| Autor: |
Yerzhanov, Yerkebulan, Marzhan, Alikbayeva, Aliya, Omirbekova, Samal, Kaupenbayeva, Akbota, Seisenbayeva, Khairuldayeva, Aisulu |
| Předmět: |
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| Zdroj: |
Pharos Journal of Theology; Jan2024, Vol. 105 Issue 1, p1-14, 14p |
| Abstrakt: |
The unity of man and nature is associated in many philosophical currents with different levels of world unity. This is especially true of al-Farabi's concept of the world under the moon. Although ontological problems are posed at a high level in the concepts of space and time in modern philosophy and classical physics, they become functions of infinity, which are absolutely separate from man. Of course, there is a mutual creative activity and inseparable unity of man and the world, which should not come as a surprise after the concepts of "light world" and the twin of man and the world in Kazakh culture. Here we can talk about the correctness and falsity of the world around the ancient man of the East, about the "maya" of his world, but the path to man - the real Tao - becomes clear from the moon, and the external being - the landscape in motion. only. It is possible to say that cognition in these cultures is whole, specially reflected; it does not divide the world into parts, it does not study it in detail, it does not lose the "colors" of the world, it is not rationalized; where attempts to blindly conquer nature are irrational, and so on. [ABSTRACT FROM AUTHOR] |
| Databáze: |
Complementary Index |
| Externí odkaz: |
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