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Rustamov Ilhomidin Abdukadirovich, Senior teacher, at Fergana branch of Tashkent University of Information Technology E-mail: irustamov1973@mail.ru
ROLE OF AVICENNA'S PHILOSOPHICAL DOCTRINE TO DEVELOP THE WORLD OUTLOOK OF YOUNG GENERATION
Abstract: during the period of the new reforms, the national spirit, panhuman character, spirituality, their participation in the spiritual well-being of the society, assures them to grow up harmoniously developed people. In today's reform process, the education of harmoniously developed youth is of historic importance. It is impossible to deny that the use of remarkable ideas of our great scholars in the sphere of science and education is of great importance for the new reforms, for the upbringing of the younger generation. Of course, in the process of today's development, a broadly usage of the ideas of great thinkers such as Abu Ali ibn Sino, Abu Nasr Farabi, Abu Rayhon Beruniy, Alisher Navoi, on education and upbringing of young people gives positive results in the issues related to the improvement of education and social outlook of the youth.
Keywords: philosophical doctrine, world outlook, young generation, education, personal development, upbringing.
Historical experience shows that the real wealth of soci- perfection in society. Ibn Sina develops these ideas and forms
ety is the human race. Therefore, President of the Republic of Uzbekistan Shavkat Mirziyoev notes that "The names and rich heritage of great thinkers who came out in this blessed land such as Imam Bukhari, Abu Ali Ibn Sina, Muhammad Narshahi, Abdukholiq Gijdivani, Mirza Said Kulol, Hodja Orif Revgari, Bahawuddin Naqshband, are famous in the East and West [1].
One of the peculiarities of the time when the great scientist Ibn Sina lived was that in the 11th century, a certain level of development of culture and science was achieved on the territory of our country, and this, in turn, had a positive impact on the process of the Eastern Renaissance. The views of the scholar given in his works and treatises, on solutions to complex social issues like education stand out being of scientific, realistic, theoretical, and practical importance. The scholar discusses the methods and educational rules in the system of shaping the physical, moral and ethical world of children. At the same time, the scientist pays particular attention to the personality of teachers who play an important role in the education of harmoniously developed generation, as well as their moral, educational and physical qualities. Ibn Sina states that if the laws that are compatible with all members of society are accepted, there cannot be any injustice. Members of the community must be punished if they allow injustice [3].
There are valuable thoughts about the role of art in society and human life in Ibn Sinavs doctrine. The aesthetic and social considerations of the scholar are an important part of his work called 'Love'. In this work, the scholar made scientifically grounded statements about the expression of love and the existence of physical objects. It is well known that people seek beauty through love, and beauty, in turn, is an expression of
his social utopian views. According to the scholar, the basis of the development and perfection of all beings is love. Because of love, there is a positive development in all aspects of society, and there is a movement. In this respect, the scholar emphasizes this aspect of a person's aspiration for social progress and improvement ofbehavior. Therefore, Ibn Sina considers love as a human aspiration for growth and development. The views of Ibn Sina regarding ethics are discussed in the following allegorical books: "The Book of Healing", "The Book of Guidance and Advice", "The Book of Knowledge", "Gift", "Salamon and Ab-sol", "Yusuf", "Treatise on Household", "Treatise on Love". Ibn Sina investigates ethics as a special science that is theoretically determining the boundaries of good and evil, which is essential to human well-being, in his view, the aspiration to goodness is given to human being from birth, which is reflected in his constant attempt to develop. It is this aspiration that drives people to good qualities. That is why goodness is the manifestation of the essence of spiritual perfection in the social life. He says that good and evil are manifested in all human movements, that is, in some cases the results of goodness can have negative consequences, as well as good behavior can be gained through negative actions. Therefore, relationships between good and evil play a crucial role in human beings, and in each case, they can either increase or decrease in human activity. According to Ibn Sina's doctrine, pleasure is the result of achieving goodness, and sorrow is, in its turn that of evil. Human beings should be aware of the content ofboth, namely, good and evil are relative notions. Moreover, people are fond of good food, nice clothes, and diverse entertainment, according to ethics of hedonism. At the same time, this situation is in harmony with good
Section 18. Philosophy
actions. It is important to note that the inner pleasure plays an important role, as this is achieved through enjoyment of social life being healthy, and satisfaction of his minimum desires The manifestation of the true goodness and the evil in human life can be seen in his actions, honest intentions, and fair decisions. For this reason, the scholar emphasized the fact that negative actions by a human being are a sign of his indecent intentions, imprudence and injustice. Such human qualities are formed by the influence of the environment which allows them to be loyal to moral duties, or vice versa [4].
