The work of the outstanding Italian philosopher Giovanni Gentile (Giovanni Gentile, 1875-1944) in Russian science for a long time remained unknown. The name and work of Gentile were actually banned, as they were associated exclusively with the text of the "Doctrine of Fascism" - the main program document of the Italian social and patriotic movement "Union of Struggle" ("Fashio di Combatimento"). The “Doctrine of Fascism” was published in the 14th volume of the “Italian Treccani Encyclopedia” (1932) and signed in the name of Benito Mussolini, however, even during the period of fascism in Italy, the authorship of certain parts of the document was not hidden: in particular, the section “Fundamental Ideas of Fascism” was written Giovanni Gentile. In his Doctrines section, Gentile substantiated the philosophical concept of this movement, its ethical, historical and anti-individualistic components, which were organically associated with the idea of the "ethical state" - one of the central ideas of the philosophy of actualism developed by Giovanni Gentile [see: Lazzari, 1977, 92 ]. However, the real history of the twentieth century, and above all the Second World War, led to the fact that the term "fascism" received a negative political interpretation, very far from a scientific definition, and Giovanni Gentile began to be perceived primarily as a "fascist", whose works are unworthy for research.
Only in the XXI century. In Russia, the publication of the works of Giovanni Gentile began, but the published book Introduction to Philosophy [Gentile, 2000] gives an idea only of the foundations of actualism, the philosophical trend developed by Gentile. In this edition of the works of the Italian philosopher, the spheres of culture and education (education), which Gentile himself considered as the cornerstones for creating a new society, are practically not affected. At the same time, it is the concept of culture that attracts the most attention in modern Italian science, which studies the work of Gentile. At the same time, it should be noted that at the end of the 20th - beginning of the 21st century. interest in the work of Giovanni Gentile in Italy increased significantly.
The concept of culture, which remained one of the central in the works of Gentile, underwent changes in the course of the creative evolution of the philosopher. It should be emphasized that Gentile's concept of culture is a logical consequence of his development of the idea of "philosophy of actualism" and the philosopher's gradual departure from liberal views on politics and society.
Giving the definition of the concept of "culture", Giovanni Gentile wrote: "So what is culture? As a preliminary note, there are two conceptions of culture: objective and subjective. We fully adhere to the second concept ... As the truth of culture, we are looking for in a person; in other words, culture is a person. As E. Garin emphasized, Gentile was not only a theoretical philosopher, but also a practitioner, "an organizer of culture." This position of the philosopher directly followed from his conviction that actualism as a philosophy recognizes the indivisible unity of theoretical and practical activity, will and intellect [see: Gentile, 2000, 25 ]. That is why Giovanni Gentile actively participated in reforming the education system in Italy, seeing in the education reform a way to create a new spiritual atmosphere, a new culture in the country. As the modern Russian researcher A. L. Zorin notes, the project of renewal of the spiritual culture of Italy from the very beginning had not only a purely ideological, but also a political character [see: Ibid., 30 ]. Gentile emphasized the special role of the state - as he wrote, the "ethical state", noting that "the state is not only the ethical will, but in general self-consciousness and, therefore, complete and perfect humanity" [Ibid., 294 ]. Thus, through a person, primarily through an acting person, Gentile established the connection between the two main conceptual concepts of his political philosophy - culture and the state.
At the same time, the philosophical problem of culture and its relationship with various spheres of thought, life, and politics was not limited for Gentile to the question of the relationship between culture and the state. In the philosophy of actualism in the works of Gentile, the problems of correlations were constantly considered, i.e. binomials: culture - education, culture - science, culture - politics, culture - tradition, culture - ethics, culture - Risorgimento, culture - fascism, and were considered in polemics, in a dispute not so much with political opponents as with philosopher opponents, primarily with Benedetto Croce, author of the Manifesto of Anti-Fascist Intellectuals (1925). For Giovanni Gentile, it was fundamental to justify his coming to fascism not only as a phenomenon in the political life of Italy, but as a new outlook on life and society, as a force capable of creating for Italy a new culture and a new, active person, facing the future.
Speaking about culture in modern society and the modern state, Giovanni Gentile, as a rule, singled out two main forms of the existence of culture - education and politics [see: Gabriele, 2002].
In the field of education and upbringing, Giovanni Gentile focused on education. The reform of the Italian education system, launched after the appointment of Gentile to the post of Minister of Education (1922), was aimed not only at reforming the educational system, but in many respects at the development of educational structures in education. Gentile himself, in a speech to the Senate in November 1923, characterized the reform he had carried out as follows: « In our universities we have indeed established the widest freedom ... for professors, for students and for the very essence of university education ... also public universities ... received didactic and administrative autonomy. At the same time, virtually complete state control was established over universities, other higher and secondary educational institutions, and academic autonomy turned into a fiction. However, for Gentile and for the leadership of Italy, the significance of the education reform was different. The Italian press stressed that "the education reform of 1923, the 'Gentile reform', was intended to adapt education to the new Italian culture, to that culture, that spiritual atmosphere that the Revolution had made possible." “Education after the Gentile reform and thanks to it has ceased to be agnostic and apolitical and now teaches young people to live in the historical climate created by the fascist Revolution,” wrote the official fascist magazine, Gerarquia. On the significance of the education reform carried out by Giovanni Gentile, Mussolini, speaking to Italian teachers on December 5, 1925, said: “The whole school, at all its levels, teaches the Italian youth to understand fascism, renew themselves in fascism and live in the historical climate created by the fascist Revolution ... The school should educate the new character of the Italian ... I believe that the school, the whole school should be, first of all, an educator who forms morality. The modern Italian researcher Luca La Rovere notes that education was to become the core on the basis of which the “nationalization of Italians” would be carried out, a new culture was being created .
Gentile paid even more attention to the question of the relationship between culture and politics, the place that culture occupies in political life. He noted that “culture is the center of the world that interests us ... In order to make a person political, there is no other means than culture, around which the world revolves, organizes, systematizes ... Culture contributes to the development of the spirit, everything truly human in a person » .
Giovanni Gentile formulated his view of culture and its place in society, speaking at the university in Naples on February 18, 1936. This speech was published in the journal Fascist Civilization, founded by G. Gentile in 1925, under the title "Ideals of Culture and Modern Italy" . In this speech, Gentile, in particular, emphasized: “Culture is the center, it is the basis of the world, where the immortal spirit comes, realizing its world. This is the world of civilization, in which science and art, society and the State are united ... Civilization is a complex of forms in which the power of man is embodied and unfolds as a triumph of freedom, as the dominance of the spirit over nature, and this is the basic principle of culture ... Uncivilized peoples have no history , their humanity is hidden for themselves in the primitive shell of their consciousness, and they have no culture. Progress is synonymous with thought and culture. Culture forms and develops the spirit, develops humanity in a person... The ideal of culture for us today is a culture that forms a person who is able to understand the great tragedy of life, who is able to find the right path not selfishly, not only for himself, but for everyone. Therefore, Italy now lives for Europe and even for the whole world, and our culture is not closed, not racist, not intimidating, but intellectual, universal and humane. This is the Italian ideal of culture."
The choice of Gentile was due, among other things, to the philosophy of actualism. Confronted with the question of whether to remain in the contemplative and academic sphere or to join the political movement, which, as it seemed to him, united the young and energetic forces of the Italian people and was ready for action, Gentile decided this question for himself quickly and finally. Despite the fact that Gentile's active participation in the political life of Italy ended on July 1, 1924, when he resigned from the post of Minister of Education, Gentile remained a "fascist intellectual" and tried to attract the intellectual elite of Italy to fascism. The creation of the National Fascist Institute of Culture was in this sense an act of action, fully consistent with the philosophy of actualism.
Giovanni Gentile, heading the National Fascist Institute of Culture in 1925, began to develop the idea of a proper fascist culture as an integral element of the new society. According to Gentile, a new, fascist culture should naturally become a component of a new, totalitarian society, within which politics, science, culture, education, etc. are inextricably integrated. Later, the idea of a fascist culture as a phenomenon acquired such significance from the point of view of the Italian leadership that at the end of 1936 the National Fascist Institute of Culture was transformed into the National Institute of Fascist Culture.
Already in the "Manifesto of the Fascist Intelligentsia", which was published in Italian newspapers on April 21, 1925, the enormous role that culture should play in the formation of a new society was indicated. Among other things, the manifesto emphasized that fascism is inextricably linked with the cultural and historical tradition of Italy, that it is a political and moral movement, even a religious one, which should contribute to the greatness of the Motherland and create a new state. From the point of view of Italian fascist intellectuals, the most important activity for creating a new state is culture, which transforms society and forms and educates a new person.
Gentile repeatedly addressed the question of the role and place of culture in the process of forming a new society, the problem of the relationship between culture and the state (the word "State" in Gentile's texts was always capitalized). Speaking on March 29, 1925 in Bologna at the congress of the fascist intelligentsia, Gentile emphasized: “We do not want the State to remain indifferent. We want the State to become an educator and teacher.” In a letter to the head of the propaganda department of the secretariat of the National Fascist Party, Giorgio Mazi Gentile emphasized: “Culture should not remain closed within the framework of pure intellectualism, it should descend to reality, transform this reality and be a criterion for any action.” In the same year, on the day of the official opening of the National Fascist Institute of Culture, Gentile declared: “We, men of science who have found their faith in fascism, can say with all the sincerity of feeling: here it is, the new Italian culture created by fascism. I speak of a new culture, because culture is not content, but form: it is not a set of clear or unclear rules, but a spiritual possibility, not matter, but style. by: Gabriele, 2002]. Emphasizing the importance of culture, its place in the life of society and the state, Gentile continued: "culture stimulates the intellectual life of society, it is not embodied in abstract speculation, but directly affects the national economic, moral and political life" .
Culture, according to Giovanni Gentile, should be animated by political thought, and at the same time, only culture can become a link between political thought and the broad masses of the people. “Our thought includes the correct orientation of spirituality, and faith, and passion, it must revive all the life concepts of our time, it must be embodied in our culture,” Gentile noted. .
Considerable attention is paid to cultural issues in the last published work of Giovanni Gentile, The Origin and Structure of Society (1943). Returning to his speeches on culture, upbringing and education in 1922, Gentile emphasized the humanism of culture, its pivotal role in the life of society, the inseparability of culture and knowledge. Culture is the only tool for the revival of society and the state, the nation and the individual, and the man of action does not reject culture, but, on the contrary, returns to it again and again, Gentile noted. Reflecting on his path, Gentile wrote in 1943 that he sought to find continuity between liberal Italy and Fascist Italy, sought to find “his own” fascism, to create “his own” Italian, fascist culture [see: Turi, 1995, 505 ].
On November 20, 1943, Giovanni Gentile agreed to head the Academy of Sciences of the Italian Social Republic, established by Mussolini in Northern and Central Italy with the support of Nazi Germany. In a letter sent to Mussolini, Gentile wrote that he considered this appointment a worthy reward for his entire previous scientific and political life [see: Ibid, 505—506 ]. Gentile supported Italian scientists who continued their scientific activities, but he himself moved away from the further development of his philosophical and political ideas. April 15, 1944 Giovanni Gentile was killed in Florence by supporters of the communist resistance.
The influence of Giovanni Gentile on the subsequent spiritual and social life of Italy is undeniable. The ideas of education and upbringing laid down in the Gentile reform remained relevant in Italy (and in Europe) for half a century. Without an analysis of the Gentilean concept of culture, it is impossible to understand the peculiarities of the development of the spiritual and cultural life of Italy in the 1920s-1940s. In addition, it should be noted that it was Giovanni Gentile who emphasized the enormous role that culture plays in the life of society, creating unity from disparate individuals - in fact, forming society and civilization.
Three main factors influenced the formation of the character of the Russian people: the pagan nature of the East Slavic tribes (ethnic genotype); education of the people by Orthodoxy (spiritual archetype); uniquely harsh survival conditions that cultivated certain qualities (historical archetype). The genesis of the Russian people was determined not by ethnic, but by religious, cultural dominance, so the Russians united many tribes and peoples.
The Russian people was formed on the basis of a common religion, state and culture (language). Orthodoxy was the spiritual basis of all spheres of life; statehood and culture were formed on the basis of Orthodoxy. The well-known formula of Count Uvarov "Orthodoxy. Autocracy. Nationality" reflects this immutable historical fact. Each national-state organism has its own spiritual constitution, which determines its essence and allows it to self-identify. Uvarov's formulation denotes the main areas of national self-identification: 1) how the people are aware of their connection with the Highest Reality, with God - religiosity, or the spirit of the people; 2) how the people understand their earthly arrangement, their civilization and statehood - the earthly body of the people; 3) in what the people root themselves, see their kinship, how the people realize themselves, understand their mission in life and in history, which is expressed in various forms of national culture - this is the soul of the people. The triune sphere of national self-consciousness can be referred to as "Faith. Patriotism. Nationalism." Answers to the questions: What is our faith? what state are we building? what culture and civilization are we reviving? - these are answers to the question about the revival of the unity of the national spirit, soul and body, about our national existence.
From the deep religious faith (which is not always fully realized, but can manifest itself in latent forms), the basic spiritual and moral values of the people stem, which are preserved in a secular society. The Russian national faith is rooted in Orthodoxy, which accumulates the spiritual and moral values of Russian civilization. A people is alive as long as its specific national spiritual and moral values are preserved, which manifest themselves in explicit or hidden forms, despite global social upheavals.
