4.15 VIEWS ON SOCIAL RELATIONS IN THE EARLY MIDDLE AGES

Abstrak

Аnnotation

In the views of Aurelius Augustine, the influence of religion, or rather the Catholic Church, is definitely noticeable. For example, in his opinion, "Ideality is the only unity of humanity, which in turn is the unity of peoples united on the basis of divine wisdom around the building of the universal (Catholic) Church." Aurelius Augustine, understanding the people as the main factor ensuring the unity of social relations, expresses the following opinion.

Key words: social relations, man, society, religion.

 European thinkers of the Middle Ages and Modern times also had their own views and approaches to the issues of organizing and improving social relations. European thinkers gave priority to the analysis of the socio-philosophical foundations of social relations and the study of processes occurring on the basis of man-society and society-man relations. Aspects such as a person’s decent living in human society, adaptation to it and one’s place in it were also the focus of attention of European philosophers. In particular, the views of Aurelius Augustine on social relations of that period and its essence, the structure of society, and the values that are of decisive importance in it are described.

In the views of Aurelius Augustine, the influence of religion, or rather the Catholic Church, is definitely noticeable. For example, in his opinion, “ideality is the only unity of humanity, which, in turn, is the unity of peoples united on the basis of divine wisdom around the construction of the universal (catholic) church.” The correct and relevant part of the above reasoning of Aurelius Augustine for today is that he says: “Ideality is the only unity of humanity.” It is not surprising that Aurelius Augustine focused on the idea of ​​the unity of all humanity in this place. In this case, this idea is interpreted in a common way with the concept of the people.

Aurelius Augustine, understanding the people as the main factor ensuring the unity of social relations, expressed the following opinion: “The people are a collection of rational beings whose behavior in society is limited, and they communicate in a union that they like.” This remark of Aurelius Augustine has objective, universal value. This definition is true not only for those who profess the Christian religion, but also for peoples belonging to other religions. Then we know the concepts of a herd or a crowd of people and a crowd. In some ways they may seem close to the folk concept. After all, they are all connected with people’s lives, their coexistence. However, in gangs and crowds, physical strength, emotions, ignorance and blind actions are preferred. The people are an important condition for the stability of the state and society. The prospects of the state and the development of society depend on the enthusiasm and spirit of the people. A nation consists of the unity of people, the various nations and peoples to which they belong, or their union, as Aurelius Augustine said. This is also a very important phrase.

The importance of the views expressed above by Aurelius Augustine is that they partially correspond to the ideas of a democratic state and civil society in modern social relations. We know that democracy is freedom within the law. Civil society is also the conscious adherence of citizens to established orders in society. If we look at it in this sense, Aurelius Augustine also wanted to emphasize that people living in a society must follow the laws and rules set by the state when they say that their actions are limited. Aurelius Augustine approaches the problem of the nation, which drives social relations, in a unique way. First of all, he understands the people not as a group of people consisting of an ignorant crowd, but as a union of intelligent people who can answer for their actions. He understands that the state must serve not only a narrow circle of officials and owners, but must serve the entire people of the country. He sees the state not only as a coercive and violent apparatus, like its modern counterparts, but also as a structure that embodies the desires of all citizens living on its territory, takes into account their interests and protects them. Aurelius Augustine finally comes to the conclusion that “the state is a common cause or it expresses the general will and collective interests of the whole people.”

 Thomas Aquinas repeatedly pointed out that religion is of decisive importance in human life, society and the existence of the state within the framework of social relations. In particular, his “external goal and content of the state is to achieve heavenly pleasures. The people are led by the church, not the state. However, what is needed is not just any church, but a head of the church led by the Pope, who is the representative of God on earth. The role of the church is higher than the role of the state, therefore worldly rulers must submit to the church,” this is known and popular in the Christian world. As a result of these and similar views of Thomas Aquinas, his teaching is recognized as the main ideological ideology of the Catholic Church. Of course, this is a false conclusion. The idea of placing religion above the secular state has been repeatedly observed in history, not only within Christianity, but also in the example of other religions. Perhaps this idea acquired a positive meaning at a time when religion was just emerging and the secular state had not yet been formed. However, over the years, such ideas did not meet the requirements of the time and began to slow down the development of social relations. Religion, which has a strong influence, prevented the country's rulers from managing the country and social relations. The saddest thing is that some ignorant and backward religious leaders resisted the progress of science and persecuted mature representatives of secular science. The main reason for this was their fear of losing their place and position in society. Everything that happens where worldly science is not developed, the essence of the phenomena is connected with divine forces.

