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Aristotle a Greek  philosopher and polymath was born in 384 bc. Aristotle was the student of Plato, and he tought to Alexander. The meaning of his name is that “the best perpuse” aristototle was appointees as a head of the royal academy. In this page you will find and read Aristotle Biography in urdu hindi Roman.

Arasto ka Siyasi Falsafa
(Aristotle Biography)

 

Aristotle Books list

  • otot ha-shamayim
  • a new aristotle reader
  • the ethics of aristotle
  • nicomachean ethics
  • politics
  • metaphysics
  • poetics by aristotle
  • constitution of the athenians
  • magna moralia
  • on the generation of animals
  • meteorology
  • the complete works of aristotle
  • on the soul
  • categories
  • organon
  • physics
  • rhetoric
  • movement of animals
  • on generation and corruption
  • history of animals
  • on the heaven

Arasto yonan ke shehar stagira greece ka rehnay wala tha ilm ki piyas bujhanay ki garz se wo ethenes  pohancha aur aflatoon (Plato) ki accadmy me dakhil howa jo is waqt yonan ki ala tareen aur mumtaz tareen dars gah thi aflatoon (Plato) ke intaqal ke bad us ne us se alhedgi akhtiyar ker li aur is ke almi maslak ko bhi tark ker diya. Kuch arsay ke liye wo ser-o-siyahat ko nikal gaya. Lakin is ke khana bandoshi ke zamanay me bhi is nay apnay almi maashagil jari rakhay 334 masih me wo sikander-e-azam ka ustad muqarar howa lakin is ki takht nasheen ke bad sarkari mulazmat tark ker ke ethanes wapas chala gaya aur gosha nashin ho gaya is asna me is ki ilm-o-fazal ki dhak itni beth chuki thi is ne “lee se am” ke nam se ek accadmy ya dars gah samander ke kinaray qaim ki aur apnay tarikay ke mutabik ala ilm deni shoru ki chon-ke is ka zehni rujhan apnay ustad aflatoon (Plato) se bilkul mukhtalif tha is liye is ke nukta-nazar aur aflatoon (Plato) ke almi nukta-nazar aur andaz-e-fikar me zameen asman ka farq tha. Agar aflatoon (Plato) ko falak pemai ka shok tha to arsato ko jahan gardi ka, aflatoon (Plato) ilm ko tasuf, rohaniyat aur ma-badul-tabiaat ka paish khema banana chahta tha bar aks is ke arsato ne nae tajurbay aur nae malomat ko farog dena chahta tha. Dono ne apnay apnay rang me kamal hasil kiya. Aflatoon (Plato) ne insane ke zameer ko bedar kiya aur arsato ne dimag-e-insan ko. Agar aflaton ne apni tasanif ke zarye yonan ke ala  aur rohani khiyalat ko yakja kiya to arsato ne yonani ulom ko martub aur madon kiya aur her ilm ka mozo mutayan kiya aur apnay bad naslo ko ilmi taraki ka rasta bataya agar aflatoon siyasi aeniyat ka bani tha to arsato ilm-e-siyasiyat ka.

Lakin dono me in gehray aur numaya ikhtalaf ki waja se ye na samajhna chaye ke arasto per aflatoon (Plato) ka ya is ke falsafay ya taleem ka koi asar na tha balkay is ke bar aks bohat bari had tak is ka ilm aflatoon (Plato) hi ka tarka hai. Aflatoon ki shaksiyat ka jo asar is per bees (20) saal ki musalsal shagirdi ke zamanay me para tha wo akhir waqt tak qaim raha aur is ne kabhi is ki koshish na ki ke aflatoon (Plato) ke asar ko apnay zehan se nikal de ya faramosh ker de.

Ibtada me is  ne ilm siyasiyat me aflatoon (Plato) ki taqleed kerni chahi lakin kuch hi arsay ke bad is ne ye mehsos kerna shoru kiya ke aflatoon (Plato) ka tarika sahi nahi hai lehaza is ne is ke falsafay ki bunyad per jo us ke khiyal me waqti nahi balkay daimi tha aur jo mustakil qadar aur ehmiyat ka hamil tha ek naya falsafa tamer ki koshish ki yahi is ki sari ilmi jadojahed ka mehwar hai bagair is ke hum is ke falsafa ko sahi tor per nahi samjh saktay

Is ki sab se mukamal tasnif “siyasiyat” hai ba-zahir ye ek bay tarteb aur muntashri kitab nazar ati hai. Is liye ke is me bohat se batein bar bar duhrai gai hai. Shoru ki abwab me baaz maslon per behas kernay ka wada kiya gaya lakin bad ke babon me in ka koi zikar nahi kitab ke ibatdai aur darmiyani hisson me bunyadi farq nazar ata hai.

Arsato ka zehan dast-e-nazar aur barik bini ka bay-misal namona hai is ke falsafay me mubaligay ki jaga qabilay rashk tawazan aur aetadal milta hai wo ek sacha younani tha aur apnay zamanay ke mashon me doba howa tha. Wo yonaniyon ko dunya ki ala tareen aur mazhab taren  qoum samajhta tha ye is se zahir hai ke is ne sirf yonani mumlikaton hi ke dastur yani yonani siyasi nizam per gor kiya aur gair yonani mumlikaton ke dastur ko bilkul nazar andaz ker diya. Is ne gulami ko is liye jaiz theraya ke wo yonan me raij thi isi tarah se is ne mukhtalif yonani idaron ko dil khol ker saraha lakin in gheray yonani asrat ke ba-wajud is ki nazar se siyasiyat ka koi nukta ya pehlo ojhal nahi howa  is ke zmanay se aaj tak koi aesa mustanad siyasi nazarya nahi jo kisi na kisi shakal me is ke siyasi fasafay me na paya jata ho.

Is ka sab se bara karnama ye hai ke is ne ye haqqiqat wazay ki ke siyasiyat ka sab se bara masla ye hai ke infradi azadi ko mumlikat ke iqtadar se kiyon ker hum-ahang kiya jae.ba-lafz-e-digar is ke nazdeek fard ko azadi sirf isi waqt hasil ho sakti hai ke jab wo qanon ki amal dari ya qannon ki hukumat me rahe yani apnay upper mumlikat ki taraf se aed kerdah pabandiyon ko qabol ker le. Is ke nazdek azadi aur iqtadar ya akhtiyar ek dosray ke mukhalif nahi balkay ek dosray ke liye lazim aur malzom ki hasiyat rakhtay hai.

Wo pehla siyasi mufakir tha ke jis ne jamhuriyat ko behtareen tarz-e-hukumat qarar diya aur awam ke iqtadar-e-ala ki ehmiyat ko ye keh ker jitaya ke ba-hasiyat majmoi aam logo ya jamho ki rae ek ya chand afrad ki rae se humesha behtar aur saib hoti hai. Is ne dunya ke samnay qannon ki amal dari ka nazarya paish kiya aur bataya ke hukumat aesi honi chaye aur yahi behtereen hukumat hai.