The feeling of patriotism - love for one's fatherland - encourages the construction and preservation of one's state house. Russians are characterized by the instinct of state self-preservation, traditional ideas about the form of state power, which in Russia has always been autocratic. In statehood, the will of the nation to historical existence is realized. Therefore, "the biggest vice for the state is weakness" (AV Gulyga). The collapse of the state body testifies to the spiritual and mental degradation of the nation.
The feeling of nationalism - love for one's people - connects the continuity of cultural, civilizational and everyday traditions, without which national self-awareness and self-consciousness are impossible, and hence the existence of the people as such. The majority of Russian people are united by a common feeling of love for their relatives, compatriots, for the small and large Motherland, affection for their land, a Russian person cannot imagine his life and self-realization outside the atmosphere of Russian culture. Today, the dismembered Russian people are united only by the Russian Orthodox Church. On the basis of the unity of Orthodoxy, it is possible to restore a common cultural, civilizational field and a single state.
To solve global problems, the people are required to exert super-effort, which Russian people are capable of in an extreme situation and in the presence of a super-ideal. In everyday life, Russians, as a rule, relax (otherwise they would not have endured the tension in the struggle for historical survival). A Russian person is not capable of super-mobilization for the sake of material goals, but performs miracles of heroism in the defense of the Motherland and sacred values, or in the fulfillment of a great historical mission. For Russian people, it is important that life be permeated with a higher meaning, which does not boil down to individual self-interest, but expresses the spiritual ideals and values of local communities (small Motherland) and the entire people (great Motherland). When achieving a high goal, Russian people show ownership of a common cause, openness, trust and mutual support, sincerity and mutual understanding in personal communication. In conciliar unity in the name of high ideals, the best features of the Russian character are manifested.
The Russian people are spiritually mobilized in a borderline situation that threatens their existence ("until the thunder breaks out, the Russian peasant will not cross himself"). Until the German army reached Moscow during the Great Patriotic War, the people were not capable of full-fledged resistance. But both the presence of mortal danger and the awareness of it are necessary, but not sufficient conditions for a national awakening. For national unity, a strong-willed impulse of the supreme power is needed, capable of expressing and protecting the highest national interests, rising above strife in society and splits between society and power. "The Russian harnesses for a long time, but rides fast": when the mortal danger was realized and when the authorities called on the people to fight for the salvation of the Fatherland ("brothers and sisters ..."), the people won a great victory.
So once again the national archetype of behavior was revealed - the formula of Russian victory: a mortal threat; awareness of the threat by the elite and society; formation of a national ideal; the call of the supreme power to the nation; supermobilization of society; victory. Thanks to this, the Russian people withstood all historical trials and emerged stronger from them. A great nation is preserved in history, fulfilling its historical mission, responding to historical challenges. The deadly threat to Russian civilization is now evident. Each of today's global crises is capable of burying world civilization. They also pose a danger to Russia, because in our country all global problems respond in an aggravated form.
External threats - world crises that threaten the existence of Russia and the Russian people. The global ecological crisis leads to a technogenic overload of the planet, to the destruction of biosphere resources with the help of technical means, to the depletion of natural resources. Demographic crisis - overpopulation of the planet with limited world resources. The declining birth rate in the rich and the high birth rate in the poorest countries leads to huge migration and the erosion of the population of the Western countries of the yellow and black races. Over the sparsely populated Russian Siberia hung a billion-strong China. In the upcoming wars for world resources, Russia is a tasty morsel for many, because with 3% of the world's population, it controls 13% of the territory and has about 40% of the world's natural resources. In two or three decades, 1% of the world's population will live in Russia, who will have to protect about half of the world's raw materials from encroachment. The global economic crisis is due to the lack of planetary resources to provide for the entire population; the prosperity of the golden billion in opposition to the impoverished majority of the world's population; inevitable in the foreseeable future, the collapse of the world's dominant US economy and the collapse of the dollar pyramid. The conflict of civilizations causes terrorism and wars with a real danger of the proliferation and use of weapons of mass destruction. Unipolar globalization turns most countries of the world into a resource for the survival of the states of the golden billion. Russia, with its vast territory, richest natural resources, and highly skilled, unpretentious population, is for the ruling subjects of globalization a field of confrontation with competitors for sources of raw materials, an instrument of diplomatic struggle and a "lightning rod" for world terrorism. Russia faces deadly geopolitical dangers: the population of neighboring states is more than ten times the population of Russia, and most of the surrounding states are unfriendly or aggressive towards Russia. Three-quarters of Russia's borders are in countries with rapidly growing populations and increasing demand for raw materials.
Internal threats are rising in the country. The economic and technological lag behind the world leaders is increasing. The flow of disasters, accidents, man-made disasters is increasing due to the erosion of infrastructure and the inefficiency of public administration. In public administration, the destructive influence of radical liberals is still very strong. On the other hand, some forces are trying to strengthen statehood through statist stagnation or nationalist revenge. The danger of terrorism from Islamic fundamentalism is still strong. The defeat of the gene pool of the nation is aggravated by alcoholism and progressive drug addiction. Social tension is growing due to the widening gap between the rich and the poor. As a result of many negative factors, the mortality rate of the population is high, especially infant mortality, and life expectancy is low. Mortality in Russia is 2.5 times higher than in Europe, in 1994 the peak of mortality reached 15.7%, which has not been since the war. The symptoms of extinction especially affect the Russian state-forming people: in the early nineties, mortality exceeded the birth rate, the phenomenon of the "Russian Cross" was formed - the death line going up crossed the birth line falling down. As a result, the threats of ousting the Russian people from historical territories by Islamic and Chinese peoples are intensifying. The concepts of replacing the state-forming role of the Russian people with the rapidly growing peoples of Russian Islam are already ready.
All this carries the threat of the collapse of the country, the transformation of Russia into a raw material territory of the United States and China. The role of a zone is imposed on Russia, due to which contradictions between the leading centers of power are removed.
The moment of a global historical challenge has come again: either the nation will be inspired by a new mission in a new era, or the Russian people and Russia will cease to exist. If the army needs a fighting spirit to win, then the people need the awakening of the national spirit - that which gives people the will to live, to fight for self-preservation and to create. Only a burst of national energy will make it possible to overcome the spiritual and moral decay of society, civil apathy, and the decline in incentives to live. This obliges the supreme power to formulate the ideals of national salvation and induce society to spiritual mobilization. Spiritual ideals can become a powerful transformative force. The Russian people have an ascetic character, capable of self-restraint; in Russian society, moral and spiritual ideals have always been a priority over material and pragmatic ones.
The authorities should deal not only with the material side of the life of society - the economy and politics. The task of the state is to create optimal conditions for the spiritual and moral growth of a person, the formation of a free, creative, responsible personality. The spiritual health of the nation and the state of public morality are not only problems of private life or civil society, but also problems of the state. Communist totalitarianism gave a negative example of the introduction of power into people's lives - violence and lies. At the other extreme is the Western pluralistic society, where the independence of public and private life from the state is declared (although in reality the government strongly influences the state of society and the individual). The state should strive for the spiritual and moral rebirth of the nation. For state power rests not only on the strength of state structures, but on patriotism and the state consciousness of citizens. If our state does not deal with the moral and spiritual problems of the life of society, then hostile forces from outside inevitably negatively influence the most important sphere of life.
In Russia, the state created the conditions for significant achievements of the people. The modern task of the national authorities is to form a strategy for the development of the country, to determine priorities, goals and objectives, for the solution of which to use state resources and mechanisms. At the same time, the authorities must explain to society the meaning of their initiatives, the validity of their decisions. Therefore, not only independent mass media, but also the state should influence the formation of public opinion and offer the public a program. The supreme power is called upon to declare the historical mission of Russia in modern world and on the basis of this - the modern national ideal. This should not be another utopia covering up the selfish interests of the ruling clans. The supreme power in the name of self-preservation and salvation of Russia must express national aspirations, which can awaken national energies.
The healing processes in society that have been outlined at the present time can be significantly strengthened with the support of the state. To solve problems of historical significance, it is necessary to mobilize national resources and implement national programs. It can only be done by the supreme power. But all the highest state structures are focused on material tasks and are overwhelmed by the solution of everyday problems. State institutions close to humanitarian issues resolve issues departmentally and fragmentarily, limited by corporate interests. Not a single state authority is engaged in the strategy of the revival of the Russian state-forming people, problems that pose the greatest threat to Russian statehood and civilization. The supreme power is called upon to deal with the spiritual aspects of national security.
The enemy of Russia, Brzezinski, declared Russia "a big black hole on the world map", and after the collapse of the USSR he proclaimed with satisfaction: "Russia is defeated - it has no concept of being." Only the awakening of the self-consciousness of the Russian national spirit can refute this verdict. The treatment of the national spirit, or Russia's search for itself, should begin with the formation of the concept of the spiritual healing of the nation, which has the following main directions.
Religious revival. The ruling stratum and the authorities are called upon to realize that religion and religious values determine the spiritual and moral health of society. At the same time, the Russian Orthodox Church is the main civilization-forming and state-forming religion of Russia, the spiritual leader of the people, the main defender of the integrity of the state and interreligious harmony, which has protected Russia for centuries. Russia is a secular, but by no means an atheistic state. The separation of the Church from the state does not mean the separation of the people from the Church, and the supreme power should serve as a guarantor of the protection and preservation of civilizational identity. Therefore, care for the welfare and independence of the Church, for the cooperation of religions in the field of social service is a priority task of the state. After many decades of state atheism and religious persecution, the state must repay the historical debt to believers, which requires state support for traditional religions: the establishment of their fruitful interaction with the government and society in spiritual and moral education; fight against pseudo-religious anti-human sects; opposition to the erosion of traditional Russian religiosity; state support for the missionary activities of traditional religions, as well as support for the Russian Orthodox Church in its canonical territories outside of Russia.
Moral and patriotic recovery. A responsible, free and creative person can only be nurtured in an organic spiritual climate, in a society oriented towards eternal values, towards fostering a sense of love for the great and small Motherland, national pride, and civic responsibility. For without a sense of national belonging, without a sense of patriotism, a person is flawed: if there is no earthly homeland in the soul through which history and eternity are revealed, then there is no instance of responsibility, duty and conscience. The mission of Russia is to serve God and people, to preserve the land of their ancestors and to preserve the peoples who have united their destinies with the fate of the Russian state. The Russian people are a state-forming people, Russians are not an ethnic group. Since ancient times, all those who live in the vast expanse of historical Russia, considering Russia their Fatherland, have been called Russians and today they are called abroad. A Russian is someone who speaks Russian, thinks Russian and considers himself Russian. Russian national revival is a condition for the revival of Russia and a true guarantor of security for every ethnic group that has linked its fate with Russia, as well as a guarantor of maintaining close ties between the motherland and compatriots. The great superethnos - the Russian people - as a state-forming principle is the full owner of Russia's colossal resources.
Preservation and recreation of cultural traditions. The civilizational heritage of Russia, religious and cultural traditions are the basis of people's life, ensure the continuity of generations, serve as a guarantee of the future development of our state with a thousand-year history. It is necessary to realize that the Russian state is not fifteen or even eighty years old, that to this day the huge historical and cultural resource of the thousand-year-old Russian Orthodox civilization has not been claimed. The restoration of national self-identification is possible on the basis of the basic values and vital traditions of Russian culture. Achieve the priority of culture in state policy, since cultural policy in Russia is not a separate industry, singled out according to the guild principle, but the meaning of all political activity in a multinational country. The state policy itself should be cultural. At the same time, the most important feature of the Russian civilization is a single language, information and educational space. It is necessary to move state and public institutions to purposeful activity in recreating Russian spiritual, religious, moral, public, state, and family traditions. Culture should not exist on a residual principle, because cultural achievements are the meaning and justification for the existence of civilization. It is necessary to raise the status of cultural heritage and cultural creativity. The restoration of traditional spirituality and culture returns the people to their national archetypes - it awakens the great talents of the great people and the historical activity inherent in it.
Restoration of national unity. The forcibly dismembered Russian people, with the destruction of the USSR, strives to restore state unity. It is necessary to develop programs for the peaceful and constructive reunification of territories where the majority of the population is Russian. In the name of national unity, it is necessary to consolidate society, overcome the disunity between the authorities and the people, the inculcated ideological enmity, narrow corporate sentiments, block separatist tendencies by cultivating national goals and ideals; to overcome the denationalization of some and the marginalization of other groups of intelligentsia through involvement in national programs, through awareness of the historical destiny of the Russian nation, uniting all the peoples of Russia.
Overcoming the threat of a demographic catastrophe is a spiritual aspect. To overcome the demographic catastrophe, it is not enough to raise the standard of living of the population. In a society that is deprived of basic life values and has lost the meaning of existence, the birth rate and life expectancy are falling. Senselessness and aimlessness deprives the people of the will to live. The will to live is in the faith of ancestors and the memory of generations, in family values and reverence for our elders, in admiration for the miracle of motherhood and childhood. State protection is needed from foreign and homegrown "missionaries" and false teachers who are destroying the spiritual order of life and family life and corrupting youth and children. There is a need for state and public programs of work with youth and parents, raising the social and moral status of the family, motherhood and childhood, supporting large families, combating the corruption of children and adolescents as one of the main causes of the demographic decline, affirming the cult of the family and a healthy lifestyle in the public mind . Life is the highest gift. And everything that destroys it - crime, drug addiction, cynical propaganda of violence and perversion, abortion and suicide - must be eradicated in the bud. The fight against social diseases and vices is a spiritual struggle that is not limited to police measures, medical assistance and social prevention. The development of humanitarian forms of combating crime, drug addiction, and suicide is the development of a sense of the value of life, a responsible attitude towards life's purpose, without which police and medical measures are ineffective.
