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PHILOSOPHICAL-ANTHROPOLOGICAL ANALYSIS OF HUMAN DESTINY

Article · December 2019

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Dilmurod Ernazarov
Tashkent State University of Economics
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The issue of fate is a problem with the human existence of philosophy and of
its component parts. People of the East, particularly, in the spirituality of our
nation, this issue is generally well-researched and reflected. However, during the
era of the atheist ideology of the old Soviet era, we were far removed from this
knowledge. The ideology of the former Soviet Union was based on the foundations
of dialectical materialism, one of the most extreme forms of atheistic scientific
outgrowth, in the Western world, therefore, the issue of fate was far from the focus
of science and philosophy at that time.
The issue of fate is one of the age-old problems of philosophy that has been
interpreted differently at different times. In particular, Socratic, Plato, Aristotle,
Heraclitus and Epicurus in ancient Greece paid particular attention to this issue.
For example, Socratic believes that human fate can be created by his own hands.
For that reason, he explains that without changing one’s mind, one cannot change
or reform anything in the world. Plato explains the issue of fate with a connection
to the world of ideas. He also says that in order to achieve true happiness, one must
know the legitimacy of events that have been predestined by the supreme authority.
Heraclitus thinks, “The change of the universe occurs under the rule of fate and
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necessity.” The Epicure knew that his task was to save people from the death and
the horrors of destiny. Indeed, from a philosophical point of view, the integrity of
the time is based on the clarification of its motives by searching for the truth of the
individual's own life. In this regard, questions arise regarding what is "true" and
“not true" in human life, "what is the appearance of destiny", to believe it and not
to, the role and position of realizing the spiritual truth in man's life. Therefore, it is
important to study the integrity and value of the truth within the framework of
modern philosophy.
According to the dogma that man's destiny is predetermined by God, God
controls all things, including the destiny of men. Human has no desire and
determination and human can only perceive what God wants and what God has
written for his/her fate. This dogma is related to the social relationships and this led
to many controversies in the Islamic world. Therefore, the supporter of religion is
to believe in the existence of God, to obey Him, and to entrust him fully for
creating his destiny. We know that the issue of destiny in Islamic philosophy was
largely analyzed by the representatives of the mutakallims and ash’ariyas by
various levels of controversial ideas. By distinguishing Mutazilites from a certain
point, Ash'ari tried to solve the internal contradiction of the doctrine of free will
and belief in fate by applying the intellectual method. That is why he proposes the
theory of "kasb" (performance or acquisition). According to this theory, divine
decree (decision, judgment) is the eternal and common will of God, as long as the
predestination (will, power) is a God’s decision that is partly applied to world
events.
Ash'ari believes that this special decision can only be "acquired" or
"mastered" by human as if it is done by him/her. According to this theory, activity
is created by God, but it is achieved by a person with free will. Although the sect
of Ash’ariya distinguishes itself from the sect of Mutazilites, yet they continued to
pursue their common goals: freedom of will and intellectual direction.

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 The main opponent of the great scholar of theology, Abu Mansur al-Maturudi,
was Mu'tazilites. Therefore, in his writings, he refuted most of his claims against
these people. Abu Mansur al-Maturudi emphasized that in the Islamic theology,
there is freedom of choice in human beings, meaning everyone has its own will
about his/her destiny. In particular, al-Maturidi explained the three different ways
of proving the unity of God. He has structured his arguments with the emotions
(evidence of al-istidlol-bi-l-khalk) that came out of the transmitter (Som), which
came to mind through the intellect (al-aql) and came into being. In that sense, al-
Maturidi and his followers want Allah to do all the actions of human beings
without exception, and then he will judge them and then create them. A human
being performs them (verbs). When doing good deeds, he can lean on the help
from God, but when he does bad things God will turn back on him.
Islamic scholars’ views on human destiny were in line with the ideas of “al
qadr” (divine decree) and “qadar” (predestination). In particular, Abu Nasr Farabi
raised the possibility of a freedom of will that probably has an influence on
human’s fate by introducing the so-called “intention” term. Ibn Sina wanted to
prove that human can only understand the true meaning of fate by sacred intellect.
Ahmad Yugnaki came to conclusion that God is the only ruler that defines human
destiny, behavior and lifetime activity. Human relying on his own mind can
eliminate the difficulties of life, be relieved from the impact of external
circumstances, by being above these aforementioned things human can choose its
destiny. The effort and pressure in this process is combined to the freedom of will.
From the end of the XIX century, Western philosophy and science have
undergone serious changes in the study of man, including his fate. Famous German
philosopher Max Sheler, one of the founders of philosophical anthropology,
axiology and science sociology trend, who is most interested in philosophical
anthropology, describes these changes in western spiritual culture: "Zu keiner Zeit
der Geschiche der Mensch sich so problematisch geworden ist, wie in der

