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Russian and Kazakh philosophy презентация
Содержание
- 1. Russian and Kazakh philosophy
- 2. Russian philosophy
- 3. The central idea of Russian philosophy was
- 4. This was important for the understanding of
- 5. The XIX-XX centuries were the age of
- 6. However, consideration of human problems consists of
- 7. 1. Desire to organize life on European
- 8. Beginning of independent philosophical thought in Russia
- 9. Their way of philosophizing, which contained the
- 10. Spiritual basis for slavophilism was Orthodox Christianity
- 11. Slavophiles have original doctrine of Unity (соборность),
- 12. The opposite to Slavophiles direction, was Westernizers,
- 13. The founder of Westernizers was Russian thinker
- 14. Prominent Westernizers were A.Herzen, N.Ogarev, K.Kavelin, V.Belinsky.
- 15. VLADIMIR SOLOVYOV (1853-1900)
- 16. I. GODMANHOOD 1. God is
- 17. II. FREEDOM AND EVIL -
- 18. Freedom leads a human being away of
- 19. - In egoism, person opposes himself to
- 20. III. LOVE - To overcome
- 21. IV. SOPHIA (God’s wisdom) -
- 22. V. TOTAL-UNITY (всеединство) - The
- 23. NIKOLAI FEDOROV (1828-1903)
- 24. 1. Contemporary humanity is divided into the
- 25. 2. People are brothers and sisters because
- 26. NIKOLAI BERDYAEV (1874-1948)
- 27. Ontologically, freedom precedes God and arises from
- 28. 4. There are two worlds: -
- 29. Kazakh philosophy
- 30. Kazakh society is characterized by philosophizing in
- 31. In the way of nomadic life mythological thinking still plays a huge role.
- 32. Nomadic life requires space and needs a
- 33. - Tengriism - Shamanism -
- 34. In the Kazakh language, wisdom (Danalyk and
- 35. The history of the Kazakh philosophy can
- 36. The second stage is the Kazakh worldview
- 37. Asan Sabit uly (Kaigy) (the late
- 38. In fact, he was not only a
- 39. The tradition of Asan Kaigy existed until
- 40. Main feature of zhyrau is two main
- 41. Another Kazakh philosopher is Mirza Muhammad Haidar
- 42. Muhammad Haidar Duglati’s book contains not only
- 43. Khan’s period lasted from 1456 till 1822
- 44. With the accession of Kazakhstan to the
- 45. In the works of Ybyrai Altynsarin (1841-1889),
- 46. The heritage of Shokan Walikhanov (1835-1865) was
- 47. “Chinese Turkestan and Dzungaria” “Traces of Shamanism
- 48. Main issues studied by Sh.Walikhanov were: Shamanism
- 49. Abai Kunanbayev (1845-1904)
- 50. Against the isolation of the Kazakhs
- 51. Abay defines the relationship between Allah and
- 52. According to Abai, human contemplates the world
- 53. Abai also explained models of spiritually mature
- 54. Values in Abai’s philosophy: Knowledge Investigation of international culture Morality (Адам бол!)
- 55. Shakarim Kudaiberdiyev (1858-1931)
- 56. Three truths: - God - Soul-knowledge - Conscience
- 57. Shakarim realized synthesis of religious knowledge and
Russian philosophy
Слайд 3The central idea of Russian philosophy was to find and justify
special role of Russia in the common history and destiny of mankind.
Слайд 4This was important for the understanding of Russian philosophy, which indeed
has its own special features.
Слайд 5The XIX-XX centuries were the age of enlightenment in independent philosophical
thought of Russia, emergence of new trends in philosophy, demonstrating diversity of approaches to the problem of human.
Слайд 6However, consideration of human problems consists of representatives of various philosophical
directions. Russian philosophy is presented as history of struggle of two opposing directions:
Слайд 71. Desire to organize life on European way – Westernizers;
2. Desire
to protect Russian traditions from foreign influence – Slavophiles.
Слайд 8Beginning of independent philosophical thought in Russia linked to slavophilism. The
founders:
A. Khomyakov
(1804-1861) and
I. Kireevsky
(1806-1856).
A. Khomyakov
(1804-1861) and
I. Kireevsky
(1806-1856).
Слайд 9Their way of philosophizing, which contained the unity of mind, will
and feelings, they openly opposed to Western, one-way (односторонний) and rationalistic.