Ibn Sina studies the negative aspects of spiritual development, and criticizes the ignorance and greed that people experience. He notes that people who are free from these negative feelings can be trusted in life.. A jealous person can never be calm, reasonable, or happy. Also, human knowledge, and attempt to gain superior intelligence are moral and ethical peculiarities that are characteristic to people. Another negative aspect in person's moral condition is egoism. A selfish person is unable to know or understand the true nature of things and realities. Such a person puts his desires ahead of realities of the universe, and, as a result, does not deeply comprehend the world from moral point of view, and thus avoids the truth.
Ibn Sina criticizes anger and cruelty, of one of the emotional states specific to a human being. He also notes that not being able to control anger leads them to a detrimental moral state, making them be like a wild animal. Angry and cruel person does not see the spiritual world; he/she does not notice the beauty living one-sided life only for his body. The most severe punishment for an angry man is the wrath of God. To avoid this situation, a person must try to control anger, and to attain maturity, it is best for him to be generous, to be superior to anger, and even to respect those his offenders. The most important quality of a person who is a superior being is reflected in generosity. The attempt to have a good character is a purposeful action, and desire for evil is a negative quality [5].
Being perfectly aware of the human being as living organism, the scholar notes that human life and health are systematically associated with death. Due to this fact, scientists may not have been able to clarify the true nature of human health so far. The concept of joy is also relative, because it is related to the opposite content of grief. As a great scientist, Ibn Sina thoroughly studies human nature, and infers that people can not have true friends as spiritual and social entity. Since everyone is connected to each other with thousands of invisible threads, relationships can not be entirely gracious and impartial. Everyone should be well aware of this fact as the result of history of social development and social life [4].
The scholar thoroughly discussed the essence of good and evil, one of the main categories of ethics. In his opinion, detestation or avoidance of evil is the beginning of good. But for sins,
crime, and offenses committed by man, there would be only positive relationships among people. In reply to the question "Who is an immortal person?", he says that it is a person who deserves the name of the true man, who has positive ethical and moral qualities, and who is on the path of spiritual perfection. It is desirable for a person to maintain his average position on a regular basis; if this balance is disrupted, the great attribute given to him loses the purity in relationships; he gets deprived of the great name of man, and falls into abyss longing for wealth, and thus, becomes similar to an animal. It is with this relationship that the scientist points out that material wealth in the human race can drift human beings away from the human relationships and make them similar to a wild animal. If a man's aspiration for a sweet and luxurious life increases, he loses his knowledge and understanding of the truth. The scholar considers goodness and generosity to be the most important ethical qualities of the human being, and notes that who is free from these qualities is deprived of important moments in his life. He states that a person should emphasize three things in actions: first of all, not going beyond the will of God, secondly, following what wise people say, thirdly, to fulfill what their parents tell them to do.. At the same time, to what extent a person is educated and ethical is reflected in his kindness, respect, and attention towards his parents [6].
In his philosophical doctrine, Ibn Sina asserts that the development of society is directly related to the rise of moral and ethical culture and human dignity. Human society and human relationships do not develop without features, such as high spiritual ethos, humanism, and human values. Disrespect for spiritual culture, ignorance of moral values, leads a person to misery, destroys the principles of human life. Corruption, propaganda of violence, and immorality are the forces that have a detrimental effect on spiritual culture [5].
Thinking about the need to follow the universal values in ethical issues, Ibn Sina and wrote about his own approach. According to the scholar, one of the most important aspects of a person's life is to seek a moderate life, by eating low, sleeping and speaking less. Going on with this opinion, the scholar notes that a wise man does not speak too much, listens a lot, follows reasonable advice, and understands the truth [6].
