Philosophy and life / ¹ 2 (5) 2019 - Tadqiqot · 3 Philosophy and life / ¹ 2 (5) 2019 Falsafa va hayot õalqaro jurnal Ôèëîñîôèÿ è æèçíü ìåæäóíàðîäíûé

1

Philosophy and life / ¹ 2 (5) 2019

2


Toshkent-2019

FALSAFA VA HAYOTXALQARO JURNAL

ÔÈËÎÑÎÔÈß È ÆÈÇÍÜÌÅÆÄÓÍÀÐÎÄÍÛÉ ÆÓÐÍÀË

PHILOSOPHY AND LIFEINTERNATIONAL JOURNAL

¹ 2 (5) 2019

O'zbekiston Respublikasi Vazirlar Mahkamasi huzuridagiImom Buxoriy xalqaro ilmiy-tadqiqot markazi

O'zbekiston falsafa jamiyati

Ìåæäóíàðîäíûé íàó÷íî-èññëåäîâàòåëüñêèé öåíòð Èìàì Áóõàðèïðè Êàáèíåòå Ìèíèñòðîâ Ðåñïóáëèêè Óçáåêèñòàí

Ôèëîñîôñêîå îáùåñòâî Óçáåêèñòàíà

Imam Bukhari International Research Center under the Cabinet of Ministersof the Republic of Uzbekistan

Philosophical Society of Uzbekistan

ISSN 2181-9505Doi Journal 10.26739/2181-9505

Jurnal bir yilda 4 marta e'lon qilinadi.Æóðíàë âûõîäèò 4 ðàçà â ãîä.

The journal is published 4 times in a year.

3


Falsafa va hayot õalqaro jurnalÔèëîñîôèÿ è æèçíü ìåæäóíàðîäíûé æóðíàë

Philosophy and life international journal

Tahrir kengashi: Abdildina, R.J. - Qozog’iston FA akademigi, f.f.d., professor Askarov, T.A. - Qirg’iziston FA akademigi, f.f.d., professor Bazarbaev, J. - O’zbekiston FA akademigi, f.f.d., professor Bashimov,V.V. -Turkmaniston milliy ta’lim instituti direktori Werner Bush - dunyo professorlari uyshmasi exs prezidenti DSc, professor( Germaniya) Mamedzade, I.R. - Azarbayjon FA Falsafa va sotsiologiya instituti direktori ,f.f.d., professor Morevedge, P. - AQSH dunyo olimlari departamenti raisi, DSc, professor Nisanbaev, A.N. - Qozog’iston FA akademigi, f.f.d., professor Skarantino, L.M. - Jahon falsafa jamiyatlari federatsiyasi prezidenti, DSc, professor, (Italiya) Smirnov, A.V. - Rossiya FA akademigi, Rossiya FA “Falsafa “ institute direktori, Rossiya FJ prezidenti, f.f.d., professor (Rossiya) Tursunov, A. -Tojikiston FA akademigi, f.f.d., professor(Tojikiston) Tsuy Veyxan - Xitoy ijtimoiy fanlar Akademiyasi vitse-prezidenti, DSc, professor, (Xitoy) Chumakov, A.N. - Rossiya FA Falsafa institute professori, f.f.d., (Rossiya) Muassislar: O’zbekiston Respublikasi Vazirlar Mahkamasi huzuridagi Imom Buxoriy xalqaro ilmiy - tadqiqot markazi O’zbekiston falsafa jamiyati Expert lawyers МЧЖ Elc.uz

Vazirlar Mahkamasi huziridagi Oliy attestatsiyasi komissiyasi rayosatining qarori bilan maxsus jurnallar ro’yxatiga kiritildi. 2018-yil 29-dekabrdagi 260/7 sonli bayonnoma

Ro’yxatga olinganligi haqidagi 1175

sonli guvohnoma O’zbekiston matbuot va axborot agentligi tomonidan 20.02.2018 yilda berilgan.

Bosh muharrir: Shermuhamedova, N.A. - f.f.d., professor (O’zbekiston) Bosh muharrir o’rinbosari: Muhamedova, Z.M. - f.f.d., professor (O’zbekiston) Mas’ul muharrir: Safaeva, S. X. - f.f.n., dotsent (O’zbekiston) Tahrir hay’ati: Allahyarova, T. - f.f.d.,professor (Azarbayjon) Andirjanova, G. A. - s.f.d., professor (Qozog’iston) Abasov, A. S. - f.f.d., professor (Azarbayjon) Ahamer, G. - PhD, professor (Avstriya) B.K. Santosh Kukreja, - DS professor (Hindiston) Bodio Todeush, - s.f.d., professor (Polsha) Bilalov, M. I., - f.f.d., professor (Rossiya) Berna, A., - PhD.- professor (Turkiya) Vefa Tashdelen - f.f.d., professor (Turkiya) Gabitov,T. X. - f.f.d., professor (Qozog’iston) Guseynov, S - f.f.d.,professor (Azarbayjon) Gezalov, A.A. - f.f.n., professor (Rossiya) Ivatova, L.M. - s.f.d., professor (Qozog’iston) Korolev, A.D. - f.f.n., professor (Rossiya) Kurmangalieva, G.K. - f.f.d., professor (Qozog’iston) Lazarevich, A.A.,- f.f.n., professor (Belorussiya) Muzaffarov, M., - f.f.d., professor (Tojikiston) Morevedge, R., - PhD, professor (AQSH) Naushanbaeva, Hakimoglu, A. - PhD filos., professor (Turkiya) Olatunji Felix.O - PhD., professor (Nigeriya) Paxruddinov, Sh. I.- s.f.d., professor (O’zbekiston) Sergeev, M.Y. - professor (AQSH) Telebaev, G.T. f.f.d.- professor (Qozog’iston) To’rayev, B. O. - f.f.d., professor (O’zbekiston) Urmanbetova, J.K. -f.f.d., professor (Qirg’iziston) Chjan Baychun, - f.f.d., professor (Xitoy) Shadmonov, Q.B. - f.f.d., professor (O’zbekiston) Yaxshilikov, J - f.f.d., professor (O’zbekiston) Yaskevich, Y.S. - f.f.d., professor (Belorussiya) Ilmiy kotib: Mahkamov, U. (O’zbekiston) Musahhihlar: Xidirov, M.T. (O’zbekiston) Hamdamova, S. (O’zbekiston)

4



Philosophy and life international journal

Редакционный совет: Абдильдина, Р. Ж. - академик НАН Казахстана, д.ф.н., профессор Аскаров, Т. А. - академик АН Киргизистана, д.ф.н., профессор Базарбаев, Ж. - академик АН Узбекистана, д.ф.н., профессор Башимов, В. В. - директор национального института образования Туркменистана Вернер Буш - экх президент всемирной ассоциации профессоров, доктор философских наук, профессор (Германия) Мамедзаде, И. Р. - д.ф.н., профессор, директор института “Философии и социологии” АН Азербайджана Мореведж, П. - DSс. профессор, руководитель GSP США Нысанбаев, А.Н. - академик АН Казахстана, д.ф.н., профессор Скарантино, Л. М. - президент всемирной федерации философских обществ д.ф.н., профессор (Италия) Смирнов, А. В.- академик АН России, директор института Философии АН России, президент РФО, д.ф.н., профессор (Россия) Турсунов, А. - академик АН Таджикистана, д.ф.н., профессор Цуй Вэйхан - Вице-президент Института философии КАОН, д.ф.н., профессор (Китай) Чумаков, А. Н. - проф. РАН, д.ф.н., (Россия) Учредители: Международный научно-исследовательский Центр Имам Бухари при Кабинете Министров Республики Узбекистан Философское общество Узбекистана ООО «Expert lawyers» Elc.uz Решением Высшей аттестационной комиссии при Кабинете Министров Республики Узбекистан введен в список специальных журналов. 2018 год 29 декабрь протокол №260/7 Регистрационное свидетельство №1175 выдано 27.02.2018 агенством по печати и информации Узбекистана

Главный редактор: Шермухамедова, Н. А. - д.ф.н., профессор (Узбекистан) Заместитель редактора: Мухамедова, З. М. - д.ф.н., профессор (Узбекистан) Ответственный редактор: Сафаева, С. Х. - к.ф.н., доцент (Узбекистан) Редакционная коллегия: Аллахярова, Т. - д.ф.н., профессор (Азербайджан) Андиржанова, Г. А. - д.п.н., профессор (Казахстан) Абасов, А. - д.ф.н., профессор (Азербайджан) Ахамер, Г. - PhD, профессор (Австрия) B.K.Сантош Кукреджа - PhD, профессор (Индия) Бодио Тодеуш. - д.п.н., профессор (Польша) Билалов, М. И. - д.ф.н., профессор (Россия) Берна, А. - PhD.- профессор (Турция) Вефа Ташделен - д.ф.н., профессор (Турция) Габитов, Т. Х. - д.ф.н., профессор (Казахстан) Гусейнов, С. -д.ф.н., профессор (Азербайджан) Гезалов, А. А. - к.ф.н., профессор (Россия) Иватова, Л. М. - д.п.н., профессор, (Казахстан) Королев, А. Д. - к.ф.н., доцент (Россия) Курмангалиева, Г. К. - д.ф.н.,профессор (Казахстан) Лазаревич, А. А. - к.ф.н.,профессор (Беларуссия) Музаффаров, М.- д.ф.н.,профессор (Таджикистан) Мореведж, Р. - PhD профессор (США) Наушабаева, Хекимоглы А. - PhD, профессор (Туркия) Олатунжи Феликс О. - Ds профессор(Нигерия) Пахруддинов, Ш.И. - д.п.н.,профессор (Узбекистан) Садикова, Н. Н. - д.ф.н.,профессор (Таджикистан) Саифназаров, И.С. - д.ф.н.,профессор (Узбекистан) Сергеев, М. Ю. - PhD, профессор (США) Телебаев, Г.Т.- д.ф.н., профессор (Казахстан) Тураев, Б.О. - д.ф.н., профессор (Узбекистан) Урманбетова, Ж. К. - д.ф.н., профессор (Киргизистан) Чжан Байчун - д.ф.н., профессор (Китай) Шадманов, К.Б. - д.ф.н. профессор (Узбекистан) Фишлер, А. - д.ф.н., профессор (Франция) Яхшиликов, Ж. - д.ф.н., профессор (Узбекистан) Яскевич, Я.С. - д.ф.н., профессор (Беларуссия) Ученый секретарь: Махкамов, У. (Узбекистан) Корректоры: Хидиров, М.Т (Узбекистан) Хамдамова, С. (Узбекистан)

5



Philosophyandlife international journal

Editorial Council: Abdildina, R.J. - academician AS of Kazakhstan, doctor of philos. sciences, professor Askarov, T.A. - academician AS of Kyrgyzstan, doctor of philos. sciences, professor; Bazarbaev, J. - academician AS of Uzbekistan, doctor of philos. sciences, professor Bashimov B.B. - director of national Institute of education of Turkmenistan Werner Bush - President of the World Association of Professors, DSc, professor (Germany) Mamedzade, I.R.- director of Institute “Philosophy and sociology” AS of Azerbaijan doctor of philosophical sciences -, professor Morewedge, P.- Editor-in-Chief; IGDE, DSc, professor USA Nysanbaev, A.N. - academician AS of Kazakhstan, doctor of philos. sciences, professor Scarantino, L.M. - President of International Federation of Philosophical societies, professor of philosophy and politics of culture, (Italy) Smirnov, A.V - Academician of the Academy of Sciences of Russia, Director of the Institute of Philosophy of the Academy of Sciences of Russia, President RFS, doctor of philos. sciences, professor (Rossiya) Tursunov, A. - academician of the ASc of Tajikistan, doctor of philos. sciences, professor Tsui Weihan - vice-President of the Institute of Philosophy CAAS, doctor of philos. Sciences, professor (China) Chumakov, A.N. - professor RAN doctor of philos. sciences (Russia) Founders: Imam Bukhari International Research Center under the Cabinet of Ministers of the Republic of Uzbekistan Philosophical Society of Uzbekistan

LLC “Expert lawyers” Elc.uz By the decision of the Higher Attestation Commission under the Cabinet of Ministers of the Republic of Uzbekistan entered into the list of special journals. 2018 December 29 Protocol №260 / 7 The registration certificate № 1175 was issued on February 27, 2018 by the Uzbek Agency for Press and Information

Editor-in-Chief Shermukhamedova, N.A. - doctor of philosophical sciences, professor (Uzbekistan) Deputy Editor: Mukhamedova, Z.M.- doctor of philos. sciences, professor (Uzbekistan) Managing editor: Safaeva, S.Kh. - Ph.D. philos., (Uzbekistan) Editorial team: Allahyarova, T. - doctor of philos. sciences, professor (Azerbaijan) Andirjanova, G. A. - doctor of political sciences, professor (Kazakhstan) Abasob, A. S. - doctor of philos. sciences, professor (Azerbaijan) Ahamer G. - PhD, professor (Austria) B.K. Santosh Kukredja - PhD., professorr (India) Bodio Todeus - doctor of political sciences, professor (Poland) Bilalov, M. I. - doctor of philos. sciences, professor (Russiya) Berna A. - PhD., professor (Turkey) Vefa Tashdelen - doctor of philos. sciences, professor (Turkey) Gabitov,T .H. - doctor of philos. sciences, professor (Kazakhstan) Guseynov, S. - doctor of philos. sciences, professor (Azerbaijan) Gezalov,A. A., - PhD.of philos., associate professor (Russia) Ivatova, L. M. - doctor of political sciences., professor (Kazakhstan) Korolev, A.D. - PhD., professor (Russia) Kurmangaliyeva, G.K. - doctor of philos., professor (Kazakhstan) Lazarevich, A. A. - PhD philos., professor (Belarus) Morewedge, R. - doctor of philology, professor (USA) Muzaffarov, M. - doctor of philos sciences, professor (Tajikistan) Naushanbaeva, Hakimoglu A. - PhD. philos., professor (Turkey) Olatunji, Felix.O - PhD, professor (Nigeriya) Pakhruddinov, Sh.I. - doctor of political sciences, professor (Uzbekistan) Sadikova, N.N. - doctor of philos. sciences, professor (Tajikistan) Saifnazarov, I.S. - doctor of philos. sciences, professor (Uzbekistan) Sergeev, M.Yu. - PhD philos., professor (USA) Telebaev, G.T. - doctor of philos. sciences, professor (Kazakhstan) Turaev, B.O. - doctor of philos. sciences, professor (Uzbekistan) Urmanbetova, J.K. - doctor of philosophical sciences, professor (Kyrgyzstan) Zhang Baichun - doctor of philos. sciences, professor (China) Shadmanov, Q. - doctor of philos. sciences, professor (Uzbekistan) Fischler, A. - doctor of philos. sciences, professor (France) Yaxshilikov, J - doctor of philos. sciences, professor (Uzbekistan) Yaskevich, Ya.S. - doctor of philos. sciences, professor (Belarus) Scientific Secretary: Mahkhamov, U. (Uzbekistan) Correctors: Khidirov, M.T. (Uzbekistan) Hamdamova, S. (Uzbekistan)

6


ÌUNDARIJA

SIYOSAT VA JAMIYAT FALSAFASI

Abdildina Raushan JabayxanovnaAn'anaviy qozoq madaniyatida inson...........................................................................................................9

Kurmangalieva Galiya Kurmangalievna, Shaydulina Darya RustamovnaMediasan'at: genezis va evolyutsiya...........................................................................................................19

Qurbonniyozova Raushana QurbanbayevnaMilliy ozlikni anglash va vatanparvarlikning ijtimoiy mentalitet shakllanishiga tasiri........................................28

Qurbonova Lola AbdulxodimovnaInsonning antropologik mohiyati va elitar tabiatiga oid ba'zi mulohazalar...............................................42

Solomon EyesanD'yu demokratiyasining tanqidiy istiqbollari.............................................................................................48

TA'LIM VA FAN FALSAFASI

Bilalov Mustafa IsaevichQachon falsafa "mushohada" qilishi mumkin?............................................................................................61

TARIX FALSAFASI VA FALSAFA TARIXI

Azizov Azizxan AzizovichO'rta asr Arab-musulmon falsafasida ilmiy bilimlarni rivojlanishi...................................................................72

Qurbonov UmidjonMishel Montenning "Tajribalar"ining adabiy va falsafiy asoslari.................................................................81

Nizamiy Mamedov TagisoyNasimiyni badiiy va falsafiy ijodini anglashda semantik ramziy belgilarni tushunish....................................89

DUNYO MADANIYATI VA DINIY AN'ANALAR

Annagulieva Maral MuhammedovnaAdabiy asarlardagi ayol-ona qiyofasida axloqiy qadriyat va gumanizmning aks etishi ("Menning bobomGorkutaning kitoblari" va Ch.Aytmatovning "Onalik maydoni" hikoyasi asosida)..........................................101

Bulekbaev SagadiTurkiy xalqlar ma'naviy tiklanish dasturining zaruriyatlari.....................................................................108

