Within the framework of the project

"The cultural model of Kazakhstan

in thirty developed countries:

problems of integration and intercultural

communication in a changing world"

Idea of ethical perfection in Medieval Islamic culture

Phd student А.Tanabayeva, Associated Professor М.Аlikbayeva

Al-Farabi Kazakh National University, Kazakhstan

In the long history of mankind the, changing their shape, "flowing" from the sphere of religious and philosophical socio-philosophical or philosophical-scientific, however, it always remains in demand. The challenge of improving human traditionally occupies a significant place in the system of philosophical knowledge. Almost every culture has its own inherent only to her one image of the ideal (perfect) man, and this image is largely determines the general idea of a social and cultural space. Scientific and theoretical aspects of the concept of perfection appears more clearly when improvement is determined by the moral values of the transition to a standard of aesthetic values, the level of the fine.

What are the conditions for the transition to the moral aesthetic level? First of all, this transition occurs through the harmony of actions. The main condition for the most harmonious disclosure of creative power is a return to their own way, which makes it possible to turn obstacles into means of education by means of overcoming them. Obstacles if they are overcome by man, instead of a negative gain a positive value, raising the will and endurance. The second condition is a harmonious combination of knowledge and action next stage of active action is a direct contact with the reality of man. According to the teachings of Muslim philosophers of the Middle Ages, excellence in any field can be achieved only if each individual will combine a number of essential virtues, without which he is unable to properly perform the functions assigned to it by society.

Considering Sufism in terms of the problem of improving a person on the basis of religion and science, it should be noted that in the most general sense, Sufism is interpreted by the Sufis as the necessary experience of being, the purpose of improvement of man, which is achieved through the discovery and awakening in man the supreme body of the implementation, completion, destination. Highlights Sufi concept of perfection were considered such prominent ideologues of this doctrine, as Ghazali, Farid, Rumi.Sufi scholars and poets have the broadest range of knowledge about the universe, almost all were excellent musicians, astronomers. Among the famous Sufis - Omar Khayyam, Al- Kharizmi, Rubaie, Jalal addin Rumi, Hafiz, Jami, Nizami, Ibn Arabi and others[1].

In the formation of a person of moral and intellectual skills that lead to true happiness, the important role played by education in the humanities, in particular philosophy. Thinkers of the East considered philosophical science as a practical means of human improvement, achieving happiness and salvation of the human race.Happiness, intelligence and virtue is a threefold perfection to which man seeks in life. In order for man to live in harmony with himself, he needs to feel a sense of happiness. Relying on human innate ability to make yourself happy, man is able to achieve happiness through the beautiful action and the same wonderful state of mind, which are made in good faith and on the free choice. Faith in the power and the triumph of the human mind has allowed Al-Farabi assert people in achieving moral aesthetic ideal is able to improve both independently and in society.

Al-Farabi compared virtuous city with a healthy body, in which all bodies perform their intended function and operate in harmonious interaction. He argued that society must comply with certain hierarchy. On top of the latest - the head, surpassing all other citizens according to their ability and virtue. Followed by people close to this chapter in their qualities, each of which, according to their own situation and abilities, performs the actions that are required to achieve the objectives pursued by the head. Below them are people. So arranged in order of the various members of the city combining up to those in charge, but does not govern, and who is, but not in service. They occupy the lowest rung and the people are the lowest position [2].

The head of the city can be a virtuous man, firstly, from his nature is ready to operate, and secondly, he must have the will to implement embedded therein abilities. Al-Farabi stated that man becomes a man when acquires natural form, able and willing to be a mind in action. Initially he has a passive intellect which can be compared with the matter. At the next stage the passive mind goes into the mind in action, and that in turn leads to the emergence of acquired intelligence. If the passive mind is matter for the acquisition of the mind, the latter is a kind of matter to the mind active. "What, are overcrowded, poured from Allah - wrote Al-Farabi - to the activity of reason, he poured his mind through the passive acquired mind, and then - to his faculty of imagination. And this man because of overflows he perceives in his mind, becomes a sage, philosopher, owner of a perfect mind, and due to the fact that flows from him in his capacity of imagination - a prophet, a diviner of the future and the current interpreter of private events ... This man has the highest degree of human perfection and he is on top of happiness. His soul is completely connected with the activity of the mind"[3]. It is such a person, referred to as the imam befits be the head of the virtuous city.

In the views of Al-Farabi on the individual and society can be traced undeniable influence of Aristotle (for example, when he talks about the human soul and its inherent strength, abilities), Plato (in particular, his conception of an ideal government in the "State"), Neo-Platonism (in describing the process emanations expiration of various levels of existence). At the same time there is a desire to adapt ideas and Greek thinkers to the conditions of Muslim society, reconcile them with Islamic attitudes on the inseparability of the spiritual and secular authorities, to the ideal of a theocratic monarchy.

Many fundamentally important aesthetic ideas of Al-Farabi and Ibn Sina overstepped their time and are important today, for example, the idea of a "virtuous city", "a wise ruler," "morally perfect man", the development of musical and theoretical teachings of the East, as well as research problems of poetic art. Humanistic ideals of the thinkers who preached justice, friendship of peoples, equality of all people in the development of culture, science, intelligence and targeting them to achieve well-being, happiness, perfection, in tune with the urgent problems of the modern countries of the East and all the peoples of the world.

