Al-Kindi

Al-Kindi (Abu Yusuf Yakub bin Ishaq (800-870)) - Arab philosopher, physician, mathematician, astrologer, founder of eastern Aristotelian; He adhered to the philosophy of Aristotle. Mystic Sufi, at first were persecuted by the orthodox clergy was legalized al-Ghazali (1059-1111) - the largest representative of the religious-idealist philosophy. In his criticism of the "heretical" and "protivovernyh" views peripatetic Ghazali upheld along with the mystical Sufism Asharites position, refusing, however, to accept their atomistic teoriyu.Odnim of the most influential representatives of Sufism can be considered takzheIbn al-Arabi (1165-1240).

At the heart of the eastern peripatetism lay the philosophy of Aristotle, passed over to the Arabs through the medium of the Syrian translators, partly in the interpretation of the Athenian and Alexandrian schools, as well as other anticheskie teachings, particularly political theory of Plato. Interpretations of Aristotle Eastern Peripatetics opened an opportunity for atheistic and even materialistic concepts. Thus, the position of the double truth, in a hidden form contained in the teachings of the Mu'tazilites, assumed allegorical interpretation of the tenets of Islam.

The founder of the eastern peripatetism was al-Kindi, who was the first in the Arab philosophy outlined the main content of the works of Aristotle. He first presented (by going back to Alexander Afrodiziyskomu classification intelligence) rational knowledge as a communion of mind of the individual to the universal, divine reason. Deism Kindi, his idea of ​​God as an impersonal "remote cause", developed within the framework of neo-Platonic theory of emanation of al-Farabi. Al-Farabi (870-950). The first in the East raised issues of public life. The purpose of man - happiness. To achieve happiness necessary knowledge, will and freedom. Will is associated with a sense of knowledge, freedom of logical reasoning. Only together can achieve happiness. It's easier to do it within their hometown. These his views were reflected in the work "of the views of residents of a virtuous city." In the philosophy of al-Farabi it was basically an idealist.

Solving the problem of the emergence of the world and man of God, he thought, the human soul is an entity totally different from the body, it does not depend on him. However, the activity of the body is impossible without a guiding activity of the soul. The human soul (intelligence) seeks to know the essence of God. Learning is impossible without reliance on the senses. But the essence of the senses it is impossible to know. This can only mind. The mind does not depend on the body. He is passive. It summarizes the sense data. The mind does not depend on the physicality and materiality. He - a pure form, capable and comprehension of what is outside it, he acts and understands the spiritual and cosmic forms, the highest of them - God.

In the XII century the center of philosophy moved to the West of the Muslim world - in Spain. Andalusian its peak, and with it the whole medieval Arabic philosophy reached in the work of Ibi Rushd defended the attacks on Asharites and gas peripatetism ideas and create an independent philosophical doctrine. In rejecting the doctrine of Ibn Sina on the implementation of forms in matter from the outside, Ibn Rushd made with the thesis of the immanence of the forms of matter itself. He also denied the immortality of individual souls, counting only the eternal human intelligence, attached to the action of the Divine mind, which embodies the ultimate goal of human knowledge. An important role in the history of the development of medieval philosophy played Ibn Rushdomkontseptsii dual truth.

Thus, the Mu'tazilites, on the one hand, laid the foundation for a rational geology, on the other - have cleared the way for the emergence of a purely philosophical freethinking peripatetic.

The second life of the muslim philosophy found in Europe - in the activities Averroists and other fighters against the official ideology of Catholicism.

For the muslim world is characterized by a specific approach to the universe.

Muslim scientists have developed the concept of an independent mind. By reason they understand not only the ability of a person, but all the products of culture, language, etc., ie, We saw it in a sense close to the modern concept of the noosphere. In their view, the mind has the following properties:

1. Mind as one of the divine omnipotence and omniscience of expressions of God, in the philosophy of the same creative, active principle and the lawfulness of the world (the mind of the world), is different from the human mind, like the divine, but just like that, and therefore imperfect, flawed.

2. Chelovecheskiyrazum may be a potential, that is, the ability of the existing predisposition to thinking (such as a child), and the current that is already implemented, current.

3. The mind is regarded as purchased - formed through the training system of reasoning, experience, etc., and unacquired identical to the immediate intuition.

In medieval muslim philosophy existed religious mysticism, represented primarily by Sufism. The basis of this doctrine is the belief in the possibility of contemplation of the deity and the end merge with it man, detached from the material world.

A good representative of this line of thought is the medieval Arab philosopher Ibn Sufi-Arabi. For him, God is simultaneously fused with the world, it is inseparable from it and at the same time vnepolozhen it, because it is the order of organizing the world. In one of the works of the philosopher said: "The world order has fully God and fully Creation, for it (world order) - Creation in one respect, he is - God in another way, are the same uniform. It embodied the essence of the form in which he manifested, has embodied the essence of the form of the one who received the manifestation of these things. "

Another Arab philosopher, Al-Ghazali, trying to find a compromise between the boundless faith in the power of reason and doubt in his abilities. In particular, he wrote: "With the help of only one reason it is impossible to cover those issues that still needed to resolve ... the mind is not able to lift the veil over all the problems." At the same time, the mind is able to find answers to at least some questions, and therefore it can not be rejected. " He challenged the validity of the law of causality, then he became a fierce opponent of philosophy ("Refutation of philosophers") and novoosnovatelem orthodox theology ("Resurrection of Sciences faith"). Ghazali was one of the most prominent thinkers of medieval Islam. Researchers also claim that Ghazali influenced Thomas Aquinas, and the whole scholasticism.

Treatise Ghazali contains the basic ideas of the Sufi system: the idea of ​​a mystical closeness to God; Tariq idea - the way to this proximity, which are marked with "parking" symbolize certain qualities; the idea of ​​Sufi ideals of patience, poverty, austerity, love and so on. f. to make religion the object of feelings and emotions, Ghazali trying to "revive" sunnitskiytraditsionalizm, lags behind the requirements of a new life, so he called his work "Resurrection of Sciences faith". Ghazali was the first major thinker of Islam, which questioned the very possibility to know the truth about the world received a complete philosophical expression in his belief system. Ghazali believes questioned by a comprehension istiny.Po these reasons, Ghazali, some researchers call it the precursor of all philosophical skepticism. The causal connection of phenomena Ghazali denies and "Resurrection of Sciences faith". According to Ghazali, the creator and cause of each of these phenomena - Allah. He created a system under which one phenomenon can occur only in the presence of the other.