Kamilov Davron ZafarovichJahon dinlarining jamiyat boshqaruvini yangi standartlariga moslashuvi...................................................117

"Faol tadbirkorlik va innovasion goyalar yiliga" bag'ishlanadi

7


CÎÄÅÐÆÀÍÈÅ

ÔÈËÎÑÎÔÈß ÏÎËÈÒÈÊÈ È ÎÁÙÅÑÒÂÀ

Àáäèëüäèíà Ðàóøàí Æàáàéõàíîâíà×åëîâåê â òðàäèöèîííîé êàçàõñêîé êóëüòóðå.............................................................................................9

Êóðìàíãàëèåâà Ãàëèÿ Êóðìàíãàëèåâíà, Øàéäóëèíà Äàðüÿ ÐóñòàìîâíàÌåäèàèñêóññòâî: ãåíåçèñ è ýâîëþöèÿ......................................................................................................19

Êóðáîííè¸çîâà Ðàóøàíà ÊóðáàíáàåâíàÂëèÿíèå íàöèîíàëüíîãî ñàìîñîçíàíèÿ è ïàòðèîòèçìà íà ôîðìèðîâàíèå îáùåñòâåííîãîìåíòàëèòåòà................................................................................................................................................28

Êóðáàíîâà Ëîëà ÀáäóëõîäèìîâíàÍåêîòîðûå ñóæäåíèÿ î àíòðîïîëîãè÷åñêîé ñóùíîñòè è ýëèòàðíîé ïðèðîäå ÷åëîâåêà...............42

Ñîëîìîí ÝéåñàíÊðèòè÷åñêàÿ ïåðåñïåêòèâà äåìîêðàòèè Äüþè.......................................................................................48

ÔÈËÎÑÎÔÈß ÎÁÐÀÇÎÂÀÍÈß È ÍÀÓÊÈ

Áèëàëîâ Ìóñòàôà Èñàåâè÷Êîãäà ôèëîñîôèÿ "ìîæåò ìûñëèòü"?........................................................................................................61

ÔÈËÎÑÎÔÈß ÈÑÒÎÐÈÈ È ÈÑÒÎÐÈß ÔÈËÎÑÎÔÈÈ

Àçèçîâ Àçèçõàí Àçèçîâè÷Ðàçâèòèå íàó÷íîãî çíàíèÿ â àðàáî-ìóñóëüìàíñêîé ôèëîñîôèè Ñðåäíåâåêîâüÿ................................72

Êóðáîíîâ ÓìèäæîíËèòåðàòóðíî-ôèëîñîôñêèå èñòîêè "Îïûòîâ" Ìèøåëÿ Ìîíòåíÿ..........................................................81

Íèçàìè Ìàìåäîâ-ÒàãèñîéÏîíèìàíèå ñèìâîëüíî-çíàêîâîé ñåìàíòèêè â õóäîæåñòâåííî-ôèëîñîôñêîì òâîð÷åñòâåÍàñèìè...................................................................................................................................................89

ÌÈÐÎÂÀß ÊÓËÜÒÓÐÀ È ÐÅËÈÃÈÎÇÍÛÅ ÒÐÀÄÈÖÈÈ

Àííàãóëûåâà Ìàðàë ÌóõàììåäîâíàÍðàâñòâåííûå öåííîñòè è ãóìàííîñòü æåíùèíû-ìàòåðè â ëèòåðàòóðíûõ ïðîèçâåäåíèÿõ (íàìàòåðèàëå "Êíèãè ìîåãî äåäà Ãîðêóòà" è ïîâåñòè ×. Àéòìàòîâà "Ìàòåðèíñêîå ïîëå")....................101

Áóëåêáàåâ ÑaãàäèÎ íåîáõîäèìîñòè ïðîãðàììû äóõîâíîãî âîçðîæäåíèÿ òþðêñêèõ íàðîäîâ..........................................108

Êàìèëîâ Äàâðîí Çàôàðîâè÷Ïðèñïîñîáëåíèå ìèðîâûõ ðåëèãèé ê íîâûì ñòàíäàðòàì îáùåñòâåííîãî óïðàâëåíèÿ......................117

Ïîñâÿùÿåòñÿ "Ãîäó àêòèâíîãî ïðåäðèíèìàòåëüñòâà è èííîâàöèîííûõ èäåé"

8


CONTENT

PHILOSOPHY OF POLITCS AND SOCIETY

Abdildina Raushan JabayxanovnaThe Human in Traditional Kazakh Culture..................................................................................................9

Kurmangalieva Galiya Kurmangalievna, Shaydulina Darya RustamovnaMedia Art: genesis and evolution................................................................................................................19

Qurbonniyozova Raushana QurbanbayevnaThe influence of national identity and patriotism on the formation of public mentality.............................28

Kurbanova Lola Abdulkhodimovnasome judgments about anthropological essence and elite human nature..................................................42

Solomon EyesanCritical perspective of Dewey's democracy.................................................................................................48

PHILOSOPHY OF EDUCATION AND SCIENCE

Bilalov Mustafa IsaevichWhen philosophy "able to think"?..............................................................................................................61

PHILOSOPHY OF HISTORY AND HISTORY OF PHILSOPHY

Azizov Azizxan AzizovichDevelopment of scientific knowledge in Arab-Muslim philosophy of the Middle Ages.............................72

Qurbonov UmidjonLiterary and philosophical origins of Montaigne's "Essais".............................................................................81

Nizamiy Mamedov - TagisoyThe refraction of symbolic-sign semantics in the artistic and philosophical understanding of Nasimi.......89

WORLD CULTURE AND RELIGIOUS TRADITIONS

Annagulieva Maral MuhammedovnaThe morality values and humanism of the images of women-mothers in literature (from the material "Thebook of my father Gorkut" and novel of Ch.Aitmatov "Maternal Field")................................................101

Bulekbaev SagadiOn the need for a spiritual relvival of Turkic people................................................................................108

Kamilov Davron ZafarovichArrangment of world religions to new standarts of community managemen..................................................117

Dedicated to a year of active entrepreneurship and innovative ideas

9


×ÅËÎÂÅÊ Â ÒÐÀÄÈÖÈÎÍÍÎÉ ÊÀÇÀÕÑÊÎÉ ÊÓËÜÒÓÐÅ

Àáäèëüäèíà Ðàóøàí Æàáàéõàíîâíà àêàäåìèê ÍÀÍ ÐÊ, çàâåäóþùàÿ êàôåäðîé ñîöèàëüíî-ãóìàíèòàðíûõäèñöèïëèí Êàçàõñòàíñêîãî ôèëèàëà ÌÃÓ èìåíè Ì.Â. Ëîìîíîñîâà.

(Êàçàõñòàí, Íóð-Ñóëòàí)E-mail: [email protected]

SIYOSAT VA JAMIYAT FALSAFASI / ÔÈËÎÑÎÔÈß ÏÎËÈÒÈÊÈ È ÎÁÙÅÑÒÂÀ /PHILOSOPHY OF POLITICS AND SOCIETY

Àííîòàöèÿ. ôîðìèðîâàíèå ðàçâèòîé ÷åëîâå÷åñêîé èíäèâèäóàëüíîñòè - ÷åëîâåêà ñâîáîäíîãî,ñàìîñòîÿòåëüíîãî, àêòèâíîãî è ñàìîäåÿòåëüíîãî, íåâîçìîæíî áåç ïîíèìàíèÿ ïóòåé åãî ðàçâèòèÿâ èñòîðèè ÷åëîâå÷åñêîé öèâèëèçàöèè. Äëÿ ðåøåíèÿ ýòîé çàäà÷è ñëåäóåò îáðàòèòüñÿ ê îñìûñëåíèþðàííèõ ýòàïîâ ÷åëîâå÷åñêîé èñòîðèè, ê ïåðèîäó ôîðìèðîâàíèÿ ÷åëîâåêà â ðîäîâîì êîëëåêòèâå,â òðàäèöèîííûõ ôîðìàõ ÷åëîâå÷åñêîãî îáùåñòâà. Èñõîäÿ èç ýòîãî, îñíîâíàÿ çàäà÷à ñòàòüè -âûÿâëåíèå âàæíåéøèõ îñîáåííîñòåé, õàðàêòåðíûõ ÷åðò, ñóùíîñòíîãî îïðåäåëåíèÿ ÷åëîâåêà âòðàäèöèîííîì êàçàõñêîì îáùåñòâå, äëÿ ÷åãî íàì íåîáõîäèìî îáðàòèòüñÿ ê èñòîðèè êàçàõñêîãîíàðîäà, êàçàõñêîé òðàäèöèîííîé êóëüòóðå.

Êëþ÷åâûå ñëîâà: èíäèâèäóàëüíîñòü, ìèðîâîççðåíèå, îáùåñòâî, êóëüòóðà, öåííîñòè,ñîçíàíèå, ñðåäíåâåêîâüå, èñòîðèçì

Êëþ÷åâûå ñëîâà(2): ÷åëîâå÷åñêàÿ èíäèâèäóëüíîñòü, êàçàõñêèé íàðîä, êàçàõñòàíñêîåîáùåñòâî, òðàäèöèîííàÿ êóëüòóðà, òðàäèöèîííîå îáùåñòâî, ýïè÷åñêèé ãåðîé, èñòîðè÷åñêèåýòàïû, ïðèðîäíûå ðåñóðñû, ñîâðåìåííûé ÷åëîâåê

ÓÄÊ 141.7(574)

ÂÂÅÄÅÍÈÅ

Ïîíèìàíèå ÷åëîâåêà, ïðåäñòàâëåíèå î íåì è åãî ìåñòå â îáùåñòâå è ìèðå âöåëîì, íåâîçìîæíî áåç ïðîñëåæèâàíèÿ èñòîðèè ôîðìèðîâàíèÿ ðîäîâîãî ïîíÿòèÿ÷åëîâåêà, áåç îñîçíàíèÿ îñíîâíûõ èñòîðè÷åñêèõ ýòàïîâ ôîðìèðîâàíèÿ÷åëîâå÷åñêîé èíäèâèäóàëüíîñòè. Âñëåäñòâèå ýòîãî ïîíèìàíèå ñóùíîñòè÷åëîâå÷åñêîé èíäèâèäóàëüíîñòè â ñîâðåìåííîì êàçàõñòàíñêîì îáùåñòâå òðåáóåòîáðàùåíèÿ ê èñòîðèè êàçàõñêîãî íàðîäà, êàçàõñêîé òðàäèöèîííîé êóëüòóðû.

×åì æå èíòåðåñíî äëÿ ñîâðåìåííîãî ÷åëîâåêà òðàäèöèîííîå ìèðîïîíèìàíèå,ìèðîîòíîøåíèå? "Êîñìè÷åñêîå, ñîöèàëüíîå è òåëåñíîå äàíû çäåñü â íåðàçðûâíîìåäèíñòâå, êàê íåðàçäåëèìîå æèâîå öåëîå. È ýòî öåëîå - âåñåëîå è áëàãîñòíîå", ...òàêîé îòâåò íà ýòîò âîïðîñ äàåò Ì.Ì. Áàõòèí, õàðàêòåðèçóÿ íàðîäíóþ êóëüòóðóñðåäíåâåêîâüÿ [Áàõòèí, Ì. Ì. 1990, ñ. 25]. Öåëîñòíîñòü, åäèíñòâî, ãàðìîíèÿ,ïðåäñòàâëåíèå î ìèðå êàê î âå÷íî íåãîòîâîì, íåçàâåðøåííîì, ñòàíîâÿùåìñÿ,êàê îá óìèðàþùåì è ðîæäàþùåìñÿ îäíîâðåìåííî, êàê î äâóòåëîì ìèðå, ãäåñìåðòü, ðîæäåíèå, âåðõ, íèç ïåðåïëåòåíû, ïåðåõîäÿò äðóã â äðóãà.

Ñîâðåìåííûé ÷åëîâåê áåçâîçâðàòíî óòðà÷èâàåò êîñìè÷íîñòü, öåëîñòíîñòü,ãàðìîíè÷íîñòü, ñëåäóÿ ïî ïóòè "îäíîñòîðîííåé ñåðüåçíîñòè" ïðàêòèöèçìà.Ôèëîñîôû, êóëüòóðîëîãè, ëèòåðàòîðû â ïîèñêàõ îòâåòîâ íà ãëîáàëüíûå âîïðîñûñîâðåìåííîñòè îáðàùàþòñÿ ê óíèâåðñàëèÿì, îáðàçàì, èäåÿì òðàäèöèîííîé

http://dx.doi.org/10.26739/2181-9505-2019-2-1

10


êóëüòóðû, íàõîäÿ â íèõ íåîæèäàííûå ïàðàëëåëè, îòãîëîñêè ñåãîäíÿøíèõ ïðîáëåì,íåñòàíäàðòíûå ðåøåíèÿ. Èìåííî ñ ýòîé òî÷êè çðåíèÿ íåâåðîÿòíûé èíòåðåñ äëÿñîâðåìåííûõ èññëåäîâàòåëåé ïðåäñòàâëÿåò òðàäèöèîííàÿ òþðêñêàÿ êóëüòóðà.

ÌÀÒÅÐÈÀËÛ È ÌÅÒÎÄÛ

Öåëü ñòàòüè - îñìûñëåíèå ñóùíîñòè ÷åëîâåêà, åãî ìåñòà è ðîëè âòðàäèöèîííîì êàçàõñêîì îáùåñòâå, ÷òî ïîëó÷èëî ñâîå îòðàæåíèå â òðàäèöèîííîéêàçàõñêîé êóëüòóðå.

Â ñòàòüå áûëà ïðèìåíåíà äèàëåêòè÷åñêàÿ ìåòîäîëîãèÿ, ÿâëÿþùàÿñÿ íàñåãîäíÿøíèé äåíü íàèáîëåå ýôôåêòèâíîé è íàó÷íî ïðîäóêòèâíîé, ïîñêîëüêóïîçâîëÿåò ñõâàòèòü ïðåäìåò èññëåäîâàíèÿ âî âñåé åãî öåëîñòíîñòè è âíóòðåííèõâçàèìîñâÿçÿõ.

Â ñòàòüå áûëè èñïîëüçîâàíû ñèñòåìíûé ïîäõîä, âêëþ÷àþùèé â ñåáÿ ïðèíöèïèñòîðèçìà, ïîçâîëÿþùèé èññëåäîâàòü ïðîáëåìó â åå ðàçâèòèè è êîíêðåòíî-èñòîðè÷åñêîé îáóñëîâëåííîñòè, ïðèíöèï îáúåêòèâíîñòè, äàþùèé âîçìîæíîñòüâñåñòîðîííåãî îõâàòà èçó÷àåìîãî âîïðîñà ñ öåëüþ âûÿâëåíèÿ è ðàñêðûòèÿ åãîñóùíîñòè, à òàêæå ïðèíöèï êîíòåêñòóàëüíîñòè, ñïîñîáñòâóþùèé ñîçäàíèþàäåêâàòíîãî îáðàçà èçó÷àåìîãî ÿâëåíèÿ.

Íàó÷íî-òåîðåòè÷åñêîé îñíîâîé èññëåäîâàíèÿ ïîñëóæèëè ðàáîòû Ì.Ì.Áàõòèíà, ×.×. Âàëèõàíîâà, À.Ô. Ëîñåâà, Ñ.Å. Ìàëîâà è äð.

ÎÁÑÓÆÄÅÍÈÅ È ÐÅÇÓËÜÒÀÒÛ

Îñíîâîé òðàäèöèîííîé êàçàõñêîé êóëüòóðû ñëóæèëî êî÷åâíè÷åñòâî - êàêíàèáîëåå áëàãîïðèÿòíàÿ â ñóùåñòâîâàâøèõ óñëîâèÿõ ôîðìà õîçÿéñòâîâàíèÿ.Êî÷åâíè÷åñòâî ñëåäóåò ïîíèìàòü, ïðåæäå âñåãî, êàê ôîðìó âçàèìîäåéñòâèÿ,ðàâíîâåñèÿ, ãàðìîíè÷íîãî ñîñóùåñòâîâàíèÿ ïðèðîäû è ÷åëîâåêà. Ñòåïè,ïîëóïóñòûíè, ðåçêîêîíòèíåíòàëüíûé êëèìàò, ñêóäíàÿ ðàñòèòåëüíîñòü, íåõâàòêàâîäû - âñå ýòî ñïîñîáñòâîâàëî ðàçâèòèþ ñêîòîâîäñòâà, ïðè÷åì ïðåèìóùåñòâåííîêîíåâîäñòâà. Îãðàíè÷åííûå ïðèðîäíûå ðåñóðñû ñðåäû îáèòàíèÿ òðåáîâàëèïîñòîÿííîé ñìåíû ïàñòáèù. Ñëåäîâàòåëüíî, êî÷åâîé ðåæèì õîçÿéñòâîâàíèÿ,áàçèðóþùèéñÿ íà ðàçâèòèè ñêîòîâîäñòâà, ÿâëÿëñÿ åäèíñòâåííî âîçìîæíûì èýêîíîìè÷åñêè îïðàâäàííûì íà ýòîé òåððèòîðèè.

