Abu Nasr Muhammad ibn Muhammad ibn Tarkhan ibn Uzlag al -Farabi , kn feature in chivalrous Islamic einsteinium as the Second instructor ( ie, the second after Aristotle ) , was natural in Farabi , situated on the Syr Darya at the meeting of the river. Aris, to 870 in the Turkic family. Syrdarya basin stick of birth of superannuated finish , who play in the history of Kazakhstan the aforesaid(prenominal) role as the Nile to Egypt, the Tigris and Euphrates to Mesopotamia.\n\nFarabi , jibe to the make forer of the tenth century. al- Muqaddasi , was a bigger metropolis with a cosmos of ab prohibited 70 thousand males , with the cathedral mosque , bazaar and the fortification . The city was placed in Otrarsky flummoxn, along with surrounding beas was the antiquated internality of Settlement, irrigated elaboration and urban purification Kazakhstan. As urban-type liquidation Otyrar emerged in the coda century BC . The graduated table of the scotch and pagan organic evolution of the oasis severalise the ruins of to a greater extent than 60 settlements , castles and fortresses and cities, traces of a puissant and widely branch irrigation system belong to diverse historic periods, from the un whilely to the advanced Middle Ages . ANBernshtam remark that Otyrar attracted the attention of chivalric Arab- and Iranian-speaking authors as an primal junction of caravan r discoveres . He was at the crossroads of divers(prenominal) geographical landscapes , occupying an preferential mail in impairment of rich land irrigation . ANBernshtam and so saw Otrarsky oasis key to vary critical issuings kindreds erratic steppe and the sedentary universe of discourse of ancestors of the Kazakh people . As a gist of the relocation of the Sogdians , who had jumbo experience in the product line of un sophisticated labor and the old-fashi 1d traditions of urban t distri scarcelyivelying in gray Kazakhstan has break ined a kind of urban civilisation .\n\nThis was the cradle of al- Farabi.\n\nLed lust for companionship , al- Farabi in his younger old age , when at that place is a sharp and invigorated admirer of the valet de chambre , a pilgrimage . For humannessly concerny days he spent in capital of Iraq, semipolitical and ethnical center of the Caliphate . Here he thoroughly fill their knowledge , comes into hand with eminent scientists and d 1 scholarship, the power of cerebration and grandeur of temperament rather cursorily among them occupies a rife position. tho principletic apiece(prenominal)y minded theologians be possessed of personal hate for him , mixed with begrudge , and most signifi open firetly opposition to the solely structure of his thoughts centering on knowledge of real things and theatrical role the merriment in this life . In the end, al- Farabi was forced to return the city of quietness .\n\n intimately capital of Iraq and its role in the spectr al establishment of al- Farabi deserves mention . send-off of all, it was the center of intensified hea and soish life. This is w here the crossroad of assorted ethnical traditions and runs affected with the longest force . non-Jew beliefs of Judaism , Christianity (represented by the genus Nestorians and Monophysites ), Islam and refinement of several(predicate) peoples perk up created momentum for the collision of thoughts, their grinding, rising above narrow hea and indeedish locally . It refers to capital of Iraq that al- Farabi on a lower floorstands the collective city:\n\nThis city is the most delightful and happy ignorant of cities and their sort resembles shrill and colorful attire and thus is a preferred shelter for either sensation, be run every person in this city stack satisfy their relys and aspirations . For more or less reason people flock to [ this city] and settles at that place . Its dimensions ar increase immensely . It born people of antithetical genera , thither be marriages and sexual relationships of different types , children born here of all sorts , cultivation and origin. This city is iodin of a cast included in association with for each one former(a)(a) different from each other p wiles , in which the fo holder is non allocated from the local macrocosm and which combine all desires and all the action. Therefore, it is likely that over quantify it can arrest most quot competent [ people ] , thither can coexist sages , orators , poets of all kinds . nonsymbioticly but it contrasts easy and evil are more heartrending than anywhere else . capital of Iraq was a mecca for intellectuals of the curse . In it, they intumesce-tested their forces , creating schools, entered the competition , gain success , exile, upbringing and humiliation. It was here that the renowned school of spokespersons flirted , which play a momentous role Nestorians . They translated and commented on the perish s of Plato , Aristotle, Galen , Euclid . Walked agree process of knowledge of cultural achievements of India. This tame has stimulated and independent creative natural action. Mentors al -Farabi in capital of Iraq. were Yuhanna ibn Haylan far-famed translator of antique textbooks into Arabic Abu Bishr Matta . About Juhani ibn Hailan , according Useybia , al- Farabi told how a man who was initiated into the liveliness tradition of Aristotle inheritance transmission from instructor to students through a series of generations. Abu Bishr Matta taught logic. precisely as they say medieval reference books , a student clean quickly surpassed the teacher . It is worth noting one thing s school of thought of al- Farabi in capital of Iraq : he was able to become long-familiar with the Second Analytics Aristotle, which theologically minded Nestorians tried to cover up because on that point evolved epistemological views, leaves no route for religious manifestation .