Assyl Tuleubekov

This paper describes the forms of intellect presented in the philosophical doctrine of al-Farabi. The famous thinker and scholar of the Middle Ages, Abu Nasr al-Farabi, is known not only for following the philosophy of many ancient thinkers, such as, especially, Plato and Aristotle. Based on the achievements of ancient thinkers in the field of ontology and epistemology, al-Farabi developed an original conception of cognition and human intellect. A specific feature of the Farabian tradition of studying the intellect is that he offered a deeper connection of the mind with ontology and the natural causes of the emergence of intellect. Thus, al-Farabi puts a special emphasis on the cosmological nature of human intellect.

Presented coursebook “Introduction to Philosophy” contains information on main philosophical themes. This book corresponds to the Program of Philosophy, approved by the Ministry of Education and Sciences of the Republic of Kazakhstan and accepted as a standard one for the state higher education institutions.
The coursebook consists of introduction, two chapters, dictionary and references. The introduction describes philosophy as an educational subject that gives every human common image about main key points and problematic issues which come as the object for philosophical consideration. The first chapter considers the periods of the development of philosophy from the appearance of early outlook questions, thoughts, and edifices till the developed doctrines and systems of the current worldview. The second chapter is dedicated to some main problems and categories which in their combination construct rather complicated system of philosophy presenting through it the understanding of philosophy in the modern age, in general. The dictionary is addressed on explanation of complex of philosophical concepts and idioms.
The coursebook is done for students who are interested in getting knowledge and thinking experience on philosophy, for teachers and instructors are aimed to teaching and increasing their professional skills, and for those who love thinking and dare to be wise.

Aristotelian corpus written by an unknown author who claimed himself to be Aristotle. Belonging of this treatise to Aristotle was questioned in late antiquity (e.g., by Proclus). The inauthenticity of this text was nally set by Erasmus of Rotterdam. At present, it has been argued that the treatise was composed before 250 BC or between 350 and 200 BC. Nevertheless, it was popular throughout the late Greek-Roman philosophy and the Middle Ages (as it can be seen by the large number of copies, as well as the numerous translations into Latin, Syriac and ancient Armenian languages). At the beginning of the XX century, this treatise was usually attributed to the school of Posidonius (Late Stoicism), especially in the natural sciences descriptions in it. However, assessing the treatise objectively, it should be noted that On the Universe has little ideas associated with the doctrine of Posidonius. First of all, it is too elementary, and the general philosophical issues within are considered in general Platonic tradition. So, in this research, there will be oered a comparative analysis of the main ideas in On the Universe with the Aristotelian Metaphysics and the ideas of Posidonius on ontology.

My article is aimed at studying the ontological states of consciousness. A fundamental condition of consciousness as a phenomenological flow is the time and ontic essence of human existence. According to the first thesis of my research, through time consciousness states the fact of its existence, and organizes the process of duration and awareness of experienced situations. According to the second thesis, human determines ontic state of his consciousness in the process of continuous thinking. According to the third thesis, intentional being is most possible for a human being and in this regard intentional being corresponds to the perspective perception of the facts of being. According to the fourth thesis, the intentional nature of consciousness transforms man into a mental and cognitive monad. First thesis. Consciousness is a dynamic flow of experience. All what actually confess to a certain point, is only a small portion of the consciousness flow. Subjectivity itself involves a huge amount of unconscious processes, our past mental states. All this is extremely complex and constantly changing flow of consciousness is one of the last foundation on which rests all the cognitive and practical activities of human. Experiences of consciousness cannot be viewed in isolation, because they are inherently dynamic intentional entities, in their totality constitute a diverse flow of consciousness. Investigation of the basic structures of consciousness involves the selection of those elements that comprise these structures. Such a foundation in phenomenology is a simple sense perception, from which we can justify all other acts of consciousness. Every intentional experience includes two components: cogito – activity of Me (this includes all forms of intentional activity of the subject, for example, his interests) and cogitatum – intentional unity, which means the reality. In cogitatum results of active consciousness and its noethic creativity concentrated. Synthetic activity of consciousness is resulting in cogitatum. Thanks to temporarily intentional acts of consciousness it appears securance in the real existence of objects. The essence of such acts is that they view the world as existing before human begins to ascertain the existence of individual things. Typically, the existence of the world is perceived as self-evident, as is typical primarily for everyday human activities. In this regard, for human time is considered as an ontological condition of perceiving things as pre-existing in the world. Second thesis. Ontic in human stands his ontological presence in the world of things, processes, and phenomena. But this does not mean that human perceives the ontic origin in full. He can only approach to understanding the ontic origin in terms of his ongoing process of thinking. But ontic appears as a mental horizon, which means the belonging of human to the world of being. Therefore, the ontic in man is directly linked not only with the phenomenon of thinking, but also with such its attributes, as continuity, cognitive status, which provide the performance of cognitive activity. Third thesis. Consciousness is considered as a " consciousness of something " , and even in the absence of real or ideal objects consciousness always has certain content. The concept of " intentionality " is differently interpreted in phenomenological theory. The most developed of the phenomenological concept of intentionality is Husserl's interpretation, according to which mind corresponds, in fact, to intentionality. Intentionality is a quality of mental phenomena, which characterizes the attitude of the phenomenon to its content, which means the orientation of the psyche to its immanent objectivity. Intentionality of consciousness means, in essence, the objectivity of any act of consciousness. In this regard, human has a degree of intentionality, which suggests correspondence of the content of objective things with the content of things in mind. In the philosophy of Husserl, in fact, there is ontologization of intentionality, since intentionality is considered as a force that coordinates and synthesizes the most diverse acts of consciousness underlying the constitution of subjects. Nowadays the problem of intentionality, understood more broadly than the intentionality of consciousness, is one of the most important and, moreover, highly complex, scientific issues. This problem is actively discussed today not only in phenomenology, but also in analytic philosophy, whose members seek to analyze the nature of the correspondence between objective reality, perceived by human