Ecological safety is a spiritual aspect. Raising a thrifty attitude to the national natural heritage as a native habitat; mobilization of public opinion to counter the disastrous tendencies of consumer civilization, the destructive actions of power and economic structures. Every citizen should be focused on preserving his big home - the nature of the country and the planet. To do this, it is important to restore the traditional Russian sense of life, in which nature is not an alienated cold nature intended for consumption, but a living maternal essence.
Formation of the strategic resource of society. It is necessary to push the authorities to mobilize the active part of citizens for the implementation of vital national projects, which creates the possibility of educating a new national elite. A program must be created for the formation of a new generation in Russia - spiritual and dynamic, free and responsible, globally minded and patriotically oriented.
The solution of these problems leads to the formulation of a national idea. A new national ideology based on Russian traditions restores the historical memory and national self-consciousness of the Russian nation-former, forms the national image of Russia and sets the historical mission of Russian civilization; explains to the society where the Russian authorities are leading them; gives meaning to the existence of Russia and the lives of its citizens; is the spiritual basis of national unity; awakens the national will and energy as the main mobilizing resource for fruitful transformations. For without a lofty spiritual ideal, the Russian people are incapable of super-effort in the name of self-salvation and rebirth.
On the basis of the national super-ideal - the development of the ideology of the Russian breakthrough, or the ideology of world leadership. It is necessary to determine the place of Russia in the modern world and our possibilities of survival, which do not boil down to the fact that we must restore something from the lost, or catch up with someone and overtake, or enter into european home, into modern civilization ... Responding to the historical challenges of the new century (the expansion of the golden billion, globalization, informatization, world terrorism, Muslim, Chinese threats ...), it is necessary to mobilize national energies in the directions of a possible breakthrough and the creation of a civilization ahead of time, a civilization of global balance . Our spiritual, cultural, intellectual, scientific resources allow us not only to create the latest technologies, but also to form new civilizational attitudes, new paradigms of the world order. The Russian genius is now more than ever in demand by the era. Russia is called upon by the situation of the modern era to become a world power of a new quality, spiritually determining the fate of mankind.
Viktor Aksyuchits, philosopher, member of the Political Council of the party "RODINA"
On the threshold of the 21st century, the national idea in ethnopolitics and ethnoculture occupies a central place. National life and spiritual culture, as well as the culture of interethnic communication, have changed a lot in recent years, since the economic and socio-cultural experience of many nations is in the process of modernization, the search for models of educational systems and methods for their improvement are intensifying. In the context of democratization and radical renewal of the entire sphere of socio-political and spiritual life, an uncompromising, critical analysis and meticulous historical comprehension of the past is underway. Democracy and openness are the basis for the growth of national self-consciousness, the revival of morality, and national spiritual revival.
In these prevailing conditions, in the affirmation of a new political consciousness and the development of national self-consciousness, many scientists are trying to formulate a theory about a new national idea, which "... could bring us to a new level of understanding of national life and interethnic interaction." one
The national idea is an integral part of the spiritual life of the nation; it predetermines the truthfulness of life and the artistic peculiarity of all types of national art and literature. A certain idea runs through the entire artistic worldview and creative individuality of the artists and writers of the North Caucasus, through the heroic epic of the Ossetians, Balkars, Karachays called the “epos of the peoples of Eurasia”, the creators of which were almost all the peoples of the North
Caucasus. Mountain epic tales about folk heroes are included in the treasury of world culture, as the most ancient and powerful layer in the oral and poetic work of the aborigines of the North Caucasus. The national idea permeates the mythological and legendary folklore of the Vainakhs and Russian storytellers. The national idea is a broad concept that reflects reality in the mind of a person. In addition, it expresses his attitude to reality and serves as the main principle of the worldview. So, in the oral folk art of the Chechens and Ingush from ancient times, supernatural, surreal forces acted directly or indirectly, its ideological basis was based on the ideas of both ancient religious beliefs (myths) and later monotheistic religions (legends).
The national idea is the essence and at the same time a condition for the full existence of an ethnos, which has its own spiritual values. Any ethnic group develops its own system of relations to nature, people of their own and foreign nations, to their ideas. On the basis of such relations, a certain system of spiritual values of the community, its culture, develops. It, in turn, creates behavioral models legitimized by morality and regulates the relationship of representatives of this nation with other communities. At the same time, the national idea will be the dominant, evaluative dominant in all specific national-historical manifestations of being. This may apply to the real life of an ethnic group, and its culture. For example, the artistic persuasiveness of the images and the power of the impact of the work always depended on the idea contained in them.
Passion for the national idea is visible in the work of the most prominent representatives of art, ranging from the father of tragedy Aeschylus, Dante, Cervantes and Schiller to Pushkin, Leo Tolstoy, Saltykov-Shchedrin and Turgenev. Creating an image, a sculptor, a writer, a brush artist, etc. subordinates it to the expression of the main idea. In Leo Tolstoy's novel "Anna Karenina" the main idea is a family thought. Or let's take the old Kalmyk art, when the nomadic Kalmyks from Samara to Astrakhan, from the Volga to the Urals, subjugated the neighboring Turkic-speaking tribal groups and nationalities scattered along the banks of the Irtysh and Ishim for three hundred years. The famous Russian traveler and artist N. K. Roerich was surprised at the strange fate of the Kalmyks, whose nationality was scattered in Chinese Xinjiang, and in the Ili region, and in Mongolia, and in Tibet. “Kalmyk uluses are scattered,” he wrote, “also in the Caucasus, Altai, Semirechye, Astrakhan, along the Don, near Orenburg.” 2 Despite this, their national idea did not dissolve, did not disappear in numerous ethno-cultural ties, but remained dominant in lamaist iconography, which underwent interpretation when it came into contact with the elements of folk art, and in sculptural structures, and in applications and in smooth embroidery, and in monumental panels embroidered with silk, gold and silver. All of them formed a single whole with the architecture of the Kalmyk churches and the national idea - obedience to higher powers, the strength of being, the power of the nation. For several centuries, the works of the old Kalmyk art, of course, influenced the spiritual world of man, shaping his moral and aesthetic ideals, his ideas about the vast world around him and his place in it.
The idea is always important for the artistic persuasiveness of a work, for national revival and social memory, in the development of national processes and national relationships. It is especially important in national relations, because these are the most complex phenomena and their simplification or distortion leads to various errors. The national idea may be true or it may be false, i.e. true or false. This is most noticeable in works of art. In cases where the main idea is incorrect, because it does not coincide with reality, then the correspondence of images to the expression of this idea makes these images distort reality. According to the just remark of V. Vorovsky, no matter how talented the artist is, but, proving the wrong idea, he “... has to adjust the real material of life to his goals, disfigure living life according to the template he needs” and destroy it by this “violence on the truth of life” artistic truth of their writings. 3 Thus, reality is distorted when the idea is wrong, false.
Consider the national idea in the popular perception of "socialism". Over the course of seven and a half decades, what we called socialism was very far from its birthright, since in the popular understanding socialism was a synonym for social justice in its universal interpretation: “each one will be rewarded according to his deeds.” Therefore, equality in his understanding is not equalization. Was the idea wrong? No, the idea of social justice is eternal. The fact is that the original idea was deformed. And in the conditions of reforming Russian society at the present stage, this process continues, many national interests, the ethno-psychological characteristics of the nation, etc. are not taken into account. the individual will be protected by law, social justice will exist in its universal interpretation: let everyone be rewarded according to his deeds ...
Apparently, it was no coincidence that in June 1997 the First Russian Philosophical Congress was held in St. Petersburg with a huge number of received theses (more than 1300). There was a special section “The Russian Idea and Modern Russia”, where the reports “The Birth of the Tragedy of Russia from the Idea of Repentance” (L.I. Bondarenko), “The Russian Idea as a Social Ideal in the Works of Russian Thinkers of the “Silver Age” (Ivanov T. B.), “The National Idea of Russia as a Phenomenon of National Self-Consciousness at the End of the 20th Century” (Mazurenko A.V.) and many others. As we can see, the national idea and many ethno-social, ethno-cultural problems related to it are of interest to scientists on the threshold of the 21st century, just as they were before.
V. G. Belinsky in the article “The Idea of Art”, mainly discussing fiction, gave his definition of art: it is a direct contemplation of truth or thinking in images. “All phenomena of nature are nothing but particular and particular manifestations of the general. There is an idea in common. What is an idea? According to the philosophical definition, an idea is a concrete concept, the form of which is not something external to it, but the form of its development, its own content. 4 In some ways one can disagree with the definition of the great critic, but in one thing he is right: the general is the idea that appears each time depending on the level of development of human culture and the connection of this idea with human life. In another article, “The General Meaning of the Word Literature,” he wrote about the literature of the Greeks, which “in the full meaning of the word was the expression of their consciousness, therefore, of their entire life: religious, civil, political, mental, moral, artistic, familial. The history of Greek literature is closely and inextricably linked with their statehood and political history. And further: “... their precious heritage passed to new peoples and served to develop their social, scientific and literary life. The reason for this is the substantial grain of the spiritual life of the Greeks, rich in content: this grain contained a fertile idea, from which the whole history, and, consequently, the literature of this people developed. This idea was universal…”. 5
The national idea should have a high purpose and be the fruit of the historical development of an ethnos and its culture, carry the grain of its national spirit and universal significance. This substantial idea, the people's idea, should have a great influence on the fate of the ethnos, especially during the period of its national revival. In the study of issues of the national identity of the mountain peoples, their ethnic culture, the creative individuality of artists, the main ideas of the world, patriotic and humane goals have always been touched upon. Spiritual and moral searches and the search for happiness, the ideal, the meaning of human existence often led true masters of art to great achievements, amazing artistic discoveries. The national idea of creativity of Kaisyn Kuliyev, Rasul Gamzatov, Alim Keshokov, Tembot Kerashev, Iskhak Mashbash and many others has always reflected the ideals and hopes of their compatriots, contributed to their social, spiritual and moral guidelines. So, being together with his forcibly deported people, Kuliev wrote during the period of Central Asian exile:
Whenever the highlanders, young and old,
The ability to believe was not given,
We are blown by the wind, like the dust of a rotten plane tree,
With a foreign land would be mixed up long ago. 6
/Translated by N. Grebnev/
The ability to believe in justice and a deep conviction that the deported peoples were not to blame for what they were accused of, gave the special settlers the moral and physical strength to withstand the difficult conditions of the struggle for existence. The punished peoples in this critical period of their lives survived by the strength of their spirit, when the natural content of the life of an ethnos was deprived of universal human significance. There is no politics in this poetic quatrain, but the national optimism of the mountain peoples who found themselves in Siberia, Kazakhstan, and Central Asia is simply expressed. Capaciously, using only nouns and adjectives (young and old highlanders, wind, rotten plane trees, foreign land), Kuliev conveyed the collapse of the universe, in which for his people faith in a “wise national policy” and in their innocence in what peoples were accused: treason and other sins. United by a common fate, tragic consequences, evictions, with enduring pain in the heart, the scattered ethnic groups endured violence with national dignity, although it is difficult to talk about this quality in those inhuman conditions. Merging with the alien ethno-environment, adapting to life and the surrounding culture, the deported peoples tried to preserve their experience, national culture, customs and traditions of their ancestors. The national idea united them, and the view of the ongoing events and their own life in these humiliating conditions could not but be reflected in their national consciousness and ethnic culture.
The national idea is a product of the formation and development of national consciousness and self-awareness, the growth and change of which depend on many social and ethno-cultural factors of national life, which manifests itself in its most diverse form. “The national idea and national self-consciousness are organically interconnected concepts,” writes A. V. Mazurenko. - National self-consciousness means a self-identifying set of ideas of a nation about itself, expressed in feelings, moods, customs, traditions and other spiritual formations that arise in it as a socio-historical community that is in a state of change, development and extinction.
The essence of the national idea is the problem of the meaning of the existence of the people-ethnos. The peculiarity of the national idea is that, generalizing national self-consciousness, it expresses mainly ideas about the political priorities of the nation, about the goals of its existence and development. A change in the national idea does not leave unchanged the idea of the nation about its historical prospects” 7 . Consequently, it expresses both freedom and the identity of the people, and its ethnic values, and the natural need to choose its own path of development, its established practice of regulating interethnic problems. But all this came to the people only in the mid-80s, until that time, in every ethnic group that survived deportation and national survival, there lived a fear that killed everything human in a person. As Felix Svetov rightly noted: “... our most terrible, destructive misfortune, tragedy is fear - almost mystical, encoded in the mind, panic fear, unreasoning, paralyzing thought, will, any common sense - horror” 8. And until now, this fear lives in the souls of the older generation and in their minds, because throughout their lives the actions and words of each person were evaluated primarily on the basis of ideological criteria and postulates. The "bloodthirsty god of politics" (M. Slonim) spread its tentacles to all aspects of human existence.
It takes a long time to recover from this disease, so that the mind is not subject to ideologization and national self-consciousness is correctly formed, approximately the same as the process of development of national consciousness in the civilized world, when rights are respected and the individual is not made a "cog and wheel" so that everyone a person, regardless of nationality, religion and age, would feel under the protection of the state, which really guarantees his basic life rights.
Raising the level of national culture largely depends on the humanization of education and the humanization of society, the main core of which should be the national idea as a driving force based on the basic social and moral laws of national life. Concerning this issue, it is necessary to dwell at least briefly on the culture of communication as one of the factors in the stabilization of interethnic relations during the period of national revival.
