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1. Two outlooks - two ways fortunately. J.Balasaguni's rationalistic ethics.

In tjurko-Tatar written literature H ІІІ-ХУІ centuries are not present in a "pure" kind religious, sufijskoj or, on the contrary secular, rationalistic ethics, and there are universal morals which depending on features of outlook of the artist, its ideological installations are filled with that or other socially-philosophical maintenance.
What it is concrete, we can track on a course of the analysis of socially - ethical maintenance of products. Nevertheless it is possible to allocate some moments giving the basis to consider rationalistic or sufijskuju treatment of a socially-ethical ideal of the leader in the given composition. Except specified by us in chapter 1 of distinctions in understanding of the purpose of a socially-ethical ideal - счастья1 and promotion in this connection at rationalists and sufiev on the foreground accordingly ethical qualities of "active" or "contemplate" character, the qualities promoting improvement of conditions of a life or moral self-improvement, it is possible to allocate and other criterion. According to the considered it is scarlet-farabi (after Aristotle) division of virtues on intellectual (wisdom, intelligence, prudence, an insight) and ethical (justice, courage, moderation, etc.) (2; 179), it is possible to notice, that the secular, rationalistic tendency in socially-ethical thought is connected with a support first of all on intellektualnye virtues, and sufijskaja - on ethical. However, the most perfect, by Aristotle's definition, the virtue comprising other virtues - justice - both in rationalistic, and in sufijskoj to ethics is central kate - goriej, comprising the political, legal, social, actually ethical aspects, being the basic regulator of interstate, public and personal mutual relations. If to speak about the most typical for rationalistic and sufijskoj ethics the "priority" virtues allowing unmistakably to define their world outlook installation, that, undoubtedly, it will be accordingly a cult of intellectual virtue - knowledge and a cult of ethical virtue - love as higher values on a way of the person to original happiness. And again, as well as in a retrospective show of world outlook sources of two tendencies of development of the Tatar public thought, a cult of these qualities most distinctly we see in «Kutadgu bilig» J.Balasaguni and "Hikmetah" A.Jasavi. Especially important for understanding of all subsequent development tjurkojazychnoj literatures the encyclopaedic composition karahanidskogo the thinker, being in the socially-ethical maintenance an art illustration of the doctrine it is scarlet-farabi, Ibn Siny, their followers. In the previous section we have shown rationalistic treatment Jusufom Balasaguni of a role of Knowledge in a life of a society, the state (speaking about gnoseological aspect of our theme). Not repeating told, we will notice, that as for Balasaguni reason, according to rationalistic philosophy, it is identical to virtue also the ethical aspect of Knowledge as necessary property of the perfect person and a "virtuous" city from here follows. In this case us practical aspects of Knowledge as factor of formation of the ideal person and society at Balasaguni will interest. And as we see from a poem, to this factor, a condition of literacy, erudition of people, a role pismenosti, cultures, sciences in development of a society it gave reshchajushchee value.