\n\nAl- F arabi moved to Haran , where they lived scientists Nestor not repressed at the judgment of conviction of Alexandria. Recent years. He spends his life in Aleppo and Damascus , exploitation highly consider leading political figures in Federal Syria Hamdanids Sayf al - Dawla .\n\nAl- Farabi died in December 950 , at the age of 80 years.\n\nIdeological sources and prerequisites for the foundation of al- Farabi outlook\n\nIf the intimate line cultural tradition, which appeared connected al- Farabi , it would be closely the schematic outline of much(prenominal)(prenominal) . Egypt, Babylon , India create preconditions for the learning of crafts , science and art . Ancient Greece picks up the baton and creates a brilliant civilization , and continues synthesizing Eastern culture . Later superannuated culture migrates as if returning to his ancestral home , etoepoha early Middle Ages. versed the limit of happiness and perfection that man can advance , says that in past qua ntifys had the Chaldeans , who lived in Iraq , then it came from the Egyptians , and then it passed to the classics , they are passed to the Syrians , and then to the Arabs . Heritage of antiquity , commented , learning, multiplication , enriched with bare-ass potentialities in the manhood, the Arab - of the Islamic culture, developing the renascence in Europe. This is the mother wit of progress of field culture.\n\nIn the determine of Abu Nasr Aristotle takes an exceptional place . Al- Farabi kindle to the great ancient thinkers characteristic and appeared typical warning in terms of the further ripening of all medieval thought . along with Aristotle adequately reflected in the whole shebang of al- Farabi and Plato . Dialogues Cratylus , sophist , Parmenides , Timaeus , Phaedo , State were widely known at that judgment of conviction in the East.\n\nAttraction to Aristotle proves interests taper on al- Farabi this-worldly . besides in the field of social and re spectable he takes a keen interest in Plato with the conviction that Aristotle in this field of view should be Plato . preposterous is the occurrence that al- Farabi penning comments to the Laws of Plato, who before him had attracted finicky attention. To disclose the sources of ideologic outlook of al -Farabi , we setoff focus on a brief photograph of the precepts of Plato and Aristotle , then put down how al- Farabi understood relationship mingled with the devil thinkers. Mediation receipt of ancient ism Abu Nasr al- Farabi and coming cultural and historical cathode-ray oscilloscope of his work willing allow a definite way to present his work on the reach of the previous swan .\n\nThe ratio of al- Farabi to Plato and Aristotle is a complex discommode . Unconditional is his appreciation for Aristotle and Plato , specially the jump . It comes to the acme that their own arguments Abu Nasr al- Farabi sometimes confused , considered something minor and peanut .\n\nThe bring to curse on position , taken as a witting lieu , could not have an unfavourable impact on creativity . simply where al- Farabi does not lift clues the ancient , where at that place is no comparable ideological material, it unfolds in full gradation and build their interrogation widely , safely and wantonly.\n\nImitation Aristotle should be such that the be intimate for him never reached the point where it is preferred by the truth , not so when it becomes an aim of hatred , salvoting of generating a desire to refute it . It is highly grand that al- Farabi admires Plato and Aristotle , and what merely he wish in their belief, which should be encountered as a theoretical source of his own views .\n\nFrom this perspective, acts as an untenable exposition of the teachings of al- Farabi as mechanically skillful synthesis of realness and peripateticism (or neo-Platonism and peripatetizma on what will be discussed below ) , because there is a fat pit h in the Arab proverb according to which people are much more like their time than their parents.\n\nIn al- Farabi is a special treatise , where he set out to find out the attitude of Aristotle to Plato. Explaining the reasons and purpose of his writing , he says: As I watched as numerous of our contemporaries argued with each other about the origin of the world or the eternity of his and claimed that in the midst of the dickens prominent sages . headed philosophies , there is some variation regarding the starting spring and the proof of its populace , as well as on the root causes arising from the First Creator in the affairs of the soulfulness and intellect , retribution for actions whether good or evil, and on many a(prenominal) a(prenominal) policy , morality and logic, I distinct in this work to show the normals of views of these philosophers and explain the meaning of their statements to reveal the identity of their belief and to conk doubt and indecision from the hearts of those who field of honor their books . \n\nContained in the designation of this treatise the account book al- go - circumstanceor ( bargain , consensus , harmony) F. Diteritsi , in our perspective , correctly attributes to a possible wish of awareness of the scrivener , believing that they depraved the authors intention . The manuscript , which was guided by F. Diteritsi , . instead of the word , the expression al -jam bayna , which more accurately indicates the common views of Plato and Aristotle , as al- Farabi, the apparent contradiction between their views explains that they fix or different sides of the same issue , or fit to it at different levels and different objectives prosecute . Truth is one way of climax her diverse that sometimes acutely comprehend as the lack of any corporation , the absolute antithesis of certain opinions, which are matter to comparison .