The culture of communication covers many aspects of the sphere of interethnic relations. For centuries, various ethnic groups have had close ties, exchanging material and spiritual values. Gradually, a culture of communication arose between them, which, on the basis of a long tradition, centuries-old accumulation of experience, self-developed and improved itself. Ethno-dialogue among the mountain peoples is a historically recognized method of mutual understanding and improvement of interethnic relations. Therefore, in the current conditions, when resolving national conflicts, it must be used as people's diplomacy.
Kabardino-Balkaria, North Ossetia, Karachay-Cherkessia, Dagestan, Ingushetia and Chechnya are one of the multi-ethnic national republics of the North Caucasus region, where many nationalities live: Russians, Tatars, Jews, Koreans, Germans, Chechens, Ingush, Belarusians, Ukrainians, etc. e. The culture of their national life and national harmony depend on many objective and subjective factors and, of course, in particular on the culture of communication. Language plays an important role in raising the culture of interethnic communication. Language problems became acute in the early 1990s. And on March 16, 1995, the President of the Kabardino-Balkarian Republic V. M. Kokov signed the law of the KBR “On the languages of the peoples of the Kabardino-Balkarian Republic”, according to which three languages \u200b\u200bhave the status of the state: Kabardian, Balkar and Russian. A program has been developed for the implementation of this Law of the KBR “On the languages of the peoples of the Kabardino-Balkarian Republic”. Opportunities have been created for the development of bilingualism in the field of education and increasing the role of national languages while maintaining the importance in the republics of the North Caucasus and the Russian language, since it is spoken by the vast majority of the population and, along with the native language, is a necessary means of communication. A year later, in May 1996, KBSU scientists held a republican scientific and practical conference “Problems of the development of the state languages of the KBR”, and a year later, a forum of scientists gathered again to participate in the Second Republican scientific and practical conference on the problems of the development of the state languages of the KBR, dedicated to 40 anniversary of KBSU, In the same 1997, the Kabardino-Balkarian Institute for Advanced Studies held a regional scientific and practical conference "Sociolinguistic problems of studying Russian and native languages in the context of a new language policy." The results of the work on the implementation of the republican state program "Peoples of Russia: Revival and Development" were summed up, recommendations were adopted. A great deal of work on the implementation of the adopted Law on Languages in the KBR was carried out by the Department of Philosophy, when it organized an interuniversity scientific and practical conference "Education of youth on the basis of the revival of national culture" in September 1996. These were the first Elbrus Readings, in which all scientists, teachers of lyceum schools, gymnasiums, pedagogical colleges of the cities of Vladikavkaz, Karachaevsk, Pyatigorsk, Maykop, Stavropol, Rostov-on-Don, Grozny, Nazran took part. In 1997, the Second Elbrus Readings were held, dedicated to the 80th anniversary of the birth of Kaisyna Kuliyev. In the resolution and recommendations, it was written: 2017 is to be considered the year of Kaisyn Kuliyev, who will turn 100 years old, and ask UNESCO to hold an International Conference on the topic “Kaisyn Kuliev and World Culture”. The proceedings of all the conferences held were published 9 . They will also play a certain role in the culture of interethnic communication.
The culture of communication at the present stage of renewal of national life includes the recognition and inevitability of pluralism of views, tolerance for dissent, respect for customs, traditions, formed democratic skills and habits.
The culture of interethnic communication is not only attention to the interests of small national groups of the population of a republic or region and a certain measure of assessment of national ethnic and aesthetic values, but also an objective attitude to phenomena and processes associated with the customs of peoples. Violation of the measure of critical attitude exacerbates contradictions and worsens the socio-psychological climate of communication between nationalities. The stabilization of interethnic relations on the basis of the democratization of public life largely depends on the culture of communication, which should be based on the principle of social justice. Such an idea undoubtedly confirms national peace through the preservation and development of national culture and the deployment of economic management based on the traditional way of life. A high culture of interethnic communication stimulates further deepening of the unity of people, their mutual understanding and mutual respect. Almost the entire world is coming to the idea of dialogue and good neighborly relations, concessions and tolerance.
In the conditions of the transitional period, when so many problems arose in national life, the task of reviving spiritual culture became one of the most urgent for all the peoples of Russia and, in particular, for the peoples of the North Caucasus. It is well known that spiritual culture covers the sphere of consciousness, morality, knowledge, education, enlightenment, including law, philosophy, ethics, aesthetics, science, art, mythology, religion. The true revival of the national life, which is now experiencing a protracted crisis, is primarily the assertion of original values and the creation of a unique ethnic culture. The revival of an original culture begins with the study of its origins to its highest spiritual and material heights. But reality gives rise to new forms of spirituality, new ideals and new ideas that will become an integral part of spiritual rebirth.
National revival is unrealistic without the formation of a full-fledged, independently thinking personality capable of quickly responding to events and situations based on high value orientations. In this regard, I would like to dwell a little on the scientific and theoretical foundations of personality development in modern education.
In recent years, significant changes have taken place in the field of education, as well as in the spiritual sphere of the life of our society. These changes affected not only the socio-economic conditions of life, but also all educational systems. Russian Federation, including the multinational North Caucasian region. All this requires a deeper study of the scientific and theoretical foundations of the development and education of the individual in the educational process. First, it is necessary to pay serious attention to the formation of personality, taking into account the ethno-psychological and ethno-pedagogical features of the mountain peoples, their culture, traditions and customs. Without such an approach, it is impossible to educate a personality, to form its unique spiritual and moral qualities. After all, the national character is distinguished primarily by socio-psychological features specific to each people, typical of a given ethnic group.
Secondly, we must also take into account the fact that now there is a rapid growth of the national consciousness of the peoples of our country and the CIS. While in the countries of Western Europe there is an erosion of nationalism and nationalist consciousness, in Russia and in the former republics of the USSR, interethnic contradictions and conflicts are manifested, which have resulted in sharp confrontations between one ethnic group and another. This was especially noticeable between Ossetians and Ingush, Chechens and Dagestanis, Georgians and Abkhazians.
Modern education cannot do without those spiritual values that are historical in origin and content. In the system of integration of spiritual and social processes, historical knowledge occupies a special place. It helps to reveal the reasons for the formation of a spiritual and moral vacuum among today's youth. In this regard, the role of history, philosophy, cultural studies, psychology and pedagogy in the development of personality and moral education is increasing. “Education,” writes M. S. Kagan, “is a way of transforming the values of society into the values of the individual, and it can only occur in the process of introducing it to the value consciousness of other people, which happens, consciously or unconsciously, in the course of communication between a person and a person ; it can be direct, contact and distant, mediated by artifacts (creations of culture), in which the values of ancestors or distant contemporaries are objectified and which thus become forms of the otherness of the person himself, replacing him in contact with other people” 1 0 .
In the comprehensive development of the individual, humanistic ideas and universal spiritual and moral values play an important role: mutual respect for national cultures, recognition of equal rights for all peoples in socio-economic and socio-political life. The humanization and humanitarization of education is becoming in modern conditions a necessary factor in the further development of society, the formation and education of the individual.
Our provisions are not exhaustive. But taking them into account can play a positive role in the educational process.
We are convinced that ethnoculture, as a system of human life, synthesizes all the elements of a developing ethnos, ranging from socio-economic to spiritual and moral values. Language is the guardian of spiritual values. For every nation, it serves as an important source and means of knowing its history. The uniqueness of culture, traditions and customs of the people are learned through the language. Each ethnic group for a long history has created immortal spiritual values, such as legends, songs, fairy tales, proverbs, Nart tales, which are passed down from generation to generation. In this regard, the native language is the bearer and custodian of the richest ethno-cultural phenomenon, the bearer of its national idea.
According to the well-known historian L. N. Gumilyov, among the Turkic languages, Balkar is one of the oldest. There are toponymic names in the Karachay-Balkar language that very accurately reflect the spatial, natural landscape and geographical locations of mountains, gorges, valleys, flora and fauna, etc. It is in the language that the strength of the national spirit, the national idea, the originality of ethnic culture are expressed and regularity of entry into the world civilization. The native language contains huge biosocial, cultural-historical, ecological and aesthetic information. Thanks to the native language, a person's worldview, his spiritual and moral values are formed.
Language is also the basis of ethnic culture. Karachay-Balkarian, Kabardian and any other language of the North Caucasian region have absorbed the influence of many languages. It is known in history that the "Great Silk Road" - the path of trade - passed through the North Caucasus. Masses of people of various nationalities passed through here. All this left a huge mark on the history of the language, culture and social memory of the mountain peoples. Mutual penetration and mutual enrichment of the Caucasian languages occurred in the process of intercontact relations with many peoples at the junction of two cultures - East and West. The indigenous people of the North Caucasus have long turned and continue to turn their national experience and their ethnic culture to many peoples and peoples of the Caucasus, Russia and the West; and if now the Russian people call themselves Eurasians, then the mountain peoples can even more so be called by this name.
The national idea is not an exclusive phenomenon of the North Caucasian civilization. It is an integral part of universal ideals, principles and norms that should guide fellow citizens of any ethnic group. In modern conditions, the special significance of the national idea is that it can orient society towards interethnic harmony, cultural interaction, mutual understanding, mutual respect and recognition of the sovereign rights and freedoms of a person, regardless of his social status, social status, racial origin, religion, etc. Faith in the national idea does not fade in every ethnic group. A true national idea will not lead people away from humane motives, from spiritual values, but will require them to know where the truth and falsehood are, where true repentance is, and not just a public confession of their sins. After all, repentance is a rethinking of one's history and spiritual values. But this is not at all what L. I. Bondarenko writes about. “In recent years, in the Russian press, the media, and various scientific publications, there has been an insistent call for broad nationwide repentance,” he says. “Propaganda of new life attitudes began to be conceived only in rigid connection with the total denial of the norms and values of the previous life.” 1 1 Other scientists consider repentance for committed cruelties and atrocities to be the measure of the moral cleansing of the conscience of people and the state.
As history testifies, repentance as a spiritual and moral category has existed for more than 2000 years and it manifested itself at the personal level for each person individually to cleanse the conscience. From the point of view of religion and philosophy, repentance had various forms and went through a number of stages, when a person realized and comprehended what he had done. The famous Russian philosopher L.P. Krasavin said that repentance is the realization of guilt. Popular repentance arose in the 20th century after the defeat of fascism during the Second World War. In the history of world civilization, for the first time for their atrocities, people's repentance was done in Germany. It played a huge role in shaping the historical consciousness of the German people, in increasing their responsibility to other peoples. Karl Jaspers raised the problem of guilt and responsibility in his work The Question of Wine, published in Zurich in 1946. He was convinced that all Germans who lived under Hitler in Germany, and - more importantly - each of them individually, taken “alone with oneself”, with their own conscience, are to some extent guilty of the nightmarish crimes that the Nazis committed. Let the decision about the specific degree of guilt of some of them be subject to a military court, about the guilt of others - to a civil one, about the guilt of a third - to a political court, about the guilt of the fourth - to a moral court, about the guilt of the fifth - to a court of conscience, which a person rules over himself. Let some be punished in accordance with legally fixed laws, others be subjected to moral and political ostracism, and others will condemn themselves. But everyone must be punished by assuming their share of responsibility for the atrocities committed in his presence, and sometimes right before his eyes. . Then, according to historians, his homeland, guilty before everyone and cursed by everyone, rose from its knees. It is appropriate to cite here an excerpt from the letter of the President of the Leader group of enterprises, Sergei Buchdrucker, to the German Chancellor, Mr. Schroeder: whose products once took the lives of thousands of your compatriots. thirteen
I also appeal to the leaders of enterprises around the world that produce today or in the past produced murder weapons with a proposal to join the action of the Leader group of enterprises and apologize to the peoples of those countries that have suffered from our products. This, in my opinion, will make a huge contribution to the process of understanding the value of human life.” 14
A similar repentance was brought by the former US Presidents George W. Bush and R. Reagan to the Japanese Americans, who unfairly spent many years in concentration camps. In relation to them, it was an act of injustice. Thanks to the democratic traditions and common sense of the American government, the Civil Liberties Act was passed and the state apologized to its fellow citizens. US Attorney General Dick Thornberg said at the time: “By finally recognizing this injustice, the country not only does not destroy its unity, but only affirms the sincerity of respect for the Constitution, and therefore for the people. By forcing us to rethink history, you have only made us stronger and prouder.” 15
There was repentance in Russia too. When the peoples of Kabardino-Balkaria celebrated the 50th anniversary of the deportation. President of the Russian Federation, B.N. Yeltsin addressed the Balkar people: “Today, on the mournful day of the 50th anniversary of the forced resettlement of the Balkars, I bow my head deeply before the memory of those who died untimely in exile, express my sincere sympathy and condolences to their families and friends. “As the President of the Russian Federation, I apologize to you for the injustice.” 1 6 The restoration of historical truth is of great moral-political and moral-psychological significance for the people as a whole and for each individual. Kaisyn Kuliev believed, like his people, in historical justice. And he managed to express in an artistic word what the exiled peoples then dreamed of:
When we lost our bread and songs,
When we carried rocks on our shoulders,
The weight of grief would crush us if
We did not see the sun in the distance.
We are all who were sinful or sinless,
Before the trouble did not prostrate,
And justice, like sheets of nuts,
In dreams and dreams they touched our faces. 17
/Translated by N. Grebnev/
The national idea and repentance as a spiritual and moral category during the period of national revival play an important role in the social renewal of the peoples of the North Caucasus, many of whom experienced the cruelty of the regime during the period of deportation. Until now, the national self-consciousness of these peoples is deformed, confused. And due to instability in some regions of the Caucasus, national self-consciousness is divided, and mutual community has disintegrated. The national idea should play an integrating role and appear as self-identification. It is impossible to deny the significance of the national idea, since it largely determines the spiritual guidelines for the revival of the nation and the consolidation of the peoples of the Russian Federation.