If to list scientific disciplines and cultural interests as which Balasaguni considers obligatory for the formed person they do honour and to it as to the thinker-rationalist and the statesman, and are capable to cause respect and our contemporary. The number of these disciplines includes knowledge of languages and writing of the civilised people (for the formed Turki of that time the knowledge at least the Arabian and Persian languages was obligatory). Further - knowledge of medicine, mathematics, astronomy, economy. In connection with last science Balasaguni argues on a role of trade, the finance, crafts in a country life (43; 223), proving to be the mature thinker - the realist giving due material to factors of functioning of a society, well-being of the state. We will add to told necessity of knowledge on hygiene of a body and a food, musical knowledge, ability to play chess, etc. Also we will receive rather high threshold of erudition and culture which is, on Ball - saguni, obligatory for a high-grade member общества2. In a question on education and J.Balasaguni's formation adheres to a principle of identity of internal and external perfection of the person, unity of its physical and spiritual beauty (35; 184). Here it is available rationalistic tratovka reflexions of internal spiritual essence of the person in its physical shape. In education of young generation of J.Balsaguni bypasses also moral precepts (fidelity of children to precepts of the father and mother, a rule of education of children, responsibility of fathers before children (43; 118, 344, etc.). The thinker especially allocates a role of the woman in a society. In it it allocates mind, kind customs, fidelity to the husband as the most worthy qualities: Truthful - means the wife is beautiful, The wife virtuous customs is red. (43; 343) The similar valid relation to the woman - mother and the wife which we see further and at Kul Gali, and at Kutba, confirms the point of view of academician Bartold about ancient tradition of the valid relation still pagan Turkis to women, the tradition which have passed to islamizirovannym to Turkis in the Middle Ages and only later evoljutsionizirovavshej towards restriction of a role of the woman in a society (63; VI, 648-649). As is known, in «Kutadgu bilig» the basic ethical categories are personified in images of protagonists of poem Odgurmysha, Ogdjul - misha, Ajtoldy and Kjuntugdy. A justice symbol is Kjun - tugdy. The embodiment of justice with the Sun which has ascended over the world corresponds to special position of this ethical category in the doctrine east peripatetikov. Justice light - all-seeing, all blagy, under this light all in a society blossoms as on the earth under Sun beams. Justice in svetsko-rationalistic ethics - the first condition of a country government: - in all justice the basis And the power only under the truth is live and healthy for the power. (43; 89-90) Elements of a social Utopia are closely connected with a justice category in a poem which later develop in social Utopias of Turkic thinkers, including at Muhammadjara which in the poem will repeat a line «Kutadgu bilig», devoted to social consequences of fair management in which result: Also there were all people so rich at it (Kjuntugdy - A.R.) That the wolf and a sheep drank water together. (43; 62) Hardly further Balasaguni again comes back to so utopian however and ineradicable dream of humanists of the Middle Ages of paradise on the earth («And in friendship with a lamb there lived a wolf - zhivoglot») when there will be no enmity and protivorechej between estates, the people, the countries. Here Balasaguni opens also legal (in modern definition) aspect of justice, asserting, that the fair law - a basis of a fair country government. The law - above the power of the governor is spoken by him, and the law in the best way provides justice in the country (43; 63). As we see, the idea of leadership of the law, characteristic for legal the states, has very deep корни3. Value of justice is underlined also by its firmness, a constancy (as are firm and constant warmly and light olitsetvorjashchego justice of the Sun). And in it difference of justice with the Happiness personified Ajtoldy (Full moon). The full moon fine, but short is time! The happiness, unlike justice, izmenchivo and is changeable as the Moon. In reflexions on this theme is spontaneous-dialectic representations Balasaguni about variability of a life in general are shown: Where launch - there padene, where a height - there a decline Where pleasure - there a grief, where sweet - there poison. (43; 109) Thus, all passes in the contrast, the poet as though speaks. These dialectic oppositions direct it and at reflexions about illusiveness of a material world, caducity of all real, parities of divine essence accompanied by philosophical judgement and the diverse world visible, material javle - ny. In these world outlook questions Balasaguni it is close to Neoplatonic tradition. But in social aspects of the outlook it again on firm soil terrestrial, a happiness human nature: Also the people are happy at the lord truthful And are joyful bek at the people happy. (43; 155) But the happiness izmenchivo as the world, is the purpose, to which the person aspires, but which escapes it (43; 79). The happiness represents itself as the unattainable dream similar to an eternal dissatisfaction of the person