<<
>>

2. The basic currents and a problematics of socially-philosophical thought.

the Socially-philosophical problematics of tjurko-Tatar literature ХШ-XVI can be considered centuries in a context of two basic currents of the socially-ethical thought, reflecting two world outlook concept of the person in philosophy of the Muslim Middle Ages.
The first of them contains svetski the focused ethical ideals, having a theoretical source rationalistic philosophy east peripatetizma and were form of expression of "cheerful free-thinking» (148; 28) in the Tatar public thought of the Middle Ages. "Cheerfulness" of this current - in the statement of unity of the nature and its higher creation - the person, the unity giving to the person sensation of not passing value and beauty of the world surrounding it. hush a bug ul tereklek bostany... hush herrem a shed - denja a shed! (5; 67) As this garden - a life garden is fine... As the blossoming palace - a world palace is fine! 1 - We read in «Hosrov - Width hikajaty» Kutba, singing of pleasures of a terrestrial life. In the social plan the secular current of ethical thought confirmed the active, active beginning in the person, glorified a knowledge and work role as major virtues in its creative activity, acted from positions of the active humanism aimed at transformation of a real, terrestrial life. Most clearly given current in the literature of the considered period was showed in «Kyssa Jusuf» Kul Gali, in «Gulistan bit Turkis» by S.Sarai, in creativity of the Kazan poet Muhammadjara which socially-ethical doctrine is subordinated to disclosing of an ideal of the thinker - societies human solidarnos - ti and social justice. Other current of socially-ethical thought presented in literature XIII-XVI centuries - misticheski painted sufijskaja ethics, the ideological roots directly connected with religious outlook, with its vision of sense and the purpose of a human life. In social sphere this current with its apologia of humility, asceticism, renunciation of wordly cares for the sake of the higher spiritual blessing, familiarising with the higher divine True ^akk) played a conservative role, withdrawing the person from a real life with its problems in the world internal, irreal. Unlike svetski the focused current of ethical thought, sufijskaja ethics inspired to people thought on passing, vain character of wordly pleasures and the blessings, opposing to the last the blessing of moral self-improvement and spiritual self-deepening. Xарактерны in this respect beity S.Sarai, devoted to morals dervishej: Teler bulsats nasyjp almak segedet kimijasyndan, Kenegat kushasyn totkyl kichep bottoms sefasyndan. Mehekyjklarnyts agzyndan niche nubet ishettem men Fekyjr ir sabry artuk holes ganilarnshch gatasyndan. If you wish to find true happiness, Be content small, having rejected wordly pleasures How many time I heard from lips of righteous persons - Patience of the poor man above pleasure of rich men. (34; 1, 80) In this fragment expression «segedet kimijasy» is remarkable. Here S.Sarai as a synonym of original happiness uses the name of the reduced variant (in the Persian language) products is scarlet-gazali «Revival of sciences about belief» - "Kimija-jn-sagadat" - «happiness Alchemy» (in other transfer - «the Philosophical stone of happiness»). As is known, in this product - the main work of the life - the well-known Muslim philosopher and the seminary student has developed the religious-philosophical form sufizma, as golden mean between absolutization of omnipotence of the Reason, propagandised east peripatetikami, and dogmatic divinity of adherents of orthodox Islam.
