Bakhtiyarjon Ganiboyev
By: Bakhtiyarjon Ganiboyev
Morality has always been at a high level in the world. Morality was valued as the highest value, and this has not changed over the centuries. During life in society, a person obeys certain normative and moral rules. Ethical elements, developed normative rules on morality can be seen even in the oldest examples of the state. For example, in Ancient Greece, the morality known to the whole world as “Ethics” plays an important role in human development, which is an integral part of society. Morality exists in every society and is reflected in people’s way of life and culture. In the Middle Ages, when issues such as moral norms and their regulation arose in the Islamic world, a number of ethicists expressed their views on this matter. Ibn Miskawayh, a philosopher, historian, physician and ethicist, has a special place among them, and he expresses his views in his works devoted to the moral sphere. The actual issue in his views is that he tries to explain the conflict between religion and philosophy in his time, the basis of morality, and the scope of its formation. Studying the concepts of Islamic ethics is also important for today. In such a situation, Ibn Miskawayh tried to interpret the moral system of Islam and moral systems. He commented on the influence of not only Islam but also other religions on morality. In his works, he covers the moral views of Ibn Miskawayh and writes a number of works dedicated to ethics. Some of his works were written in collaboration with his contemporaries. Although Ibn Miskawayh worked in other fields, he is mainly known as an ethicist.
Ibn Miskawayh “Tahzib ul-akhlaq”, “Tahir al-araq”, “Al-fuzul al-asg’ar”, “al-hikmat al-khalida”, “Kitab adab ad-dunya wad-din”, “Javidoni Herat “, in addition to discussing moral issues, includes works such as “Al-|Havomil was-shamovil” and “al-akhlaq wad-din fi hayoti sha’b” written in collaboration with Abu Hayyan Tawhidi.[1]
In his works, his moral views are evident. His works show that he devoted his life to ethics.
It can be said that Ibn Miskawayh’s paradigm of thinking in the field of ethics has a different style from other thinkers. In his work “Tahzib al-Akhlaq”, it can be seen that the debates about ethics are related to the thoughts of Greek philosophers such as Aristotle, Plato, and Galen. In addition, al-Kindi, al-Farabi, al-Razi and other Muslim philosophers greatly influenced Ibn Miskawayh. By studying these philosophers, he later expressed new moral views. We can see that his views were greatly influenced by Greek philosophers. It is known that philosophy is divided into such types as practical philosophy and theoretical philosophy. Miskawayh includes ethics in applied philosophy.
According to Ibn Miskawayh, the main goal of the science of ethics is the formation of behavior. Behavior is a psychological construct that prompts the mind to act without thinking about its actions. The moral importance of the formation of the mastered behavior is clearly manifested in the conformity of the considered behavior with the criteria of goodness. However, the first question that a philosopher wants to establish is whether morality has changed. Because if the moral structure is innate, it cannot be changed, and in this case moral education has no meaning. At the beginning of the analysis in this regard, Ibn Miskawayh stated that he was a supporter of the idea that any morality that does not directly arise from natural temperament can be changed through education and habit, although he accepted natural morality as a given. At the end of the analysis, he rejects the concept of natural morality based on Aristotle’s idea that any morality can change sooner or later.[2]
While interpreting ethics, he puts forward the idea that the behavior of a person can change from one direction to another. It is clear from his thoughts that morality, that is, human behavior, does not change by itself, and it is certainly caused by external influences.Miskawayh is one of the famous representatives of the mashshayeuna branch. Because Ibn Miskawayh’s moral views can be seen influenced by the views of Greek philosophers, including Aristotle and Plato. Closeness to Aristotle is especially evident in his views. He uses his ideas in his works and in some places he tried to convey his own ideas. He confirms the views given in Aristotle’s “Nicomachean Ethics”, according to which God creates man, the essence of man is God’s will, but after the creation of man, it is up to him to be good or bad in this life, that is, a person in this life determines its own path. However, in some places, his views contradict Aristotle. For example, the fact that he saw the nature of the soul as an example of objective being or substance corresponds to the ideas of Plato.