Слайд 10Spiritual basis for slavophilism was Orthodox Christianity with the positions where
they criticized the classical idealism of Kant and Hegel.
Слайд 11Slavophiles have original doctrine of Unity (соборность), bringing people together on
the basis of higher spiritual, religious values – love and liberty.
Слайд 12The opposite to Slavophiles direction, was Westernizers, who felt that Russia
can reach the same stage of development as the West. Virtue for Russia is to understand Western values and become a normal civilized country.
Слайд 13The founder of Westernizers was Russian thinker Peter Chaadayev (1794-1856), author
of “Philosophical letters”, in which he talked about the cultural and socio-historical backwardness (отсталости) of Russia.
Слайд 17II. FREEDOM AND EVIL - Freedom is the likeness of God
in man, while perfection is the image of God in man.
Слайд 18Freedom leads a human being away of God, but only through
freedom man can return to God.
Evil manifests itself in egoism and suffering.
Evil manifests itself in egoism and suffering.
Слайд 19- In egoism, person opposes himself to other entities; in suffering
person experiences events as the obstacle for the attainment (приобретение) of own goals and desires.
Слайд 20III. LOVE - To overcome suffering, man must overcome his own
egoism
- Goal of love is the transformation of divided mortal beings into integral immortal being, the reception of temporal into eternity.
- Goal of love is the transformation of divided mortal beings into integral immortal being, the reception of temporal into eternity.
Слайд 21IV. SOPHIA (God’s wisdom) - Sophia is the Eternal ‘Feminine (Женский)
soul of the world.
- Sophia occupies a mediating position between the multiplicity of living entities and the absolute unity of Deity.
- Sophia occupies a mediating position between the multiplicity of living entities and the absolute unity of Deity.
Слайд 22V. TOTAL-UNITY (всеединство) - The gradual realization of ideal total-unity is
an ultimate goal of the cosmic and historical processes.
Слайд 241. Contemporary humanity is divided into the learned and unlearned, the
rich and poor. Common task is to restore the kinship (сходство) and unity of mankind.
Слайд 252. People are brothers and sisters because they have one heavenly
Father. Religion is the way to unification.
3. True religion is not an abstract faith in God, but the worship of all our fathers and forefathers since they gave life to us.
3. True religion is not an abstract faith in God, but the worship of all our fathers and forefathers since they gave life to us.
Слайд 27Ontologically, freedom precedes God and arises from nothingness, “non-ground”.
God creates
world from nothingness, but He cannot limit freedom which is prior to God.
God is not all-powerful.
God is not all-powerful.
Слайд 284. There are two worlds: - noumenal world-in-itself which is spirit,
personality, freedom, and
- creativity, phenomenal world, which is alienated from personality and imposes (налагать) general laws and material objects as limitations of human freedom
- creativity, phenomenal world, which is alienated from personality and imposes (налагать) general laws and material objects as limitations of human freedom
Слайд 30Kazakh society is characterized by philosophizing in other forms at the
level of worldview universals that shape human activity.
Main ideological orientation of being among the Kazakhs were based on objective-practical activities.
Main ideological orientation of being among the Kazakhs were based on objective-practical activities.
Слайд 32Nomadic life requires space and needs a portable (переносной) buildings, dynamic
economy, food supplies (припасы), special clothing, etc. Any of these elements of culture are moment of seeing the world, a component of space people.
Слайд 34In the Kazakh language, wisdom (Danalyk and Hakim) is close to
the word of philosophy. In Arabian sources, Hakim was a title for Socrates, Plato, Aristotle. This tradition was taken over by Abay Kunanbayev.
Слайд 35The history of the Kazakh philosophy can be divided into two
periods. The first period is genesis, i.e., the rich traditions of Turkic-Islamic philosophers’ thought, founded by prominent thinkers as Korkut-Ata, Yusuf Balasaghuni, Khoja Akhmet Yassaui, Al-Farabi, Mahmut Kashgari, etc.
Слайд 36The second stage is the Kazakh worldview formation, based on the
creativity of the medieval thinkers. At this time, there appeared the first Kazakh thinkers – Asan Kaigy and Mirza Muhammad Haidar Dughlat Beg.