This paper presents a comparison between the state polities in the Plato’s philosophy of the Ideal state and the Al-F􀀁r􀀁bi’s doctrine of the Perfect city. Both Plato and Al-F􀀁r􀀁bi refer to the concept of blessing in a form of virtue in their theoretical constructions of the ideal state polities. The phenomenon of blessing was always an object of socio-political searches. So, the authors of this paper carry out a historical review of blessing in the doctrines of such famous philosophers as
Confucius, Aristotle, St. Augustine, Al-Kindi, Averroes, John Locke, etc. In the comparison the Plato’s philosophy of the Ideal state and the Al-F􀀁r􀀁bi’s doctrine of the Perfect city, the main attitude is paid to the criterion, which promote interoperability between official government and a particular man. They are as follows: hierarchy, upbringing, justice, and laws. This line of the criterion in frames of one state comes as factors that provide the personal enhancement of a man, who can organize his own life-world in accordance with the surrounding social reality. Taking into account that any sort of advanced society is based on a rigorous architectonic hierarchy, the process of upbringing of a man is directed toward such a type of society, in which the common moral norms fully appropriate to the spirit of the social justice and political laws. In conclusion, the authors of the paper consider some aspects of ‘virtuous religion’ of Al-F􀀁r􀀁bi’s book The Attitude of Philosophy to Religion. So, if Plato considers a pure philosopher to be the most perfect
ruler of the Ideal state, Al-F􀀁r􀀁bi believes that the philosopher with religious and spiritual orientation can carry out the same role in the Perfect city. In summary, the whole paper is intended to disclose the role of the comparative analyze of the ancients city-states in consideration of contemporary socio-political systems.

Данная работа посвящена изучению вопросов, касающихся тео-ретических достижений и последующих выводов из таких важных на сегодняшний день научных разделов, как квантовая механика и ре-лятивистская физика. В работе рассматривается глубокая взаимо-связь между физическими эффектами квантовой и релятивистской физики и их философской интерпретацией. В целом, предлагаемый труд нацелен на осмысление законов объективного естествознания, в рамках которого обозначены квантовые и релятивистские условия натурального сознания.
Книга адресована широкому кругу читателей, интересующихся вопросами научной онтологии, теории сознания, эпистемологии и, в общем, актуальными проблемами метафизического характера.

This manual for master students presents material on the main historical periods of the emergence and formation of scientific knowledge, and provides a philosophical analysis of science. It also considers the intellectual activity of scientists and thinkers who, in the process of long searches and accumulation of knowledge about the surrounding reality, tried to see in nature certain regularities, a kind of deep expediency and natural beauty. Scientific searches of scientists are described in inseparable connection with the peculiarities of the historical and cultural environment in which they lived and worked. The scientific material is presented in the strict logic of the development of science and its connection with other forms of social knowledge.
The manual is addressed to a wide circle of ones who are interested in the emergence of ideas and concepts, the development of theoretical and rational knowledge, the foundations of ontology of the universe and, in general, the history and philosophy of science and its issues.