During the revival of national culture, the problems of ethnic heritage become the subject of philosophical analysis. As you know, ethnic consciousness lives in the deep layers of folk psychology. And this requires in-depth study and comprehensive analysis of extensive, cultural and historical material. Until now, there is not a single work on philosophy devoted to this problem. Meanwhile, the ethnic heritage is the spiritual wisdom of the people. The unique ethno-cultural phenomenon of the mountain peoples must be considered in the context of the transformation of the cultures of the East and West.
Today, society, nations are essentially experiencing a new historical period, when the national idea must be transformed into a new national doctrine capable of putting forward new goals, symbols and meanings that do not reject the traditions of culture, but are guided by global trends in world development, the emerging realities of post-industrial, informational society. 1 8 Our future, N. N. Moiseev points out, is connected with the creation of Russian civilization itself, both as a value in itself and as a planetary value. It is in this context that one should speak of Eurasianism as a civilization of two oceans that had its own East - the countries of the Pacific region, and its own South, which the classical Eurasian idea considered as the East. 1 9 Further, he emphasizes that the rapidly developing regions of the planet - the Pacific and Atlantic, through the territory of Russia pass the shortest (and cheapest) routes between them. Such a geopolitical position of Russia not only multiplies its already huge potential, but also makes it possible to effectively use the achievements of the civilization of the East and West, which it links and opens up ways that make it possible to include their values in a new Eurasian synthesis.
The problems of ethnic heritage and national revival arose relatively recently, when crises began in our country - social, national, political, etc. They were aggravated by the fact that an underdeveloped national self-consciousness made it extremely difficult to overcome the spiritual consequences of the Soviet era. Especially for those people “who experienced the catastrophes of the 20th century, provoked by totalitarianism, from their own experience,” writes Aleksey Pimenov. – It is no coincidence that the generation of our fathers had such a hard time understanding the common totalitarian nature of the Stalinist and Hitlerite regimes, despite significant differences in their ideologies, historical roots and traditions. The heroic myths of the recent past find the most reliable refuge from the harsh light of modernity - the souls of people. And already by that they are superimposed on the hidden, but stable archetypes of antiquity, mythologizing our everyday consciousness. 20 And so many questions arose related to national revival, the study of ethnic heritage and the formation of a person as a bearer and conductor of imperative "invariants" of universal culture. “Since in the cultural “substratum” of civilization, as well as in the entire Universe, the role of a “harmonizing factor” is performed by objective laws, then if they are not taken into account or neglected, the consequences of an inevitable and crushing “impact of fate” should immediately be expected: no one and nothing can assert such “blows” 2 1 , - R. M. Ganiev and O. R. Archegova correctly noted. Therefore, the study of ethnic heritage in understanding the national spirit, national character, national history is of great importance not only for its people, but also for other peoples inhabiting the region.
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1 Fundamentals of spirituality
2 Topic-1 I.A. Karimov's concept of spiritual and national revival and its importance in strengthening national independence. Plan 1. Questions of spirituality in the works of I.A. Karimov. 2. Spiritual and national revival of the Uzbek people during the years of independence and its importance in strengthening national independence. 3. National idea and spirituality. Literature 1. Constitution of the Republic of Uzbekistan. T .: "Uzbekistan", Karimov I.A. Uzbekistan on the way to deepening economic reforms. T.3 T.: "Uzbekistan", Karimov I.A. Uzbekistan: national independence, economy, politics, ideology. T.1 T.: "Uzbekistan", Karimov I.A. Uzbekistan: its way of renewal and progress. T.1 T.: "Uzbekistan", Karimov I.A. Think and work according to the new requirements of the times. T .: "Uzbekistan", Karimov I.A. Uzbekistan on the Threshold of the 21st Century: Threats to Security, Conditions and Guarantees of Progress. T .: "Uzbekistan", 1997, p., Karimov I.A. The well-being of the people is the criterion of our activity. T.7. T .: "Uzbekistan", 1999, p. Karimov I.A. There is no future without historical memory. T.7. T .: "Uzbekistan", 1999, p. Karimov I.A. Speech at a meeting with representatives of voters of the Fergana region. T.8. T .: "Uzbekistan", Str Karimov I.A. Uzbekistan aspiring to the XXI century. T .: "Uzbekistan", 2000, pp. 6-12, 14-15, 16-26, 28-38, Karimov I.A. Economic liberalization is the basis of prosperity. T.9. T.: "Uzbekistan", 2001, p. Karimov I.A. The main directions of formation of the foundations of civil society and further deepening of democratic changes in Uzbekistan. T .: "Uzbekistan", Karimov I.A. Justice is the priority of the law. T.10 T.: "Uzbekistan", Karimov I.A. The National Army is a Reliable Guarantor of Independence, Peaceful and Quiet Life January 2003 15. Karimov I.A. Reform strategy to increase the economic potential of the country. Report. February 17, 2003 16. Karimov I.A. Speech at the grand opening of the annual meeting of the Board of Governors of the European Bank for Reconstruction and Development. May 4, 2003 17. Karimov I.A. Speech at the summit of the Shanghai Cooperation Organization. Moscow, May 29, 2003. 18. Karimov I.A. Our main task is to strengthen the achieved milestones, consistent continuation of reforms. "People's Word", February 10, 2004. 2
3 19. On the way of deepening integration meeting I. Karimov in Kazakhstan. "People's Word" May 24, 2004. 20. Karimov I.A. Under the empire, they were considered second-class people. T., "Uzbekistan", Karimov I.A. Our main goal is the democratization and renewal of society, the reform and modernization of the country. T., "Uzbekistan", Decree of the President of the Republic of Uzbekistan I.A. Karimov "On approval of the composition of the Cabinet of Ministers of the Republic of Uzbekistan" People's word, February 5 I. A. Karimov The Uzbek people are never subordinate to anyone T. "Uzbekistan" 2005 24. Karimov I.A. Under the empire, they were considered second-class people. T., "Uzbekistan", Karimov I.A. Our main goal is the democratization and renewal of society, the reform and modernization of the country. T., "Uzbekistan", Decree of the President of the Republic of Uzbekistan I.A. Karimov "On approval of the composition of the Cabinet of Ministers of the Republic of Uzbekistan" People's word, February 5 The idea of national independence. Tashkent, "Uzbekistan", 2001 28. National program for personnel training. T Republic of Uzbekistan: the formation of an independent state. T Erkaev Spirituality is the energy of independence. T., In all periods of the development of human society, its progress, that is, the transition to a new, more perfect state, and the pace of this progress were largely associated with the growth of the spiritual level of people. There are many examples in history confirming that a society where the degree of spiritual development was high, and enlightenment and educational work was reasonably staged, rapidly progressed on the basis of social justice relations. The democratic and rule of law state that we are building has three important areas. These are economics, politics and spirituality. How strong they will be, how strong the connection between them will be, depends on how reliable the achievements of our future will be. The society is developing very fast. High spiritual requirements for people were invented neither yesterday nor today. They have evolved over many centuries on the basis of the entire life experience of mankind. Spirituality begins to form already in the child, along with mother's milk, examples and instructions from the father. Today, in the spiritual life and educational activities of our independent republic, there have been significant changes equal to centuries. National traditions and age-old values are being restored, and their role in the life of the Uzbek people is being strengthened more and more. Now it is already clearly seen that the further growth of the spirituality of society is not only one of the priority areas for the development of our country, it is carried out along its own specific way of moving forward. The role of spirituality in educating the citizens of Uzbekistan in the spirit of the national idea and ideology is very great, since a strong, powerful state can only be built on the foundation of ideological maturity and high spirituality of our compatriots. That is why, from the first days of gaining independence, the restoration of the incredibly huge, invaluable cultural and spiritual heritage of the Uzbek people, its national values and traditions created over the centuries, is considered at the level of state policy. Independence made it possible to recognize our people as the true masters of their destiny, the creator of their history, the owner of their own national values and culture. In a short period of time, as in all other spheres of society, noticeable changes have taken place in the spiritual and cultural life of Uzbekistan. In the spiritual development of society, the role and significance of historical, national, moral values, traditions and the sacred religion of Islam have been restored anew. This is one of the most joyful events in our lives. A great contribution to the restoration of national spirituality was made by the President of the Republic of Uzbekistan Islam Karimov. Throughout the years of independence, our President in the works “Uzbekistan: its own path of renewal and progress”, “Basic principles of socio-political and economic development of Uzbekistan”, “Uzbekistan on the path of deepening economic reforms”, “Uzbekistan on the threshold of the 21st century: threats to security, conditions and guarantees of progress”, “Economy and spirituality are inseparable”, “A harmoniously developed generation is the basis of the progress of Uzbekistan”, “Ideology is the unifying flag of the nation, society, state”, “Uzbekistan, aspiring to the 21st century”, “Ideology of national independence, persuasion of the people and faith in a great future”, “National ideology for us is a source of spiritual and moral strength in the construction of the state and society”, “On the way 3
4 spiritual revival”, “Our main goal is to educate the younger generation physically and spiritually perfect”, “School is the key to progress, culture and happiness”, “Uzbek people will never depend on anyone” and others constantly turned to the problems of modern national spirituality . These works put forward and substantiate the ideas of national spiritual revival, lay the foundations for the development of the spiritual culture of Uzbekistan, show how our people, more and more aware of their identity, strengthen the foundation of independence. The leader of our country, Islam Karimov, constantly pays much attention to spirituality. Evidence of this is the Decree of the President “On the establishment of the Republican Public Center “Manaviyat va Marifat” (“Spirituality and Enlightenment”)” dated April 23, 1994. Two years later, on September 9, 1996, President Islam Karimov issues a Decree “On further improvement and increase in the efficiency of the activities of the Manaviyat va Marifat” public center, and then a Decree “On support of the Republican Council for Spirituality and Enlightenment” dated September 3, 1999. As is known, the ALL set of material, cultural, scientific, philosophical, moral, aesthetic, legal, political, artistic, environmental views and other values developed by mankind and being its property belong to universal human values. National culture and spirituality represent both universal phenomenon, because they have this reconcilable property.So, the national spirituality of the Uzbek people in the history of the culture of the peoples of the world takes its own peculiar and unique place.It, as an integral part of world culture, attracts a person with its unique specificity.Socio-economic, cultural the development of society is directly related to the development of its spiritual and moral foundations.These foundations, as President Islam Karimov writes in his book "Uzbeks-(Ili: their way of renewal and progress", include: devotion to universal values; - strengthening and development of the spiritual heritage of our people; free expression not a person of his capabilities; patriotism. In the National Program for the Training of Personnel, special H1 shmaniya is given to moral education and educational work. As noted in the program, in this Sphere “effective organizational and pedagogical forms and means of spiritual and moral education of the younger generation are being developed and implemented, based on rich national cultural and historical traditions, the customs of the people and universal values.” Based on the foregoing, we can give the following definition of spirituality: Spirituality is a set of philosophical, legal, scientific, artistic, moral, religious ideas and concepts that reflect the inner world of a person, society, nation. From this point of view, the statement of I. Karimov deserves special attention: “When I talk about spirituality, then, first of all, I imagine that inner force that prompts a person to spiritual purification and growth, enrichment of the inner world, strengthening the will, integrity of beliefs, awakening conscience." Spirituality is a state of mind, self-consciousness, taste, insight, intelligence of a person, his ability to distinguish between justice and meanness, good and evil, beauty and ugliness, restraint and malice, the ability to put forward lofty goals and ideas, his inner potential and the desire to realize it. The future of any state, its tomorrow, the prosperous and peaceful life of the people are directly related to the young generation, its future and hope. “Young people with their talents and thirst for knowledge are the ones who begin education and comprehension of spirituality,” emphasizes I.A. Karimov. That is why the slogan "Uzbekistan is a state with a great future!" society has a great responsibility for the younger generation, which requires paying special attention, first of all, to young people, to provide them with all the opportunities for spiritual development. It is no secret, Islam Abduganievich notes, that there are still no visible achievements, special positive changes in the issue of spiritual education of the younger generation, but there are shortcomings in creating a holistic concept and program, textbooks and teaching aids based on new modern approaches in this area. to education. Therefore, along with the achievements in the spiritual growth of the younger generation, there are problems awaiting their solution. Quite a lot of time has passed since higher educational institutions, academic lyceums and professional colleges of our sovereign country started teaching the discipline "Fundamentals of Spirituality". In 1997, it was introduced into the educational process under the name "Fundamentals of Spirituality and Enlightenment." At that time, a certain idea was formed about the goals and objectives of this academic subject, a system of pedagogical and methodological views was formed on 4
