{"id":47076,"date":"2025-12-05T09:15:09","date_gmt":"2025-12-05T04:15:09","guid":{"rendered":"https:\/\/www.bukhari.uz\/?p=47076"},"modified":"2025-11-28T12:21:18","modified_gmt":"2025-11-28T07:21:18","slug":"suqrot-falsafasida-komil-inson-konsepsiyasining-ratsional-talqini","status":"publish","type":"post","link":"https:\/\/bukhari.uz\/?p=47076&lang=oz","title":{"rendered":"SUQROT FALSAFASIDA KOMIL INSON KONSEPSIYASINING RATSIONAL TALQINI"},"content":{"rendered":"

Antik davr faylasufi bo\u02bblgan Suqrot mil.avv. 469-yili Afinada tug\u02bbilgan [10]. Mutafakkir falsafa fani rivojida muhim rol o\u02bbynagan. U\u00a0 Afina demokratiyasining inqirozga yuz tutgan pallasida yashab o\u02bbtgan. Mazkur davr faylasuf shaxsi va ijodiga katta ta\u02bcsir o\u02bbtkazib, uning ko\u02bbp qirrali, murakkab va betakrorligini ta\u02bcminlashga xizmat qilgan.<\/span><\/p>\n

Suqrot hayoti, faoliyati va ilmiy merosi ilmiy jamoatchilik orasida katta qiziqish uyg\u02bbotgan. Zamondoshlari tomonidan olim ijodiga oid ilk asarlar yaratilgan. Tarixchi Ksenofontning \u201cSuqrot haqida xotiralar\u201d, Platonning \u201cSuqrot appologiyalari\u201d, \u201cDialoglar\u201d, F.X.Kessidining \u201cSuqrot\u201d, S.A.Jebelyovning \u201cSuqrot. Biografik ma\u02bclumot\u201d [1], Ye.N.Orlovning \u201cSuqrot. Uning hayoti va falsafiy faoliyati\u201d kabi asarlar mutafakkir hayoti, faoliyati va ilmiy qarashlarini tadqiq etishda muhim manba bo\u02bblib xizmat qiladi.<\/span><\/p>\n

Maqolada ilmiy bilishning tizimli va qiyosiy tahlil, analiz, sintez, dialektika va sinergetika kabi umumfalsafiy usullaridan hamda tarixiylik, mantiqiylik, obyektivlik tamoyillaridan foydalanildi.<\/span><\/p>\n

Suqrot falsafiy ta\u02bclimotining shakllanishida \u201csofistika\u201d deb atalgan intellektual hodisa muhim rol o\u02bbynagan.\u00a0 \u201cSofist\u201d (sophi-stes) atamasi \u201custa\u201d, \u201cmohir\u201d, san\u02bcatkor\u201d ma\u02bcnosini anglatgan [2:97-98]. Ushbu atama hunarmandchilik va badiiy san\u02bcatning biron turi bo\u02bbyicha maqsadga yo\u02bbnaltirilgan professional ilmiy-amaliy faoliyat namoyandalariga nisbatan qo\u02bbllangan. Biroq keyinchalik mazkur istiloh narsa-hodisalarning xususiyati va mohiyatini amaliy hamda nazariy jihatdan anglashga yo\u02bbnaltirilgan ijodiy tafakkur sohiblariga nisbatan ishlatilgan.<\/span><\/p>\n

Suqrot sofistlar bilan bo\u02bblib o\u02bbtgan suhbatlarida falsafiy qarashlarini bayon etib, odamlarni o\u02bbz-o\u02bbzini tadqiq qilishga, o\u02bbzlikni anglashga chaqirgan [2:146]. U jamiyat farovonligi va davlatning qudrati fuqarolar ma\u02bcnaviyatiga uzviy bog\u02bbliq, deb hisoblagan. Toki odamlar ezgulik nima, yovuzlik nima ekanini to\u02bbla anglamas ekan, bunday davlat va jamiyatni mustahkam mudofaa devorlari ham, jangovar kemalari soni ham muqarrar zalolat va halokatdan qutqarib qololmasligini ta\u02bckidlagan [6].<\/span><\/p>\n