В представленном учебном пособии излагается материал по основным историческим периодам возникновения и становления научного знания, а также дается философский анализ феномену науки. В нем также рассматривается интеллектуальная деятельность ученых и мыслителей, которые в процессе длительных поисков и аккумуляции знания об окружающей реальности пытались усмотреть в природе определенные закономерности, некую глубокую целесообразность и естественную красоту. Научные поиски ученых описываются в неразрывной связи с особенностями исторической и культурной обстановке, в которой они жили и творили. Ученый материал излагается в строгой логике развития науки и ее связи с иными формами социального знания.
Работа адресована широкому кругу читателей, интересующимися вопросами возникновения идей и концепций, развития теоретического и рационального знания, фундаментальных основ онтологии мироздания и, в целом, историей и философией науки и ее проблемами.

В представленной работе рассматривается взгляд на социальную действительность с позиции субъекта социального познания. Субъект социального познания определяется в качестве социальной сущности человека. Структура социальной действительности понимается через категориальный анализ понятий социального бытия, социальной непосредственности, социальной действительности и социальной реальности. Также рассматривается трансцендентальное Я, понимаемое как чисто человеческое, полагаемое в качестве возможности определенного синтеза социального и несоциального. Основная мысль данной работы сводится к двуединой сущности человека – преходяшей потенциальности субъекта социального познания и актуальной способности воздействия субъекта на внешний социальный мир.
Работа адресована широкому кругу читателей, интересующимся вопросами теории сознания, феноменологии, онтологии и, в целом, философскими проблемами.

Онто-эгология – это суждение  о том, что мир есть, человек есть в мире, мир есть в человеке, и человек в мире ровным счетом ничего не означает, кроме как проявленной действительности. В онто-эгологии человек отсутствует как «универсальное» антропное явление: человек просто есть, так же как есть дом, в котором он живет, или мысли, которыми он пользуется. Онто-эгология описывает проявленное и судит о нем. Если бы философы имели смелость признаться в том, что они, в основном, занимаются все-таки описанием действительности, прокладывая себе путь в тени происходящих событий, им было бы намного легче создать в дальнейшем прикладную нормативную философию, даже если она была бы лишена какой-либо системности. Онто-эгология не претендует на системность. Если система в чем-то присутствует, то она так же есть в мире вещей, явлений, событий и т.п. Наличие системы в онто-эгологии не имеет ровным счетом никакого значе-ния. В ней подчеркивается лишь некоторая важность нескольких понятий, таких как онтос, эго, сознание и другие. Данное учение не обо-шел тот факт, что его надо было как-то назвать. Название ему дано, так как это учение уже существует как некоторый нарратив в общем пространстве семантического изложения. К тому же, в названии учения есть «логос». Однако надеюсь, что на этом жизнь значимости «логоса» в рамках онто-эгологии заканчивается.

Medieval Islamic philosophy is one of the most important stages in the history of philosophy. Essentially, the Islamic intellectual history began with the formation of Islam, that is, in the early VII century. The Muslim faith in itself was a product of correlation of the Arab culture, Christian and Jewish ideas, which had been widely spread in the Arabian Peninsula by the end of the VI century. Along with the expansion of the borders of the Arab Caliphate, the Islamic faith gradually spread throughout the vast territory of North Africa, the Balkans, Central and South Asia, reaching the easternmost borders of Southeast Asia. In addition to the spread of purely Muslim principles among the local population, Islam itself, in turn, has been enriched with the religious and spiritual principles of local cultures and civilizations. In this regard, modern Islam that has reached our days differs in many respects from the primary doctrine formed by Prophet Muhammad at the initial stages of the formation of Islam.

Despite the fact that there is more than one century between the Middle Ages and the modern age, this does not take away the direct or indirect continuity between them. Even if within the same discipline medieval and modern thinkers thought differently, we can still find a lot in common in their thoughts and concepts. And it should be noted that the deeper and broader the scope of their mental activity, the closer thinkers of the Middle Ages and modern times become. These words are also true in relation to two prominent philosophers – Abu Nasr al-Farabi and Kazimierz Twardowski.