Ñèñòåìà êî÷åâîãî õîçÿéñòâà èìåëà ñëîæíóþ îðãàíèçàöèþ â ñâÿçè ñíåîáõîäèìîñòüþ ïåðåêî÷åâîê, ïðåäïîëàãàÿ íå òîëüêî òðóä, ïðèëîæåííûé ê ñòàäó,íî ãàðìîíè÷íîå, áåðåæíîå îòíîøåíèå ê èñïîëüçóåìûì ïàñòáèùàì. Ïîýòîìó íàïðîòÿæåíèè âåêîâ òþðêàìè-êî÷åâíèêàìè áûëè âûðàáîòàíû îñîáûå ñïîñîáûñîõðàíåíèÿ ðàâíîâåñèÿ, ãàðìîíèè ñ ïðèðîäîé. Ýòî è âûáîð ïàñòáèù: çèìîé - ýòîíèçîâüÿ ðåê, ãäå ñïåöèàëüíî îñòàâëÿëè íåòðîíóòîé ñî÷íóþ, âûñîêóþ òðàâó, êîòîðóþìîãëè áû äîñòàòü èç-ïîä ñíåãà â õîëîäíûå çèìíèå äíè ñàìîñòîÿòåëüíî ïàñóùèåñÿòàáóíû, à ëåòîì - ñâîáîäíûå, îòêðûòûå ïðîñòðàíñòâà, ïðîäóâàåìûå âåòðîì,ñïàñàþùèì ïàñóùèåñÿ ñòàäà îò íàñåêîìûõ. Ñêîðîñòü ïåðåäâèæåíèÿ êî÷åâîê âåñíîéè îñåíüþ òàêæå íå ÿâëÿëàñü ïðîèçâîëüíîé, à áûëà ãëóáîêî ïðîäóìàííîé, ó÷èòûâàëîñüè ñîñòîÿíèå ñêîòà, è íåîáõîäèìîñòü íàíåñåíèÿ íàèìåíüøåãî óðîíà ïàñòáèùàì.

Ïîäîáíûé îáðàç æèçíè îïðåäåëÿë è ñîîòâåòñòâóþùåå ìèðîîòíîøåíèå, êîãäà÷åëîâåê íå ìûñëèë ñåáÿ âíå íåðàçðûâíîãî åäèíñòâà ñ ïðèðîäîé, îùóùàë ñåáÿ

Àáäèëüäèíà Ðàóøàí Æàáàéõàíîâíà×ÅËÎÂÅÊ Â ÒÐÀÄÈÖÈÎÍÍÎÉ ÊÀÇÀÕÑÊÎÉ ÊÓËÜÒÓÐÅ

11


÷àñòèöåé ýòîé öåëîñòíîñòè, âîñõèùàëñÿ è áîãîòâîðèë åå. Äëÿ òàêîãî ÷åëîâåêà,îòìå÷àë ×. Âàëèõàíîâ, áûëî õàðàêòåðíî: "Ïî÷èòàíèå ïðèðîäû âîîáùå è â÷àñòíîñòè. ×åëîâåê äåéñòâóåò è æèâåò ïîä âëèÿíèåì ïðèðîäû Ïðèðîäà è ÷åëîâåê,æèçíü è ñìåðòü áûëè ïðåäìåòàìè âûñî÷àéøåãî óäèâëåíèÿ è áûëè âñåãäàïðåèñïîëíåíû íåèññëåäèìîé òàéíû. Ïðèðîäà è ÷åëîâåê! Ñêàæèòå, ÷òî ìîæåò áûòü÷óäåñíåå è òàèíñòâåííåå ïðèðîäû è ÷åëîâåêà" [Âàëèõàíîâ, ×.×. 1985, ñ. 50-51].

Òðàäèöèîííûé ÷åëîâåê, òàêèì îáðàçîì, ñ óäèâëåíèåì è âîñõèùåíèåì âçèðàëíà ìèð, êîòîðûé áûë äëÿ íåãî îäóøåâëåí, îäóøåâëåíà êàæäàÿ âåùü, êàæäûéïðåäìåò. Ñâîåãî õîçÿèíà èìåþò è âîäà, è ëåñ, è ãîðû (ñó èåñi, îðìàí èåñi, òàóèåñi); èìåþò ñâîèõ õîçÿåâ è æèâîòíûå (Êàìáàð -àòà, Çåíãi -áàáà, Øîïàí-àòà,Øåêøåê-àòà è ò.ï.). Îêðóæàþùèå ÷åëîâåêà ïðåäìåòû è âåùè íå ïðîñòî ñðåäñòâàäëÿ óäîâëåòâîðåíèÿ îïðåäåëåííûõ ïîòðåáíîñòåé, íî èìåþò ñâîþ äóøó, ê íèì÷åëîâåê âûðàáàòûâàåò îïðåäåëåííîå îòíîøåíèå. Â òðàäèöèîííîé êóëüòóðå âåùüíå ìûñëèëàñü âíå ÷åëîâåêà, îíà æèëà è óìèðàëà âìåñòå ñ íèì, íåñÿ èíôîðìàöèþî ñâîåì âëàäåëüöå: î ðîäå, ê êîòîðîìó îí ïðèíàäëåæèò, î ìèðå â öåëîì.

Òàê, íàïðèìåð, êîëîññàëüíóþ èíôîðìàöèþ íåñëà îäåæäà òðàäèöèîííîãî÷åëîâåêà, óêðàøåíèÿ. Îíà ìîãëà ðàññêàçàòü î âîçðàñòå èõ âëàäåëüöà, åãîñîöèàëüíîì è ñåìåéíîì ñòàòóñå, îõðàíÿëà åãî îò çëûõ äóõîâ. Ïîÿñ, ïîâÿçàííûéíà òàëèè, îòëè÷àë ëþäåé "ñðåäèííîãî" ìèðà îò ëþäåé "âåðõíåãî" ìèðà, êîòîðûåíîñÿò ïîÿñ ïîä ìûøêàìè; è îáèòàòåëåé "ïîäçåìíîãî" ìèðà, íîñÿùèõ ïîÿñ íàáåäðàõ. Ýòà âåùü ñèìâîëèçèðîâàëà ñâÿçü ÷åëîâåêà ñ ìèðîì, åãî ïðèíàäëåæíîñòüê ñîöèóìó, ïîýòîìó ïîÿñ íåëüçÿ áûëî äàðèòü, ïðîäàâàòü, à ïîñëå ñìåðòè îíïåðåäàâàëñÿ ñûíîâüÿì. Îñîáûé ñòàòóñ èìåëà äåòñêàÿ êîëûáåëü (áåñiê), â êîòîðîéäåòè âûðàñòàëè çäîðîâûìè; â ãëàçàõ ñâîèõ õîçÿåâ îíà ñòàíîâèëàñü íîñèòåëåìæèçíåííîé ñèëû. Îá ýòîì ñâèäåòåëüñòâóåò ïàìÿòíèê åíèñåéñêîé ïèñüìåííîñòèòþðêîâ, â ýïèòàôèè óìåðøèé ïðîâîçãëàøàåò: "Ìàòåðèè äîðîãîãî ñåäëà è ïåëåíêèêîëûáåëè ÿ âçÿë âñëåä çà ñîáîé " [Ìàëîâ, Ñ. Å. 1952, ñ. 75].

Òàêèì îáðàçîì, â òðàäèöèîííîé êóëüòóðå, ìèôîïîýòè÷åñêîì ñîçíàíèè,õàðàêòåðíîì äëÿ òðàäèöèîííîãî ÷åëîâåêà, âåùè âûñòóïàþò êàê "æèâûå",íàäåëåííûå ñâîåé ñîáñòâåííîé âîëåé è õàðàêòåðîì, è ýòè êà÷åñòâà îíè ïîëó÷àëè,ÿâëÿÿñü âêëþ÷åííûìè â ñôåðó ÷åëîâå÷åñêîãî áûòèÿ. Îíè íå åñòü áåçäóøíûåñðåäñòâà äëÿ óäîâëåòâîðåíèÿ ïîòðåáíîñòåé, à õðàíÿò âåñü îïûò, âñþ ñîâîêóïíîñòüïðåäñòàâëåíèé ÷åëîâåêà î ìèðå, ñîõðàíÿÿ è ïåðåäàâàÿ ãëóáîêóþ èíôîðìàöèþ âíèõ çàëîæåííóþ.

Êàê áûëî îòìå÷åíî âûøå, îñíîâíûìè ÷åðòàìè òðàäèöèîííîãîìèðîâîççðåíèÿ ÿâëÿþòñÿ åãî öåëîñòíîñòü, êîñìè÷íîñòü, åäèíñòâî ÷åëîâåêà èìèðà â öåëîì. Íî åñëè çàãëÿíóòü ãëóáæå, òî ìîæíî çàìåòèòü, ÷òî òðàäèöèîííîåìèðîâîççðåíèå - ýòî åñòü ìèðîïîíèìàíèå, ìèðîîòíîøåíèå íå êàêîãî-òîêîíêðåòíîãî èíäèâèäà, êîíêðåòíîé èíäèâèäóàëüíîñòè, à åñòü îòíîøåíèå,âîççðåíèå ÷åëîâå÷åñêîãî ðîäà, íåêîòîðîãî ÷åëîâå÷åñêîãî êîëëåêòèâà, èëè, êàêãîâîðèò Ì.Ì. Áàõòèí, "íàðîäíîãî òåëà", êîãäà "èíäèâèä îùóùàåò ñåáÿ íåîòðûâíîé÷àñòüþ êîëëåêòèâà, ÷ëåíîì ìàññîâîãî íàðîäíîãî òåëà. Â ýòîì öåëîìèíäèâèäóàëüíîå òåëî äî èçâåñòíîé ñòåïåíè ïåðåñòàåò áûòü ñàìèì ñîáîé" [Áàõòèí,Ì. Ì. 1990, ñ. 281].

Ñóáúåêòîì ìèðîâîççðåíèÿ, ìèðîîòíîøåíèÿ âûñòóïàåò ðîä, ïëåìÿ, êàæäûéæå îòäåëüíûé èíäèâèä âåñüìà äàëåê îò âûðàáîòêè ñàìîñòîÿòåëüíîãîìèðîâîççðåíèÿ. Õàðàêòåðíîå äëÿ òðàäèöèîííîãî ìèðîïîíèìàíèÿ ïî÷èòàíèå


12


ïðèðîäû, ñîëíöà, ëóíû, íåáà, îãíÿ è ò. ä. âûëèâàåòñÿ â êðàéíå ðèòóàëèçèðîâàííóþñèñòåìó îòíîøåíèé, îïðåäåëÿþùèõ ïîâåäåíèå ÷åëîâåêà. Òàê, íàïðèìåð, íåëüçÿïëåâàòü â îãîíü, íåëüçÿ ïðîõîäèòü ÷åðåç ìåñòî, ãäå îãîíü êîãäà-íèáóäü ðàçâîäèëñÿ;æåíùèíàì íåëüçÿ íàõîäèòüñÿ â ìóæñêîé ïîëîâèíå þðòû, è ñîîòâåòñòâåííîìóæ÷èíå â æåíñêîé è ìí. äð. È ýòà ñèñòåìà ðèòóàëîâ, çàïðåòîâ, òàáó íåîñìûñëèâàåòñÿ îòäåëüíûì èíäèâèäîì, à ïðèíèìàåòñÿ íà âåðó, êàê íåïðåëîæíûéçàêîí, èíà÷å ? æàìàí áîëàäû (áóäåò ïëîõî), óñòàíàâëèâàÿ ñòðîãóþ çàâèñèìîñòüîòäåëüíîãî èíäèâèäà îò âûðàæåííîé â ñèñòåìå ðèòóàëîâ âîëè ðîäîâîãî êîëëåêòèâà.

Çàâèñèìîñòü îòäåëüíîãî èíäèâèäà îò âîëè ðîäîâîãî êîëëåêòèâà, ïîíèìàíèåìåñòà ÷åëîâåêà â îáùåñòâå ðàñêðûâàþò òàêæå òàêèå îñíîâíûå ïîíÿòèÿ êàçàõñêîãîòðàäèöèîííîãî ìèðîâîççðåíèÿ, êàê àðóàõ, ðûì, êûäûð, êóò.

Ïî ïðåäñòàâëåíèÿì êàçàõîâ "àðóàõ" ... ýòî äóõ óìåðøèõ ïðåäêîâ. Êîãäà ÷åëîâåêóìèðàåò ôèçè÷åñêè, òåëåñíî, äóõ åãî íå èñ÷åçàåò, ïîòîìó ÷åëîâåê ïðîäîëæàåòñóùåñòâîâàòü äóõîâíî, ó÷àñòâóÿ âî âñåõ äåëàõ ñâîèõ áëèçêèõ. Åñëè ÷åëîâåê áûëäîñòîéíûé, óâàæàåìûé, àâòîðèòåòíûé, òî è åãî àðóàõ áóäåò ñèëüíûì èâëèÿòåëüíûì. Ïîýòîìó äîñòîéíûé ÷åëîâåê îñòàâëÿåò ñâîèì äåòÿì â íàñëåäñòâîíå òîëüêî áîãàòñòâî, ñâÿçè, äîñòîéíîå èìÿ, íî è ñâîé äóõ ïîñëå ñìåðòè. Ïîñëåäíèéíèêîãäà íå îñòàâëÿåò ñâîèõ ïîòîìêîâ, îí îêàçûâàåò èì ïîìîùü è ïîääåðæêó âîâñåõ èõ äåëàõ è íà÷èíàíèÿõ. Â òðóäíûå ìèíóòû, â ðåøàþùèå ìîìåíòû æèçíèëþäè îáðàùàëèñü ê ñâîèì àðóàõàì - äóõàì ïðåäêîâ.

È, ñîîòâåòñòâåííî, äóõ íåäîñòîéíîãî ÷åëîâåêà íèêàêîé ïîääåðæêè ñâîèìïîòîìêàì îêàçàòü íå ìîæåò. Êàê ïîêàçûâàåò ×. Âàëèõàíîâ, àðóàõ, ïîíÿòèå àðóàõà, ýòîðåçóëüòàò ìåòàìîðôîçû ïîíÿòèÿ òðàäèöèîííîãî òþðêñêîãî ìèðîâîççðåíèÿ - "îíãîí",êîòîðîå èñ÷åçàåò èç óïîòðåáëåíèÿ â ñâÿçè ñ ðàñïðîñòðàíåíèåì èñëàìñêîé ðåëèãèè.

Âñÿêóþ óäà÷ó êàçàõè ïðèïèñûâàëè âëèÿíèþ è ñîäåéñòâèþ àðóàõîâ. Â èõ ÷åñòüïðèíîñèëèñü æåðòâû, ñîâåðøàëèñü ïîêëîíåíèÿ ìîãèëàì, ê íèì îáðàùàëèñü ñïðîñüáàìè. Òàê, íàïðèìåð, âî ìíîãèõ òþðêñêèõ ýïîñàõ "Ìàíàñ", "Àëïàìûñ""Êîáëàíäû-áàòûð" è äð. áåçäåòíûå ðîäèòåëè îáðàùàþòñÿ ñ ïðîñüáîé äàòü èìïîòîìñòâî ê àðóàõàì, ñâÿòûì. È ïîñëå òîãî, êàê îíè îáõîäÿò ñ ìîëèòâàìè ñâÿòûåìåñòà - ìîãèëû èçâåñòíûõ ïðåäêîâ, ñîâåðøàþò æåðòâîïðèíîøåíèÿ, ñ íèìèñëó÷àåòñÿ ÷óäî - îíè âèäÿò âåùèé ñîí, êîòîðûé ïðåäâåùàåò ñêîðîå ðîæäåíèåðåáåíêà, òàê îíî è ñëó÷àåòñÿ.