Darhaqiqat, millat buyukligi va davlatning qudrati ko\u02bbp jihatdan uning aholisining qanday axloqiy tamoyillarga amal qilishiga bog\u02bbliq. Suqrotning e\u02bctirof etishicha, inson kamolotini pul, kuch-qudrat, hokimiyat emas, balki yuksak axloqiy fazilat belgilab beradi [4:16]. Yovuzlikni bartaraf etish uchun insonlarda, avvalo, yoshlarda ezgu fazilatlarni qaror toptirish lozim [3:434].<\/span><\/p>\n

Suqrot komil ishonch bilan oqil odam nazariya va amaliyotda predmetlarni to\u02bbg\u02bbri tasniflash usuli orqali ezgulikni yovuzlikdan farqlashni o\u02bbrganib, yuksak axloq va baxtga musharraf bo\u02bblishini ma\u02bclum qiladi [2:152]. Yovuzlik va ezgulik, yaxshilik va yomonlik kabi qarama-qarshi tushunchalarni farqlash uchun kishiga ularning mohiyatini ochib beradigan bilim kerak bo\u02bbladi. Mutafakkir adolat va adolatsizlik, ezgulik va yovuzlik, haqiqat, jasorat kabi ko\u02bbpgina tushunchalar mazmunini falsafiy talqin etib, sinergetikaga xos ko\u02bbp qirrali nochiziqli yondashuvni namoyon etadi. U mo\u02bbtadil demokratiya tarafdori sifatida davlat lavozimlariga, mamlakatning oliy organi hisoblangan Besh yuzlar kengashiga nomzodlarni qur\u02bca tashlash yo\u02bbli bilan emas, balki ovoz berish orqali saylashni taklif etadi. Bu orqali faylasuf tafakkurda zamonasidan ilgarilab ketib, bugungi kundagi demokratiyaning ramziga aylangan zamonaviy saylov tizimini joriy etishni nazarda tutgan bo\u02bblsa, ajab emas.<\/span><\/p>\n

Faylasuf insonlarning ezgu fazilatlaridan butun insoniyatga xos umumiy axloqiy fazilatlar shakllanadi, deb falsafaning xususiylikdan umumiylikka yo\u02bbnaltiruvchi induksiya metodini asoslab bergan. Ushbu induksiya axloqiy tushuncha va qadriyatlar mohiyatini ochib berishga xizmat qilgan. Jumladan, u xudolarga maqbul bo\u02bblgan barcha sifatlar \u2013 ezgu fazilatlar, maqbul bo\u02bblmaganlari esa, yovuz sifatlardir, deb ezgulik va yovuzlikka qisqa va lo\u02bbnda falsafiy ta\u02bcrif beradi [6].<\/span><\/p>\n

Suqrotning hazilomuz savollari suhbatdoshi qalbida sarosimalik uyg\u02bbotib, uni o\u02bbzlikni anglash asosida kechadigan ma\u02bcnaviy takomillik, uyg\u02bbun barqarorlik sari yuzlantirgan. Faylasuf axloqiy ta\u02bclimotining asosiy mezonlari obyektiv bilish imkoniyatiga, insonning ichki dunyosini anglash mumkinligiga, ezgulikning aslida bilim ekaniga ishonch uyg\u02bbotishdan iboratdir [3].<\/span><\/p>\n

Islom dinida bandaning taqdiri va fe\u02bcl (ish-harakat) atvori\u00a0 Alloh tomonidan yaratilgani va shuningdek, ularga juz\u02bciy ixtiyor \u2013 iroda erkinligi berilgani qayd etilgan [5:24]. Shunisi e\u02bctiborliki, islom dini paydo bo\u02bblishidan ming yil burun yashab o\u02bbtgan Suqrot ham inson taqdiri Xudo tomonidan bitilgan va uning hayot yo\u02bbli yaratuvchining irodasiga muvofiqdir, deydi. Shuningdek, u inson bilimi, kuchi va qobiliyatiga munosib ravishda o\u02bbz hayot tarzini to\u02bbg\u02bbri tanlash ixtiyoriga ega ekanini ham ta\u02bckidlab o\u02bbtadi.<\/span><\/p>\n