Today, very relevant words of Al-Farabi: "The whole earth will become virtuous, if the nations will help each other to achieve happiness" [4]. A similar judgment had Ibn Sina, where he said that through moral, intellectual and spiritual development of each individual can improve society as a whole. Al-Farabi recognized the awakening of the human mind from the "push" indirectly comes from God, but its further development, he believed, depends on the person. Consequently, the man recognized the capacity for intelligent self-determination. This is where the link between the realization of man's true nature and usefulness of the philosophical comprehension of the world [5].

The above principles on which the universe is based in Al-Farabi, under one, and perhaps the most important principle of universal harmony. Al-Farabi investigated the problem of harmony versatile: cosmological physically (harmony of the human body), musical theory. Harmony in the cosmos, according to Al-Farabi, is, first and foremost, finding each object in its place, and in this sense a kind of "one mind" with the whole. Cosmic harmony enclosed in plastic livability of the world body. The most time-work is his doctrine of musical harmony. He explored it in his major work "The Big Book of music". This work is a result of enormous effort and talent, the fruit of the life of Al-Farabi. This synthetic and encyclopaedic work covers the issues of epistemology, logic, aesthetics, poetry, pedagogy, mathematics, physics, acoustics, instrumentalistics [6]. Al-Farabi’s heritage was and remains relevant in the modern age of globalization. Increasing scientific interest of scientists all over the world due to the fact that we find answers to the many problems and issues in the works of the great thinker. In this regard, his conception of a perfect society, the virtuous city and the perfect man is unique. The doctrine of al-Farabi influenced the work of many of his followers, and became the basis of the model of a perfect society, not only in the East and the West.

Al-Farabi is considered as the forerunner of Ibn Khaldun (1332-1406) - the thinker of the caliber that allows some historians argue that he was the founder of sociology, anticipating Vico, Quetelet, Machiavelli, Smith, Spencer. It is sometimes called a precursor of historical materialism, "before Marx Marxist" or "Arab Marx" . Ibn Khaldun’s theory of history and civilization is the result of a whole positivist methodological setting, coupled with religious and even mystical views of the medieval thinker. Despite the approval of the historical process, depending on the will of the Almighty, Ibn Khaldun built his theory of history, based on empirical data geography, climate, ecology, and culture. Man is inextricably linked with nature. The greatest influence on him has the air temperature is different in each of the seven "climates". Ibn Khaldun continued to be traced in the works of his predecessors, such as Al-Farabi and Ibn Rushd, naturalistic line in explaining the peculiarities of mental characteristics of the people, their culture and social organization. When there is a surplus that exceeds the basic needs of human society moves from the primitiveness in the state of civilization. Ibn Khaldun is considered the first condition more healthy than the second, inevitably entailing overkill, passivity, stagnation and ultimately death.

He believed that the government is going through the five stages in the course of its existence: l) consolidation when installed monarchical power based on the solid support of the people; 2) tyranny, when the monarch is monopolizing power and loses touch with fellow tribesmen. 3) abuse of privileges by those in power; 4) attempts to appease popular discontent; 5) the decay and death. In the context of modern civilization, in total media exposure on the formation of values and ideals, the image of perfection may be only the image of perfection, suggestion certain standard, which is much, if not radically changes the classical system of aesthetic orientations.The crisis of humanity, at the present stage called Global, one of its components is a crisis conception of man in general and of the perfect man in particular [7]. In the arguments of Ibn Khaldun regarding the laws of the dynamics of social development undoubtedly influence "Clean brothers" (secret religious-philosophical society that emerged in the tenth century. In Basra), claimed cyclical social development: "... Each state has the time from which it rises and the boundary at which it ends". However, Ibn Khaldun’s predecessors paid attention only to the political aspect of this cyclical. He also stressed not only the connection of political factors to economic, but did predominant emphasis on the latter, on the conditions under which "people earn their existence".

References:

1. Lolita Safronova. Source: http://shkolazhizni.ru/archive/0/n-26980/

2. Stepanyants M.T. Virtuous man virtuous city. / History of Philosophy. West-Russia-East. The first book. The philosophy of antiquity and Middle Ages.: Greco-Latin office, 1995. P. 306-307.

3. Ibid, p. 316.

4. Al-Farabi. Philosophical treatises. Alma-Ata, 1972. P.305.

5. Zholmuhamedova N. In search of the perfect: Al-Farabi and Ibn Sina.Almaty,2014. P.121.

6. Ibid, p. 78.

7. Stepanyants M.T. Virtuous man virtuous city. / History of Philosophy. West-Russia-East. The first book. The philosophy of antiquity and Middle Ages.: Greco-Latin office, 1995. P. 131.

8. Derbisaliev A. Aesthetics of Al-Farabi.Almaty.1980.

9. Farmer H.G. A history of Arabian music. Goodwords books, New Delhi, 2002.