing, telecommunications, new materials and industrial technologies. Also within the framework of the Forum, ACF "PIT" signed a cooperation agreement with the Non-Commercial Partnership "Promoting the Development and Use of Navigation Technologies" (NP "GLONASS") [10].The signatories intend to cooperate in the field of introducing an intelligent transport system and logistics, localizing the production of equipment within the framework of the SmartCity project, as well as the digital industry in the format of public-private partnership and attracting private investment.In Kazakhstan, an autonomous cluster fund "Park of Innovative Technologies" is already operating, established by the Government of the Republic of Kazakhstan as part of the implementation of the 63 steps of the Nation's Plan "100 concrete steps to implement five institutional reforms" by N. Nazarbayev [9,10].Thus, Al-Farabi's call for the creation of a Virtuous City is being gradually implemented today thanks to a balanced and thoughtful policy of the government of the Republic of Kazakhstan. And yet, one should not get carried away only with the technological side of the modernization process, one must remember the spirituality of a virtuous city, where all residents strive for the Common Good and all residents are distinguished by high morality.In today's spiritless world, mired in mass consumption and the unrestrained race for material values, we must all the time be reminded of the spiritual
aspirations of our ancestors. We can say that the most important fact of a virtuous city, a smart city, should be not just smart youth, in the sense of professionalism, competence but also moral youth.What can be done in a smart city to develop the morality of the younger generation? This is not only the construction of mosques, churches, houses of worship, but also secular cultural institutions, modern theaters where the best plays are staged, modern cinemas where masterpieces of world cinema are shown, galleries where you can look at the best paintings of artists of the past and modern masters of painting. Probably, it is worth paying attention to this modern modernizer of cities.
Usedliterature
1. Abykaev N. A. Kazakhstan in the global energy and environmental strategy //
Local sustainable development.- 2013.-No. -[Electronic resource] //http://fsdejournal.ru/node/428
2. Bayzakov S. B., Mukhanov M. N. Green growth as a factor of innovative
development of Kazakhstan // Local sustainable development. - 2013. - No. 7. -[Electronic resource] // http ://fsdej ournal. ru/node/415
3. Belogolovov V. F. On the principle of converting raw materials
(natural capital of Russia) into green economy assets // Local
sustainable development. - 2013. - No. -[Electronic resource] //http://fsdejournal.ru/node/468
4. VolobuevaYa. A. "Green economy" as a priority
innovative development // Economics and management of innovative
technologies. - 2012. - May. - [Electronic resource] //http://ekonomika.snauka.ru/2012/05/928
5.Greenpeace: renewable energy is not growing fast enough //
Greenpeace Russia. - 2012. - November 13. -[Electronic resource] //
http://www.greenpeace.org/russia/ru/press/
6. Gayfutdinova V. By 2030, the use of renewable sources
will not exceed 5% // Capital. - 2013. - February 26. - [Electronic resource] //
http://kapital.kz/details/11635/k-2030-goduispolzovanie-vozobnovlyaemyhistochnikov-ne-prevysit-5.html//Business Kazakhstan.
7. Diyar S. K., Toktabaev A. R. "Green" economy - a new way of development //
Business Kazakhstan.
8. Nysanbaev A.N., Kurmangalieva G.K., Seitakhmetova N.L. Socialontology of al-Farabi and Abai: the experience of philosophical actualization-Questionsphilosophy.2014 №10, pp.112-123
9. Nagorny Yu. EXPO-2017: a chance to turn to the "green economy" //Business Kazakhstan. - 2013. -January 25. - No. 2 (349). - [Electronic resource]// http ://dknews .kz/expo-2017-shans-povernut-nazelenuyu-ehkonomiku.htm
10. Sabitova V. EXPO-2017 will bring only political dividends //Capital. - - 03 April.- [Electronic
resource] //http://kapital.kz/economic/13609/expo- 11. Sagadeev A.V. IbnRushd (Averroes) -M.
