IBN KHALDUN AND HIS INFLUENCE ON THE DEVELOPMENT OF SOCIAL PHILOSOPHY.

Аннотация

This article analyzes Ibn Khaldun's contribution to social philosophy. It is shown that the historical, economic and political principles put forward in his work have influenced today's social sciences. In particular, how the concept of "asabiyya" and the social cycle theory influenced the development of social structure and state administration are studied. It is emphasized that Ibn Khaldun's methodological approach includes both empirical and theoretical analysis, and his ideas are relevant for today's modern science. Keywords: Ibn Khaldun, Introduction, social philosophy, asabiyyah, historical cycle, state administration, economic theory. Ibn Khaldun (1332-1406) is considered one of the thinkers who occupied a special place in the history of Islamic civilization and Eastern philosophy and social sciences, and his philosophy and theory made a great contribution to the development of modern social sciences. Ibn Khaldun's most famous work is “Introduction”, in which he described the main principles of history, sociology, economics, political science, cultural studies in a unique philosophical approach. bn Khaldun Abu Zayd ibn Muhammad (May 27, 1332, Tunis - March 17, 1406, Cairo) was an Arab historian and philosopher. Follower of Ibn Rushd. In 1349-1375, he worked in high positions in the court of the rulers of Tunis, Fes, Garnota, Boujioya (Algeria). He came to Egypt in 1382 and at the end of his life as a mudarris, he became a judge of the Maliki sect. Some theoretical formulas put forward by famous scientists can be seen in Ibn Khaldun. An example of this is the stages of human history by Karl Marx, the dynamics of the dialectics of conflicts between groups, Marx Weber's typology of leadership, Vilfredo Pareton's rotation of the elite, Ernst Gellner's theory of the pendulum swing can be seen in Ibn Khaldun's theories. Ibn Khaldun was a true Muslim who believed in the afterlife. He insisted that philosophy could not understand the divine. From this point of view, he clearly believed that logical thinking could not fully comprehend all aspects of life. However, it did not prevent Ibn Khaldun from distinguishing the religious and political principles of social organization He used abstraction in an attempt to find important parts of truth and knowledge. He established empiric truth as an important object in addition to 40 ACADEMIC RESEARCH IN MODERN SCIENCE International scientific-online conference the truth acquired by the soul. His methodology was to use an a priori hypothesis using a logical hypothesis. Additionally, he used empiric data where theological and vital. According to Ibn Khaldun, there is a dialectical relationship between the past and the present. He said in a famous proverb that "past and present are alike, water is like water." That is, water falls to the ground as rain, then goes to the river, then evaporates and turns into rain again. Another important thing about Ibn Khaldun is the subject of his analysis. For many, the West has focused on individuality for centuries. For Ibn Khaldun, the group, not the individual, was the defining factor of history. Individuals are rarely the greatest forces in history, unless they are divinely inspired. Indeed, for Ibn Khaldun, the individual was practically neglected as a philosophical topic. Ibn Khaldun's understanding of sabiriya is very complex and multifaceted, and sabiriya is a mechanical unit. Ibn Khaldun stated that there must be some factor, some motivation for the ego, that cooperation should exist among some people on a larger scale than others. This factor is called asabiyyah, a word borrowed from its classical use, and the word itself gives a new positive meaning. The group to which a person feels closest is his clan or tribe, to which he is attached people of common descent. But politically nervousness can be shared by people who are not related to each other by blood ties, but as members of a group through long and close ties. Ibn Khaldun: "Blood ties make a person love his relatives and blood. No harm to relatives. Even destruction is not enough" Why do people have common behaviors? What are the main dynamics that create and empower state-like political structures? What keeps society going? Ibn Khaldun answered these questions using the same tool concept - asabiyyah. Can neurosis be used as a fundamental, instrumental, and functional concept for the social? Are there many nationalities and nationalities, different cultures and ways of life in Turkey and the European Union? According to Ibn Khaldun, nervousness is a natural phenomenon when there are few blood ties at first. When the number of a group with close blood relations increases, then the phenomenon of blood ties does not reflect the truth, but instead becomes a delusion, believed by the group. People in the group fall into the illusion of close blood ties, but in reality they no longer exist. At this time, Ibn Khaldun emphasizes that blood ties are not so important. Having tru