The author considers the ontological aspects of the philosophy of al Farabi. The article analyzes the problems of existence and nonexistence First real together with the problems of non-existence and First real author reveals problems in the interpretation of the divine being al – Farabi.
When we through thousands years look at clearly appearing face of the first Teacher of the East, having red his thoughts which have reached in centuries, there is a set of questions have been arisen. And not all of them find encouraging, soothing answers. However, if to believe Wittgenstein, the philosophy could be designed entirely from questions, and it would be necessary to avoid building its considerations in harmonious logic numbers of the argument: it is first of all alive process of conversation, philosophizing. al-Farabi therefore continues to speak with us from the historical past, and that his opinion is still important and interesting to all of us, all of us still surround his concept with a plenty, hypotheses and questions.
First real, being self-sufficient, unique, at the same time, by words al-Farabi, isindivisible. Non-being, i.e. the contradiction is alien to its essence, contradiction testifies about imperfection, that something requires for the other life. "All that what have contradiction, imperfectly, and perfection of His life is caused by absence of his contrast". So, non-being is excluded from the sphere of absolute life. al-Farabi, certainly, knows about Ancient Greek variants of the decision of a problem: there is only a being, unity for the non-existence is impossible and, hence, exists only in opinion (Parmenides); there is a being, atoms and non-being, emptiness (Democritus) and, at last, life is a non-existence (Heraclitus). But alFarabi lives in reality of monotheism, Islamic spirituality and his decision of a problem looks absolutely differently. The non-existence angrily and imperfection, by using contrast terms is possible describe only ―undermoon‖ world." If the nonexistence that is inherent to a subject it is imperfection in its existence? [1]. First real does not know a non-existence as "a non-existence and contradictions exist only in undermoon world, and the non-existence is existence of that should exist". Life of First real excludes, therefore module of potentiality, expresses in the module of actuality, being out of time and space. Thus it is necessary to remember, warns al-Farabi that "life is the blessing only when it deservedly", i.e. apprehended and, humanized and it means, that is shined by spirituality’s light [2].
Without knowing contradiction, the Allah not only is unique, individual, but also is indivisible. "It can be only indivisible, and it is really indivisible, it allocates other existing things with unity thanks to which we can tell about any real that it is indivisible" [3]. The unity of First real results, first of all, from a recognition of exclusiveness of his Being. "One of meanings of unity is a special being by means of which any being differs from the other: this meaning allows to tell about being that it is indivisible, because it possesses the Being which inherent only in him" [3]. This position of al-Farabi has deepest sense. Let’s remember that the philosophy vainly tried to explain identity of the human person. Florensky has found out that the logic law of identity А=А is applicable only to things while the identity of the person is explained by superlogic numeral law, unity of spiritual acts, the person’s belonging of the higher reality. That Kant named transcendental unity of apperceptions, providing possibility of uniting of all thoughts under the aegis of one subject, is explainable only from positions of the higher principle marking human chosen destiny the Spirit principle. al-Farabi states this great idea in the terms of Muslim medieval philosophy that, it at all does not belittle its pithiness and weightiness.
Perfection of First real is shown also in unity of intelligible and intellectual. It does not have need in that someone learns it. "He himself comprehends his essence. Because he comprehends his essence, he becomes intelligible and because his essence comprehends him, he becomes intellectual". And al-Farabi explains that First real in any relations does not depend on the steps of being created by him, and they can be neither the reason, nor the purpose of his existence.
In this point there is especially distinct a divergence of his concept with the doctrine of Sufism. By words of Ibn – Arabi, "God from the point of view of nice names which cannot have been accounted, has wished to see their embodied essence or if want, the reincarnated essence (ain) in a certain microcosm which would incorporate all world order (amr) having attribute of existence, and through it to open for himself his secret". God is captured by grief of loneliness, and it needs the person that through him he can contemplate his essence. The person is a pupil of an eye which God peers into himself and in the world, sending him his favor. Ibn-Arabi refers on hadis "kuzej": when Prophet David has questioned God what for, he has created the world, God has answered: "I was the latent treasure, and I have wanted to be known".