A recognition the Turkic thinker of XIV century of the composition it is scarlet-hectare - zali as way statements to original happiness, opens it is vozzrencheskie reference points and at the same time is one of popularity certificates in Golden Horde sufizma moderated, «gazalievs - whom» sense. At the same time within the limits of this current of socially-ethical thought other, religious form of free-thinking in the Tatar public thought was reflected. The aversion dogmatizirovannogo Islam, an eminence of the emotionally-sensual party of religion over is standard-ceremonial was its direct expression. In wider plan religious free-thinking in sufijskoj to ethics is shown in veiled, and at times to the sharp, bared criticism of the social validity, dogmatic Islam was an ideological substantiation and which justification. Critical pathos sufijskoj ethics during the crisis periods of a public life when position of broad masses becomes especially heavy, the certificate to that especially amplifies the compositions written during the period of disintegration of Golden Horde are. As the uniting beginning of the ethical doctrine secular and sufijskogo directions in the conditions of undivided rule of religious ideology during that epoch Islam doctrine acts. But interpretation of its world outlook maintenance at representatives of the specified currents is various. In svetski to the focused ethics this maintenance was reinterpreted from positions of rationalism and effective humanism, and in such treatment containing both materialistic elements and the tendencies (for example, a work role in transformation of a public life), served as the moral sanction of practical activities of the person. Sufijsky ethics, developing the mystical party of religious outlook and remaining in its frameworks, in the passive contemplate humanism could not play a constructive role in public progress. At the same time it involved in herself broad masses, thanks to the sympathetic relation to their gloomy life, deep psychologism, disclosing of inexhaustibility of private world of the person, in which riches searched (and found!) opposition possibility to hostile external forces. In the maintenance of two currents of the Tatar socially-ethical thought of the Middle Ages the analysis of its structure shows essential distinctions. It is possible to present it as follows. At the heart of a social ethics, its both currents norms customs - stvennosti, regulating economic, political, social, family-household and personal relations in a society, were a basis of a human hostel lay. The maintenance of these norms reveals in ethical categories (justice, generosity, wisdom, honesty, moderation, diligence, unselfishness etc.), taking an unequal place in a scale of moral values of the thinker-rationalist and the mystic. If ethics of "cheerful" free-thinking sang, first of all, of the moral qualities approaching the person, a society fortunately in a terrestrial life (justice, diligence, generosity) in sufijskoj to ethics the moral principles conducting to abstention from the wordly blessings tower first of all, to clearing of terrestrial cares and passions (sabyrlyk - patience, kanagat - dovolstvovanie available, humility to destiny, etc.). The second level of structure of the socially-ethical doctrine in the medieval literature - means of achievement of a socially-ethical ideal. Solving from them in svetski to the focused ethics the knowledge - the higher virtue defining all other moral qualities of the person acts. Thus the craft, art in rationalistic ethics act as natural result of knowledge. The true scientist only the one who puts the knowledge into practice, transfers to their another, that is the person active, active. It is that, in particular worthy ranks of the scientist the person, in S.Sarai's representation. The knowledge which is not put into practice, for the blessing of a society it compares to the seeds which have got to salted soil. Such "scientist" in the opinion of the poet does not differ from the ignoramus (5; 232-233). In mastering by practical knowledge the role of the instructor, training and education, that is external factors, environment is great. The knowledge occupies a place of honour and in the doctrine sufiev. Not casually same S.Sarai writes about an improving role of dialogue with true sufijami which it opposes wallowed in wordly joys lzhesufijam, lost spiritual beauty and integrity of the predecessors (5; 177, 200). However in the knowledge maintenance, especially its higher step at "true" sufiev on the foreground the religious-mystical party is put forward not svetski-practical, but. And this step is reached not by rational ways of knowledge, and intuitively, internal inspiration, comprehension of divine True as a result maksimal - nogo concentrations of spiritual forces on all-consuming feeling of love to the god (67; 35-39). A consequence of this doctrine in sufijskoj ethical thought is the eminence spiritual, rationally incomprehensible in the person on its way to moral perfection and divine true. At Kutba, for example, the soul of the person reveals in feeling of love which is a symbol and a life essence in the Universe, and the person deprived of feeling of love, is callous, and the earth without love is lifeless and dead: Ajur: gyjshyk berle terek ushbu galem, Eger gyjshyk bulmasa, bulmas irde adem. Love our Universe is live, Without love there would be no person. Or: ZHanym gyjshyktan fereh tapty ise, beldem Kutsel birdem, irene-gyjshyk aldym. If my heart has found pleasure in love, I know I smother have given to the earth - have got love. (19; 31) At the same time Kutb in images of Width and Farhada sings of love and as the fine, terrestrial human feeling improving, ennobling the person, inspiring it on great affairs. As is known, the role of practical knowledge, labour activity at a certain stage of formation of the person recognises and sufijskoe the doctrine. It is Sheriyat stage - strict observance of its precepts regulating a life of the believer. And the ethical doctrine of poets-sufiev of the medieval Volga region, for example, the author «Dzhumdzhuma the sultan», just also has been calculated on the ordinary Moslem, on