Mutafakkir fikricha, inson ezgu amallarining bosh nuqtasi, uni boshqa jonzotlardan ajratib turuvchi omil \u2013 bilim va aqldir. Kishining bilimi keng, mahorati yuksak bo\u02bblsa, u oldiga qo\u02bbyilgan vazifalarni shu darajada muvaffaqiyatli hal etadi. Demak, bilim insonga boylik, salomatlik va aql kabi ne\u02bcmatlardan baxt va farovonlikka erishishda to\u02bbg\u02bbri foydalanish imkonini berar ekan. Buning uchun kishidan baxtning mohiyatini yaxshi anglash, unga erishish uchun yaxshi xulq-atvor va hayotiy faoliyatni to\u02bbg\u02bbri tanlay bilish ham talab etiladi.<\/span><\/p>\n

Mutafakkir inson xatti-harakatlarining natijasiga qarab, ezgulik ortiq bo\u02bblsa, to\u02bbg\u02bbri, yovuzlik ortiq bo\u02bblsa, qusurli deb baholashni tavsiya etadi. Insonning yaxshi amallari bilim vositasida, nojo\u02bbya ishlari esa bilimsizlik va badnafslik oqibatida sodir bo\u02bblishidan ogoh etib [6], uni aqlli jonzot sifatida ratsionalistik tushunishga harakat qiladi.<\/span><\/p>\n

Rus yozuvchisi F.M.Dostoyevskiy insonni aql emas, balki xohish, ehtiyoj boshqarishini ma\u02bclum qiladi. Chunki insonning buzg\u02bbunchilik va xaosga bo\u02bblgan ehtirosi unda o\u02bbz manfaatiga zid ishlarni qilishdek irratsional ehtiyojni yuzaga keltiradi. Inson nima foydali va nima zararli ekanini bilmagani uchun buzg\u02bbunchilik sodir etadi. Ammo unga buning zararli tomonlari to\u02bbg\u02bbri tushuntirilsa, foydali jihatlari ko\u02bbrsatilsa, u darhol buzg\u02bbunchilikni to\u02bbxtatib, ezgu ishlarga kirishadi [8].<\/span><\/p>\n

Suqrot esa ilmli insonlarda to\u02bbg\u02bbri qaror qabul qilish va uni bajarish uchun imkoniyat doimo topiladi. Komil bilimga ega bo\u02bblgan shaxsda nojo\u02bbya amallar uchun o\u02bbrin qolmaydi, deb bilim va xohish o\u02bbrtasidagi ziddiyatlarni inkor etadi.<\/span><\/p>\n

Mutafakkir nazdida bilim va malaka ezgulik va yovuzlikning mazmun-mohiyatini ochib berishga, qalbni davolashga, salomatlikni mustahkamlashga xizmat qilgandagina manfaatli bo\u02bbladi. Shuning uchun mutafakkir ilgari surgan o\u02bbzlikni anglash tamoyili mohiyatini qalb g\u02bbamxo\u02bbrligi, mazmunli ma\u02bcnaviy hayot, yaxshi tarbiya, oliyjanob ruhiyatga chaqiriq tashkil etadi. U yoshu keksani pul va jism to\u02bbg\u02bbrisida emas, balki qalbning yanada yaxshiroq bo\u02bblishi uchun g\u02bbamxo\u02bbrlik qilishga da\u02bcvat etadi.<\/span><\/p>\n