Слайд 37Asan Sabit uly (Kaigy)
(the late 14th – the 50-s of
the 15th cent.)
was the first Kazakh zhyrau, social thinker, founder of the idea of “Zher-Uyik” (The Land Promised), which became the basic idea of the independent Kazakh Khanate.
was the first Kazakh zhyrau, social thinker, founder of the idea of “Zher-Uyik” (The Land Promised), which became the basic idea of the independent Kazakh Khanate.
Слайд 38In fact, he was not only a thinker, but the originator
of a rationalistic use of the land. The issues of the territory, the rules and principles of public administration, especially the formation of a unified nation – all these issues were raised by Asan Kaigy.
Слайд 39The tradition of Asan Kaigy existed until the collapse of the
Kazakh Khanate. The successors of his traditions were such zhyraus like Kaztugan, Dospambet, Shalkiiz, Aktamberdy, Umbetej, Bukhar zhyrau, etc. If the last Khan of the Kazakh Khanate was Abylai, the last zhyrau was Bukhar zhyrau.
Слайд 40Main feature of zhyrau is two main themes in their creativity:
Power and Heroism. Zhyrau had no legal authority, but he was the mediator between the ruler and the ordinary people.
Слайд 41Another Kazakh philosopher is Mirza Muhammad Haidar Dughlat Beg (Duglati) (1499-1551),
who in his book “Tarikh-I-Rashidi” shows the spiritual unity of Turkic people and traces their relationships to the world civilization.
Слайд 42Muhammad Haidar Duglati’s book contains not only the complete history of
Mogholstan and the Kazakh Khanate. In the book he considers philosophical problems of history; such as the time, destiny, history of religion, evaluation of historical events, the sense of life, the principles of public administration, etc.
Слайд 43Khan’s period lasted from 1456 till 1822 (“Charter of Siberian Kirghiz”).
More than three centuries the Kazakh society existed as a socio-cultural commonality with the system of values, reflected in numerous poems: “Alpamys batyr”, “Er Targyn,” “Er Edige”, “Kambar Batyr”, “Forty Crimean batyrs”, etc.
Слайд 44With the accession of Kazakhstan to the Russian Empire the idea
of secular education was gradually developed. A special role in the distribution of secular knowledge played Ybyrai Altynsarin, Shokan Walikhanov and Abai Kunanbayev.
Слайд 45In the works of Ybyrai Altynsarin (1841-1889), there is no complex
philosophical metaphors. He needed to be understood by the ordinary people. He believed that at the beginning of study, the pupil has to be sure in the benefits of knowledge.
Слайд 46The heritage of Shokan Walikhanov (1835-1865) was that in his writings
it was created cultural-political, public portrait of the late 19th century.
Слайд 47“Chinese Turkestan and Dzungaria”
“Traces of Shamanism among the Kazakhs”
“Regarding the camps
of Kazakh nomads”
“The Kazakhs”
“General view of Dzungaria”, etc.
“The Kazakhs”
“General view of Dzungaria”, etc.
Слайд 48Main issues studied by Sh.Walikhanov were:
Shamanism as a historical phenomenon in
the Kazakh culture
Democracy
Geographical determinism
Democracy
Geographical determinism
Слайд 50Against the isolation of the Kazakhs
Criticized them, who had power
and could not use it
Critique clergy (духовенство)
Critique clergy (духовенство)
Слайд 51Abay defines the relationship between Allah and man through love.
1.
Duty of man is to love the Creator, who created it with love.
2. In addition, a man must love all people as brothers,
3. Man also must love justice, as the good, true path.
These three characteristics of love are at the core of Holiness of man (Imani Gul).
2. In addition, a man must love all people as brothers,
3. Man also must love justice, as the good, true path.
These three characteristics of love are at the core of Holiness of man (Imani Gul).
Слайд 52According to Abai, human contemplates the world through the eyes of
body. The real spiritual understanding is not given to everyone, because the body destroys many abilities of the soul. Emancipation from carnal (плотские) desires means spirituality (sufism and asceticism).
Слайд 53Abai also explained models of spiritually mature person (Tolyk Adam). By
Abai, mature person realizes three things:
Mind,
Heart,
Will.
Mind,
Heart,
Will.
Слайд 54Values in Abai’s philosophy:
Knowledge
Investigation of international culture
Morality (Адам бол!)
Слайд 57Shakarim realized synthesis of religious knowledge and materialism. He also studied
a lot ancient forms of philosophizing.
Problem of human being
Problem of human being