5 improve the effectiveness of teaching him. At present, in accordance with the Law of the Republic of Uzbekistan “On Education” and the National Program for Personnel Training, it is required to further intensify activities in this direction. These documents, corresponding to the level of world educational standards, impose on teachers an extremely responsible task of educating harmoniously developed youth, well-informed about international achievements in the field of science and technology, able to say their weighty word on an international scale on behalf of our people, to raise the authority of Uzbekistan in the world community . The curriculum prepared on the subject "Fundamentals of Spirituality" was tested in academic lyceums and vocational colleges in 1999. As a response to an urgent task, on the basis of this program, in 2002, the textbook "Fundamentals of Spirituality" was written and published for the first time. In 2003, the curriculum for this course was finalized and improved, and the textbook, revised taking into account suggestions from the field, was turned into a textbook. In the process of creating the textbook, sources on the history of the East were widely used, in particular, related to the development of science in Central Asia, works, reports, speeches of the President of Uzbekistan Islam Karimov, as well as his thoughts expressed at different times on this topic. The years of independence became a period of a radical turn in the life and outlook of citizens. Society has acquired a completely new look and new content. The way of life of people, their thinking, especially young people, is changing. Now the whole point is to preserve, preserve and increase the successes achieved in such a short time. In the book “Uzbekistan Aiming for the 21st Century”, the head of our state says that today the most urgent task for us is to form the spirituality of a free citizen, a person. “We must educate, he writes, free, comprehensively developed people who know their rights well, rely on their strengths and abilities, have an independent view of what is happening around them and, at the same time, harmoniously combine their personal interests with the interests of the country and people ". Topic-2 Subject, specific features and significance of the study of science “Fundamentals of spirituality. Religious Studies". Plan: 1. The subject and meaning of the study “Fundamentals of Spirituality. Religious Studies". 2. The relationship of the subject with other sciences. 3. Spiritual revival of the peoples of Uzbekistan during the years of independence. Literature 31. Constitution of the Republic of Uzbekistan. T .: "Uzbekistan", Karimov I.A. Uzbekistan on the way to deepening economic reforms. T.3 T.: "Uzbekistan", Karimov I.A. Uzbekistan: national independence, economy, politics, ideology. T.1 T.: "Uzbekistan", Karimov I.A. Uzbekistan: its way of renewal and progress. T.1 T.: "Uzbekistan", Karimov I.A. Think and work according to the new requirements of the times. T .: "Uzbekistan", Karimov I.A. Uzbekistan on the Threshold of the 21st Century: Threats to Security, Conditions and Guarantees of Progress. T .: "Uzbekistan", 1997, p., Karimov I.A. The well-being of the people is the criterion of our activity. T.7. T .: "Uzbekistan", 1999, p. Karimov I.A. There is no future without historical memory. T.7. T .: "Uzbekistan", 1999, p. Karimov I.A. Speech at a meeting with representatives of voters of the Fergana region. T.8. T .: "Uzbekistan", Str Karimov I.A. Uzbekistan aspiring to the XXI century. T .: "Uzbekistan", 2000, pp. 6-12, 14-15, 16-26, 28-38,
6 41. Karimov I.A. Economic liberalization is the basis of prosperity. T.9. T.: "Uzbekistan", 2001, p. Karimov I.A. The main directions of formation of the foundations of civil society and further deepening of democratic changes in Uzbekistan. T .: "Uzbekistan", Karimov I.A. Justice is the priority of the law. T.10 T.: "Uzbekistan", Karimov I.A. The National Army is a Reliable Guarantor of Independence, Peaceful and Quiet Life January 2003 45. Karimov I.A. Reform strategy to increase the economic potential of the country. Report. February 17, 2003 46. Karimov I.A. Speech at the grand opening of the annual meeting of the Board of Governors of the European Bank for Reconstruction and Development. May 4, 2003 47. Karimov I.A. Speech at the summit of the Shanghai Cooperation Organization. Moscow, May 29, 2003. 48. Karimov I.A. Our main task is to strengthen the achieved milestones, consistent continuation of reforms. "People's Word", February 10, 2004. 49. On the way of deepening integration meeting I. Karimov in Kazakhstan. "People's Word" May 24, 2004. 50. Karimov I.A. Under the empire, they were considered second-class people. T., "Uzbekistan", Karimov I.A. Our main goal is the democratization and renewal of society, the reform and modernization of the country. T., "Uzbekistan", Decree of the President of the Republic of Uzbekistan I.A. Karimov "On approval of the composition of the Cabinet of Ministers of the Republic of Uzbekistan" People's Word, February 5 I. A. Karimov The Uzbek people are never subordinate to anyone T. "Uzbekistan" 2005 54. Karimov I.A. Under the empire, they were considered second-class people. T., "Uzbekistan", Karimov I.A. Our main goal is the democratization and renewal of society, the reform and modernization of the country. T., "Uzbekistan", Decree of the President of the Republic of Uzbekistan I.A. Karimov "On approval of the composition of the Cabinet of Ministers of the Republic of Uzbekistan" People's word, February 5 The idea of national independence. Tashkent, "Uzbekistan", 2001 58. National program for personnel training. T Republic of Uzbekistan: the formation of an independent state. T Erkaev. Spirituality is the energy of independence. T., 1997 Spirituality in its meaning is a very broad concept. It originates in ancient times. Its formation as a religious term was strongly influenced by the philosophy of Islam, theology, and then Sufism, a philosophical and religious trend that was widely spread in the Middle Ages in the countries of the Muslim East. In the 20th century, the meaning of the concept of "spirituality" expanded significantly, acquiring a shade of secular and civilized content. Its significance has also increased, because, no matter how strong material needs are in a person’s life, people’s spiritual needs are always no less, and perhaps even stronger. During the years of independence, a number of books have been published in our country, many articles on spirituality have been published, in which this word is defined. The authors of the book "Sense of the Motherland" characterize spirituality as a concept that reflects the inner life of people, their spiritual experiences, mental abilities, the mind of society, nation or individual. The work “Spirituality is a sign of the nation” states that spirituality is the essence of a person as a socio-cultural phenomenon, which is a complex of unified, organically interconnected properties, qualities and virtues of a person. These include love, mercy, justice, honesty, truthfulness, conscience, a sense of shame, patriotism, love of beauty, delight, hatred of cruelty, will, inflexibility, and others. Spirituality in Arabic means "a set of meanings." It includes the essence of the personality, its spirit, consciousness, mind, state of mind, inner mood, determination, courage, caring, sympathy, taste and many other virtues and psychological qualities of a person. 6
7 The meaning of the Uzbek word "manaviyat" corresponds to the concept of "spirituality" in Russian. But if “spirituality” is literally translated into Uzbek, then you get a “state of mind”, “belonging to the clergy”. In Western languages, this concept also comes from the root "spirit". Thus, the term "spirituality" is based on the concept of "spirit". According to the ancient traditions of some peoples, the word "spirit" was used in two senses as spirit and breath. It is known that European philosophy has achieved tremendous success in the study of such concepts as "morality", "spirit", "will", "beauty", and carried out deep research on them. Nevertheless, she remained true to her tradition of studying the spiritual life not as a whole, but in parts. Thus, German scientists believe that “spirit” in the teachings of the great German philosopher Hegel and “will” in the teachings of another philosopher Schopenhauer acquire the meaning of the core of all being, that is, the existence of the whole world, and everything else is just a manifestation of this spirit. The Indian (Farsi) word "ma'-nas" is interpreted in the same way. Based on the essence of the concept of "spirituality", it is given a number of definitions: similar to the divine; close to ideology; synonymous with spiritual culture; set of spiritual values. These definitions have many similarities. However, there are also differences between them. Spirituality is the totality of the spiritual and intellectual world of people. Spirituality is the basis of the culture of the individual and society, an important factor determining the direction of their destinies. It has a strong influence on the formation of socio-economic life, its reform, progress or regression. If the spirituality of the population is enriched, the country prospers, and vice versa, if the spirituality is impoverished, then the people Over the past years of independence, a path has been traveled in which many great achievements and glorious victories fit in. The innermost dream of the people of Uzbekistan has come true, having received the opportunity to determine their own destiny, choosing freedom and the path of democratic change. Independence gave a new countdown. Her eleven years are undoubtedly filled with many bright events, creative work that has transformed the country in all spheres of life. The appearance of our towns and villages has changed radically, in which many new objects of independence have appeared. Among them are the State Museum of the History of the Temurids, the State Conservatory of Uzbekistan, the complexes of Imam al-Bukhari, Imam al-Marginoni, Imam al-Maturidi, Hakim at-Termezi, Bahauddin Naqshbandi, joint ventures of UzDaewooauto, SamKochavto, Zarafshan-Newmont, Namangan-Nestlé, and others. , which are peculiar milestones of independence. Going forward, you always look back to the past, summing up what has been achieved. We have something to remember on the eve of the 11th anniversary of independence, we have something to be proud of. In the annals of the history of sovereign Uzbekistan there are many achievements in the economy, socio-political and spiritual life of the country. There is no nation without history. This simple axiom is confirmed again and again in the destinies of entire countries, peoples, civilizations. This is especially true of the newly independent states. After all, history, historical self-consciousness in them become a catalyst for the formation of a national idea. History is the basis of spirituality. The year of Amir Temur, the year of Alisher Navoi, the celebration of the anniversary of the pearls of the East of the cities of Bukhara and Khiva, the past celebrations on the occasion of the anniversary of the Avesta, the main book of one of ancient religions Zoroastrianism, close to a person who has entered the third millennium We have been moving towards this all the years of independence, returning to the historical and cultural memory of the people. This is evidenced by the architectural ensembles and Monuments erected in such a short period of time in the Historical plan to our great ancestors - scientists, poets, Public figures, spiritual mentors. One of them in this series was the State Museum of the History of the Temurids, a majestic building that grew in the center of the capital in a record short time, just over half a year, to commemorate the 660th anniversary of Amir Temur. By the Decree of the President, 1996 was declared the Year of Amir Temur. In his honor, one of the highest awards of the state, the Order of Amir Temur, was established, monuments were erected to him in Shakhrisabz and Samarkand. An equestrian statue of the great ruler of the lucky constellations adorns the square named after him in the center of the capital. On March 14, 1996, a resolution was adopted to establish a museum in Tashkent, designed to pay tribute to the historical merits of our great compatriot. And already on October 18, a solemn opening ceremony was held, at which the president of the country himself spoke. The museum was erected with the aim of widely promoting the history and culture of the Temurids, educating young people in the spirit of patriotism and respect for their heritage. 7
8 Today, measuring the passed period of time over the eleven years of independence, we state with confidence that this building can rightfully be attributed to one of the most monumental buildings that have appeared during the years of radical transformations in our society and therefore, to some extent, significant. After all, the Temurids Museum is a kind of center of spiritual rebirth, a bridge connecting yesterday and today. The State Museum of the History of the Temurids is another concrete proof of the victory of historical justice in our land in relation to the personality of Amir Temur. In this museum, as if in a mirror, our past, present and great future are reflected. Over the past years, many monuments to our ancestors, who worked in different centuries, have appeared in large and small cities of Uzbekistan - the complexes of Imam Bukhari and Imam Moturidi in Samarkand, the monuments of al Fargoni in Kuva and Fergana, Babur in Andijan. This is another confirmation of the thought expressed by the head States: There is no future without the past. These words contain a high meaning of spirituality, which is the main of our identity, mentality. The Avesta remains one of the greatest monuments of the history of human civilization. Three thousand years have passed since the creation of this ancient book, which is an invaluable legacy left to future generations from our ancestors. What attracts us living today in it? In modern society, the value of the Avesta, containing the ideas of goodness and justice, mutual understanding and love, is increasing more and more. After all, the moral and ethical values embedded in it are more in tune with our reality than ever. Avesta is a historical document, testifying that in our ancient region there was a great state, great spirituality, great culture, President Islam Karimov said. It is symbolic that these two significant dates - the anniversary of the Avesta and the anniversary of Termez, the celebration of which attracted the attention of the entire world community, are associated with the birth and development of an ancient civilization, statehood and religion on the territory of modern Uzbekistan. They reveal amazing pages of history that occupy a special place in the collection of cultural values of the ancient East. Historical memory She brought back to our land the ancient holidays, national rituals and customs on which the generation of young people is now being brought up. The Day of Remembrance and Honor, which is widely celebrated in our country, has acquired special significance, and has truly become a national holiday. The feat of 450 thousand of our countrymen, immortalized in the 33-volume Book of Memory, published in Uzbekistan, the only one of all the Commonwealth states, has become a confirmation of the respect with which we treat such values as love for the Motherland. Peace through culture! these words of the outstanding thinker, artist and humanist Nicholas Roerich reflect the peculiarities of our time, marked by the desire for spirituality, humanistic ideals. They are the essence of the fact that in a reasonable combination of the richest national traditions and universal and cultural values, society is able to develop and become perfect. A memorial complex Avesta was erected, which occupied more than 20 hectares on the banks of the Shavat Canal. In the central part of the complex rises an architectural composition 18 meters high. A white marble structure depicting the book Avesta is an integral part of the composition. The center of the city of Urgench has changed beyond recognition. New roads and bridges have been built, and old ones have been repaired. And the picturesque square, spread out on the banks of the Shavat Canal, has become a favorite resting place for citizens. The project of the memorial complex of the Avesta complex was developed by the Khorezm architect Palvannazir Salaev. The great celebrations that took place in Urgench once again showed that the turbulent situation in the neighboring state cannot have an impact on the peaceful life of our people, its creative spirit. The joy on the faces of those present at the ceremony, the conviction in tomorrow's bright day testify that our people, along with constructive work, finds time for meaningful rest. Only in a country where peaceful life reigns, holidays and celebrations can take place. The Avesta holiday, sincere greetings and recognition of our citizens who took part in the celebrations, representatives of the embassies of foreign countries accredited in our country, international organizations once again confirm this idea. After the solemn part, theatrical 8
