| dc.description.abstract | The aim of this article is to examine the concept of justice of Abu Bakr al-Rhazes on the basis of distributive and corrective justice. He regarded justice as a moral virtue and referred to its social aspects. He has no systematic and clear scheme of virtue. However, this issue is examined in accordance with Plato's four main virtue schemes and it is supported by the Aristotelian middle way doctrine. Al-Rhazes mentions three kinds of soul: mind, animal and plant. The idea of virtue is based on this triple soul. There is a virtue for each soul. According to him, virtue is to confine oneself to requirement. He means justice and virtue in the same sense. Accordingly, justice is a comprehensive virtue that includes other virtues. The aim of this article is to examine the concept of justice of Abfi Bakr alRhazes on the basis of distributive and corrective justice. He regarded justice as a moral virtue and referred to its social aspects. He has no systematic and clear scheme of virtue. However, this issue is examined in accordance with Plato's four main virtue schemes and it is supported by the Aristotelian middle way doctrine. Al-Rhazes mentions three kinds of soul: mind, animal and plant. The idea of virtue is based on this triple soul. There is a virtue for each soul. According to him, virtue is to confine oneself to requirement. He means justice and virtue in the same sense. Accordingly, justice is a comprehensive virtue that includes other virtues. Al-Rhazes also emphasizes the social aspects of justice. Absolute justice is not implemented in the distribution. People should take their share at the rate of their contributions to the income distributed. According to him, the differences between people need to be considered. Without regard for differences, it is not reasonable and equitable to treat people equally in terms of obligations. Al-Rhazes emphasizes the organic unity of society. But the individual is not a simple instrument that serves this unity. He has established a balance between the individual and society. In equitable distribution, the ability, success, and needs of the individual are as valuable, as the structure, integrity and benefits of the society. According to him, it is the fundamental principle that the individual must benefit the whole society. The share in distribution is shaped by common welfare. Being a virtuous person requires the struggle for the benefaction of the people. According to him, if there is enough water for a single person and there are two people, he should drink that water who is the most beneficial to society and that should be rule. To accumulate property and live a comfortable life is reasonable for people. The reason for accumulating property is to ensure that when needed it. Of course, the spending should be less than the gain, and the spending and saving habit of the person should be in accordance with the environment he is trained and his peers. Accumulating should not be neglected nor should be excessive but, middle way should be kept. If he wants to obtain goods above what is necessary by accumulating property and cannot set a limit on it, then in that case he becomes the slave of the goods. People in this position do not consent to the standard of living, and want to rise as they get higher. Eventually this economic life will be affected negatively, property and wealth will be collected in a certain person or group and the society will be going to disastrous. How the administration should be distributed? The question was also examined by Al-Rhazes. He primarily emphasizes the natural things that people bring from birth capacity. According to him, if there is the ability to be a leader, the person is prepared to be leader. Otherwise, this potential would be unnecessary and meaningless, and he has insisted that the nature never do anything unnecessary and meaningless. In contrast, according to him, those who pursue the leadership, despite the fact that their nature does not have this characteristic, are the wretched souls who have left their wisdom behind. He points out the importance need-oriented approach. The value of one thing is determined by the degree of need, not by comparison with another. Indeed, the conditions those limits we need are relative. This approach is a solution to social justice problems such as fair distribution of resources, equality of opportunity, establishment of a just tax system, monopoly. This is an important step towards solving the problems of disadvantaged groups who do not get enough shares from the social distribution. Al-Rhazes points out that false religious views and carelessly prepared laws will lead people to cruel life. The source of fair law rules is wisdom. He has given wide authority to the mind on the source of law. In his opinion people who are selected and sent by divine support is the cause of oppression and hostility in society and they prevent fair distribution. Punishment for a crime should be fair. It draws attention to the fact that a person who authorized to punish must not act emotionally and biased. According to him, it should be the basic principle not to go to extremes in punishment. When the punishment is given, the following point should be considered: excessive resentment against the punishment, extreme modesty, and the bond of love with him. These situations lead to the punishment becoming more or less out of line and justice will be neglected and the soul and body health will endanger. The internal consistency and balance of the person are also reflects in the social order. Al-Rhazes also refers to the issue of animal rights. According to him, there must be rules and laws about hunting and extreme working of animals. In this, the limit of mind and justice should not be exceeded. Here the need and benefit are essential. The concept of justice of al-Rhazes has a Platonic ground and is based on middle way. His views on justice reflect not only his own period thoughts but also suggests solutions to distribution and corrective justice problems in our time. | en_US |