Àðóàõè, îäíàêî, íóæíû íå òîëüêî íåìîùíûì ñòàðèêàì, íî è ñèëüíûì,âåëèêèì áàòûðàì ? äàæå îíè íóæäàëèñü â ïîääåðæêå àðóàõîâ. Â ýòîì îòíîøåíèèèíòåðåñåí ñëó÷àé, ïðîèñøåäøèé ñ âåëèêèì áàòûðîì Êîáëàíäû è åãî äðóãîìÊàðàìàíîì. Ïîñëå âçÿòèÿ ãîðîäà Êàçàíè îíè ñî ñâîèì äðóãîì ðåøèëè èäòè âîéíîéíà õàíà Êîêïåòòi, íî íà ïîëïóòè îñòàíîâèëèñü ïåðåäîõíóòü è óñíóëè êðåïêèìáîãàòûðñêèì ñíîì. Â ýòîì ñîñòîÿíèè èõ çàñòàë ïðåñòàðåëûé õàí Êîêïåòòi, îíñïóòàë ñïÿùèõ áàòûðîâ òîëñòûìè ñåòÿìè, òàê îíè è ïîïàëè â ïëåí. Ïîâîçâðàùåíèè äîìîé õàí ïîðó÷èë ñâîåé äî÷åðè Êàðëûãå áðîñèòü ïëåííûõ áàòûðîââ çèíäàí, è Êàðëûãà áåðåò äâóõ áàòûðîâ ïîäìûøêè è áðîñàåò â ïîäçåìåëüå. Ïîïðîèøåñòâèè âðåìåíè Êàðëûãà âëþáëÿåòñÿ â Êîáëàíäû-áàòûðà, ïðåäëàãàåò åìóñâîþ ïîìîùü, íî áàòûð îòêàçûâàåòñÿ ïðèíÿòü ïîìîùü èç ðóê äåâóøêè, ìåæäóíèìè çàâÿçûâàåòñÿ ñõâàòêà, âåäü Êàðëûãà - äåâóøêà-áîãàòûðü, íî â ýòîì ïîåäèíêåÊàðëûãå íå óäàåòñÿ ñäâèíóòü ñ ìåñòà äàæå ìèçèíåö êàçàõñêîãî áàòûðà. Â ÷åì æåïðè÷èíà òàêîé ìåòàìîðôîçû, â ÷åì ñåêðåò? À äåëî çàêëþ÷àåòñÿ â òîì, ÷òî,êîãäà äåâóøêà-áîãàòûðü âçÿëà ïîäìûøêè áàòûðîâ è áðîñèëà èõ â çèíäàí,


13


êàçàõñêèé áàòûð, áóäó÷è ñïÿùèì, íå ìîã ïðèçâàòü íà ïîìîùü äóõ ïðåäêîâ. Âîâòîðîé æå ðàç îí áûë âî âñåîðóæèè, àðóàõè ïîìîãàëè åìó.

À âîò ïðèìåð èç ýïîñà "Àëïàìûñ": "Îïîìíèâøèñü ïîñëå ïåðâîãî íàòèñêàÀëïàìûñà, äæóíãàðû óâèäåëè, ÷òî áàòûð ïðèøåë îäèí, è ðåøèëè, íå òðàòÿ ñèë,ïðîøèòü åãî ñòðåëàìè. È âîò âñå äæóíãàðû ðàçîì íàòÿíóëè ëóêè, è òûñÿ÷è ñòðåë,âûïóùåííûõ â Àëïàìûñà, îòñêî÷èëè îò åãî òåëà, íå íàíåñÿ åìó äàæå öàðàïèíû.Äåëî áûëî â òîì, ÷òî Àëïàìûñ ïåðåä áîåì ïîïðîñèë çàùèòû è ïîêðîâèòåëÿâîèíîâ Ãàèï-åðåí-êûðûê-øåëòåíà, è òîò, îáðàòèâøèñü â êëî÷îê òóìàíà,íåçàìåòíî ñïóñòèëñÿ ñ íåáà è âçÿë ïîä ñâîå êðûëî þíîãî áàòûðà" [Àëïàìûñáàòûð 1981, ñ. 38-39].

Âñå ýòî ãîâîðèò î òîì, êàêîå áîëüøîå çíà÷åíèå ïðèäàâàëè êàçàõè äóõàìóìåðøèõ ïðåäêîâ - àðóàõàì, ÷òî îáóñëîâëèâàåò è îãðîìíîå çíà÷åíèå, êîòîðîåèìååò ó êàçàõîâ âîëÿ îòöà, ñòàðåéøèíû ðîäà. Ýòî õîðîøî ïîêàçàíî â ðîìàíåÌ.Î. Àóýçîâà "Ïóòü Àáàÿ". Âîëÿ, ðåøåíèÿ òàêèõ óâàæàåìûõ ñòàðåéøèí ðîäàÒîáûêòû êàê Ñóþíäèêà, Áîæåÿ, ñàìîãî Êóíàíáàÿ èìåëè çíà÷åíèå çàêîíà äëÿ÷ëåíîâ ðîäà, íèêòî íå ìîã îáñóæäàòü ïðèíÿòûå èìè ðåøåíèÿ, îíè âûïîëíÿëèñüáåñïðåêîñëîâíî.

Òàêîå æå áåñïðåêîñëîâíîå ïîä÷èíåíèå âîëå îòöà, ãëàâû ñåìüè äåéñòâîâàëîè â ëþáîé êàçàõñêîé ñåìüå. È, ñîîòâåòñòâåííî, â ñëó÷àå íàðóøåíèÿ ýòîé âîëè,ïîëó÷åíèÿ "òåðiñ áàòà" (îòêàç â îòöîâñêîì áëàãîñëîâåíèè), êàê ýòî ñëó÷èëîñü,íàïðèìåð, ñ ãåðîåì êàçàõñêîãî ýïîñà "Êûç-Æèáåê" Òîëåãåíîì, íàðóøèòåëþ íåáóäóò ïîêðîâèòåëüñòâîâàòü äóõè. Òîëåãåí, óåçæàÿ çà Æèáåê, íå ïîëó÷èëáëàãîñëîâåíèÿ îòöà, íå áûë ïðèíåñåí â æåðòâó áåëîãîëîâûé áàðàí "àêñàðáàñ" ?îá ýòîì âñïîìèíàåò ñìåðòåëüíî ðàíåííûé Òîëåãåí ó îçåðà Êîñîáà. Îí íå ïîñëóøàëîòöà, íå èñïîëíèë îòöîâñêîé âîëè, à, ñëåäîâàòåëüíî, ïî áîëüøîìó ñ÷åòó íàðóøèëçàêîí ðîäà, à ïîòîìó, â åãî äåëàõ åìó íå ìîæåò è íå áóäåò ñîïóòñòâîâàòü óäà÷à.

Äóõè, îäíàêî, ìîãóò íå òîëüêî ïîêðîâèòåëüñòâîâàòü, ïîìîãàòü, îáåðåãàòü,íî òàêæå êàðàòü, íàêàçûâàòü â ñëó÷àå, åñëè ÷åëîâåê ñîâåðøàåò ñåðüåçíûåïðîñòóïêè, ïðåñòóïëåíèÿ è ò.ä. Ïîýòîìó, ÷òîáû äóõè íå ïîêèíóëè åãî, ÷åëîâåêäîëæåí âåñòè äîñòîéíûé îáðàç æèçíè, ñîâåðøàòü áëàãîðîäíûå ïîñòóïêè, ïîòîìóïðàâåäíîãî, äîñòîéíîãî ÷åëîâåêà êàçàõè íàçûâàëè "àðóàêòû àäàì".

Ñëåäóþùèì âàæíûì ïîíÿòèåì êàçàõñêîãî òðàäèöèîííîãî ìèðîâîççðåíèÿÿâëÿåòñÿ ïîíÿòèå "êûäûð". Ñîãëàñíî êàçàõñêèì ïðåäñòàâëåíèÿì êûäûð - ýòîñâåðõúåñòåñòâåííîå ñóùåñòâî, â ñèëàõ êîòîðîãî ñäåëàòü ÷åëîâåêà ñ÷àñòëèâûì,óäà÷ëèâûì, áîãàòûì, óìíûì. Îí âñòðå÷àåòñÿ ëþäÿì â îáðàçå áåäíîãî, íèùåãî,íåñ÷àñòíîãî ñòàðèêà. ×òîáû ðàñïîçíàòü êûäûðà, ïîëó÷èòü ó íåãî áëàãîñëîâåíèå,à çíà÷èò ñ÷àñòüå è óäà÷ó, êîòîðûå áóäóò ñîïóòñòâîâàòü ÷åëîâåêó âî âñåõ åãî äåëàõè íà÷èíàíèÿõ, ÷åëîâåê äîëæåí áûòü äîáðûì, ìèëîñåðäíûì, ïîìîãàòü áëèæíèì,îáåçäîëåííûì.

Èç ñîðîêà ÷åëîâåê, ñ êîòîðûìè òû âñòðå÷àåøüñÿ, îäèí ìîæåò îêàçàòüñÿêûäûðîì, ãëàñèò íàðîäíàÿ ìóäðîñòü. Ïîëó÷èòü æåëàåìûé ïîäàðîê îò êûäûðàìîæåò òîëüêî ïî-íàñòîÿùåìó äîáðîäåòåëüíûé ÷åëîâåê, òâîðÿùèé äîáðûå äåëàâñåãäà, âíå çàâèñèìîñòè îò îáñòîÿòåëüñòâ. Â òîì æå ñëó÷àå, åñëè ÷åëîâåê â ñèëóîïðåäåëåííûõ îáñòîÿòåëüñòâ - êîãäà åìó ïëîõî, çàáûâàåò äåëàòü äîáðî, îí ìîæåòóïóñòèòü ñâîå ñ÷àñòüå, âåäü êûäûð ìîæåò âñòðåòèòüñÿ åìó èìåííî â ýòîò ìîìåíò.

Â ýòîì îòíîøåíèè èíòåðåñíà ïîýìà Àáàÿ "Ìàñãóä", â êîòîðîé ðàññêàçûâàåòñÿî òîì, êàê ìîëîäîé ïðèíö îêàçàëñÿ ñâèäåòåëåì íàñèëèÿ íàä ñòàðèêîì. È â ýòîé


14


ñèòóàöèè ìîëîäîé ïðèíö íå ìèíóòû íå ðàçäóìûâàÿ, ïîñïåøèë íà ïîìîùü ñìûñëüþ: "Êòî á òû íè áûë, òåáÿ ÿ ñïàñó". Â ñõâàòêå ñ ãðàáèòåëåì ãåðîé îêàçûâàåòñÿðàíåííûì, íî íèñêîëüêî íå æàëååò î ñâîåì ïîñòóïêå, è îáðàùàÿñü ê ñòàðèêó,ãîâîðèò: "Òåáå ïîìîùü íóæíà áûëà - ÿ ïîìîã". Ìîëîäîé ÷åëîâåê ñîâåðøàåò äîáðîåäåëî ïî âåëåíèþ ñåðäöà, â ñèëó ñâîåãî áëàãîðîäñòâà, íå äóìàÿ î âîçíàãðàæäåíèè.×åì ìîæåò îòáëàãîäàðèòü åãî áåäíûé íåìîùíûé ñòàðèê? Îäíàêî âñå â îäèí ìèãìåíÿåòñÿ, ñòàðèê îêàçûâàåòñÿ êûäûðîì. Âèäÿ äîáðîòó è áëàãîðîäñòâî ïðèíöà,ñòàðèê îòêðûâàåòñÿ åìó è îáåùàåò âûïîëíèòü ëþáîå åãî æåëàíèå:

Òîò ÷óäåñíûé ñòàðèê áûë íå êòî èíîé,Êàê âëàäåþùèé ñ÷àñòüåì êûäûð - ñâÿòîé.Äæèãèòà, ïðîùàÿñü, îí áëàãîñëîâèë,È Ìàñãóä âîçâðàòèëñÿ ê ñåáå äîìîé [Êóíàíáàåâ, À. 1954, ñ. 300].Åùå îäíèì âàæíåéøèì ïîíÿòèåì êàçàõñêîé òðàäèöèîííîé êóëüòóðû ÿâëÿåòñÿ

"Ðûì" – îáû÷àè, ñîáëþäåíèå êîòîðûõ ïî ïðåäñòàâëåíèÿì êàçàõîâ èçáàâëÿëî îòíåñ÷àñòèé, è, íàïðîòèâ, èõ íàðóøåíèå ïðèâîäèëî ê âñÿêîãî ðîäà áåäàì èíåñ÷àñòüÿì. "Ðûì" – ýòî ïðåäðàññóäêè, ñóåâåðèÿ, êîòîðûå ñîñòàâëÿþò îáðÿäíóþ÷àñòü ìèðîïðåäñòàâëåíèé. ×îêàí Âàëèõàíîâ â ñâîåé çàìå÷àòåëüíîé ðàáîòå "Ñëåäûøàìàíñòâà ó êèðãèçîâ" çíàêîìèò ñ íàèáîëåå óïîòðåáèòåëüíûìè ðûìàìè: "1. Ïðèîò÷óæäåíèè èç òàáóíà ëîøàäè áåðóò êëîê âîëîñ îò ãðèâû, è, ïîìî÷èâ â ñëþíåæèâîòíîãî, êëàäóò â êàðìàí; ýòîò îáû÷àé íàçûâàåòñÿ "áðàòü ñëþíó". 2. Îòäàâàÿêîìó-íèáóäü ïëàòüå, îñòàâëÿþò ó ñåáÿ îäíó ïóãîâèöó èëè çàâÿçêó. 3. Ïðè ïðîäàæåæèâîòíîãî íå îòäàþò îò ëîøàäè óçäû, îò âåðáëþäà íîñîâîé âåðåâêè, îò ñîêîëàïóòàëèù, îò ñîáàêè îøåéíèêà" [Âàëèõàíîâ, ×.×. 1985, ñ. 62]. Òàêæå íèêîãäà íåïðîäàþò ãëàâíîå â ñòàäå æèâîòíîå - "êóò"; ÷òîáû äîáðî, â äàííîì ñëó÷àå ñêîò,íå óáûâàë â ýòîé ñåìüå.

Åñëè îáðàòèòüñÿ ê òàêîìó ïîíÿòèþ êàê ñ÷àñòüå - "áàêûò", òî â êàçàõñêîìòðàäèöèîííîì ìèðîâîççðåíèè îíî ïîíèìàåòñÿ êàê "ïòèöà ñ÷àñòüÿ", êîòîðàÿñàäèòñÿ íà ëàäîíü ÷åëîâåêó: "áàêûò êóñû àëàêàíãà êîíàäû", è òîãäà ÷åëîâåêñ÷àñòëèâ, â ïðîòèâíîì ñëó÷àå, ïòèöà ñ÷àñòüÿ îáõîäèò ÷åëîâåêà, è íå âèäàòü åìóòîãäà ñ÷àñòüÿ è óäà÷è. Òàê, çíàìåíèòûé êàçàõñêèé ïîýò Áóõàð-æèðàó, îáúÿñíÿÿóäà÷ëèâîñòü, áîãàòñòâî è çíà÷èòåëüíîñòü õàíà Àáëàÿ, ãîâîðèò:

Äàóëåò êóñû êîíäû áàñûíà,Êûäûð êåëäi êàñûíà,Áàê óéiíå òóíåäií,â ïðåäñòàâëåíèè ïîýòà, òàêèì îáðàçîì, õàí Àáëàé - èçáðàííèê Áîãà, êîòîðûé

ïîïàë â "äîì ñ÷àñòüÿ", âîçëå êîòîðîãî îêàçàëñÿ êûäûð è "ïòèöà ñ÷àñòüÿ ñåëà åìóíà ãîëîâó".

Åñëè ïîïûòàòüñÿ îáîáùèòü ñêàçàííîå âûøå, òî ìîæíî ñäåëàòü ñëåäóþùèéâûâîä: òðàäèöèîííûå ïðåäñòàâëåíèÿ êàçàõîâ î ìåñòå ÷åëîâåêà â ìèðå, îáùåñòâåîòëè÷àþòñÿ îáúÿñíåíèåì è òîëêîâàíèåì âñåãî ïðîèñõîäÿùåãî â ÷åëîâå÷åñêîéæèçíè - óäà÷, óñïåõîâ, áîãàòñòâà, ñ÷àñòüÿ è, ñîîòâåòñòâåííî, íåóäà÷, áåäñòâèé,ïîòåðü, íåñ÷àñòèé ïðÿìûì âìåøàòåëüñòâîì âíåøíèõ ñèë. Íå ÷åëîâåê ÿâëÿåòñÿïðè÷èíîé âñåãî òîãî, ÷òî ñëó÷àåòñÿ â åãî æèçíè, íå îí åñòü ñóáúåêò ñâîåé ñóäüáû,à íåêòî èíîé - áóäü òî Áîã, êûäûð, àðóàõ, "ïòèöà ñ÷àñòüÿ".

Òðàäèöèîííîãî ÷åëîâåêà îòëè÷àåò âåðà â öåëåâûå ïðè÷èíû; êàê îòìå÷àë×îêàí Âàëèõàíîâ: "×åëîâåê ïðèïèñûâàë íåáó, ñîëíöó è ëóíå âëàñòü íàä ñîáîé...Îí ìîã ðîäèòüñÿ ïîä îñîáûì ïîêðîâèòåëüñòâîì ïðèðîäû - ÷óäíûì îáðàçîì..."


15


[Âàëèõàíîâ, ×.×. 1985, ñ. 51]. Ýòèì îáúÿñíÿåòñÿ òî îãðîìíîå çíà÷åíèå, êîòîðîåïðèäàåò òàêîé ÷åëîâåê âåùèì ñíàì, ïðåäñêàçàíèÿì àóëèå, ÿñíîâèäöàì. Âñå ýòîãîâîðèò î òîì, ÷òî ÷åëîâåê íå ÿâëÿåòñÿ ñóáúåêòîì, ïðè÷èíîé ñîáñòâåííîé ñóäüáû,îí âî âñåõ ñâîèõ ïîñòóïêàõ, äåëàõ ïîëàãàåòñÿ íà âîëþ Áîãà, àðóàõîâ, ðîäîâûõñòàðåéøèí.