It should be noted that the above mentioned ideas by the great thinker consist of generalized thoughts about the concept and essence of a clever person. A wise person speaks less, whereby spends more time on learning, studying the human life and actions. People were born as human beings, but to be worthy of the title of "man", they need to work worthily. That is why every person creates his destiny. His happiness or misery in his life depends on him. The scholar considers that the cause of misery and poverty should be sought out from laziness, immorality, ignorance, and greediness. Achieving creativity through honest
work defines the basic content of human life. Labor, being the decoration of society, is the main source of life, In Ibn Sina's philosophical doctrine, during their lifetime, it is imperative for people to work hard to attain moral and spiritual perfection. An effort to attain beauty is a universal law that is inherent in the existence. Everything surrounding us is subdivided into groups, which are subordinate to organic and inorganic substances. People are different from each other in terms of perfection. Some people say that the majority of people live in misery, while others are at the top of perfection. Therefore, they should always strive to achieve perfection [3, 6].
It should be noted that for those who start their own life, harmoniously developed people in social life can serve as the role models. In this respect, the scholar explains the essence and peculiarities of the ideal person. According to him, the ideal person must have three important qualities: firstly, a clean soul and belief in God; Secondly, it is the person who is seeking goodness, the one who supports generosity; Thirdly, deep knowledge. Human trust consists of a profound insight and it is the basis of the human heart. Trust is a person's inner world, his perceptions, his inner experiences, spiritual enlightenment, and confidence in goodness, happiness and his own destiny. That is why trust is of particular importance with its vitality and creativity. It turned out that Ibn Sina did not contradict science and trust to knowledge and belief. The ideal person, according to his understanding, is a person who has a profound knowledge and a clean heart, the one who believes in God. In this approach, faith in God and aspiration to secular knowledge are clearly interrelated. The scientist believes that such people should be the advisers, leaders for other people. They constitute a minority in life and are the power that ensures the advancement of moral enlightenment. One of the most important features of an ideal person is the love of the members of the community, their openness, and respect towards him. According to the the scholar, the concept of good and kind person does not remain abstract. After the personality of an ideal person is described, the qualities of a generous person are also characterized. A generous person is in an impartial relationship with others, free from egoism, and narcissism, and never expects any reward or benefit. Those
who seek out evil are immoral, and those who do good are pure in heart. In this connection, considering the knowledge of the ideal person, the scholar notes that the one that is only acquired through intuition and thought, is a complex of unstable knowledge and it is necessary to have certain conditions, time and means to acquire [5].
According to Ibn Sina's ethical dpctrine, constant learning and knowledge of the world is a moral quality that elevates a person because human beings are different from other creatures so as to know the truth. Therefore, the scientist recommends that his disciples learn knowledge. Ibn Sina points out psychological forces in man to be the source of positive and negative actions. These powers are present in the human being, and moral and spiritual features in him are derived from life. Through personal tactics and positive reflexes people should strengthen their health, as well as manifest themselves in a particular manner, because the habits are the second most important feature of man. It is possible to observe such positive states in the actions ofwise leaders and intelligent people, as they appear in the moral qualities of life through human habits. The scientist also thinks that the leaders, who urge negative behaviors, are among the worst people in society [5, 6].
Ibn Sino, the great humanist philosopher of the Renaissance, notes that when human beings consciously tame the animal desires by their intellect, they start off towards happiness and spiritual perfection. At the same time, the happiness of man is achieved when combined with the moral qualities and good intentions of his heart. The scholar considers that it is not wealth and reverence but profound knowledge that raises us as a morally rich, enlightened person.
Th first President of the Republic of Uzbekistan Islam Karimov, highly valuing the heritage of our ancestors, said: "The invaluable heritage of past scholars has shaped the spiritual and psychological mindset of many generations and it still has influence on them" [2]. National and moral values have a great educational force in upbringing young generation. Loyalty to them ensures our uniqueness in the world as a national unity. Our language, traditions, customs and traditions are not merely a legacy of the past, but the condition on which we are supposed to realize ourselves.
References:
1. Shavkat Mirziyoev. We will build our great future together with our brave and noble people. - Tashkent, "Uzbekistan",-2017.
2. Karimov I. A. Uzbekistan on its own way of renewal and progress.- Tashkent,- 1992.
3. Irisov A. "Salomon and Ibsol" by Ibn Sina.- Tashkent: Science,- 1980.
4. Ibn Sina. "Philosophical stories" - Tashkent: Publicity Literature,- 1963.
5. Ibn Sina. "Selected philosophical works" - Moscow: "Nauka",- 1980.
6. Irisov A. Abu Ali Ibn Sina's life and legacy.- Tashkent. Science,- 1980.