Suqrot qalb go\u02bbzalligi to\u02bbg\u02bbrisida qayg\u02bburib yashash insonning burchi, hayotda ko\u02bbzlagan asosiy maqsadi ekanini bayon etar ekan, uni aql-tafakkur kaliti, insoniylikning bosh qadriyati, deb ulug\u02bblaydi. U qalb deganda axloqi komil shaxsning faol aqliy tafakkurini nazarda tutadi. Qalb \u2013 jismning podshohi bo\u02bblib, u kishi axloqiga mos ravishda uning barcha xatti-harakati va hissiyotini boshqaradi [9].<\/span><\/p>\n

Inson hayotda to\u02bbg\u02bbri yo\u02bbl tanlashi uchun unga o\u02bbzlikni anglash, bilim va hayotiy tajriba kerak bo\u02bbladi. Shuning uchun Suqrot afinalik siyosiy arboblarni mamlakatning harbiy, siyosiy va iqtisodiy qudratini oshirish haqida emas, balki hayotning bosh masalasi hisoblangan\u00a0 \u2013 fuqarolarning aqliy va axloqiy takomili to\u02bbg\u02bbrisida g\u02bbamxo\u02bbrlik qilishga chaqiradi [2:237]. Mutafakkirning axloqiy takomil haqidagi g\u02bboyalari idealistik va yarim utopik mazmundagi cheklanishlariga qaramasdan inqilobiy ahamiyatga egadir.<\/span><\/p>\n

Inson faoliyati, xatti-harakati maqsadga yo\u02bbnaltirilgan va ko\u02bbpchilik uchun manfaatli bo\u02bblgandagina ezgulik kasb etadi. Rohat-farog\u02bbat qutqusiga berilish illati esa inson aqlini ezgu maqsadlardan chalg\u02bbitib, uni\u00a0 yanada ahmoqona mayllar tomon yo\u02bbnaltiradi. Suqrot uchun bilim, donishmandlik, ezgulik oliy qadriyat hisoblanadi. Chunki bilimli, o\u02bbzlikni anglagan, ezgu amal qilib, ma\u02bcnaviy takomil haqida qayg\u02bburib yashayotgan insongina sururli hayot kechiradi.<\/span><\/p>\n

\u201cO\u02bbzlikni anglash\u201d deb nomlangan donishmandlik qoidasi garchand avval ham istifoda etilgan bo\u02bblsa-da, ammo uning muallifi Suqrot hisoblanadi. U antik davr mutafakkirlari orasida birinchilardan bo\u02bblib o\u02bbzlikni anglash tamoyilini o\u02bbz ta\u02bclimotining asosi va butun faoliyatining bosh tamoyili deb bildi. U ezgulik haqida gapirmasdan, o\u02bbzining va boshqalarning hayotini tadqiq etmasdan o\u02bbtgan kunini umr hisoblamadi [10]. Mutafakkir ilgari surgan o\u02bbzlikni anglash tamoyili inson muammosini falsafaning bosh masalasiga aylantirib, yunon nazariy tafakkuri rivojida yangi bosqichni boshlab berdi. Hozirgi globallashuv va ilmiy-texnik inqilob sharoitida kechayotgan ilmiy-madaniy, ijtimoiy-iqtisodiy, harbiy-siyosiy ziddiyatlar zamirida mazkur tamoyilning ahamiyati yanada oshmoqda.<\/span><\/p>\n

Mutafakkir nazdida o\u02bbzlikni anglash insonning o\u02bbz ichki dunyosini bilish, mazmunli hayot kechirish, ruhiy salomatlikka erishish, ichki imkoniyatlari va tashqi faoliyati uyg\u02bbunligini ta\u02bcminlash, axloqiy xulq-atvoridan qoniqish kabilardan iboratdir. O\u02bbzligini anglagan inson o\u02bbzining va boshqalarning bilim va layoqatini to\u02bbg\u02bbri belgilab, ratsional jamiyat barpo etishga xizmat qiladi.<\/span><\/p>\n

O\u02bbzini bilgan odam nima foydali va nima zararli, nimaga qodir va nimaga qodir emasligini yaxshi tushunadi. O\u02bbz bilgani bilan shug\u02bbullanib, ehtiyojlarini qondiradi va baxtli hayot kechiradi.\u00a0 Bilmagan narsalar bilan shug\u02bbullanib, xato va baxtsizlikka yo\u02bbliqmaydi [6].<\/span><\/p>\n