al-Farabi insists, however, on other version. If to recognize that God requires the person to satisfy the grief and to find an able to see eye it will belittle his glory and perfection. Perfection means independence and free goodwill, donation, creation of lives, expansion of the zone of perfection. The world knows set of variants of the answer to the designated question: why has God created the person and whether does supreme creator need of that someone named his names and comprehend his essence. N.Berdjaev is closer in his decision to Sufistic variant, asserting that the human is the colleague of God, and the creation of the new sky and the new earth has been continued by God together with the human. Possibility of multi various answers is covered, probably, that the postulate of perfection and self-sufficiency of first real cannot be, basically, logically, theoretically proved (is outside of possible experience the Edging). It is subject only of practical reason (morals, conscience, and freedom). Unconditional reliability of the higher Essence is found there when the person finds out in himself supernatural ability to follow the moral law, even if it contradicts his interests and requirements.
al-Farabi, however, is convinced that his proof is faultless in the logic relation. Without requiring the person for comprehension of his essence, Allah finds out such quality, as wisdom, because all wisdom consists of learning the best things in the best way. And that thing what is capable to comprehend the essence and its nobility, learns the best things in the best way" [3, p.70]. Still ancient Greeks distinguished wisdom from philosophy, calling it cautiously love to wisdom. It needs the Truth, i.e. knowledge of the limiting bases of human life, but these last truth constantly escapes and consequently is called eternal and even as "damned". As soon as the philosophy attempts to become wisdom, it enters on unsteady soil of doubts. Wisdom, fairly confirms al-Farabi divine quality, and without participation of the Lord, the person will not come nearer to True Light.
al-Farabi does not get tired to award First Real by all new and new excellent qualities. Perfection means beauty, magnificence, and "the First real is absolutely beautiful, the most magnificent and decorated... The pleasure tested by the First [real] is the pleasure which essence we cannot comprehend" [3, p.72]. The beauty is treated by al-Farabi as the ontologic characteristic, it is necessary inherent in the Allah. In the western tradition the beauty, as well as kindly, have been separated from truth. In the XX-th century it was found out that the semantic field of culture created by kind unity of true, good and beauty, is broken up ("harm Flowers" Baudelaire, "fine negative" Adorno). Therefore V.Solovjev writes the epochmaking works "the good Justification" and "Beauty in the nature". He restores unity of a matter and spirit, true, good and beauty, asserting that beauty is a sensual phenomenon of the absolute.
al-Farabi names one more quality of divine essence. In an original cause loving is the same, as favorite, admiring is the same, as an admiration subject. He the First loving and First Beloved [4]. East thinker states ideas which will give shoots in various historical and cultural contexts for make a basis of metaphysics of love. The love, as well as other phenomena of culture, is understood, more often, in psychological aspect that misses initial ontological sense of love: Allah is the first truly loving and consequently it emanates love and good fortune and consequently the love" I "to" you" through the third, divine essence is possible.
And one more characteristic of First Real which incorporating all abovenamed: it embodies the Truth, not those splinters, fragments of truth which get on a share of sciences, but absolute, unique Truth in itself. He the first truth. He that allocates with the validity of other things; it self-independent in the validity, without getting it from something other". Here again al-Farabi foreseeing a future distortion of Divine True, and approach of an epoch of gnoseological interpretation of truth, proves the thesis about ontological kind, and existence of the Truth. "The first Real is considered the truth in two relations: on the one hand, because its life is the most perfect, and with another because it apprehends as intelligible... It does not require other essence to be true in quality of intelligible..." [4, p.216; p.229].
In the western tradition the truth has lost the semantic, valuable context and has moved to the knowledge theory. Aristotelian interpretation of true as conformity of concept to the subject, long wandered from the textbook in the textbook while Hegel has not brought a doubt note: whether there is a True, more likely, conformity of a subject to the concept in the spirit of treatment of true friendship, P.Florensky confirms that the true state of the Ontological basis of Truth with all passion, renewing a position of al-Farabi about ontological status of the truth. In Russian, speaks Florensky, the word "truth" occurs from a word "estina» i.e. that exists in truth, under the truth.