Commenting on the concept of morality in Miskavahy’s works, he emphasizes that it can be changed through education. It can be seen that in a society where education is properly applied, attention is paid to morality and moral relations are established well.Ibn Miskawayh defines the concept of ethics in the second chapter of his work
“Tahzib ul-Akhlaq”, where the issues of morality and behavior are discussed. Accordingly, morality is a state of mind that allows people to act without thinking. This condition is partly innate and partly acquired through habits. Addressing the popular argument that morality can be changed by education, the author says that he accepts that morality can be changed by education, and in “Kitab ul-Akhlaq” and “Kitab ul-Ma’qulot” by Aristotle, people are improved by education. points out that it is possible to lead to good. According to him, a person who completes his talent in science and morality will earn the right to be described as “small property” and will be the caliph of God on earth. Based on Calinus’ book “Akhloqu’n-nafs”, he criticized the idea that happiness is found in sensual pleasures.[3]
In this process, in his work al-Lazzat wal-Alam, he places the soul’s satisfaction or dissatisfaction with certain situations at the center of moral life. According to him, pleasure is not a return to the natural state. Being satisfied with and open to all phenomena, true material enjoyment is undifferentiated.
Miskawayh says that a person who learns and understands moral concepts can rise to the status of a mediator between the upper and lower worlds. In this process, he confirmed these thoughts with this verse. “No one knows what happiness is in what they do”, “There are things that the eyes have not seen and the ears have not heard. And no human mind can imagine.’ It can be seen from the above points that Miskavayh values education in the formation of morality. A person who acquires the existing skills and theoretical knowledge that is an integral part of ethics, or a carefully designed educational system, tries to prove the Aristotelian idea that it is possible to change the moral views of a particular person or society. .Miskawayh’s ideal happiness is rational happiness. Action, though important and fundamental, is only a means, and is useless if it does not bring one to the ultimate goal. Speaking about the mind, the philosopher refers to the intellectual legacy of the Greeks who came to Islam after the interpretation of the New Platonists. The first stage of perfection, according to him, is the ability to achieve with the help of science. A person who strives for perfection has steps to reach the level of knowing God for this person should be perfect with patientetited.
The second stage of perfection, which depends on the power of human action, is moral perfection, which begins with the distribution of power in human actions related to the “possibility of action”. If theoretical perfection is form (image), practical perfection is matter (substance), and none of these can reach its end (end) without the other, and science is the beginning, action (or work, activity) is the final end. Only if a person acquires knowledge about all creatures and their properties in the way of self-improvement (acquiring knowledge about things, their essence, defining boundaries), he deserves to be called “alami sagir” – a small world. Thus, if a person reaches this level of perfection (scientific level), then he uses his powers in the act of improvement and becomes a universe by harmonizing his inner power and abilities with all his knowledge. Because the image of things becomes a part of its essence. At such a time, in some way, it merges with the universe (together with all the things in it) and forms a single whole.[4]
So, according to Ibn Miskawayh’s thinking, morality is one of the main factors that lead a person to perfection. It can be seen from this that the balance of science and moral standards is one of the reasons that lead a person to perfection.
According to this, Ibn Miskawayh considers morality to be secular rather than religious. According to this, morality is created by society, and it is the rules, procedures and criteria that govern society that form morality. It can be understood that in different regions of the region with a single religion and culture, attitudes to morality may be different and different morality may exist. Also, when talking about morality, he evaluates it as the liberator of human nature from condemnation. That is, if a person’s morals are beautiful, he will free his soul and nature from slavery.edited
Ibn Miskawayh puts God at the source of true and absolute pleasure. In this place, he also connects pleasure with perfection. Because Allah is the only and perfect being, every creature is in love with him. The peak of happiness and true pleasure can be reached with love for him. At the same time, Miskawayh rejects asceticism. Because all the above qualities are formed in the social environment. If we consider a person as a biopsychosocial being, he can live in a different state from society, but it is precisely moral qualities and moral standards that are formed in society, and society educates a person. It is because of this sociality that values are created.