Î íåñàìîñòîÿòåëüíîñòè è æåñòêîé çàâèñèìîñòè ÷åëîâåêà îò âîëè ñòàðåéøèíè ðîäîâûõ çàêîíîâ ãîâîðÿò è èñòîðè÷åñêèå äîêóìåíòû. Íàïðèìåð, "Æåòi æàðãû"- çàêîíû õàíà Òàóêå: "Åñëè êòî óìåðòâèò ÷åëîâåêà, òî îòìùàëàñü êðîâü çà êðîâü,èëè çà óáèéñòâî ïëàòèëè ïî 200 ëîøàäåé âñåì ðîäîì âèíîâíèêà, ? ñâèäåòåëüñòâóþòîá óñòàíîâëåíèè õàðàêòåðíîãî äëÿ ðîäîâîãî îáùåñòâà ïðèíöèïà êîëëåêòèâíîéîòâåòñòâåííîñòè, êîãäà "çàùèòà ñâîáîäû ëè÷íîñòè è èìóùåñòâåííûõ ïðàâñâîáîäíûõ ëèö îáåñïå÷èâàëàñü íå ãîñóäàðñòâåííûì àïïàðàòîì, à èñêëþ÷èòåëüíîñîëèäàðíîñòüþ ÷ëåíîâ ðîäà; ãîñóäàðñòâî â ëèöå áèÿ òîëüêî îáåñïå÷èâàëîðîäñòâåííèêà, íàïðèìåð óáèòîãî, îñóùåñòâëåíèÿ ïðàâà êðîâîìùåíèÿ,îãðàáëåííîãî - ïðàâà íà áàðàíòó. Òàêèì îáðàçîì, îòäåëüíàÿ ëè÷íîñòü èìåëà ñìûñëòîëüêî êàê ÷àñòü ðîäà, è òîëüêî ðîä áûë þðèäè÷åñêîé åäèíèöåé. Ýòîò õàðàêòåðíûéäëÿ êî÷åâîãî áûòà ñïîñîá îñóùåñòâëåíèÿ ïðàâ ïðèâîäèë ê òîìó, ÷òî ÷åëîâåê, îòêîòîðîãî îòñòóïèëñÿ åãî ðîä, òåì ñàìûì îêàçûâàëñÿ àáñîëþòíî áåççàùèòíûì,îñòàâàëñÿ êàê áû âíå çàêîíà" [Êëÿøòîðíûé & Ñóëòàíîâ 1992, ñ. 332].

Î íåñàìîñòîÿòåëüíîñòè, íåâûäåëåííîñòè ÷åëîâå÷åñêîé èíäèâèäóàëüíîñòèãîâîðèò è òîò ôàêò, ÷òî âûðàáîòàííûå ðîäîâûì îáùåñòâîì çàêîíû, çàïðåòû,òàáó âî ìíîãîì íîñèëè äëÿ òðàäèöèîííîãî ÷åëîâåêà âíåøíèé, íåîñîçíàííûéõàðàêòåð. Â ñâîèõ äåéñòâèÿõ ÷åëîâåê ðóêîâîäñòâîâàëñÿ æåñòêèìè ðîäîâûìèçàêîíàìè, î ñóùíîñòè êîòîðûõ îí ÷àñòî íå çàäóìûâàëñÿ, ñìûñë êîòîðûõ íåÿâëÿëñÿ åãî óáåæäåíèåì: "×åëîâåê áîÿëñÿ êðèâèòü ñîâåñòüþ, ïîòîìó ÷òî îòòîãîóìåíüøàëñÿ åãî ñêîò, íàñòóïèòü íà îãîíü, ïîòîìó ÷òî îí ïîëó÷èò áîëåçíü. Îäíèìñëîâîì, ñóåâåðèÿ øàìàíñêèå âåëè çà ñîáîé êåñð - íåñ÷àñòüÿ, ïàäåæ ñêîòà, áîëåçíü.Íàêàçàíèå ñëåäîâàëî òîò÷àñ çà íàðóøåíèå îáðÿäà" [Âàëèõàíîâ, ×.×. 1985, ñ. 51].

Ñëåäîâàòåëüíî, òàáó, îáû÷àè, ðîäîâûå òðàäèöèè íå ÿâëÿëèñü äëÿ ðîäîâîãî÷åëîâåêà åãî íðàâñòâåííûì, ãëóáîêî îñîçíàííûì çàêîíîì ïîâåäåíèÿ, ÷åëîâåêïîñòóïàë òåì èëè èíûì îáðàçîì èç ñòðàõà íàðóøèòü ðîäîâîé çàêîí, îáû÷àé.Òàêèì îáðàçîì, îáû÷àè, òðàäèöèè, èìåâøèå ãëóáîêîå íðàâñòâåííîå ñîäåðæàíèå,âî ìíîãîì è äëÿ ìíîãèõ â òðàäèöèîííîì îáùåñòâå íîñèëè ÷èñòî âíåøíèé õàðàêòåð.Îíè âûïîëíÿëèñü ïîòîìó, ÷òî ÿâëÿëèñü èñïîêîí âåêîâ óêîðåíèâøèìèñÿçàêîíàìè, çà íåâûïîëíåíèå êîòîðûõ æåñòîêî êàðàëè, à â ñâîåé ñóùíîñòè, ýòèçàêîíû íå ÿâëÿëèñü óáåæäåíèÿìè ÷åëîâåêà, åãî íðàâñòâåííûìè èìïåðàòèâàìè,ðåçóëüòàòîì ðàçâèòèÿ åãî ñàìîñîçíàíèÿ. Ïîýòîìó ïðè èçìåíåíèÿõ óñëîâèé,òðàíñôîðìàöèè îáùåñòâåííûõ îòíîøåíèé ïðîèñõîäÿò èçìåíåíèÿ è âìèðîîòíîøåíèè, ìèðîïîíèìàíèè; òàáó ðóøàòñÿ, ïåðåñòàþò èìåòü çíà÷åíèåçàêîíà, èñ÷åçàþò, ñòèðàþòñÿ èç ïàìÿòè.

Íî âìåñòå ñ òåì íåîáõîäèìî îòìåòèòü, ÷òî, íåñìîòðÿ íà ãîñïîäñòâîâàâøèåâ ðîäîâîì îáùåñòâå æåñòêèå ïðàâèëà, çàïðåòû, óñòàíîâêè, ïðîöåññèíäèâèäóàëèçàöèè, âûäåëåíèÿ èíäèâèäóàëüíîñòè èç ðîäîâîãî êîëëåêòèâà âñå-òàêè ïðîèñõîäèë. Êòî ïî ñóòè ñâîåé ãåðîè ýïîñîâ? Îíè êàê ðàç è ïðåäñòàâëÿþòñîáîé âûäåëèâøèåñÿ èç "íåìîé îáùíîñòè" èíäèâèäóàëüíîñòè, êîòîðûåíà÷èíàþò ïîñòóïàòü âîïðåêè æåñòêî ðàçðàáîòàííîé ñèñòåìå ðîäîâûõ çàêîíîâ. Âýïîñå, ñîáñòâåííî ãîâîðÿ, çàôèêñèðîâàí íà÷àëüíûé, èëè ïåðåëîìíûé ýòàï


16


ñîöèàëüíîãî ñàìîñîçíàíèÿ íàðîäà íà ãðàíèöå ìåæäó ðîäîâûìè èðàííåãîñóäàðñòâåííûìè ôîðìàìè îáùåñòâåííîé æèçíè. Ñóùåñòâóåòåäèíñòâåííûé ñïîñîá ïîíÿòü ýïè÷åñêîå âðåìÿ, îòìå÷àë À.Ô. Ëîñåâ, ñâÿçûâàÿåãî ñ "îïðåäåëåííûì ïåðèîäîì îáùèííî-ðîäîâîé ôîðìàöèè, à èìåííî ñïàòðèàðõàòîì, êîòîðûé âûäâèíóë íà ïåðâûé ïëàí ãåðîè÷åñêóþ ëè÷íîñòü â âèäåìóæñêîãî èíäèâèäóóìà" [Ëîñåâ, À.Ô. 1977, ñ. 44].

ÇÀÊËÞ×ÅÍÈÅ

Òàêèì îáðàçîì, îáîáùàÿ âûøåñêàçàííîå, ìîæíî çàêëþ÷èòü, ÷òî ñóáúåêòîìòðàäèöèîííîãî ìèðîâîççðåíèÿ, ìèðîîòíîøåíèÿ âûñòóïàåò ðîä, ïëåìÿ, êàæäûéæå îòäåëüíûé èíäèâèä äàëåê îò âûðàáîòêè ñàìîñòîÿòåëüíîãî ìèðîâîççðåíèÿ,ïðåäñòàâëÿÿ ñîáîé àêöèäåíöèþ ðîäîâîãî öåëîãî. Çàâèñèìîñòü îòäåëüíîãî èíäèâèäàîò âîëè ðîäîâîãî êîëëåêòèâà ðàñêðûâàåòñÿ â òàêèõ ôóíäàìåíòàëüíûõ ïîíÿòèÿõêàçàõñêîãî òðàäèöèîííîãî ìèðîâîççðåíèÿ, êàê àðóàõ, ðûì, êûäûð, êóò.Âûðàáîòàííûå ðîäîâûì îáùåñòâîì çàêîíû, çàïðåòû, òàáó íîñèëè äëÿòðàäèöèîííîãî ÷åëîâåêà âíåøíèé, íåîñîçíàííûé õàðàêòåð, ÷òî ñâèäåòåëüñòâóåòî íåñàìîñòîÿòåëüíîñòè òðàäèöèîííîãî ÷åëîâåêà, åãî íåâûäåëåííîñòè èç ðîäîâîãîêîëëåêòèâà.

Íî âìåñòå ñ òåì, íåñìîòðÿ íà ãîñïîäñòâîâàâøèå â ðîäîâîì îáùåñòâå æåñòêèåïðàâèëà, çàïðåòû, óñòàíîâêè, ïðîöåññ èíäèâèäóàëèçàöèè, âûäåëåíèÿèíäèâèäóàëüíîñòè èç ðîäîâîãî êîëëåêòèâà ïðîèñõîäèë. Òàêèìè ïåðâûìè ðîñòêàìèïðîöåññà èíäèâèäóàëèçàöèè ñòàëè ãåðîè ýïîñîâ, âûäåëèâøèåñÿ èç "íåìîéîáùíîñòè" èíäèâèäóàëüíîñòè, ñòðåìÿùèåñÿ ïîñòóïàòü âîïðåêè æåñòêîðàçðàáîòàííîé ñèñòåìå ðîäîâûõ çàêîíîâ. Ýïè÷åñêèé ãåðîé - ýòî çåðêàëî ðîäà,âîïëîùåíèå åãî ìîùè è åäèíñòâà; ýòî îáðàç, â êîòîðîì ðîä îñîçíàåò ñàìîãîñåáÿ. Íå âñÿêèé ÷åëîâåê - ãåðîé, íî òîëüêî òîò, êòî âñåîáùóþ ñóäüáó äåëàåòîñíîâîé ñâîåé èíäèâèäóàëüíîé æèçíè. Ýïîñ, òàêèì îáðàçîì, õàðàêòåðèçóåò íà÷àëîïðîöåññà èíäèâèäóàëèçàöèè. È òàêèå ýïè÷åñêèå ãåðîè êàê Êîðêûò-àòà, èñêàâøèéïóòè áåññìåðòèÿ, áàòûðû Êîáëàíäû è Àëïàìûñ, à òåì áîëåå Òîëåãåí è Êûç-Æèáåê, Êîçû-Êîðïåø è Áàÿí-Ñóëó, ïðåòåíäîâàâøèå íà ñâîáîäíûé âûáîðëþáèìîãî âîïðåêè ðîäîâîé ïîëèòèêå, ãîñïîäñòâóþùèì òðàäèöèÿì, óæå íåâïèñûâàþòñÿ â ðîäîâîå ñîçíàíèå. È ïîòîìó â ýïîñàõ âñå áîëåå è áîëåå íàñòîé÷èâîãîâîðèòñÿ î íåîáõîäèìîñòè ñîáëþäåíèÿ ïðàâèë, ðîäîâûõ çàêîíîâ î íåîáõîäèìîñòèïîñòóïàòü êàê âñå â ñîîòâåòñòâèè ñ óêîðåíèâøèìèñÿ òðàäèöèÿìè.

ÁÈÁËÈÎÃÐÀÔÈß

ÁÀÕÒÈÍ, Ì.Ì. (1990). 'Òâîð÷åñòâî Ôðàíñóà Ðàáëå è íàðîäíàÿ êóëüòóðàñðåäíåâåêîâüÿ'. Ìîñêâà: Õóäîæåñòâåííàÿ ëèòåðàòóðà. 543 ñ.

ÂÀËÈÕÀÍÎÂ, ×. (1985). 'Ñëåäû øàìàíñòâà ó êèðãèçîâ'. Ñîáðàíèå ñî÷èíåíèéâ 5-òè òîìàõ, ò. 4. Àëìà-Àòà: Ãëàâíàÿ ðåäàêöèÿ Êàçàõñêîé ñîâåòñêîé ýíöèêëîïåäèè.461 ñ.

ÌÀËÎÂ, Ñ.Å. (1952). 'Åíèñåéñêàÿ ïèñüìåííîñòü òþðêîâ'. Ìîñêâà-Ëåíèíãðàä:Èçäàòåëüñòâî ÀÍ ÑÑÑÐ. 118 ñ.

ÀËÏÀÌÛÑ-ÁÀÒÛÐ (1981). 'Àëïàìûñ-áàòûð: êàçàõñêèé ãåðîè÷åñêèé ýïîñ'. Âïðîçàè÷åñêîì ïåðåñêàçå À. Ñåéäèìáåêîâà. Àëìà-Àòà: Æàëûí. 112 ñ.


17


ÊÓÍÀÍÁÀÅÂ, À. (1954). 'Ñîáðàíèå ñî÷èíåíèé â îäíîì òîìå'. Ìîñêâà:Ãîñóäàðñòâåííîå èçäàòåëüñòâî õóäîæåñòâåííîé ëèòåðàòóðû. 416 ñ.

ÊËßØÒÎÐÍÛÉ, Ñ.Ã. & ÑÓËÒÀÍÎÂ, Ò.È. (1992). 'Êàçàõñòàí: ëåòîïèñü òðåõòûñÿ÷åëåòèé'. Àëìà-Àòà: Ðàóàí. 383 ñ.

ËÎÑÅÂ, À.Ô. (1977). 'Àíòè÷íàÿ ôèëîñîôèÿ èñòîðèè'. Ìîñêâà: Íàóêà. 205 ñ.

TRANSLITERATION

BAKHTIN, M.M. (1990). 'Creativity Francois Rabelais and folk culture of theMiddle Ages'. Moscow: Fiction. 543 s.

VALIKHANOV, Ch. (1985). 'Traces of shamanism among the Kirghiz'. Collectedworks in 5 volumes, v. 4. Alma-Ata: Main edition of the Kazakh Soviet Encyclopedia. 461 s.

MALOV, S.E. (1952). 'Yenisei Writing of Turks'. Moscow-Leningrad: PublishingHouse of the Academy of Sciences of the USSR. 118 s.

ALPAMYS-BATYR (1981). Alpamys-Batyr: Kazakh heroic epos'. In the proseretelling of A. Seidimbekov. Alma-Ata: Zhalyn. 112 s.

KUNANBAYEV, A. (1954). 'Collected Works in One Volume'. Moscow: StatePublishing House of Fiction. 416 s.

KLYASHTORNY, S.G. & Sultanov, T.I. (1992). 'Kazakhstan: chronicle of threemillennia'. Alma-Ata: Rowan. 383 s.

LOSEV, A.F. (1977). 'Ancient Philosophy of History'. Moscow: Science. 205 s. 999

Abdildina Raushan Jabayxanovna (Qozog'iston, Nur-Sulton)

An'anaviy qozoq madaniyatidagi inson

Annotatsiya. Rivojlangan inson - erkin, mustaqil, faol va tashabbuskor shaxsni shakllantirish insoniyattsivilizatsiyasi tarixida ularning rivojlanishini tushunmasdan turib imkonsizdir. Ushbu muammoni hal qilishuchun insoniyat tarixining dastlabki bosqichlarini shaxsiyat jamiyatning an'anaviy, urug'-aymoq shaklidashakllangan davrda o'rganish kerak. Maqolaning asosiy maqsadi an'anaviy qozoq jamiyatida shaxsning muhimxususiyatlarini va zaruriy ta'riflarini aniqlashdir. Buning uchun biz qozoq xalqining tarixi va an'anaviymadaniyatiga murojaat qilishimiz kerak.