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Gegenwart ", that is," the period of philosophical anthropology that has not existed
so far has come." Thus, nowadays, the philosophical historians say that this period
is a period when people are troubled by self-awareness. Since then, Western
science has become increasingly involved in human science studies, such as
psychology, biology and sociology. However, psychology, biology, sociology, as
well as human studies, could not cope with this problem and create philosophical
anthropology. Because each of these spheres was familiar to the human being in
various ways and was only familiar with his particular point of view. Indeed,
anthropology as a science was not capable of learning a complex human beings.
However, philosophical anthropology is the foundation of ethics, which is the
essential element of human spirituality.
Moreover, the problem of human problems, as well as the problem of human
existence, is not the subject of science, but the fundamental problem of philosophy.
All ancient scholars, including the Greek wise men, have come to realize that the
solution to the problem of human existence is hidden in a human being, and that's
why they said "man, know your identity". Human reality in the knowledge of
everything is a completely different reality, which is totally different from all other
forms of reality. Indeed, a human being is not a part of the universe (not part of it),
but the mystery of the entire universe, and at the same time, the solution itself. No
only human is the subject of learning, but also learner/master (subject), this shows
that the issue is not only related with gnoseology, but also with anthropology,
meaning it has double importance on this issue. Indeed, well-known Russian
philosopher N.Berdaev has clearly stated that "human problems cannot be changed
by both with the problem of the subject and with the problem of transcendental
mental illness, psychological consciousness, and good moral values, goodness,
truth, beauty and so on." Therefore, man is not merely the subject of gnoseology,
also the spirit of ethics, logic and aesthetics. In problems of human being, all the

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issues of existence are interrelated and intersected. For that reason, in philosophy,
psychology can be bypassed, yet anthropology cannot be so.
The history of all humanity testifies to the fact that man is a great puzzle for
himself and that he has a very high standing position. This is the creativity of a
creature, a sign that it is a superior being, a special status in the universe and a
genuine human being. But this position will always bring it to suffering, an
inevitable loss, or great happiness. But the happiness of creativity in this world is
not eternal, but it is relative, transient, and often ends with bad results. A striking
example of this is the global environmental, civilization and other global crises that
are emerging as a consequence of all humanity's scientific creativity. Therefore,
the question arises: Why can not a person make full use of this opportunity, which
is to know and create opportunities, which necessitate the restriction and
abstinence? In all religions and ancient wisdom, this is called "fate and freedom (or
destiny)."
As we have already noted, the issue of destiny has always been a major issue
not only of philosophical anthropology, but also of the history of all humanity by
great leaders and intellectuals. Today, this has been very evident in all humanity.
The reason for this is the massive and deepening global crisis in all aspects of
human activity. As a result, among young people good manners, high spirituality,
and even human life itself losing its value, and the idea of wild feelings that
everybody can act of violence against other people to achieve their goals. The
worst thing is that it is reflected in the policies of some developed countries (for
example, in the concept of "golden billion"). This indicates that not only the
Individual’s fate, but also all the nations’ fate of the world, are in danger.
In the understanding of fate, the universal, abstract spheres that illuminate
human beings and individual faculties are intricately intertwined and united. This
necessitates deeper study of the influence of both aspects on the impact on human
life. It is true that the perfect knowledge of the fate is still unknown to humanity.

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However, this does not mean that there are certain general laws of existence. It is
possible to suppose that the existence of these laws (although the science of ancient
wisdom, that is, the laws of metaphysics, and the synergetic of the present-day
period, also pays great attention to this issue). Accordingly, it is seen that today,
the definition of a common system of values is at the forefront. Indeed, humanity is
the only biological entity that directly interacts with it and changes it within the
framework of the system of natural laws. At the same time, humanity as a social
cultural reality is far more "mobile" than space planetary processes and processes
occurring in human nature. Hence, as a person with a conscious and free will, the
human being as accurately as he or she may have the freedom to pursue (Fate
Strategy) or subject to the general laws (subject to the Logic of Nature) has
become an actual issue.
Since ancient times, the issue of fate has been a mysterious and exciting
matter for most people. After all, the solution to this problem will, first of all, allow
a person to identify the priorities that are prioritized for his life and to ensure the
development of positive processes. Often, every effort in the life of a person is a
"pre-determined" day, but is it justified by some external reason or destiny? On the
other hand, it is predetermined that before we do business, we decide to do so, and
we will do the implementation. In this sense, life does not represent us as a
predetermined fate, but as a process of fulfilling a certain measure. Sometimes, no
matter how much we tried to do, we cannot get what we want or expect. It
encourages us to know our destiny.
In conclusion, daily ideas about human fate are so extensive that they can be
evaluated according to different periods, cultures, or personalities. This
necessitates the elaboration of scientifically substantiated arguments that clarify the
philosophical essence of human fate and freedom of will. Indeed, fate symbols are
used to express human existence. At the same time these images reflect two
opposite aspects of human destiny - one is fatalism and the second is the belief that

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 a person can influence his own destiny. Based on this contradictory analysis, it is a
testimony to the fact that a person’s destiny is expressed as an object and its
creator, helping him to solve many vital problems, abandoning his suicide, hoping
to change his own destiny, and understanding the effects of public tactics in
solving this problem. Therefore, concrete study of the aspects of the changes
taking place in our lives to human fate is vitally important.
REFERENCE
1. Kolesnikov S.A .: Dialogues of mirrors: cultural aspects of the development of
the literary process in Russia in the first third of the twentieth century. -
Belgorod: BelSU, 2009
2. Ilyin V.V .: Philosophical anthropology. - M .: KDU, 2008
3. Gubin V.D .: Philosophy: actual problems. - M .: Omega-L, 2006

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