9 performances. The artists demonstrated episodes related to the content of the Avesta, scenes from our history. Indeed, the principle of a noble thought, a noble word, a noble deed, set forth in the Avesta a thousand years ago, is still in tune with the noble aspirations of our people today. The life of Uzbekistan is full of various events in the economic life of the country. And no matter how large or small they are, each of them is a consequence and continuation of those transformations that began almost eleven years ago, and each of which, figuratively speaking, fits tightly into the foundation of the majestic and harmonious building of our future. For example, there is no alternative to the Shurtan complex. Only industrial facilities in it occupy an area of more than 150 hectares. The cost of the technological part of this project is 656.6 million US dollars. In addition, 326 million US dollars were spent on the construction of the infrastructure of this zone. In 1998, a contract was signed for the design, delivery of equipment and construction between. National holding company Uzbekneftegaz, and an international consortium consisting of AB Lummus Global (USA), AB Soumi (Italy), Nissho Iwai, Mitsui Toyo Engineering (Japan). Companies from such states as the USA, Germany, Japan, Italy, Canada, South Korea, Russia. The enterprise was financed by export-import banks of the USA and Japan, Germes credit agency and Commercbank (Germany), Chase Manhattan bank (USA). As the head of our country noted, the construction of this enterprise is a vivid example of successful international cooperation. The enterprise will produce annually 125,000 tons of polyethylene, 137,000 tons of liquefied gas, which is in great demand in the world market, 130,000 tons of light condensate, 4.2 billion cubic meters of gas and 4,000 tons of sulfur. As the President noted, the complex will serve as a catalyst for the growth of our industry, which will eventually lead to a sharp increase in production in the cotton industry, in the manufacture of plastic, film, cable, and packaging material. New types of industries and industries are intensively developing, such as the automotive, pharmaceutical and microbiological industries. A line for the production of new model range Matiz cars at UzDaewooauto, the production of medical glass has been mastered. Information technologies are developing at an accelerated pace. Modernization and new construction of railway and road transport communications are being actively carried out, the rolling stock fleet is being updated. 62 percent of capital investments will be invested in industrial construction against 57 percent expected this year. Basically, they will be directed to the development of the fuel and energy complex, irrigated agriculture, the textile industry, mechanical engineering, chemistry, metallurgy, industry building materials etc. The growth rate of foreign investments and loans will be more than 27 percent, and their share in the structure of capital investments will reach 40 percent against 30 percent expected this year. At the same time, the volume of foreign direct investment will increase significantly. With the participation of foreign investments and loans, it is planned to commission such facilities as the Uzekside joint venture for the production of batteries, the Avtooyna enterprise for the production of auto glass, the Uzmetaltechnology joint venture for the production of a molybdenum product, the reconstruction of Quartz JSC, which produces glass, and a number of other facilities. As a result of the implementation of the Investment Program in 2002, GDP growth due to newly commissioned facilities will be 2 percent. Particular attention in the program is given to the construction of social facilities. Compared to this year, there will be twice as many academic lyceums and 1.5 times as many professional colleges. it is planned to increase the commissioning of housing, hospitals, polyclinics, secondary schools, the volume of construction of new gasification networks and drinking water supply for the rural population. Friendship and cooperation are strengthened. 9
10 The Uzbek and Kazakh peoples are connected by ancient ties of friendship and brotherhood. Of great importance is also the unity of views on the long-term tasks of these two peoples, who are united by a common language, religion, culture and history. It can be said that the further expansion of cooperation, the realization of untapped economic potential, the completion of the delimitation of the state border between Kazakhstan and Uzbekistan are an urgent task. President of the Republic of Uzbekistan Islam Karimov on September 9, at the invitation of the President of Kazakhstan, Nursultan Nazarbayev, visited the capital of this country. At the airport of Astana, decorated with the national flags of the two countries, the distinguished guest was met by the President of Kazakhstan Nursultan Nazarbayev. A one-on-one conversation between Islam Karimov and Nursultan Nazarbayev took place in the Palace of the President of the Republic of Kazakhstan. After that, the negotiations were continued in an expanded format. The parties exchanged views on further expansion and bringing to a new level of cooperation in the socio-political, economic and cultural spheres. In particular, an agreement was reached on providence days of culture. During the talks, they also discussed strengthening cooperation in the economic sphere, increasing the volume of trade between the two countries. In the first half of 2002, the figure was 124 million US dollars. The head of Uzbekistan put forward a proposal to unite the potential in this area into a "single locomotive". Kazakhstan supported this proposal. The construction of the Kungrad-Beinauaktau highway, along with the creation of amenities for the fraternal peoples, will expand the export-import potential of both countries. In our country, there was a delegation headed by Senior Deputy Minister of Finance of Japan Takayoshi Taniguchi. It is appropriate to note that the Ministry of Finance occupies an important place in the government of the land of the rising sun. Issues of finance, banking, customs, taxes, national and international insurance are coordinated by this ministry, it is from its side that the execution of the country's budget is prepared and carried out. The delegation held talks in a number of ministries and departments of Uzbekistan. In particular, during the visit between the Ministries of Finance of both countries and the EBRD in order to support the privatization of Asaka Bank, the Government of Japan signed an application for the allocation of grants. And on September 6, President of the Republic of Uzbekistan Islam Karimov received the guests at the Oksaroy residence. We respect you not only as a member of the leadership of the Ministry of Finance, but also as a member of the Japanese Parliament, who has a special place in making important decisions, Islam Karimov said at the meeting, and we consider your visit as an event confirming the continued development of our new relations. We highly appreciate the current level of two-way ties. The official visit of the head of our country to Japan at the end of July raised our relations to a new level, which, after the events of September 11, were already directed towards a more dynamic development. During the visit, 14 documents were signed. At the meeting at the Oqsaroy residence, it was noted that the important visit that had successfully passed would continue to give great impetus and high rates to our international relations. Emphasizing with satisfaction that especially economic cooperation is developing rapidly, the guest noted that the Japanese side is ready to expand ties with Uzbekistan in all areas in the future. Much more. In Karshi and Kitab, digital automatic communication stations came into operation. 13 thousand Karshi residents and 3.5 thousand Kitab residents became their subscribers. This year, such automatic telephone exchanges are planned to be introduced in the Kamashin and Akkabag districts. The Tashkent Intercontinental Hotel hosted the international exhibition UzTel 2002, where telecommunications and computer technologies were presented. More than 50 companies from 12 countries of the world participated in it. Budget and Tax Regulation The state has assumed great obligations for social support of the population and financing of the social sphere. Significant financial resources were needed to carry out structural transformations in the economy, one of the sources of which was public investment. To cover 10
In view of the increased government spending in connection with this, a stable revenue base of the budget was needed. Social support of the population and financing of the social sphere. The social sphere remains the main direction of state budget expenditures. It includes spending on education, health and sports, culture, science and social security. In addition, additional targeted projects of the program “Year of protecting the interests of a person” in 1997, in 1998 “The year of protecting the interests of the family”, in 1999 “The year of strengthening the role of women in the family, state and public construction”, in 2000 “For a healthy generation”, in the “Year of mother and child”, in 2002 “Year of protecting the interests of the older generation”. Expenditures on the social sphere in years, having the largest share, amounted to 35-45% of the total state budget expenditures and, accordingly, 10-15% of GDP. The most important place in them is occupied by spending on programs of social protection of the population. In the first years of the reform, it was carried out through the use of a system of consumer subsidies. From the state budget, social benefits for food for all schoolchildren and students were compensated for utility bills, social support for the unemployed, young students, large families. All these measures made it possible to avoid social conflicts at the initial stages of reform. As reforms deepened, market relations developed, and the standard of living of the population improved, significant changes were made in social policy: the main emphasis was placed on the development and implementation of a mechanism for targeted social protection of the population. The share in the structure of budget expenditures for its implementation amounted to 7.8% in the first half of the year. At the same time, the share of price subsidies for socially significant goods and services decreased from 6.8% in 1995 to 1.5% in the first half of 2002, while the share of targeted social benefits increased from 2.8% to 6.2%, respectively. The transition from a system of budget subsidies to a system of appropriations for targeted material support to the needy and socially vulnerable segments of the population ensured not only the observance of the principle of social justice, but also the effective use of budget funds. An important and unique tool for targeted protection of socially vulnerable segments of the population for the conditions of Uzbekistan has become the distribution of social benefits through mahalla committees (Mahalla Fund), which are directly familiar with the problems of their residents. This is how much our country has accomplished over the years of eleven years of independence. Our country has become very beautiful. We are very proud of our independent Republic of Uzbekistan. SUPPORT WORDS AND EXPRESSIONS Spirituality, spirit, enlightenment, enlightenment, culture, method, synthesis, abstraction, empirical, faith, society, personality, morality, darkness, value, self-consciousness, ideology. QUESTIONS AND TASKS 1. What is the subject of "Fundamentals of Spirituality"? 2. Define the concept of "spirituality" and reveal its content. 3. What is culture? 4. What is enlightenment? 5. What have you learned about the main ingredients of spirituality? 6. Comment on the idea expressed in the book by Islam Karimov "Uzbekistan: its own path of renewal and progress": "Uzbekistan's own path of renewal and development is based on four fundamental foundations: ...". 7. What is included in the rich cultural and spiritual heritage of the Uzbek people? Theme-3 The main components of the "Fundamentals of Spirituality" and their relationship. Plan: 1. The main components of the Fundamentals of Spirituality. 2. Spirituality and ideology. 3. Spirituality and culture. 4. Spirituality and religion. eleven
12 Literature 61. Constitution of the Republic of Uzbekistan. T .: "Uzbekistan", Karimov I.A. Uzbekistan on the way to deepening economic reforms. T.3 T.: "Uzbekistan", Karimov I.A. Uzbekistan: national independence, economy, politics, ideology. T.1 T.: "Uzbekistan", Karimov I.A. Uzbekistan: its way of renewal and progress. T.1 T.: "Uzbekistan", Karimov I.A. Think and work according to the new requirements of the times. T .: "Uzbekistan", Karimov I.A. Uzbekistan on the Threshold of the 21st Century: Threats to Security, Conditions and Guarantees of Progress. T .: "Uzbekistan", 1997, p., Karimov I.A. The well-being of the people is the criterion of our activity. T.7. T .: "Uzbekistan", 1999, p. Karimov I.A. There is no future without historical memory. T.7. T .: "Uzbekistan", 1999, p. Karimov I.A. Speech at a meeting with representatives of voters of the Fergana region. T.8. T .: "Uzbekistan", Str Karimov I.A. Uzbekistan aspiring to the XXI century. T .: "Uzbekistan", 2000, pp. 6-12, 14-15, 16-26, 28-38, Karimov I.A. Economic liberalization is the basis of prosperity. T.9. T.: "Uzbekistan", 2001, p. Karimov I.A. The main directions of formation of the foundations of civil society and further deepening of democratic changes in Uzbekistan. T .: "Uzbekistan", Karimov I.A. Justice is the priority of the law. T.10 T.: "Uzbekistan", Karimov I.A. The National Army is a Reliable Guarantor of Independence, Peaceful and Quiet Life January 2003 75. Karimov I.A. Reform strategy to increase the economic potential of the country. Report. February 17, 2003 76. Karimov I.A. Speech at the grand opening of the annual meeting of the Board of Governors of the European Bank for Reconstruction and Development. May 4, 2003 77. Karimov I.A. Speech at the summit of the Shanghai Cooperation Organization. Moscow, May 29, 2003. 78. Karimov I.A. Our main task is to strengthen the achieved milestones, consistent continuation of reforms. "People's Word", February 10, 2004. 79. On the way of deepening integration meeting I. Karimov in Kazakhstan. "People's Word" May 24, 2004. 80. Karimov I.A. Under the empire, they were considered second-class people. T., "Uzbekistan", Karimov I.A. Our main goal is the democratization and renewal of society, the reform and modernization of the country. T., "Uzbekistan", Decree of the President of the Republic of Uzbekistan I.A. Karimov "On approval of the composition of the Cabinet of Ministers of the Republic of Uzbekistan" People's word, February 5 I. A. Karimov The Uzbek people are never subordinate to anyone T. "Uzbekistan" 2005 84. Karimov I.A. Under the empire, they were considered second-class people. T., "Uzbekistan", Karimov I. A. Our main goal is the democratization and renewal of society, the reform and modernization of the country. T., "Uzbekistan", Decree of the President of the Republic of Uzbekistan I.A. Karimov "On approval of the composition of the Cabinet of Ministers of the Republic of Uzbekistan" People's word, February 5 The idea of national independence. Tashkent, "Uzbekistan", 2001 88. National program for personnel training. T Republic of Uzbekistan: the formation of an independent state. T
13 90. Erkaev. Spirituality is the energy of independence. T., which are the main components of spirituality. With the help of moral knowledge, skills and moral norms, behavior, actions and, in general, ethics of a person are regulated. The moral culture of the individual is formed and improved in the process of all its multifaceted activities. Manifestations, facets and forms of moral culture are diverse. These include humanism, honesty, initiative, love of freedom, activity, consciousness. Moral consciousness finds its expression in the creative activity of people. Its criterion is the knowledge of the norms of morality and the level of moral thinking. Morality is the core of spirituality. The morality of a person is not just the ability to say hello and be courteous, but, above all, his conscience, justice, faith, honesty and selflessness. The development of moral consciousness is the first task of improving moral culture. However, the achievement of the maturity of moral consciousness, being a long and complex process, is possible only as a result of the development of all the spiritual and moral wealth accumulated by mankind. At the same time, modern problems that arise in accordance with the prevailing specific conditions in this area are being solved. In its development, moral consciousness relies on the best internal spiritual qualities of a person, his conscience, duty, responsibility, shame and pride. On the basis of such high ethical values as philanthropy, honest work, mutual assistance, friendship, cooperation, mutual respect, interethnic and religious tolerance, generosity and patriotism, the consciousness and activity of the younger generation are formed. In the study of ethical values, moral customs, moral knowledge and moral faith are of great importance. So: moral consciousness, moral qualities, moral habits and moral activity are important signs of the content of spiritual culture; moral culture is formed, developed and enriched in content throughout the life and activity of a person; moral culture gives a positive result only in interconnection with other components of spiritual culture and under the condition of constant, consistent and gradual introduction of it into the life of people. Everything that is transmitted by previous generations to their descendants in the spiritual sphere constitutes a spiritual heritage in oral folk art (legends, parables, fairy tales, dastans, legends, proverbs, sayings, songs, fables, anecdotes, folk drama, jokes); folk fine and applied arts (models of artistic and aesthetic art created by the people, folk theater, folk musical art); traditions, customs, habits and rituals, rituals and ceremonies that have developed in the process of the socio-historical development of the people and have risen to the level of high spiritual value, as well as advanced experience accumulated in the practical activities of people. Culture and spirituality. It is important to note that the concept of “spirituality” includes the concept of “pro- The words “ma'rifat” (“enlightenment”), as well as “maorif” (“about enlightenment”), being Arabic, come from the word “arafa”. It means knowledge, knowledge, acquaintance, familiarization. "Marifatli", that is, educated, purposeful, means a person's possession of knowledge, mastery of literacy in a certain area. This can be achieved only on the basis of philanthropy and developed spirituality. Education and upbringing, aimed at increasing the knowledge and culture of people, are also an integral part of enlightenment. The concept of "enlightenment" is closely related to the concept of "enlightenment", but they are not the same thing. Enlightenment is a special type of human activity, it includes the general content of knowledge and culture. Enlightenment serves as a means of revealing and realizing this content. thirteen