broad masses of believers, mastering and performance of precepts of Sheriyat with which was considered quite sufficient for consolidation in a public life of norms of morals. In this orientation of the ethical maintenance of works of art to mass consciousness democratism practical sufizma unlike elite character philosophical sufizma, for which theorists "Sheriyat" stage - only the initial stage of a long way of the elite to original life at a stage "hakikat" (67 was showed; 38). From the considered positions it is possible to speak and about different understanding rationalists and mystics of the purpose of a socially-ethical ideal - a highest level of its structure. This purpose - achievement of happiness, the blessing - the higher ethical category in a social ethics. If for sufija the highest blessing is a merge to divine essence through full self-renunciation and overcoming of the terrestrial life for followers of the rationalistic ethical doctrine east peripatetizma the concept of "blessing" is inseparable from representations about the perfect, harmonious society on the earth. Certainly, the offered structure is a scheme. In real literary process XIII-XVI it is impossible to allocate centuries in a "pure" kind of a rationalistic or mystical current of socially-ethical thought as elements of that and another are bound in a living tissue of products and reflect inconsistent unity of an inner world of the person during an epoch of domination of religious outlook. As we will see during the concrete analysis of texts, adherents of rationalism, artists of secular orientation were not free from influence sufijskogo doctrines. In the same way sufijskaja the literature in religious plots and the mystified kind spoke with the reader about real problems of time. If preliminary to generalise positive value of both currents of socially-ethical thought it is possible to ascertain the statement of the active, active beginning in the person, historical optimism both social constructibility of the first and cleaning pathos of accusation of social and moral defects of a society sufijskih the products which authors, as a rule, owing to the public status and a way of life were much more independent in judgements about the mighty of this world, to the critic of the usages established by them, and, that is important, are clear and close made destitute in the sympathy for them and consolation words. About popularity in the people sufijskoj literatures is better speaks its broadest distribution thanks to what it and has reached up to now not in one-two copies as the majority of secular products, and in numerous lists of various completeness and safety. It was truly the national literature of time. Therefore, allocating two currents of socially-ethical thought in tjur - to-Tatar literature XIII-XVI centuries, we will underline, that it is a question not of their opposition as polar currents of public thought. More likely on the contrary, in public thought of the Middle Ages secular and sufijskoe currents as though supplemented each other in an antagonism with harm, negation of despotism and guarding ideology parasitizing on it. At all distinction of the socially-philosophical nature and a public role of these currents, they open before us different forms of intellectual opposition of live creative thought to the pernicious ideological dogma canonising the validity, and different ways, ways of overcoming of unfair relations dominating in a society. In the modern historico-philosophical literature the tendency to reconsideration of a role, public and world outlook, not orthodox ideological currents, developing in the tideway of religious outlook, in particular, sufizma is more and more distinctly shown. As a result all appears their considerable role in historico-philosophical process, in development of spiritual culture, art and the literature of the Muslim East, in free-thinking formation more clearly. Until recently in the domestic philosophical literature the concept according to which all historically progressive, advanced in history of spiritual culture of the Muslim people unequivocally contacted the antique philosophical tradition processed peripatetikami of the East dominated, and sufizmu and to other religious currents the role exclusively conservative was taken away. Today all-round studying of all ideologically - philosophical currents of the Middle Ages in their collision becomes clear, that only, vzaimoobogashchenii and interrelations will open an objective picture of spiritual development of region, the people, will highlight a role and a place in this process of separate currents, creativity of this or that thinker. Thereupon requires revaluation and traditional opposition in Middle Ages literary heritage sufijskih and secular compositions as reflexions accordingly reactionary and progressive tendencies of culture of an epoch of feudalism. Such opposition gives the deformed picture both literary process as a whole, and the ideological maintenance of separate products for in this case at the analysis of the separate composition those its parties which correspond to the set scheme are stuck out and what do not keep within this scheme are shaded. Actually, considering creativity Kul Gali, Kut - ba, S.Sarai, X.Кятиба, - it is possible to speak M.Bulgari about this or that tendency in the maintenance of their compositions as about prevailing, but at all as unique for as in development of philosophical and public thought various currents supplemented and enriched each other, and in literature development different ways of art reflexion of world around in different it ipostasijah made uniform in the variety literary process. And coming back to the offered structure of two currents of socially-ethical thought, it is possible to tell, that it is conditional, as in the pure state it is possible to present these currents only abstracting from concrete products, generalising their theoretical maintenance. At the same time this structure as it is represented, will help to reveal prevailing tendencies in the world outlook maintenance of separate monuments and to reveal character of evolution of socially-ethical thought from Kul Gali to Muhammadjara.