2017-prineset-lishpoliticheskiedividendy.HtmI "Science" -1973-S.5
УДК 1
Исаков Г.В.
Россия, 111394, г. Москва, ул. Утренняя, 18 НАПРАВЛЕНИЕ НА КАТАРСИС
G. V. Isakov
111394, Russia, Moscow, Utrennyaya St., bldg. 18 THE DIRECTION TO CATHARSIS
Аннотация. Рассматривается задача определения смысла появления людей в рамках вселенной, смысла происходящих событий и соответствия их образа жизни выявленному смыслу. Представлены версии реализации человеческих сущностей в космической перспективе.
Abstract. The problem of determining the meaning of the appearance of people within the universe, the meaning of events happening to them and the correspondence of their lifestyle to the revealed meaning is considered. Versions of the realization of human entities in a cosmic perspective are presented.
Введение
Всю историю человечество пытается найти ответы на вопросы, для чего мы появились на этом свете, куда мы попали, что нас окружает? Почему происходят нежданные события? Что собой представляет мироздание, куда бежит время и почему несёт нас к воротам смерти, устремляясь куда-то дальше к неведомой цели? И что там, за этими воротами смерти? Не может всё происходить бессмысленно, если создаются упорядоченные разумно организованные структуры, если возникли мы, обладающие сознанием. Всё должно иметь смыслы. Но в чём они и где источник всех смыслов?
По двум направлениям шли поиски ответов, по одному авторство всего сущего вменялось неведомой высшей разумной сущности, по второму, отрицающему наличие такой сущности, всё сложилось само по себе в силу действия природных законов. Первое направление породило религии, второе - материалистическую науку. Но никакое из них не дало ответов на поставленные вопросы. Религия не знает, для чего разумная сущность сотворила всё сущее, наука вообще отрицает наличие смыслов в происходящих процессах. Понятие смысла она оставила только людям в рамках их деятельности, но он исчезает при попытке его обнаружить в появлении людей и происходящих с ними событий. Смысл жизни остаётся неопределённым.
Время развивает возможности человеческого разума. Невозможное вчера, становится возможным сегодня. Всему можно найти объяснения, во всём можно разобраться.
Приступим к этому.
Разработка проблемы и результаты.
Вначале проясним вопрос, для чего природа создала людей. Есть немало аргументов для утверждения, что они появились не случайно, а в результате целенаправленной работы.
А разрешение вопроса, зачем они понадобились, находится в рамках процедуры образования мироздания.
Существует множество версий его происхождения, но они не приводят к разрешению интересующего нас вопроса. Потому выберем из них новую версию.
По ней всё мироздание представляет собой динамически развивающуюся во времени процедуру сбора распространенной в пространстве энергии в материальные частицы и тела, с последующим их выводом через чёрные дыры прочь из нашего пространства.
Покажем причину и цель данной процедуры.
Когда-то, когда ещё не было нашего мироздания, в бескрайнем метафизическом пространстве вечно плавали две метафизические субстанции, разумная и энергетическая. Однажды произошло событие, вероятность которого близка к нулю, они столкнулись. Энергетическая проникла в разумную и вызвала болезненные разрушения. Та в ответ произвела ряд полей, из которых в зоне проникновения сформировала наше физическое пространство и запустила в нём указанную процедуру, для чего сформировала природные законы и причинно-следственные зависимости. Конечная цель - очисться от проникшей энергии, и разойтись в разные стороны. То есть вернуться к начальному состоянию.
Пространство предстало цехом по производству элементарных материальных частиц в заданном ритме, который стал основой вселенского хода времени. Запущенные поля формировали тела и вселенские структуры. Двигателем всей процедуры стала воля разумной субстанции.
Так миллиарды лет шла работа, и значительная часть энергии уже была собрана и вытеснена прочь.
Но вот наступила пора решения новых задач.
Их три.