In addition to theology, Thomas Aquinas was involved in other areas of philosophy. In particular, we can observe that his philosophical views describe social relations, issues of state and society. In this regard, we must recognize that Thomas Aquinas was honored and glorified not only by religious representatives and priests. Among them, rulers, kings, scientists supported his philosophical views and respected him no less than religious leaders. Because, according to Thomas Aquinas, “the best form of state is monarchy. As God occupies a place in the world, and the soul occupies a place in the body, so a monarch should occupy the same place in his kingdom. Well, tell me, what ruler doesn’t like this statement? We can say without hesitation that such recognition will burn like oil for any ruler. Therefore, many kings and emperors in Christendom, like religious leaders, used the views of Thomas Aquinas for their own purposes. They accepted the initiative of the Catholic Church to declare the teachings of Thomas Aquinas the main ideological ideology of the Catholic Church and, without limiting themselves to this, they approved the ideas of Thomas Aquinas as the state ideology in their countries. Officials, property owners, nobles and other representatives of the upper class willingly supported these decisions of the rulers. Because Thomas Aquinas is “categorically against social equality. He put forward the idea that caste differences are eternal, the lower classes must obey their masters.

Although the Catholic Church and the ruling class tried their best to apply the teachings of Thomas Aquinas, over the years an increasing number of people realized the fallacy of his teachings and expressed opinions completely contrary to his ideas.

  REFERENCES

1. Salimov B.L. Expression of Dialectic Categories in the Individual’s Social Life // eu. International Journal of InnovativeAnalyses and Emerging Technology. Volume: 1, lssue 4, 2021. -Р.16-18.
2. Salimov Baxriddin Lutfullaevich. The philosophical role of dialectical categories in human life. Oriental Renaissance: Innovative, educational, natural and social sciences.  Volume: 1, lssue 6,  2021. -Р.406-410.
3. Salimov Baxriddin Lutfullaevich. Prospects of Development of Communication and Transport System in Uzbekistan. WEB OF SYNERGY: International Interdisciplinary Research Journal. Volume 2 Issue 2, Year 2023 ISSN: 2835-3013.
4. Salimov, B., Madalimov, T. (2023). Transport falsafasi. Globe Edit.
5. Salimov Bakhriddin Lutfullaevich. The Importance of Sea Transport in the Communication System. WEB OF SYNERGY: International Interdisciplinary Research Journal. Volume 2 Issue 1, Year 2023 ISSN: 2835-3013.
6. Salimov Bakhriddin Lutfullaevich. The Influence of the Transport and Communication System on Social Relations. Web of Semantic: Universal Journal on Ie Education. Volume 2 Issue 2, Year 2023. ISSN: 2835-3048.
7. Salimov Bakhriddin Lutfullaevich. Reforms in the Fields of Communication and Transport and their Social Impact. Web of Semantic: Universal Journal on Ie Education. Volume 2 Issue 2, Year 2023. ISSN: 2835-3048.
8. Салимов Б.Л. Ижтимоий муносабатларнинг коммуникация ва транспорт тизими билан детерминистик боғлиқлигининг гносеологик таҳлили. Фалсафа фанлари доктори диссертацияси. Ўзбекистон Миллий университети. Тошкент. 2022, 224 б.
9. Salimov Bakhriddin Lutfullaevich, Tursunov, Shokhijakhan Ravshanovich, Haydarov, Mehriddin Nuriddin Ugli (2023). SYNERGETIC APPROACH IN THE ANALYSIS OF SOCIAL RELATIONS. Oriental renaissance: Innovative, educational, natural and social sciences, 3 (3), 1001-1007.
10. Bakhriddin Lutfullaevich Salimov. NEGATIVE CONSEQUENCES OF SCIENCE AND TECHNOLOGY DEVELOPMENT. International Conference" Law, Economics and Tourism sciences in the modern world". 2023/5/1. С. 5-10.