ECONOMIC VIEWS OF ABU NASR FORABI.

Аннотация

В статье подробно рассматривается роль материальных потребностей в формировании общества, имущественные отношения, владение имуществом, правильное использование имущества, а также прогрессивные идеи о том, как люди могут жить полноценной жизнью в трудах Абу Насра аль-Фараби. Ключевые слова: труд, мысль, ученый, собственность, человек, материальная потребность, общество, культура, экономика, анализ, мировоззрение. Annotatsiya: Mazkur maqolada Abu Nasr Forobiyning asarlarida jamiyat shakllanishi uchun moddiy ehtiyojlar o‘rni, mulkchilik munosabatlari, mulkka egalik qilish, mulkdan maqsadga muvofiq foydalanish, insonlarni o‘ziga to‘q yashash to‘g‘risidagi ilg‘or fikrlar haqida batafsil yoritilgan. Kalit so‘zlar: asar, fikr, olim, mulk, inson, moddiy ehtiyoj, jamiyat, madanioyat, iqtisodiy, tahlil, dunyoqarash. In the action strategy for further development of the Republic of Uzbekistan for 2017-2021, in the concepts of national economy development of the Development Strategy for 2022-2026, and other draft laws, opportunities were created to encourage the implementation of this rule. Today, as we are concerned about the economic progress of our country and its further development, we should teach not only the adults, but also our youth, who are the successors of the third renaissance, to master the economic teachings of the above thinkers.[1] Abu Nasr Al-Farabi is considered one of the great thinkers who put forward progressive economic ideas in the Middle Ages, a follower of Aristotle, and the “second teacher” who analyzed his works. That is why it can be called the first philosophical paradigm for expressing the issue of economic policy.[2] He was a versatile scientist who worked tirelessly to improve his knowledge, and 65 INNOVATIVE RESEARCH IN SCIENCE International scientific-online conference whenever he heard of a famous scientist in a country, he would go to talk to him and learn from him. He knew more than 70 languages. If Al-Farabi could not understand a work after reading it once, he would read it again and again. A copy of Aristotle’s On the Soul that Al-Farabi had read was found, and in the margin of the book he wrote, “I have read this book a hundred times”, and in another book, “I have read this book forty times, but I must read it again”. Al- Farabi not only read and studied Aristotle’s works, but also wrote commentaries on them. The great scholar Ibn Sina wrote that he fully understood Aristotle’s Metaphysics only with the help of the commentaries written by Al-Farabi. Al- Farabi created a doctrine of material needs that has not lost its relevance even today. In his opinion, human needs are the main reason for the formation of society. “By nature, every person is created in such a way that he needs many things in order to live and develop. He cannot find them alone, and to achieve them he needs a community of people, each of whom will provide some of the things he needs. In this case, each person will be in the same position in relation to others”. Such an understanding of material needs for the formation of society is considered one of the progressive ideas of that time. At the same time, having emphasized the importance of labor and tools in the creation of material wealth, as well as various types of crafts, he sharply opposed slavery. Al-Farabi, like Plato, thought about the ideal system. Thinking about the future, he considered the ideal city to be a city that would exist due to mutual assistance and friendship, which are the necessary and primary conditions for achieving happiness; he expressed thoughts on the possibility of building a single society on the basis of mutual assistance of all peoples on earth, and on the fair distribution of products. He tried to find a connection between logic and grammar, logical thought and its verbal expression. For example, defining a logic object, it shows the following: 1) Possession of talent and with its help a person thinks through concepts, masters science and art; 2) categories that arise in the human soul and are called internal speech; 3) expression that arises in the mind - this is called external speech. Al- Farabi’s interpretation of the relationship between logic and grammar has retained its relevance even today. However, Al-Farabi failed to show the economic basis of this mutual assistance - the necessity of exchanging the products of labor. It should be noted that Al-Farabi relegated economic issues to second place. This is especially evident in his interpretation of the state, where it is recognized that establishing justice and educating the masses are among its 66 INNOVATIVE RESEARCH IN SCIENCE International scientific-online conference main functions. Al-Farabi’s views on property. It is true that the family environment is primarily relied upon to impart this knowledge. [3] Abu Nasr Al- Farabi, reflecting on property, put forward progressive ideas about ownership, its proper use, and self-sufficiency. He states that acquiring property