This article analyzes the philosophical views of the great thinker Abu Nasr Al-Farabi on justice, morality and social harmony. Based on Al-Farabi's work "The Virtuous City of People", his doctrine of an ideal society, principles of justice, moral virtues and ways to achieve social harmony are studied. The significance and relevance of Al-Farabi's ideas today are also considered.

This article covers the attitude of philosophers during the medieval eastern Awakening and Western Renaissance to the phenomenon of morality. Within the framework of the Islamic Enlightenment formed between the 9th and 12th centuries, such great thinkers as Abu Nasr Farabi, Ibn Sina, Ibn Rushd and al–Ghazzali studied the topic of morality not only from a religious-philosophical point of view, but also from a social, political and pedagogical point of view. The Western Renaissance, on the other hand, brought moral concepts to a new level throughout Europe through the enlightened revolution that began in Italy in the 14th and 16th centuries. Thinkers such as Thomas Aquinas, Dante Alighieri, Erazm Rotterdam, and Nicollo Machiavelli interpreted Ethics in different directions in the process of moving from religious thought to a secular worldview. The article will conduct a comparative analysis of the similarities and differences of the two periods and highlight the harmony of the phenomenon of morality with Dionate, political events, cultural development and science. As a result, the modern relevance of this heritage, which was formed during the medieval eastern Awakening and the Western Renaissance, is also shown.

This article examines the importance of Abu Nasr Al-Farabi's scientific and philosophical heritage in the upbringing of a well-rounded individual today, the fact that Al-Farabi's life gave priority to human intelligence in his scientific and philosophical views, the scientist's views on the anatomical, physiological and psychological characteristics of man, as well as the biological foundations of his cultural and social activities. Al-Farabi's recognition of man as the most perfect and mature end of world development, and the need to educate and train a person in his works are analyzed.

The article deals with the basic features of philosophy Aristotel’s nature, on the basis of which nature philosophical studies of progressive thinkers of the East have been formed and got their further development. General peculiarities views of Aristotel and some thinkers of the East like Al-Kindi, Farabi, Beryni, Ibn Sina and ets. are being analized.

This study analyzes the concept of "Grace" in the philosophical views of Abu Ali ibn Sina. The accents made in the comments of Eastern peripatetic philosophers are analyzed. Grace is a term that covers the relationship between God, the universe and man. Abu Ali ibn Sina evaluates the concept of grace as an order of goodness originating from God. Through this term, the philosopher focuses on the order of good in the world. Farobi evaluates "Grace" within the framework of the theory of emanation, good-evil and happiness. The philosopher explains the theory of emanation by divine grace. For the world that exists by emanation is also involved in the existence of God and needs the divine will to continue its existence. Therefore, emanation shows that grace is permanent. Moreover, the theory of emanation is the best way to understand the existence of evil. Ibn Rushd considers grace as a special proof of the existence of God. The entire universe was created by the grace and bounty of God. To express this idea, the philosopher uses the term "continuous creation." Therefore, the grace of God to the world is infinite and uninterrupted. According to the philosopher, man is in harmony with the universe. That this harmony indicates the presence of God is evidence of grace.