PHILOSOPHIC IDEAS IN THE ARABIC LITERATURE E. Mussawi, N. Kovyrshina Peoples’ Friendship University of Russia Mikluho-Maklaya str., 6, Moscow, Russia, 117198 The paper analyses the specifics of the usage of philosophic ideas in modern Arabic literature on the basis of traditional Arabic themes and forms. <...> Key words: the Arab-Islamic philosophy, the genre of the “Zuhdiyyat”, Abu Ala al-Maari, Faiz Mahmud, West-European skepticism. <...> From the very beginning of its appearance (early VIII century) the Arab-Islamic philosophy was considered to be “a science of sciences” and comprised studies of different questions related to the socio-political role of the philosopher in the medieval society. <...> Moral and social aspects of life are subject matter for both representatives of the Arab-Islamic philosophy and the foremost Arab writers. <...> During the reign of the Abbasid dynasty a new development in the Arabic poetry appeared — “philosophical verses”, the authors of which touched on the themes of the outward world using the analytical approach. <...> The closest rapprochement of the philosophical ideas and Arabic literature can be traced nowadays, when the crisis phenomena in politics, economy and social life of the Arabic communities are exacerbated by the moral and ethic “diseases”, by selfdissatisfaction of the human being. <...> One of the contemporary writers-philosophers is the Jordanian writer Faiz Mahmud. <...> His philosophic novel “al-Ablah” (“Idiot”), in which the author used a parabolic form, was published in 1979. <...> Behind the fancy plot a real context — socio-historical events in the life of Jordan, segregation of people in the modern Jordanian community, commotion of the spirits of the person under the difficult conditions of the socio-economical situation in the Middle East — can be traced. 64 Mussawi E., Kovyrshina N. Philosophic ideas in the arabic literature The Jordanian writer realizes the need for a new moral code to be adopted, which could give the Arabic society a good shake and startle it out of its apathy, release from loafing, vacancy of mind, and passivity. <...> Against the background of the political processes taking place in the Middle East countries, the writer is striving to match a new strength against the evil, having returned to the traditional ways of society salvation already used by the Arabic literature. <...> In quest of this way of the human being’s transformation into the more perfect person, and then of the spiritual transformation of the whole society, F. Mahmud comes <...>