Miskawayh’s moral philosophy, like medicine, served as a tool that restrains the human spirit from evil, prevents them, and preserves and strengthens the soul.
Miskawayh also mentions events that can occur in the psyche and lead to moral violations. In this respect, his views are similar to those of Yahya ibn Adi. They argue that the main moral differences arise from the three competing powers of the soul: lust, anger, and rationality.
If the power of lust prevails in man, he becomes more like an animal than a man, flees from his body, and surrenders his will to sensuality and natural principles. When the power of anger prevails, he becomes rebellious and aggressive. Intelligence is the only power that separates man from the animal kingdom. The perfection of every person depends only on this power, which should surpass the other two powers.[5]
So, the power that regulates morality is the mind.
fields, he became known to the world primarily as a philosopher and
.
In conclusion, Ibn Miskawayh made a great contribution to the field of ethics with his views. Although he created and wrote works in other fields, he became known to the world primarily as a philosopher and ethicist. Even if he does not stand alongside Farabi or Ibn Sina as a philosopher, his achievements can be raised to a higher level. In his ethics, Miskawayh widely uses the principles of Platonism and Mashaeyuna and tries to harmonize it with Islamic philosophy. In this respect, the principles he created are being studied to this day. In his philosophical views and in his moral views, he focuses on reason. And he considers the mind to be the main source of the emergence of a person as a person.
Miskawayh recognizes morality as a force that regulates society, man, and the whole world. He rejects the existing idea that morality is divine at that time and says that morality is social. Because if morality were divine, a single moral standard would be formed throughout the world or within a single religion. Values in society would not be completely different from each other. However, it is not correct to consider morality only as social, because some moral systems can be formed by religious beliefs. But this morality is refined and developed only in social life. The individual is brought up by the existing society and taught to follow moral rules. It follows that morality is formed through existing lifestyles and values. In addition, there are universally recognized moral standards, which can also be seen in moral categories. For example, peace, kindness, humanitarianism, etc., are recognized norms on a global scale.
Ibn Miskawayh literally made a huge contribution to the development of ethics. He created many moral works in the Islamic world under his influence. Among them, Nasriddin Tusi also studied Miskawayh and created his moral eras inspired by him. All this can be noted separately as Miskawayh’s contribution to this field.
Bakhtiyarjon Ganiboyev
Tashkent State Oriental Studies
university. SMT Dari-English
group student
SCIENTIFIC SUPERVISOR: Ahmadjonov N.
References
1.https://www.researchgate.net/publication/331823775_Ibn_Miskeveyh_ve_Egitim_Felsefesi
- https://islamansiklopedisi.org.tr/ibn-miskeveyh
- Abdul Aziz Izzat. Ibn Miskawayh’s moral philosophy and its sources. Cairo, 1946
- History of Islamic Philosophy EDITED BY Seyyed Hossein Nasr and Oliver Leaman First published 1996
- Sulaymonova. CONSIDERATION OF THE PROBLEM OF HUMAN PERFECTION IN THE ETHICAL VIEWS OF SH.N IBN MISKAVAYH VOLUME 1 | ISSUE 8 ISSN 2181-1784 Scientific Journal Impact Factor SJIF 2021: 5.423
- History of Philosophy (Eastern Philosophy) study guide, Tashkent-2013
- History of Philosophy, Study guide Tashkent-2013
[1] https://www.researchgate.net/publication/331823775_Ibn_Miskeveyh_ve_Egitim_Felsefesi
[2] https://islamansiklopedisi.org.tr/ibn-miskeveyh
[3] https://islamansiklopedisi.org.tr/ibn-miskeveyh
[4] Abdul Aziz Izzat. Ibn Miskawayh’s moral philosophy and its sources. Cairo, 1946. –P.319
[5] Falsafa Tarixi, O’quv qo’llanma Toshkent-2013 B.99
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