Tayanch so'zlar: individuallik, dunyoqarash, jamiyat, madaniyat, qadriyatlar, ong, o'rta asr,tarixshunoslik

Tayanch so'zlar(2): insonning o'ziga xosligi, qozoq xalqi, qozoq jamiyati, an'anaviy madaniyat,an'anaviy jamiyat, epik qahramon, tarixiy bosqichlar, tabiiy boyliklar, zamonaviy odam


18


ÌÅÄÈÀÈÑÊÓÑÑÒÂÎ: ÃÅÍÅÇÈÑ È ÝÂÎËÞÖÈß

Êóðìàíãàëèåâà Ãàëèÿ Êóðìàíãàëèåâíàçàâ. îòäåëîì Èíñòèòóòà ôèëîñîôèè, ïîëèòîëîãèè è ðåëèãèîâåäåíèÿ Êîìèòåòà

íàóêè Ìèíèñòåðñòâà îáðàçîâàíèÿ è íàóêè Ðåñïóáëèêè Êàçàõñòàí(ÈÔÏÐ ÊÍ ÌÎÍ ÐÊ), äîêòîð ôèëîñîôñêèõ íàóê, äîöåíò

(Êàçàõñòàí, Àëìàòû)Øàéäóëèíà Äàðüÿ Ðóñòàìîâíà

ìàãèñòðàíò Èíñòèòóòà ôèëîñîôèè, ïîëèòîëîãèè è ðåëèãèîâåäåíèÿÊîìèòåòà íàóêè Ìèíèñòåðñòâà îáðàçîâàíèÿ è íàóêè Ðåñïóáëèêè Êàçàõñòàí

(ÈÔÏÐ ÊÍ ÌÎÍ ÐÊ)(Êàçàõñòàí, Àëìàòû)[email protected]

Àííîòàöèÿ. Ñòàòüÿ ïîñâÿùåíà èñòîðèè ñòàíîâëåíèÿ ìåäèàèñêóññòâà. Â ðàáîòå ïîêàçàíû èñòîêèåãî âîçíèêíîâåíèÿ, ïðîáëåìû îáîñíîâàíèÿ è îñîáåííîñòè òðåõ ïåðèîäîâ åãî ðàçâèòèÿ. Îòìå÷àåòñÿïðÿìàÿ ñâÿçü ìåæäó âèçóàëüíûì èñêóññòâîì è íàó÷íî-òåõíè÷åñêèì ïðîãðåññîì, ïîä÷åðêèâàåòñÿàêñèîëîãè÷åñêèé àñïåêò õóäîæåñòâåííûõ ìàíèôåñòîâ è ðåàêöèÿ òâîð÷åñêèõ ñîîáùåñòâ íàèçìåíåíèÿ ïðèðîäû âèðòóàëüíîãî ïðîñòðàíñòâà.

Êëþ÷åâûå ñëîâà: èíòåðíåò, ìåäèàèñêóññòâî, ýñòåòèêà, òâîð÷åñòâî, èñêóññòâî, ïðîãðåññÊëþ÷åâûå ñëîâà (2): õóäîæåñòâåííîå òâîð÷åñòâî, êèáåðèñêóññòâî, ìåäèàõóäîæíèê,

âèðòóàëüíîå ïðîñòðàíñòâî, íàó÷íî-òåõíè÷åñêèé ïðîãðåññ, âèðòóàëüíàÿ ðåàëüíîñòü

ÓÄÊ 7.01

http://dx.doi.org/10.26739/2181-9505-2019-2-2

ÂÂÅÄÅÍÈÅ

Â õóäîæåñòâåííîì òâîð÷åñòâå, âñåãäà ÷óòêîì ê ñîöèàëüíûì èòåõíîëîãè÷åñêèì èçìåíåíèÿì, â êîíöå äâàäöàòîãî âåêà îçíàìåíîâàâøåìñÿìàññîâûì ðàñïðîñòðàíåíèåì êîìïüþòåðíîé òåõíèêè, ñîâåðøåíñòâîâàíèåìïðîãðàììíîãî îáåñïå÷åíèÿ, ïîçâîëÿþùåãî ñîçäàâàòü èëè ðåäàêòèðîâàòüèçîáðàæåíèÿ, âîçíèêàåò íîâîå ýêñïåðèìåíòàëüíîå ïîëå - öèôðîâîå èñêóññòâî,ïðîèçâåäåíèÿ êîòîðîãî ñîçäàþòñÿ, õðàíÿòñÿ è ïðåçåíòóþòñÿ ñ ïîìîùüþ öèôðîâûõòåõíîëîãèé. Â ñâîþ î÷åðåäü, ýòî êèáåðèñêóññòâî ÿâëÿåòñÿ ñîñòàâëÿþùèì ãîðàçäîáîëåå îáúåìíîãî ïîíÿòèÿ ìåäèàèñêóññòâà. Äåôèíèöèðîâàíèå äàííûõ òåðìèíîâñîïðîâîæäàåòñÿ îïðåäåëåííûìè ñëîæíîñòÿìè: ñëåäóåò ëè âñå-òàêè ñ÷èòàòüìåäèàèñêóññòâî òîæäåñòâåííûì öèôðîâîìó è èñïîëüçîâàòü äàííûé òåðìèí âêà÷åñòâå åãî ñèíîíèìà èëè æå ïîëàãàòü ãåíåðàëèçèðóþùèì ïîíÿòèåì, òàêæåîõâàòûâàþùèì òàêèå âèäû õóäîæåñòâåííîãî òâîð÷åñòâà, êàê êèíî è ôîòîãðàôèÿ,óæå ñòàâøèõ òðàäèöèîííûìè, ÷òî íåñêîëüêî ïðîòèâîðå÷èò îïðåäåëåíèþìåäèàèñêóññòâà (new media art), ïîäðàçóìåâàþùåãî "èñêóññòâî íîâûõ ôîðì".

Êðèñòèàíà Ïîë, êóðàòîð ìóçåÿ àìåðèêàíñêîãî èñêóññòâà Óèòíè è ñïåöèàëèñòâ îáëàñòè öèôðîâîãî èñêóññòâà, ðàññìàòðèâàåò ýòè äâå õóäîæåñòâåííûå êàòåãîðèèêàê ñàìîñòîÿòåëüíûå è îòëè÷íûå äðóã îò äðóãà ôîðìû òâîð÷åñòâà. Îíà óòâåðæäàåò,÷òî ïîä öèôðîâûì èñêóññòâîì ñëåäóåò ïîíèìàòü èñêëþ÷èòåëüíî ñîçäàíèå

19


ïðîèçâåäåíèé òðàäèöèîííîãî ïëàñòè÷åñêîãî èñêóññòâà (ãðàôèêà, æèâîïèñü,ôîòîãðàôèÿ è ïð.) ñ ïîìîùüþ êîìïüþòåðíûõ òåõíîëîãèé, è ýòî ÿâëÿåòñÿåäèíñòâåííûì îñíîâàíèåì äëÿ âçàèìîñâÿçè ñîçèäàòåëüíîé ïîòåíöèè ÷åëîâåêà èâîçìîæíîñòåé, ïðåäîñòàâëÿåìûõ òåõíè÷åñêèì ïðîãðåññîì, â òî âðåìÿ êàêîòëè÷èòåëüíûìè ïðèçíàêàìè ìåäèàèñêóññòâà ÿâëÿåòñÿ íå òîëüêî ñîçèäàíèå ñèñïîëüçîâàíèåì öèôðîâûõ òåõíîëîãèé, íî è ðàñïðîñòðàíåíèå ïðîèçâåäåíèé èõïîñðåäñòâîì [Ïîë, Ê. 2017].

Èñòîðèþ ðàçâèòèÿ äàííîãî õóäîæåñòâåííîãî íàïðàâëåíèÿ ìîæíî óñëîâíîïîäåëèòü íà òðè ïåðèîäà: ïåðâûé ýòàï çàðîæäåíèÿ è ôîðìèðîâàíèÿ îñíîâêèáåðèñêóññòâà, ïðèõîäÿùèéñÿ íà ñåðåäèíó 90-õ ãîäîâ XX âåêà; âòîðîé ýòàï,âîñõîäÿùèé ê íà÷àëó XXI âåêà, ñâÿçàííûé ñ êîììåð÷åñêîé êîëîíèçàöèåéâèðòóàëüíîãî ìèðà è âñòóïëåíèåì â èíòåðíåò-ïðîñòðàíñòâî õóäîæíèêîâðåàëüíîñòè, ïîëüçóþùèõñÿ âåá-ïëîùàäêàìè â êà÷åñòâå ãàëåðåé è òðåòèé ýòàï,õàðàêòåðèçóþùèéñÿ ìàêñèìàëüíûì îñâîåíèåì âîçìîæíîñòåé Èíòåðíåòà, ïîëíûìâêëþ÷åíèåì èõ â òâîð÷åñêèé èíñòðóìåíòàðèé, áåñïðåïÿòñòâåííîå óñòàíîâëåíèåèíòåðàêòèâíîñòè ìåæäó õóäîæíèêîì è àóäèòîðèåé è âûõîä çà ãðàíèöû ñåòåâîãîïðîñòðàíñòâà.


Ïðè íàïèñàíèè äàííîé ñòàòüè íàìè áûëè èñïîëüçîâàíû ñëåäóþùèå ìåòîäû:àíàëèç ýïèñòîëÿðíûõ òåêñòîâ, ìåòîä èñòîðèçìà, êîíòåíò-àíàëèç, ôîðìàëüíî-ñòèëèñòè÷åñêèé ìåòîä, èñòîðèêî-òèïîëîãè÷åñêèé ìåòîä. Îíè ïîçâîëèëè ïðîâåñòèèñòîðè÷åñêóþ ïåðèîäèçàöèþ íîâîãî õóäîæåñòâåííîãî íàïðàâëåíèÿ, ïîêàçàòüñïåöèôèêó è îñîáåííîñòè êàæäîãî åãî ïåðèîäà, à òàêæå ðàñêðûòü âåñü ïðîöåññ âåãî ñòàíîâëåíèè è ðàçâèòèè.


Âîçíèêíîâåíèå ôåíîìåíà ñåòåâîãî èñêóññòâà îòíîñèòñÿ ê ñåðåäèíå 90-õ ãîäîâXX âåêà, òî åñòü ê ìîìåíòó ðàñøèðåíèÿ àóäèòîðèè Âñåìèðíîé ñåòè, ïåðâûìèïîëüçîâàòåëÿìè êîòîðîé áûëè íàó÷íûå îðãàíèçàöèè - èññëåäîâàòåëüñêèåèíñòèòóòû è íåñêîëüêî óíèâåðñèòåòîâ, è óëó÷øåíèÿ ðàáîòû ñèñòåìû World WideWeb ñ âèçóàëüíîé èíôîðìàöèåé, ñïîñîá ïåðåäà÷è äîêóìåíòîâ êîòîðîé èçíà÷àëüíîîãðàíè÷èâàëñÿ ëèøü òåêñòîâûìè äàííûìè.

Â èþíå 1994 ãîäà áûë îñíîâàí íåêîììåð÷åñêèé ñàéò Art.Net, öåëüþîðãàíèçàòîðîâ êîòîðîãî áûëî îáúåäèíåíèå ìåäèàõóäîæíèêîâ íà îäíîéêîììóíèêàöèîííîé ïëîùàäêå äëÿ ñîâìåñòíîãî îáñóæäåíèÿ ïðîáëåìêèáåðèñêóññòâà, ðàçðàáîòêè åãî ïðèíöèïîâ, ïîìîùè â ïðîäâèæåíèèïðîèçâåäåíèé â ñåòåâîì ïðîñòðàíñòâå è óëó÷øåíèè òåõíè÷åñêèõ íàâûêîâ äåÿòåëåéìåäèà - àðòà. À ãîäîì ïîçæå ïîÿâëÿåòñÿ âûðàæåíèå "net-art" - èñêóññòâî èíòåðíåòà,îáîçíà÷àþùåå âñå ñóùåñòâóþùèå âî Âñåìèðíîé Ñåòè ïðîèçâåäåíèÿ èñêóññòâà èïðè÷èñëÿþùåå èõ ê îäíîìó íîâîìó õóäîæåñòâåííîìó íàïðàâëåíèþ. Äàííîåïîíÿòèå ÿâëÿåòñÿ óäà÷íîé òðàíñôîðìàöèåé äîìåííîãî èìåíè Art.Net, ñîñòàâíûå÷àñòè êîòîðîãî ñòàëè ìîðôåìàìè íåîëîãèçìà.

Àâòîðñòâî òåðìèíà íåò-àðòà â òå÷åíèè äåñÿòèëåòèÿ ïðèïèñûâàëîñüñëîâåíñêîìó ìåäèàõóäîæíèêó è ïèîíåðó â îáëàñòè îðãàíèçàöèè ñåòåâîãî èñêóññòâà

Êóðìàíãàëèåâà Ãàëèÿ Êóðìàíãàëèåâíà, Øàéäóëèíà Äàðüÿ ÐóñòàìîâíàÌÅÄÈÀÈÑÊÓÑÑÒÂÎ: ÃÅÍÅÇÈÑ È ÝÂÎËÞÖÈß

20


Âóêó Êîñè÷ó. Â èñòîðèè îá èçîáðåòåíèè äàííîãî ñëîâà óòâåðæäàëîñü, ÷òîòâîð÷åñêèé êîëëåêòèâ êèáåðõóäîæíèêîâ îùóùàë íåîáõîäèìîñòü äàòüíàèìåíîâàíèå íîâîìó õóäîæåñòâåííîìó òå÷åíèþ, ÷òîáû îôèöèàëüíî óêðåïèòüåãî ïîçèöèè è ïîëó÷èòü âîçìîæíîñòü âîéòè â èñòîðèþ èñêóññòâ, íå îñòàâàÿñüàíäåãðàóíäíûì ðàçâëå÷åíèåì ìåäèàãðàìîòíîãî, íà òîò ìîìåíò, ìåíüøèíñòâà èòàêæå èçáåæàòü ñóäüáû ýôåìåðíîé ñóáêóëüòóðû îáùåñòâà, ñòîÿùåãî íà ïîðîãåýïîõè òîòàëüíîé öèôðîâèçàöèè.

Ðàçìûøëÿÿ î ðåøåíèè ýòîé çàäà÷è, â äåêàáðå 1995 ãîäà Êîñè÷ íåîæèäàííîïîëó÷àåò îò àíîíèìíîãî îòïðàâèòåëÿ ýëåêòðîííîå ïèñüìî, òåêñò êîòîðîãîîêàçûâàåòñÿ ïîëíîñòüþ ïîâðåæäåííûì â ìîìåíò îòêðûòèÿ ïî ïðè÷èíåíåñîâìåñòèìîñòè ïðîãðàììíîãî îáåñïå÷åíèÿ àäðåñàòà è àäðåñàíòà [nettime: Net.Art- the origin 1997]. Åäèíñòâåííûìè ñîõðàíèâøèìèñÿ ñëîâàìè áûëè Net.Art - èìÿóæå äåéñòâóþùåãî õóäîæåñòâåííîãî ñåòåâîãî ðåñóðñà. Âóê Êîñè÷ óâèäåë â ýòîìñîáûòèè ïîäñêàçêó ñàìîé Âñåìèðíîé Ñåòè è òåðìèí "íåò-àðò" áûë ïðèíÿò.

Ñïóñòÿ íåñêîëüêî ìåñÿöåâ Èãîðþ Ìàðêîâè÷ó, äðóãîìó ó÷àñòíèêóâèðòóàëüíîãî òâîð÷åñêîãî ñîîáùåñòâà, óäàëîñü äåêîäèðîâàòü òåêñò äàííîãî ïèñüìà- ýòî áûëî ðåâîëþöèîííîå ñîîáùåíèå, îáâèíÿþùåå òðàäèöèîííîå èñêóññòâî èåãî äåÿòåëåé â êîñíîñòè è îãðàíè÷åííîñòè [nettime: Net.Art - the origin 1997].Àâòîð ïîñëàíèÿ ïîëàãàë, ÷òî ïîäëèííàÿ ñâîáîäà è áåçãðàíè÷íûå âîçìîæíîñòèòâîð÷åñêîé ýêñïðåññèè ìîãóò áûòü îáðåòåíû èñêëþ÷èòåëüíî â âèðòóàëüíîìïðîñòðàíñòâå Èíòåðíåòà. Ïèñüìî òàêæå ñîäåðæàëî ìàíèôåñò çàðîæäàþùåãîñÿìåäèàèñêóññòâà, êîòîðûé, îäíàêî, áûë áåçâîçâðàòíî óòåðÿí â ðåçóëüòàòå ñãîðàíèÿæåñòêîãî äèñêà Ìàðêîâè÷à.