Ammo Suqrotning fojiali qismati uning o\u02bbz bilganlariga amal qilmaganini ko\u02bbrsatadi. Aks holda u sud jarayonida ko\u02bbpchilikni o\u02bbziga qarshi qo\u02bbymasdan, hayotini saqlab qolgan bo\u02bblar edi. Sud uni xudolarni tan olmaslikda, yangi xudolarni joriy etishga urinishda va yoshlar ongini buzishda aybdor deb topadi [10]. Biroq faylasuf o\u02bbzining haqligiga ishongan holda, sud jarayonida vijdoni va qarashlari bilan kelishuvga bormadi. Hatto sud hukmi e\u02bclon qilingandan keyin ham qamoqdan qochishning mavjud imkoniyatlarini ongli ravishda rad etib, o\u02bbzini halokatga giriftor etdi [10].<\/span><\/p>\n

Suqrot xolisona ma\u02bcruzalari bilan demagogik rejimning individualizm, egoizm va hokimiyatga o\u02bbchlik kabi jihatlarini keskin ravishda fosh etdi [3:14]. Afina demokratlari mutafakkirni ochiq munozara vositasida mag\u02bblub etishning imkonini topa olmaydi. Ular faylasufning shaklan isyonkor, mohiyatan ezgu faoliyatiga chorasiz ravishda uzoq muddat sabr etadi. Nihoyat mil.avv. 399-yilda ular asossiz ayblovlar bilan Suqrotni o\u02bblimga mahkum etib, uni jismonan yo\u02bbqotishga erishadi.<\/span><\/p>\n

Xulosa qilib aytganda, Suqrot ilgari surgan ratsional tafakkur ilm, o\u02bbzlikni anglash va ezgu amallar vositasida komil insonni tarbiyalashga, haqiqat, adolat va baxtni topishga yo\u02bbnaltirilgan. Shu bois, Aflotun \u201cSuqrotning o\u02bblimi uning o\u02bbzidan ko\u02bbra, uning qotillari uchun dahshatliroqdir. Chunki mutafakkirning o\u02bblimidan so\u02bbng ularni haqiqat\u00a0 va adolatni qidirishga majbur etadigan kuch qolmaydi\u201d [3:14], deb yozgan edi.\u00a0<\/strong><\/span><\/p>\n

FOYDALANILGAN ADABIYOTLAR:<\/strong><\/span><\/div>\n
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    \u0416\u0435\u0431\u0435\u043b\u0451\u0432 \u0421.\u0410. \u0421\u043e\u043a\u0440\u0430\u0442. \u0411\u0438\u043e\u0433\u0440\u0430\u0444\u0438\u0447\u0435\u0441\u043a\u0438\u0439 \u043e\u0447\u0435\u0440\u043a. \u2013 \u041c.: \u042e\u0440\u0430\u0439\u0442, 2025.<\/span><\/div>\n<\/li>\n
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    \u041f\u043b\u0430\u0442\u043e\u043d. \u0421\u043e\u0431\u0440\u0430\u043d\u0438\u0435 \u0441\u043e\u0447\u0438\u043d\u0435\u043d\u0438\u0439. \u0412 4 \u0442. \u0422. 1. \u2013 \u041c.: \u041c\u044b\u0441\u043b\u044c, 1990.<\/span><\/div>\n<\/li>\n
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    Xursandov O. Moturidiylik haqiqati. \u2013 T.: Hilol nashr, 2024.<\/span><\/div>\n<\/li>\n
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    https:\/\/cyberleninka.ru\/artic.<\/span><\/div>\n<\/li>\n
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    https:\/\/plato.spbu.ru\/TEXTS\/PLATO\/Academia\/001-03.pdf<\/a>.<\/span><\/div>\n<\/li>\n<\/ol>\n
    Baxtiyor TURSUNOV, <\/strong><\/span><\/div>\n
    Imom Buxoriy xalqaro ilmiy-tadqiqot markazi ilmiy xodimi,<\/em><\/span><\/div>\n
    falsafa fanlari bo\u02bbyicha falsafa doktori (PhD)<\/em><\/span><\/div>\n","protected":false},"excerpt":{"rendered":"