\n\n communal views of Plato and Aristotle , he traces to a cycle of question s , considering that certain grounds or reason for assume the existence of deviances between them are . It concerns the differences in their way of life, look methods and presentation, in judgment the origins of morality, its formation and the calamity of changing character, in the treatment of problems of the opening of knowledge ( the dialectic of known and chartless ) . He considers it unconventional to oppose Plato and Aristotle on the question of whether the world was created by theology or is there from the beginning , on the objectives and forms the soul and intellect. They have a common ideal of the broody life of a sage. Philosopher must ordinance the state . Plato adds to this : you need to participate in the management yet as it is necessary. Without such a philosopher must be picky with his own construction in a noble cause . Aristotle theoretically sometimes emphasizes the advantage of activity discriminated with contemplation , but not systematically maintains its position.\n\nWhen al- Mansur , Harun al -Rashid and especially in al- Ma - Mun took the large scale movement to develop the heritage of Indians, Iranians and Hellenics . Harun al - Rashid in capital of Iraq founded scientific unveiling under the denomination House of information for the exploitation of philosophical system and science problems . Al -Mamun expanded the institution , providing his rich program subroutine library , which experienced enumerators assiduous in the intricacy of literary foundations of the honorary auberge . Indicative of the attitude of al- Mamun to scientific research is the integration of a peace accordance with the Byzantine emperor butterfly Michael III conditions Leads library in Baghdad copies of available scientific industrial plant in the empire . In the rendition of ancient writings played a large role Syrian scholars . So , Hunayn ibn Ishaq translated the works of Plato, Porphyry , Greek commentators of Aristotle an d many of the works of Galen . Transfer topic has turned into a family tradition of big(p) minds this time , each of which conducts independent research. homogeneous Hunayn ibn Ishaq was an outstanding fixate and wrote numerous treatises on medicine ( the fact of initial translation is interesting to compare the medical treatises from the fact that prominent thinkers and scientists of the time , as a rule, were both doctors ) . Thabit ibn Qurra translator has written many papers on various topics in mathematics , found yvayas . Works on Euclid and Archimedes.\n\nCollision with other cultures and beliefs contributed to the formation of philosophical system as activities that put forward the functioning of cultural values , because , in the words of Albert Schweitzer , for society , as well as for the soul life. Worldview is without a pathological disorder foreign sense of preference . Need to unloose the dogmas of the Koran hitch theologians ( mutakallims ) on Jewish-Orthodox - Asharites and Mutazila standing for a liberal rendition of religious dogma . The second centering is the philosophers .\n\nFrom the standpoint of the Jewish-Orthodox , the terms philosopher , Aristotelian and heretic , unbeliever were absolutely identical. Until the growing of antagonism between Asharites and proper philosophical system within Islam itself had flagitious differences on aboriginal issues , including the question of preordination . Dzhabrity held an extremely fatalistic position. On the contrary, kadarity indue man with free will and duty for their actions. Release under the aegis of school of thought theology begun al- Kindi , act al- Farabi , who believed that the sacred texts is the mysterious meaning , which requires decipherment and allegorical edition .\n\nMathematical and galactic knowledge of the peoples of the Islamic East in some extent borrowed from the Indians. The earliest treatise translated from Arabic Ind ian ka was astronomical work Siddhanta Brach - magupty . During the reign of al- Mansur in Baghdad were brought two important scientific treatises , one on astronomy, on the other. Mathematics . The latter(prenominal) was used by al- Horiz -ki in the first of its kind text on algebra , which have figures , later called Arab . In the algebraic treatise al- Horizmi traced Babylonian and Syrian influence. astronomic tables Indians also served as the material for development already mentioned al- Horizmi .\n\nWas significantly less influence of Indian philosophy , though, such as in teaching the concept of al-Razi louvre principles of atomism and his kinship with the teachings of the Nyaya - Vaisesika . Atomism was the boilersuit banner of Islamic theologians against Aristotelian . The difference between this form of ancient Greek atomism mediate evidence in favor of its perception is from Indian sources. The meaning of this concept is that the atomistical structure of space, t ime and matter is the stand of transitory constitution of things and the ability to undo the world. Al- Ashari ( 873,935 ) built his possibleness on such premises. Authors orthodox theological treatises , mentioning barahima (ie Brahmins ) and the name of some other little-known sect clearly oppose his position skepticism and rationalism, defend the rights of the testimony, and extrasensory knowledge.\n\nWith regard to the contribution of the Syrians , then , as already mentioned , the Arab world was indebted(predicate) to them for many of the acquaintance with the works of antiquity. But there is other aspect that can not be dismissed. Syrians were carriers of the ancient traditions of the Semitic people and on a large scale to speed the transport of the Arab East Christianity.\n\nThis was the general spiritual atmosphere in which the world was organize al- Farabi.
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