<< | >>
A source: R.M. Lmirhanov. the Tjurko-Tatar philosophical thought of the Middle Ages (XIII-XVI centuries). The dissertation... The Monography. - Kazan: Publishing house «Mas - rubbed-lajn». — 262 with.. 2001

More on topic 2. The basic currents and a problematics of socially-philosophical thought.:

  1. the First chapter. Tjurkojazychnye written monuments XI-XVI centuries as a source of studying of socially - philosophical thought of the Middle Ages (methodological aspects).
  2. 3. A philosophical problematics «Kyssa Jusuf» Kul Gali.
  3. the prepotent philosophical basis of a moral problematics of Pushkin.
  4. the Obshchefilosofsky bases of a socially-ethical problematics tjurkojazychnyh written monuments of the Middle Ages
  5. Socially-philosophical essence of spiritually-moral formation of the person
  6. the Chapter I. From "Boris Godunov" to «small tragedies». An exit on a moral-philosophical problematics.
  7. 3. Socially-ethical thought in the literature of an epoch of Golden Horde. The union of reason and love in ethical concept Kutba.
  8. Eagles Andrey Sergeevich. the INTELLECTUAL BIOGRAPHY, SOCIALLY-PHILOSOPHICAL SIGHTS And M.O.MENSHIKOV'S PUBLICISTIC ACTIVITY PRIOR TO THE BEGINNING OF WORK In «NEW TIME», 2015
  9. R.M.Lmirhanov. the Tjurko-Tatar philosophical thought of the Middle Ages (XIII-XVI centuries). The dissertation... The Monography. - Kazan: Publishing house «Mas - rubbed-lajn». — 262 with., 2001
  10. CHalabi Bashir Fahedovich. Justice and laws In mifopoeticheskoj thought and philosophical views of the people of the Ancient world (Egypt, Babylonia, Greece). The dissertation on competition of a scientific degree of the master of laws. Moscow, 2014, 2014
  11. concept and the basic indicators of socially significant diseases of criminally-executive system
  12. the Criminally-legal estimation evtanazii as socially dangerous act and otgranichenie from the basic structure of murder
  13. the Chapter I. EXECUTION of PUNISHMENTS Concerning CONDEMNED, SICK of SOCIALLY SIGNIFICANT DISEASES: ISTORIKO-LEGAL ASPECTS, CONCEPT And the BASIC INDICATORS
  14. CHAPTER 6. KNOWLEDGE of schoolboys of SOCIALLY SIGNIFICANT DISEASES And ACTIONS BUT to RISING of EFFICIENCY of PREVENTIVE MAINTENANCE of SOCIALLY SIGNIFICANT DISEASES AMONG AGRICULTURAL POPULATION
  15. 4.5 Estimation of the induced currents in an aluminium electrolytic furnace