The divine essence can be such ontologically unconditional true, life under the truth, only. The first Real is characterized by one more non logic concept magnanimity. It is so magnanimous that shares his Life. Lives, being divided on steps, accept the part of life depending on degree of communication with him [4, p.218]. So, we have recreated words of al-Farabi his understanding, Absolute Life. It the beginning of all beginnings, love, true, Wisdom i.e. embodiment of the sense. It is remarkable that al-Farabi, names First real as alive and the Life in the broad sense of the word. If living on the earth is considered as the live while perceive the world sensually, First Real comprehend himself as intelligible, the most perfect and consequently extremely possesses vitality. "Concept" alive "who covers the one comprehends the best intelligible object of intellection by means of best of intelligence..." [5].
We are not capable completely comprehend the first real." We are too weak, to comprehend and understand it because we are blinded by surplus of his perfection and we are not capable completely comprehend him [6]. Does not recognize alFarabi in these words limitation of reason in its attempts to comprehend Allah? And is there a rapprochement of his position with Muslim mysticism is not planned in this recognition? The more strongly light; our sight is weaker, the rationalist alFarabi does not hide powerlessness of reason in his hopes completely to comprehend the nature of the First Real. And in this recognition the feature of east rationalism which is far from absolutization of reason, its transformation into an idol for worship is most brightly shown. The reason should be more modest, even timid, recognizes al-Farabi. To come nearer to Light of perfection blinding us, it is necessary to get rid to the greatest degree of a matter, coming nearer, thereby, to actual intelligence where there is perfection.
The completeness of being of the first real gives vent through next to steps the Second reasons and Active reason – to the undermoon world. "The second reasons are the reasons of existence of heavenly bodies, from them came substances of these bodies [7]. Their number corresponds to number of heavenly bodies; therefore they are designated by words" spirits "and" angels ". The second reasons, being a source of Life of the subsequent steps, are not self-sufficient and scoop of the life from the first unconditional Essence." The first Real exists for the sake of itself (himself), and other lives exist in it, hence, concern Its substance and to Its life [8]. These reasoning can seem archaic in the light of last achievements of a science. But philosophical doctrine about Life; about first principles and original causes is not settled by scientific theories and hypotheses, and is guided by a philosophical reflexion, and logic. If to say that al-Farabi attributes to heavenly bodies of soul, it is possible to call the modern outstanding scientist and theologian Tejjara de Sharden. He concedes the irreconcilable opponent of the evolutionary theory of Darwin and, without denying idea of evolution, gives it absolutely other interpretation. Evolution is the divine certificate of creation developed in time, and between lifeless and wildlife there is no impassable side. Everything created by God, bears in itself a consciousness potentiality and consequently geogenesis in is psychogenesis, increase and consciousness expansion. How to connect internal and external, energy spiritual and material? The science ignores this question. But it is clear that by the substantive nature they make something single. The consciousness a substance and blood of a life’s development, and evolution is, first of all mental transformation [8, p.54]. In the told aspect it is possible to read differently those fragments from the texts of al-Farabi where he speaks about souls of heavenly
The third step of Life to the greatest degree approached to undermoon world Active Reason. From its existence in its modules the validity, love, wisdom, perfection it is transferred to the person. "Action of active reason consists in care of reasonable animal [person] and in aspiration to give the chance to it to reach the highest step of perfection accessible to it, namely the highest happiness (we will pay attention that the happiness is treated too in ontological sense and contacts perfection and comprehension of first real) [9]. "The active reason, explains alFarabi, takes the same place what occupies the sun in relation to sight and in relation to the person. Thanks to light which proceeds from the sun, sight becomes actually seeing whereas before it was potentially seeing" [10]. "Through Active reason the person joins Divine wisdom. Therefore al-Farabi names his Holy Spirit "or" True Spirit". All named steps of Life an Original cause, the Second reasons and Active reason can be only intelligible, and what, actually comprehended because they are free from a matter, a corporality.
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