Ïðåäïîëàãàëîñü, ÷òî çà ìàñêîé íåèçâåñòíîãî íîâàòîðà ñêðûâàåòñÿ ñàì ÂóêÊîñè÷, ïðèäóìàâøèé ëåãåíäàðíîå ïðîèñõîæäåíèå öèôðîâîìó èñêóññòâó èæåëàþùèé äîêàçàòü ñóùåñòâîâàíèå èäåé íåçàâèñèìî îò ÷åëîâåêà. Îäíàêî, â 2006ãîäó Âóê Êîñè÷ ñäåëàë îïðîâåðæåíèå ïðèïèñûâàåìîìó åìó àâòîðñòâó òåðìèíààðò-íåòà [Interview of Vuk Cosic 2006]. Ïî åãî çàÿâëåíèþ, ïðåäëîæåíèå äàííîãîâûðàæåíèÿ áûëî ñäåëàíî â 1995 ãîäó Ïèòîì Øóëüöîì, íåìåöêèììåäèàõóäîæíèêîì, ñïåöèàëèñòîì â îáëàñòè èíôîðìàöèîííûõ òåõíîëîãèé è òàêæåÿâëÿþùåãîñÿ ÷ëåíîì åäèíñòâåííîãî â òîò ïåðèîä àðòèñòè÷åñêîãî ñîîáùåñòâàArt.Net. Èñòîðèÿ îá îáíàðóæåíèè èñêîìîãî ñëîâà â çàãàäî÷íîì ïèñüìå è óòðàòåìàíèôåñòà çàðîæäàþùåãîñÿ ìåäèàèñêóññòâà áûëî ìèñòèôèêàöèåé ÀëåêñåÿØóëüãèíà, ðîññèéñêîãî õóäîæíèêà, ÿâëÿþùåãîñÿ îäíèì èç âëèÿòåëüíûõ îòöîâ-îñíîâàòåëåé ñåòåâîãî èñêóññòâà.

Ôîðìèðîâàíèå èäåîëîãè÷åñêîé ïðîãðàììû ìåäèàèñêóññòâà, íàìåê íàêîòîðóþ áûë ñäåëàí óïîìèíàíèåì íåêîåãî ìàíèôåñòà ìíèìûì àíîíèìíûìàâòîðîì ïèñüìà Êîñè÷ó, Àëåêñåé Øóëüãèí íà÷àë â 1994 ãîäó è çàâåðøèëñîâìåñòíî ñ àìåðèêàíñêîé õóäîæíèöåé Íàòàëè Áóê÷èí â 1999 ãîäó. Äàííîåâîçâåùåíèå, îçàãëàâëåííîå "Ââåäåíèå â ñåòåâîå èñêóññòâî", ïðåäñòàâëÿåò ñîáîéëàêîíè÷íûé ïÿòè÷àñòíûé êîäåêñ ìåäèàõóäîæíèêà, èçëàãàþùèé îñíîâíûåïðèíöèïû è òðåáîâàíèÿ ôîðìèðóþùåãîñÿ õóäîæåñòâåííîãî íàïðàâëåíèÿ[Introduction to net.art (1994-1999) 1999].

Ïåðâûé ïóíêò ìàíèôåñòà, íîñÿùèé íàçâàíèå "Êðàòêèé âçãëÿä íà ñåòåâîåèñêóññòâî", äåôèíèöèðóåò ïîíÿòèå íåò-àðòà êàê ÿâëåíèå ñåòåâîãî âçàèìîäåéñòâèÿèñêóññòâà è êîììóíèêàöèè, äåÿòåëè êîòîðîãî ïðèçâàíû ðåôîðìèðîâàòüóñòàðåâøèå òðàäèöèè õóäîæåñòâåííîãî òâîð÷åñòâà è íàäåëåíû ýòèì ïðàâîì ïî


21


ïðè÷èíå àâòîãåíåçèñà òåðìèíà "àðò-íåò" - îñîáåííîñòè, âûäåëÿþùåé åãî ñðåäèâñåõ ïðî÷èõ òâîð÷åñêèõ íàïðàâëåíèé, ïîëó÷èâøèõ ñâîè íàçâàíèÿ "ïî íàâÿç÷èâîñòèîáû÷àåâ", òî åñòü, àêàäåìè÷åñêîé êëàññèôèêàöèè, êîíñåðâàòèçì è ñòàðîìîäíîñòüàâòîðîâ êîòîðîé áûëè íåñîìíåííû äëÿ ïèîíåðîâ ìåäèàèñêóññòâà [Introductionto net.art (1994-1999) 1999].

Ñëåäóþùèì ïóíêòîì äåêëàðàöèè ÿâëÿåòñÿ àáñîëþòíàÿ áåñêîìïðîìèññíîñòüñîîáùåñòâà: ñîõðàíåíèå íåïîäêîíòðîëüíîñòè áþðîêðàòè÷åñêèì ñèñòåìàì;ñäåðæèâàíèå ëþáûõ ïðîÿâëåíèé ìàðãèíàëèçàöèè è ôîðìèðîâàíèå äîñòîéíîéàóäèòîðèè äëÿ êîíñòðóêòèâíîãî ïîëèëîãà, ñîâìåñòíîé äåÿòåëüíîñòè èðàçâëå÷åíèÿ; ðåôîðìàöèÿ óñòîÿâøåéñÿ öåííîñòíîé ïàðàäèãìû; ïðèíÿòèå àíàðõèèè ñïîíòàííîñòè âðåìåííîé àâòîíîìíîé çîíû (ñåòè Èíòåðíåò) [Introduction tonet.art (1994-1999) 1999].

Âèðòóàëüíîå ïðîñòðàíñòâî ïîçâîëèëî õóäîæíèêàì ýìèãðèðîâàòü èçðåàëüíîñòè, ñ íîðìàìè è òÿãîòåíèåì ê èåðàðõè÷íîñòè êîòîðîé îíè íå áûëèñîãëàñíû. Ìåäèàèñêóññòâî 90-õ ãîäîâ ïðîâîçãëàøàåò àöåíòðèçì öèôðîâîé êóëüòóðûè óíè÷òîæåíèå ãðàíèö ìåæäó ýëèòàðíûì è ìàññîâûì èñêóññòâîì.

Ñîãëàñíî íàøèì íàáëþäåíèÿì, ïðîèçâåäåíèÿ êèáåð-àðòà ìîãóò èìåòüîòêðîâåííî êèò÷åâóþ ôîðìó, ñèíòåçèðîâàòü ýëåìåíòû âûñîêîé è íèçêîé êóëüòóðûèëè ïðåäñòàâëÿòü ñîáîé êëàññè÷åñêèé îáðàçåö èçÿùíîãî èñêóññòâà - âûáîð èìëþáîãî ôîðìàëüíîãî âîïëîùåíèÿ íå ñíèæàåò èëè íå óâåëè÷èâàåò öåííîñòèïðîèçâåäåíèÿ, çàêëþ÷àþùåéñÿ åäèíñòâåííî â åãî óíèêàëüíîñòè è àâòîðñêîéèíäèâèäóàëüíîñòè. Ýòó äåñòðóêöèþ òðàäèöèîííîé ñèñòåìû îòíåñåíèÿïðîèçâåäåíèÿ ê ýëèòàðíîé èëè ìàññîâîé êóëüòóðå, îïðåäåëåíèÿ õóäîæíèêà êàêïðîôåññèîíàëà èëè äèëåòàíòà, êàê ìû ïîëàãàåì, ïàòðèàðõè ìåäèàèñêóññòâà èíàçâàëè àíàðõèåé íåò-àðòà, ñ ïðèíöèïîì êîòîðîé íåîôèòó íóæíî ñîãëàñèòüñÿèëè, â ñëó÷àå åãî íåïðèÿòèÿ - îòêàçàòüñÿ îò âñòóïëåíèÿ â ñåòåâîå ñîîáùåñòâî.

Ïàðàãðàô ìàíèôåñòà "Ïðèîðèòåò ðåàëèçàöèè íàä òåîðåòèçàöèåé"ñîäåðæèò â ñåáå ðàçíîðîäíûå ïîëîæåíèÿ, êàñàþùèåñÿ ëè÷íîñòèìåäèàõóäîæíèêà è åãî çàäà÷è: ëèêâèäàöèÿ áåñïðåñòàííî ðàñòóùåãî ðàçðûâàìåæäó èñêóññòâîì è ïîâñåäíåâíîñòüþ; ðàâíîïðàâèå èíäèâèäà (õóäîæíèêà)è ñîöèàëüíûõ èíñòèòóòîâ èëè êîðïîðàöèé; ïðàêòè÷åñêàÿ ñìåðòü àâòîðà[Introduction to net.art (1994-1999) 1999].

Òðàäèöèîííîå èñêóññòâî ïîëàãàåò õóäîæåñòâåííûé ìèð âûñøèì è íàìíîãîáîëåå óòîí÷åííûì ïî îòíîøåíèþ ê ðóòèííîé ÷åëîâå÷åñêîé äåÿòåëüíîñòè, ÷òîäåëàåò íåâîçìîæíûì èõ ïîëíóþ èíòåãðàöèþ, íî ñåòåâîå òâîð÷åñòâî ðàçðóøàåòýòîò áàðüåð, íàõîäÿ ïðèåìëåìûì èñïîëüçîâàíèå òåì è îáúåêòîâ ïîâñåäíåâíîñòèâ ñâîèõ ïðîèçâåäåíèÿõ.

Ïðèìåðîì äàííîìó óòâåðæäåíèþ ìîæåò ïîñëóæèòü ðàáîòà Àëåêñåÿ Øóëüãèíà"Ñåãîäíÿøíèì óòðîì" [Shulgin, A. 1997], ïðåäñòàâëÿþùàÿ ñîáîé ñòðåìèòåëüíîåîòêðûòèå è çàêðûòèå îêîí áðàóçåðà, îòîáðàæàþùèõ ôðàçû "ß õî÷ó ñïàòü", "ßõî÷ó åñòü", "ß õî÷ó ïîêóðèòü", "ß õî÷ó èäòè íà ðàáîòó" è ò.ä. Ýòè áûñòðî÷åðåäóþùèåñÿ îêíà äåìîíñòðèðóþò õàîòè÷åñêîå äâèæåíèå ìûñëåé ïðîñíóâøåãîñÿ÷åëîâåêà, à èõ ñêîðîñòü è âñïëûâàíèå â ðàçíûõ ó÷àñòêàõ ìîíèòîðà ïåðåäàåòâïå÷àòëåíèå ãîëîâîêðóæåíèÿ è ðàññåÿííîñòè ÷åëîâåêà ïåðåä íà÷àëîì íîâîãîáóäíåãî äíÿ.

Ïðèíöèï ðàâíîïðàâèÿ ïîäðàçóìåâàåò íåâìåøàòåëüñòâî ñîöèàëüíûõèíñòèòóòîâ èëè îáùåñòâåííûõ îðãàíèçàöèé â äåÿòåëüíîñòü òâîð÷åñêîãî


22


êîìüþíèòè: ÷ëåíû ñîîáùåñòâà ñâîáîäíû â âûáîðå òðàåêòîðèè ñâîåãî ðàçâèòèÿ,ôîðìèðîâàíèè ñîáñòâåííîé èäåîëîãèè è ñàìîðåàëèçàöèè. Ïîïûòêè ñòîðîííèõîðãàíèçàöèé öåíçóðèðîâàòü èëè íàïðàâëÿòü òâîð÷åñêèé ïðîöåññ ìîãóò áûòüðàñöåíåíû êàê ñòðåìëåíèå ìîäèôèöèðîâàòü äàííûé âèä èñêóññòâà è íàâÿçàòü÷óæäûå åìó ïðèíöèïû, ÷òî â êîíå÷íîì èòîãå ïðèâåäåò ê óíè÷òîæåíèþñàìîáûòíîñòè è óíèêàëüíîñòè êèáåð-àðòà è áóäåò îçíà÷àòü åãî ãèáåëü.

Ñìåðòü àâòîðà â ôèëîñîôèè ìåäèàèñêóññòâà, íà íàø âçãëÿä, èìååò äâàâàðèàíòà òîëêîâàíèÿ: êàê áàðòîâñêàÿ êîíöåïöèÿ ïðèíöèïèàëüíîé íåâîçìîæíîñòèîáíàðóæåíèÿ åäèíñòâåííî ïðàâèëüíîé èíòåðïðåòàöèè ïðîèçâåäåíèÿ è êàêîòðèöàíèå àâòîðñêèõ ïðàâ õóäîæíèêà â âèðòóàëüíîì ïðîñòðàíñòâå. Ïåðâîå çíà÷åíèåôåíîìåíà ñìåðòè àâòîðà íèçâîäèò ëè÷íîñòü òâîðöà äî èíñòðóìåíòà, ïðè ïîìîùèêîòîðîãî ïðîèçâåäåíèå èñêóññòâà íàõîäèò ñâîå ìàòåðèàëüíîå âîïëîùåíèå,ìåäèàòîðà, ïðåäñòàâëÿþùåãî ðàáîòó àóäèòîðèè. Ïðîèçâåäåíèå ïîëó÷àåòáåñêîíå÷íîå êîëè÷åñòâî èíòåðïðåòàöèé ÷åðåç ïðî÷òåíèå åãî çðèòåëÿìè,ðàçíîîáðàçèå ëè÷íîãî îïûòà, ìèðîâîççðåíèÿ è îáðàçîâàíèÿ êîòîðûõ ñëóæèòíîâîìó ñìûñëîïîðîæäåíèþ, òåì ñàìûì ñîçèäàÿ ýòî ïðîèçâåäåíèå çàíîâî.

Èíîå çíà÷åíèå èìååò ïðèíöèï ñìåðòè àâòîðà êàê îòêàç îò êîïèðàéòà,ïðîáëåìà êîòîðîãî, îäíàêî, ïðÿìî íèãäå íå óïîìèíàåòñÿ. Ìåäèàõóäîæíèêè ïåðâîéâîëíû, ðàçìåùàÿ ñâîè ðàáîòû â ñåòåâîì ïðîñòðàíñòâå, ïðåäïîëàãàëè èõ ñâîáîäíîåèñïîëüçîâàíèå äðóãèìè èíòåðíåò - ïîëüçîâàòåëÿìè äëÿ ñîçäàíèÿ íà èõ îñíîâåñâîèõ ñîáñòâåííûõ ïðîèçâåäåíèé, îôîðìëåíèÿ äîìàøíèõ ñòðàíèö èëè ïðîñòîêàê èñòî÷íèê âäîõíîâåíèÿ. Ðàáîòà, îïóáëèêîâàííàÿ â Ñåòè, ñòàíîâèòñÿ êàê áûîáùåñòâåííûì äîñòîÿíèåì, íî â óñëîâèÿõ íåáîëüøîãî âèðòóàëüíîãî àðò-ïðîñòðàíñòâà 90-õ ãîäîâ èìÿ àâòîðà îðèãèíàëüíîãî ïðîèçâåäåíèÿ îñòàâàëîñüèçâåñòíûì, ÷òî è äåëàëî, êàê ìû ïîëàãàåì, íåîáÿçàòåëüíûì ñòðîãîå ïðàâîâîåðåãóëèðîâàíèå.

Íà ïåðâîì ýòàïå ñâîåãî ðàçâèòèÿ ìåäèàèñêóññòâî óæå èìåëî êîíêðåòíûåñïåöèôè÷åñêèå ÷åðòû, îòëè÷àþùèå åãî îò ïðî÷èõ õóäîæåñòâåííûõ òå÷åíèé.Àëåêñåé Øóëüãèí è Íàòàëè Áóê÷èí îïðåäåëèëè íåêîòîðûå èç íèõ â òå÷åíèåñâîåé ïðàêòè÷åñêîé äåÿòåëüíîñòè è òàêæå, ïðèíèìàÿ âî âíèìàíèå òî, ÷òîñëåäóþùèå ïîêîëåíèÿ ìåäèàõóäîæíèêîâ äîëæíû áûëè îïèðàòüñÿ â ñâîåìòâîð÷åñòâå íà ìàíèôåñò íåò-àðòà ñôîðìóëèðîâàëè íåêîòîðûå îñîáåííîñòèñàìîñòîÿòåëüíî ñ öåëüþ ñîõðàíåíèÿ óíèêàëüíîñòè íîâîãî âèäà èñêóññòâà èóêðåïëåíèÿ áàçèñà äëÿ åãî äàëüíåéøåãî ïðîäâèæåíèÿ.