    Antik davr faylasufi bo\u02bblgan Suqrot mil.avv. 469-yili Afinada tug\u02bbilgan [10]. Mutafakkir falsafa fani rivojida muhim rol o\u02bbynagan. U\u00a0 Afina demokratiyasining inqirozga yuz tutgan pallasida yashab o\u02bbtgan. Mazkur davr faylasuf shaxsi va ijodiga katta ta\u02bcsir o\u02bbtkazib, uning ko\u02bbp qirrali, murakkab va betakrorligini ta\u02bcminlashga xizmat qilgan. Suqrot hayoti, faoliyati va ilmiy merosi ilmiy jamoatchilik orasida katta qiziqish …<\/p>\n","protected":false},"author":1,"featured_media":47078,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[639],"tags":[],"yoast_head":"\nSUQROT FALSAFASIDA KOMIL INSON KONSEPSIYASINING RATSIONAL TALQINI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi<\/title>\n<meta name=\"description\" content=\"SUQROT FALSAFASIDA KOMIL INSON KONSEPSIYASINING RATSIONAL TALQINI\" \/>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/bukhari.uz\/?p=47076&lang=oz\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"SUQROT FALSAFASIDA KOMIL INSON KONSEPSIYASINING RATSIONAL TALQINI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi\" \/>\n<meta property=\"og:description\" content=\"SUQROT FALSAFASIDA KOMIL INSON KONSEPSIYASINING RATSIONAL TALQINI\" \/>\n<meta property=\"og:url\" content=\"https:\/\/bukhari.uz\/?p=47076&lang=oz\" \/>\n<meta property=\"og:site_name\" content=\"Imom Buxoriy xalqaro ilmiy-tadqiqot markazi\" \/>\n<meta property=\"article:publisher\" content=\"https:\/\/www.facebook.com\/bukharicenter\/\" \/>\n<meta property=\"article:published_time\" content=\"2025-12-05T04:15:09+00:00\" \/>\n<meta property=\"article:modified_time\" content=\"2025-11-28T07:21:18+00:00\" \/>\n<meta property=\"og:image\" content=\"https:\/\/bukhari.uz\/wp-content\/uploads\/2025\/12\/suqrot0512.jpg\" \/>\n\t<meta property=\"og:image:width\" content=\"660\" \/>\n\t<meta property=\"og:image:height\" content=\"660\" \/>\n\t<meta property=\"og:image:type\" content=\"image\/jpeg\" \/>\n<meta name=\"author\" content=\"Markaz\" \/>\n<meta name=\"twitter:card\" content=\"summary_large_image\" \/>\n<meta name=\"twitter:creator\" content=\"@www_bukhari_uz\" \/>\n<meta name=\"twitter:site\" content=\"@www_bukhari_uz\" \/>\n<meta name=\"twitter:label1\" content=\"Written by\" \/>\n\t<meta name=\"twitter:data1\" content=\"Markaz\" \/>\n\t<meta name=\"twitter:label2\" content=\"Est. reading time\" \/>\n\t<meta name=\"twitter:data2\" content=\"7 minutes\" \/>\n<script type=\"application\/ld+json\" class=\"yoast-schema-graph\">{\"@context\":\"https:\/\/schema.org\",\"@graph\":[{\"@type\":\"WebPage\",\"@id\":\"https:\/\/bukhari.uz\/?p=47076&lang=oz\",\"url\":\"https:\/\/bukhari.uz\/?p=47076&lang=oz\",\"name\":\"SUQROT FALSAFASIDA KOMIL INSON KONSEPSIYASINING RATSIONAL TALQINI - 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