14 The term “spirituality and enlightenment” is associated with the concept of “madaniyat” (“culture”), which comes from the Arabic word “madina”, meaning “wide city”. It also has its own history. The way of life of the Arabs was divided into two types: Bedouin, or nomadic, and cultural, or sedentary. Nomads were called people who lived in the steppes, and the culture was characteristic of the urban population, which led a sedentary lifestyle. The term "culture" can be used in different meanings . There are several hundred definitions of it in the world. In the broadest sense, culture means the totality of all material and spiritual wealth created by mankind over tens of thousands of years of its historical development. In a narrow sense, it is used to reveal the spiritual life of a particular society, the value qualities of an individual. Spirituality and idea. It is well known that where citizens have been able to achieve a high level of political culture, ideology and spirituality, people are more actively involved in the affairs of political power, follow and express their attitude to how laws and decisions are made, how their implementation is controlled. In Uzbekistan, a number of works are being carried out to deepen the activities of non-governmental and public organizations. Over the past five years, the number of public associations and non-governmental organizations has exceeded 2,500, and even now one can see their active influence on the formation of public opinion in the country. At the very initial stage, when Uzbekistan took its first steps towards independence, and the old ideology had not yet been completely rejected, and the new one had not been developed and scientifically substantiated, a state formed in the sphere of spirituality, which was called an ideological vacuum, that is, a kind of emptiness in consciousness of people. This vacuum began to be filled not only with good ideas, but also with thoughts harmful to our spirituality. To overcome the ideological vacuum, it was necessary to put forward a new national idea and develop a national ideology on its basis. This task was identified as the main issue on the agenda in the spiritual realm at the end of the last and at the beginning of this century. In a speech at the XII session of the Supreme Council of the country on May 6, 1993, the President of the Republic of Uzbekistan Islam Karimov noted that the most important task facing us is the creation of an ideology of national independence and its implementation. The national idea, national ideology is a certain system of scientifically based diverse knowledge and conclusions aimed at strengthening the independence of the republic, turning Uzbekistan into a country with a great future, into a powerful state, protecting human rights and fully implementing the principles of social justice, democracy, solving all problems, connected with the independence of our nation and people. The ideology of national independence is not limited to the interests of the Uzbek nation. The idea of national independence The study of spiritual life reveals the power of the influence of oral folk art in the promotion of spiritual values, in the expression of dreams, hopes, worldview and character traits of the people. The ideological and political, moral, artistic and aesthetic, ecological, economic, religious, intellectual and physical content of culture, spiritual needs, needs, dreams and goals of the people, as well as life-tested forms, methods and means of education and upbringing find their expression in the works of folklore. people. In samples of oral folk art, in each group of spiritual values, the foundation is laid for many universal values(humanism, erudition, hard work, justice, respect for older people, truthfulness, hospitality). One of the genres of oral folk art is the dastan, which in a mixed form contains many of the spiritual values of the people and reflects the artistic and aesthetic features characteristic of music, theater, and poetry. In dastans, the storyteller (bakhshi) conveys the best human qualities to the listeners through improvisation. The power of influence of dastans on people's feelings is based on the artistic depiction of philosophical, religious, moral views, customs, habits, rituals and way of life intertwined among the peoples of the East. The educational and enlightening significance of this folklore genre lies in showing that the only way to achieve the goal of high beauty, happiness and prosperity can only be courage, courage and heroism. Alpomysh is one of the most ancient Uzbek dastans. As an invaluable artistic monument to the creative genius of past generations, this work occupies a special place among the samples of lyric-epic creativity of the peoples of the world. The epic, beloved by the people, covers a huge historical period with its content and tells about the life of the Ish ancestors in hoary antiquity, about the exploits of the “batyr” bo-rvtyr, who fights against the oppressors of his family, about the role of a wise mentor in the fate of the hero and the strength of his spirit. At- 14
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Lecture plan.
- 1. Subject "Fundamentals of Spirituality".
- 2. The concept of I. Karimov about the national spiritual revival of society and its role in strengthening independence.
- 3. Spiritual and moral foundations of the development of independent Uzbekistan.
- 4. Theoretical and practical significance of Islam Karimov's concept of national spiritual revival
The acquisition of independence by Uzbekistan necessarily caused the formation and development of a new statehood and a radical social reorganization of society. Society is a complex social system, the main elements of which are the economic, social, political and spiritual spheres. A radical reform of the economic, political and social spheres of society is impossible without similar changes in the spiritual sphere. For this purpose, the President of Uzbekistan I.A. Karimov created the concept of national-spiritual revival, which is aimed at a radical spiritual renewal of society. As the key points of the concept of spiritual revival, I. Karimov highlights the following:
- - adherence to universal human values;
- - strengthening and development of the spiritual heritage of the people;
- - free self-realization by a person of his potential;
- - patriotism. Karimov I. Uzbekistan: national independence, economy, politics, ideology. T.!, p.74.
To achieve the main goal - building a civil society with a highly developed economy - it is necessary to enrich the national spiritual experience with the advanced achievements of world culture. The advanced values of modern civilization include, first of all, the values associated with building a legal democratic society - respect for human rights, freedom of enterprise, freedom of speech, freedom of the press, etc. These democratic values are of fundamental importance for our society, since they do not contradict the mentality of our people either historically or ethno-culturally. On the contrary, basic democratic values such as entrepreneurship, social justice, cultural tolerance have historical roots in our land. Karimov I. Uzbekistan on the Threshold of the 21st Century: Threats to Security, Conditions and Guarantees of Progress. T.6, p.122.
The strengthening and development of the spiritual heritage presupposes, first of all, its deep study. Mastering the spiritual heritage contributes to the development of national identity, national identity, a better understanding of one's place in the world historical process. The solution to this problem involves the restoration of the objective history of the people, the restoration of forgotten names, the study of the deeds of great ancestors.
The spiritual revival of society necessarily involves the revival of the spiritual and religious foundations of society, religious values and traditions. In independent Uzbekistan, freedom of conscience has become a norm of life, old mosques are being reconstructed, new ones are being built, the network of religious educational institutions is expanding, and religious literature is being published.
Spiritual rebirth also concerns the relationship of man to the earth, to its riches. Respect for land and freedom is no less important moral imperative than respect for the objects of civilization. In the context of aggravated environmental problems, both global and regional, this requirement is of particular relevance. The idea of harmonious relationship between man and nature originated in the bosom of Eastern culture - in Taoism, Zoroastrianism, Buddhism, and was further developed in Central Asian Sufism.
The process of spiritual revival also affected such an element of culture as language. Language is not only a means of transferring accumulated experience from generation to generation, but also the most important means of shaping culture. The acquisition of the status of the state language by the Uzbek language contributes to the development of the language itself, national identity, and culture in general.
The free realization by a person of his potential means the creation of such conditions in society that would allow each person to discover talents and abilities in himself, develop them and realize them. The realization of human potential is a blessing both for the individual and for society. This is the focus where public and private interest converge.
The most important factor of spiritual revival is patriotism. Only a patriot, that is, a person for whom his own fate is inseparable from the fate of his homeland, can carry out a global reorganization of society. However, this patriotism must be free from nationalism and national narrow-mindedness, it must have a healthy rational basis, which includes knowledge of the objective social needs and interests of the native country.
I. Karimov defines spirituality as "... the force that induces a person to spiritual purification and growth, enrichment of the inner world, strengthening the will, the integrity of beliefs, awakening the conscience." Karimov I. We build our future with our own hands. T.7, p.293.
There are several stages in the spiritual revival of society. The purpose of the first stage was the liberation of people's thinking from the remnants of the old regime, old dogmas and outdated worldviews.
At the current stage, a new task has arisen, which is to form the spirituality of a free civil society, to educate free, comprehensively developed people.
The problem of spirituality is extremely complex. On the one hand, the spiritual life of man and society is obvious. For each person, his "I" is primarily an inner, spiritual world. And the presence in the society of the spiritual sphere, which includes religion, philosophy, morality, science, art is undeniable. Difficulties arise when trying to give a comprehensive definition of spirituality. Spirituality is not captured by natural science categories. It is not grasped as something material, tangible, weakly amenable to rational-theoretical interpretation. It can be revealed through human subjectivity, spirituality is manifested in it. The sphere of human subjectivity includes knowledge, feelings, emotions, will, ideals. Human subjectivity is objectified, materialized outside in the form of texts, drawings, diagrams, symbols, works of art, written sources of literary, religious, scientific, ethical and other content. It follows that the subject of the course "Fundamentals of Spirituality" is the spiritual life of man and society in all its diversity of manifestation. Academic discipline"Fundamentals of Spirituality" plays an important role in shaping students' understanding of the need to study the heritage of their ancestors, strengthening patriotism, mastering universal values, attracting the attention of young people to issues of a spiritual and moral nature, instilling interest in higher life values, increasing the spiritual culture of the individual. The study of this subject will help develop the self-awareness of the individual, awaken a sense of personal responsibility for one's self-improvement.
Spirituality exists both in an individualized form, as a property of the individual, and as an integrated state of many people, society as a whole. The structural components of the spiritual sphere of society are the spiritual heritage, culture, values, education and ideology.
Spiritual heritage is an intangible cultural heritage created by the efforts of past generations. These include:
- - oral traditions, including in the language as a carrier of spiritual heritage;
- - performing arts;
- - customs, rituals, festivals;
- - knowledge and practices relating to nature and the universe;
- - knowledge and skills related to traditional crafts.
Another important component of the spiritual sphere of society are values. The concept of value expresses the human, social and cultural significance of the phenomena of reality. Values are divided into objective and subjective. Subject values are what is valued: natural resources, products of labor, social phenomena and relationships, historical events, cultural heritage, scientific truth, people's actions, works of art and objects of religious worship. Subjective values are methods and criteria for evaluation. The concepts of good and evil, truth and untruth, beauty and ugliness, justice or injustice, permissible or forbidden - all these are the criteria for evaluation.
Values are also divided into material and spiritual. The criterion for such a division is the needs of man and society. Objects and phenomena of natural and social reality that satisfy material needs constitute a system of material values.
Objects and phenomena that satisfy spiritual needs. Relate to spiritual values. It follows from this that the subjective values and products of spiritual activity - ideas, theories, ideals, knowledge, ethical and aesthetic norms, religious teachings of a work of art and literature - constitute a system of spiritual values. The totality of material and spiritual values created by mankind throughout its existence is called culture.
Enlightenment is an activity aimed at the wide dissemination of knowledge.
The most important component of the spiritual sphere of society is ideology. Ideology is a system of views and ideas that recognizes and evaluates the attitude of people to each other, social problems and conflicts, and also contains the goals (programs) of social activities aimed at consolidating or changing these social relations. Philosophical encyclopedic dictionary. M., 1986, p. 206. Ideology performs many functions in society, the main ones are: cognitive, evaluative, program-targeted, futurological, integrating, protective social organizing.
For Uzbekistan, the problem of the place and role of ideology in the life of society is of particular importance. Liberation from the shackles of Marxist-Leninist ideology necessarily presupposes the creation of a new ideology adequate to the realities of life. If this process is left to chance, then the spiritual vacuum can be filled with alien ideas and teachings that pose a threat to the stability, unity and integrity of society. A truly humanistic ideology can become a reliable defense against this threat. “National ideology is a unique tool for rallying the people. The people who have such an ideology are able to set great goals for themselves and achieve them. Rallying, unity of the nation, the people - this is the key to progress. Karimov I. Ideology is the unifying factor of the nation, society, state. T.7, p.90.
The spirituality of a person is the richness of the inner world of a person. The following elements can be distinguished in the structure of a person's spirituality: spiritual needs, spiritual values, goals, meanings, ideals, and will. In each of the components, three principles can be distinguished: cognitive, ethical, aesthetic. This trinity was noticed by the ancient Greeks. Vl. Solovyov interpreted the spirit as the unity of Truth, Goodness and Beauty. In terms of their significance for spirituality, these principles are not equivalent, the dominant, the main one is the moral principle. Lack of spirituality means the immorality and insensitivity of life, the loss of goodness and beauty in relations between people.