in search of harmony spiritual and physical, heavenly and terrestrial. Variability of happiness has at Balasaguni not only philosophical, but also social sense. This caution strong, to governors - today you are mighty and nice, and tomorrow nishch and is crushed: Izmenchivo happiness, obmachivo angrily, Will flush - and has dashed away, will slip and has left! 4 (43; 78) The poet warns. But if the happiness izmenchivo the human virtues conducting fortunately - are constant, eternally kindly, is spoken in a poem (35; 69). And hadzhib edifies governors in the spirit of education first of all love to the knowledge involving many other things kind qualities and protecting from defects (violence, falsity, self-interest, disgrace, etc.) and the bad habits inherent, probably, modern Balasaguni court servants (43; 91-92). From social defects Ba - lasaguni allocates greed, as one of the worst: More adequately beka not greedy poor man And poor is better vlastitelnyh than misers. (43; 211) The present riches, the thinker speaks, these riches of soul. Other social defect inherent in masters - violence, an arbitrariness opposite to legality. In caution against this defect the voice of the poet becomes severe, terrible: But the power will not keep nasile and oppression of Violence of the strong does not suffer the people! (43; 172-173) Whether here sources of social motives of creativity Muhammadjara when he says, that disbelief is harmful only to the non-believer, and from oppression all country will collapse. Speaking about social motives «Kutadgu bilig», received in the tjurko-Tatar literature, it is necessary to mention development and a theme of the power of gold in a society: Who in the world is rich, that and glories has reached All krivda it becomes pravdoju during an instant. (43; 242) Even more frankly power condemnation sounds, bogastva in final beat on this theme: The order wrong Riches is that in this world owns honour and glory. (43; 243) After such conclusion Balasaguni passes to an appeal not to be tempted with tinsel glory of "dungeon" of this world, and to turn the thoughts to important, neprohodjashim to values. Here by G.Tukaja inspired lines are again recollected aspiration of the person to be pulled out from «eternal night» this world to divine light of an ideal, not giving in on deceptive, callous, cold shine of gold ("Daige" - to "Genius"). The counterbalance to social defects Balasaguni sees in fidelity of the governor to the debt to the people, not getting tired again and again to remind of it. Here some examples: In the country all oppression destroy Outside - stop both robbery and a robbery (43; 414). Or: Where in burdens bek, there in blossoming Only in it and bek the happiness will find the people! (43; 233) Here again comparison to lines from «Gulistan bit Turkis» arises with S.Sarai where there is a speech about a debt of the governor to the people, what not the people are created for the shah, and on the contrary, the shah exists for the people! We stop on a socially-ethical problematics «Kutad - gu bilig» visually to show it tesnejshuju communication with development of the tjurko-Tatar literature, and with a secular current in it in particular. One more example of this successive communication - understanding of an essence of a category of good as disinterested service to the people surrounding, that is in connection with public advantage of the person, its activity, its acts (43; 92). This treatment of good stands out in tjur - to-Tatar the literature up to G.Tukaja. In reasonings Balasagu - about the nature of good and harm in people, about their congenital and got character traits echoes and religious ideas of predefiniteness, and social motivation east peripatetikov about influence of the public environment and education on character are felt. But the social sense of the ethical concept of J.Balasaguni is unequivocal: a reputation of the person - its original, not passing riches and its award which worries him: Be baked not about a life - about a name nice To it and to be given in a life to the most important things (43; 341) And... Only in kind affairs to eternal glory your way. (43; 342) Posthumous destiny most Balasaguni - brightest acknowledgement of this thesis. The Turkic thinker has immortalised the name a fine poem which and after the millenium continues to serve people, to their spiritual perfection. Thus, the socially-moral problems put drevnetjurkskim by the thinker-rationalist in «Kutadgu bilig», are characteristic for all the subsequent tjurkojazychnoj literatures of the Middle Ages and new time, for its secular maintenance. It does not mean, that this literature was created under direct influence of the first large tjurkojazychnoj poems. Influences were diverse, and very often as the sample for imitation masterpieces Persian and persojazychnoj the literatures undertook, one of which has inspired also the author «Kutadgu bilig» on creation of the first poem on «a Turkic adverb». But encyclopaedic coverage of public problems modern to the thinker of the Turkic state, their rationalistic treatment, its vital pathos and art charm give the basis to say, that this line of development obshchetjurkskoj literatures was defined by J.Balasaguni.
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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

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