Èçëîæåííûìè â ðàáîòå À. Øóëüãèíà è Áóê÷èí õàðàêòåðíûìè ñâîéñòâàìèêèáåð-àðòà ÿâëÿþòñÿ: òðàíñíàöèîíàëüíîñòü è òðàíñäèñöèïëèíàðíîñòüòâîð÷åñêîãî ñîîáùåñòâà ; èíâåñòèðîâàíèå áåç ìàòåðèàëüíîéçàèíòåðåñîâàííîñòè; ñîòðóäíè÷åñòâî áåç êîìïåíñàöèè ïðèñâîåíèÿ èäåé;ïðèâèëåãèðîâàíèå ïðîöåññà êîììóíèêàöèè íàä ïðîöåññîì ïðåäñòàâëåíèÿ;íåïîñðåäñòâåííîñòü; íåìàòåðèàëüíîñòü; òåìïîðàëüíîñòü; ïðîöåññóàëüíîñòü;èãðà; ïàðàçèòè÷åñêàÿ ñòðàòåãèÿ (äâèæåíèå îò ïèòàòåëüíîãî íà÷àëà Ñåòè èýêñïàíñèÿ â îáëàñòü ñåòåâîé èíôðàñòðóêòóðû ðåàëüíîñòè); ñòèðàíèå ãðàíèöìåæäó ëè÷íûì è îáùåñòâåííûì; Èíòåðíåò êàê ñðåäà äëÿ ïðîöåññîâ ñîçèäàíèÿ,ïóáëèêàöèè, ïðîäâèæåíèÿ, äèàëîãà, ïîòðåáëåíèÿ è êðèòèêè; äåçèíòåãðàöèÿè êà÷åñòâåííîå èçìåíåíèå õóäîæíèêà, êóðàòîðà, äðóçåé ïî ïåðåïèñêå,àóäèòîðèè, ãàëåðåé, òåîðåòèêîâ, êîëëåêöèîíåðîâ ïðîèçâåäåíèé èñêóññòâà èìóçååâ [Introduction to net.art (1994-1999) 1999].


23


Èç èçëîæåííîãî âûøå, ìû ìîæåì ñäåëàòü âûâîä, ÷òî äëÿ ìåäèàõóäîæíèêîâ90-õ ãîäîâ ïðèîðèòåòíî âàæíûìè áûëè òâîð÷åñêèé è êîììóíèêàöèîííûéïðîöåññû, à ðåçóëüòàò ðàáîòû, åå öåííîñòü è ïðèçíàíèå èìåëè âòîðîñòåïåííîåçíà÷åíèå. Ñëåäîâàòåëüíî, ôåíîìåí ìåäèàèñêóññòâà - ýòî ôåíîìåí èãðû, âåäüèìåííî îíà ñî÷åòàåò â ñåáå òâîð÷åñêîå è êîììóíèêàòèâíîå íà÷àëà.

Õàðàêòåðèçóÿ ïåðâûé ýòàï èñòîðèè ìåäèàèñêóññòâà, ìû ïðèõîäèì ê âûâîäó,÷òî, íåâçèðàÿ íà ñêóäîñòü òåõíè÷åñêîãî îñíàùåíèÿ, íå âñåãäà áåçóïðå÷íóþ ðàáîòóè êà÷åñòâî ñîåäèíåíèÿ Èíòåðíåò - ñåòè, õóäîæíèêàì-ïèîíåðàì óäàëîñü ñîçäàòüôóíäàìåíòàëüíóþ îñíîâó äëÿ óñïåøíîãî ðàçâèòèÿ äàííîãî íàïðàâëåíèÿ.

Ìåäèàèñêóññòâî ïåðâîé âîëíû áûëî ïðåäñòàâëåíî ðàáîòàìè ðàçëè÷íûõöèôðîâûõ æàíðîâ, áîëüøåé ÷àñòüþ îñíîâàííûõ íà âçàèìîäåéñòâèè ñ ãëîáàëüíûìêîìüþíèòè è íàáîðîì òåõíè÷åñêèõ îïöèé, ïðåäîñòàâëÿåìûì êîìïüþòåðíûìèòåõíîëîãèÿìè è Èíòåðíåòîì: öèôðîâîå èçîáðàçèòåëüíîå èñêóññòâî,ìîäåëèðîâàíèå ìíîãîïîëüçîâàòåëüñêèõ èíòåðàêòèâíûõ ïëîùàäîê, êîíñòðóêöèÿè äåêîíñòðóêöèÿ èíòåðôåéñà, áðàóçåð-àðò, ASCII - ãðàôèêà, ñòîðèòåëëèíã èâåäåíèå æóðíàëà ïóòåøåñòâèé.

Ïåðâîå ïîêîëåíèå ìåäèàòâîðöîâ ñäåëàëî íåîöåíèìûé âêëàä â ãðàôè÷åñêîåïðåîáðàçîâàíèå èíòåðôåéñà è äèçàéíà âåá-ñàéòîâ, óòâåðäèëî ïðàâî íà ñâîáîäóñàìîâûðàæåíèÿ è ïðåâðàòèëî ôåíîìåí òâîð÷åñòâà â òðàíñíàöèîíàëüíîå èíàäëè÷íîñòíîå ÿâëåíèå.

Ïåðåõîä êî âòîðîìó ýòàïó ðàçâèòèÿ ìåäèàèñêóññòâà, ïðèõîäÿùèéñÿ íà íà÷àëîXXI âåêà, áûë îçíàìåíîâàí ïîâûøàþùåéñÿ çàèíòåðåñîâàííîñòüþ õóäîæíèêîââ ýêîíîìè÷åñêîé ñîñòàâëÿþùåé ðåàëèçàöèè èõ ðàáîò, ÷òî áûëî îáóñëîâëåíîñòðåìèòåëüíî íàðàñòàþùåé êîììåð÷åñêîé êîëîíèçàöèåé âèðòóàëüíîãîïðîñòðàíñòâà. Ýòî ïîðîäèëî êîíôëèêò ìåæäó èäåîëîãèåé íåò-àðòà, îòðèöàþùåãîöåëåíàïðàâëåííîå ïîëó÷åíèå ìàòåðèàëüíîé âûãîäû îò òâîð÷åñêîé äåÿòåëüíîñòèè âçãëÿäàìè ïðåäñòàâèòåëåé íîâîãî ïîêîëåíèÿ.

Â àâãóñòå 2000 ãîäà áûë îñíîâàí âåá-ñàéò DeviantArt, ÿâëÿþùèéñÿêîììåð÷åñêîé âèðòóàëüíîé ãàëåðååé è îñòàþùèéñÿ äî íàñòîÿùåãî âðåìåíè îäíèìèç êðóïíåéøèõ ìåæäóíàðîäíûõ õóäîæåñòâåííûõ ñîîáùåñòâ. Ïîçèöèîíèðóþùèéñåáÿ êàê ñîöèàëüíóþ ñåòü äëÿ òâîð÷åñêèõ ëè÷íîñòåé, DeviantArt îáúåäèíèë íàñâîåé ïëîùàäêå ïðåäñòàâèòåëåé ðàçíîîáðàçíûõ æàíðîâ ìåäèàèñêóññòâà, îáåñïå÷èâèõ âîçìîæíîñòüþ âåäåíèÿ ñâîèõ ñîáñòâåííûõ áëîãîâ-ãàëåðåé è ïðîäàæèðåïðîäóêöèé ñâîèõ ïðîèçâåäåíèé. Ïðè ýòîì ñëåäóåò îòìåòèòü, ÷òî, îáðåòàÿìàòåðèàëüíîå âîïëîùåíèå, îáúåêò ïåðåñòàåò áûòü ïðîèçâåäåíèåì ìåäèàèñêóññòâà,ïðèíöèïîì êîòîðîãî ÿâëÿåòñÿ èñêëþ÷èòåëüíî âèðòóàëüíîå ñóùåñòâîâàíèå.

Êîììåðöèàëèçàöèÿ ñåòåâîãî õóäîæåñòâåííîãî ïðîñòðàíñòâà íå îãðàíè÷èëàñüîäíèì ëèøü òîëüêî ôîðìèðîâàíèåì ðûíêà ïðîäàæ - áûëè òàêæå çàòðîíóòûóñëîâèÿ ïóáëèêàöèé è êîììóíèêàöèè ïîëüçîâàòåëÿ. Íàïðèìåð, äîñòóï ê ôîðóìó,îòêëþ÷åíèå íàâÿç÷èâîé è íå âñåãäà ðåëåâàíòíîé ðåêëàìû, íàñòðàèâàíèå ëè÷íîéñòðàíèöû â ñîîòâåòñòâèè ñ ïîòðåáíîñòÿìè, èíòåðåñàìè è âêóñàìè ïîëüçîâàòåëÿâõîäÿò â óñëóãè ïëàòíîãî ìîäóëÿ. Â äàëüíåéøåì ïî îáðàçöó êîìüþíèòè DeviantArtâîçíèêàåò ìíîæåñòâî äðóãèõ ñåòåâûõ ðåñóðñîâ, ïîçâîëÿþùèõ õóäîæíèêó íå òîëüêîäåëèòñÿ ðåçóëüòàòàìè ñâîåé òâîð÷åñêîé äåÿòåëüíîñòè è ïîääåðæèâàòü ïðîôèëüíûåäèñêóññèè, íî è çàíèìàòüñÿ ïðîäàæåé è êîììåð÷åñêèì ïðîäâèæåíèåì ñâîåãîáëîãà. Ïðîèçîøåë îòêàç îò îäíîãî èç ãëàâíûõ ïðèíöèïîâ õóäîæåñòâåííîãîñîîáùåñòâà - íåçàèíòåðåñîâàííîñòü â ìàòåðèàëüíîé âûãîäå.


24


Íîâûå óñëîâèÿ ñïîñîáñòâîâàëè ôîðìèðîâàíèþ êîíêóðåíòíûõ îòíîøåíèéìåæäó ìåäèàõóäîæíèêàìè âòîðîãî ïîêîëåíèÿ, êîòîðûå áûëè íå ñâîéñòâåííû èõïðåäøåñòâåííèêàì. Â ìîëíèåíîñíî ðàñøèðÿþùåìñÿ ïðîñòðàíñòâå Âñåìèðíîé Ñåòèïðèâëå÷åíèå âíèìàíèÿ ê ñâîåé ðàáîòå è ïîïóëÿðèçàöèÿ ñâîåé ñòðàíèöûïðåäñòàâëÿþò ñîáîé ÷ðåçâû÷àéíî ñëîæíóþ è òðóäîåìêóþ çàäà÷ó, ðåøåíèå êîòîðîéâîçìîæíî íåñêîëüêèìè ñïîñîáàìè, êîòîðûå, òåì íå ìåíåå, íå ãàðàíòèðóþòóñïåøíîñòè ðåçóëüòàòà.

Õóäîæíèê ìîæåò ñîâåðøåíñòâîâàòü ñâîè òåõíè÷åñêèå íàâûêè, ÷òî ïðè íàëè÷èèîïðåäåëåííûõ òàëàíòîâ è ñïîñîáíîñòåé âîçìîæíî ïðèâåäåò åãî ê äîñòèæåíèþóðîâíÿ ëèäèðóþùèõ äåÿòåëåé êèáåðèñêóññòâà èëè äàæå ïîçâîëèò ïðåâçîéòè èõ.Ïîäîáíûé ïîäõîä èìååò ïîëîæèòåëüíóþ ñòîðîíó, òàê êàê ñïîñîáñòâóåòêà÷åñòâåííîìó óëó÷øåíèþ îáùåãî êîëè÷åñòâà ïðîèçâåäåíèé ìåäèàèñêóññòâà, ÷òîâ ñâîþ î÷åðåäü âíîâü ïðèâîäèò ê ðàçäåëåíèþ èñêóññòâà íà ìàññîâîå è ýëèòàðíîå -òðàäèöèîííîå äåëåíèå, ïðîòèâ êîòîðîãî âûñòóïàëè îòöû-îñíîâàòåëè íåò-àðòà.

Äðóãèì ñïîñîáîì, ñòèìóëèðóþùèì òâîð÷åñêîå âîîáðàæåíèå è ðàçâèòèåõóäîæåñòâåííîé ôàíòàçèè, ÿâëÿåòñÿ îòêðûòèå íîâûõ æàíðîâ è ñòèëåé, ÷üÿóíèêàëüíîñòü îáîãàòèò ìåäèàèñêóññòâî, ðàñøèðèò åãî ýñòåòè÷åñêèé ãîðèçîíò èâûäåëèò èìÿ åãî îñíîâàòåëÿ ñðåäè ïðî÷èõ. Ñî ñâîåé ñòîðîíû, âëàäåëüöû ñåòåâûõïëàòôîðì, ïðåäíàçíà÷åííûõ äëÿ ïóáëèêàöèé õóäîæåñòâåííûõ ðàáîò ñòàëèïðåäëàãàòü ïëàòíóþ óñëóãó ïðîìîóøåíà. Èñïîëüçîâàíèå ýòîãî ñåðâèñà íàäîãîâîðíîé ñðîê îáåñïå÷èâàåò õóäîæíèêà íàõîæäåíèåì íà âûñîêîé ïîçèöèè âðåñóðñíîì ñïèñêå àâòîðîâ, ÷òî ãàðàíòèðóåò åìó áîëüøåå êîëè÷åñòâî ïðîñìîòðîâè öèòèðîâàíèé.

Îäíîâðåìåííî ñ âîçíèêíîâåíèåì ïîäîáíûõ êîììåð÷åñêèõ êîìüþíèòè â Ñåòèïîÿâëÿåòñÿ ìíîæåñòâî ãàëåðåé, ñîáðàíèå õóäîæåñòâåííûõ ïðîèçâåäåíèé êîòîðûõýêñïîíèðóåòñÿ îíëàéí ñ öåëüþ ïðîäàæè; êðóïíåéøèå ìóçåè ìèðà ñîçäàþòñîáñòâåííûå âåá-ñàéòû, ïðåçåíòóþùèå èõ êîëëåêöèè è ïðåäëàãàþùèåâèðòóàëüíûå òóðû. Ýòî ÿâëåíèå âûçâàëî íåïðîäîëæèòåëüíóþ äèñêóññèþ, î òîì,ñëåäóåò ëè ñ÷èòàòü ïóáëèêóåìûå äàííûìè ãàëåðåÿìè ìàòåðèàëû îáðàçöàìèêèáåðèñêóññòâà. Òàê êàê äàííûå ïðîèçâåäåíèÿ ÿâëÿþòñÿ öèôðîâîé ðåïðîäóêöèåéìàòåðèàëüíîãî îðèãèíàëà, ñóùåñòâóþùåãî â îôëàéíå - ïðèçíàêà, íåñîâìåñòèìîãîñ ïðèðîäîé íåò-àðòà, òî áûëî ðåøåíî âûäåëèòü èõ â ãðóïïó "art on the net" -èñêóññòâî â Èíòåðíåòå, â êîòîðóþ âîøëè òàêæå è äðóãèå ïîäîáíûå êîïèè ðàáîò,ïóáëèêóåìûå â ëè÷íûõ áëîãàõ è ñåòåâûõ àðõèâàõ.

Â 2007 ãîäó â îòâåò íà ïðîèñõîäÿùèå â ôèëîñîôèè ñåòåâîãî èñêóññòâàèçìåíåíèÿ ïàòðèàðõè íåò-àðòà Àëåêñåé Øóëüãèí, Àðèñòàðõ ×åðíûøåâ è ÐîìàíÌèíàåâ îïóáëèêîâàëè ïðîòåñòíûé ìàíèôåñò "Ìåäèà-àðò 2.0". Â ñâîåì îáðàùåíèèõóäîæíèêè îòìå÷àþò îñëàáëåíèå õóäîæåñòâåííîãî íàïðàâëåíèÿ, ñòàíîâÿùåãîñÿâñå áîëåå çàâèñèìûì îò ðûíî÷íûõ çàêîíîâ è äåôîðìèðóþùåãîñÿ îò àäàïòàöèè êêàïèòàëèñòè÷åñêèì óñëîâèÿì, êîòîðûå ïðèíÿëà ãëîáàëüíàÿ Ñåòü [MEDIA ART2.0 (MANIFESTO) by Aristarkh Chernyshev, Minaev, Roman, Shulgin Alexei 2007].

Êèáåðèñêóññòâî, íà÷èíàâøåå ñâîå ñóùåñòâîâàíèå êàê èãðà, áåççàáîòíîåýêñïåðèìåíòàòîðñòâî, ñòàëî ïðåâðàùàòüñÿ â ðàáîòó, ëèøàþùóþ òâîð÷åñêèéïðîöåññ óäîâîëüñòâèÿ è ëåãêîñòè, êîòîðûå ïðèíîñèëî îñîçíàíèå íåñåðüåçíîñòèïðîèñõîäÿùåãî, ñâÿçàííîé ñ áåçðàçëè÷íûì îòíîøåíèåì ê ðåçóëüòàòó ïðîöåññà.Íà ýòîò âûçîâ âðåìåíè Øóëüãèí, ×åðíûøåâ è Ìèíàåâ îòâå÷àþò êîíöåïöèåéìåäèàèñêóññòâà 2.0, ñîñòîÿùåé èç ïÿòè ïîëîæåíèé:


25


1. Âûõîä çà ïðåäåëû èñêóññòâà íîâûõ ôîðì: êîíôèãóðàòèâíàÿ ñëîæíîñòü,îáóñëàâëèâàþùàÿ òðóäíîñòè ïðåçåíòàöèè ðàáîò â èíîì ïðîñòðàíñòâå, êðîìåâèðòóàëüíîãî, òðåáóåò âûñîêîãî óðîâíÿ òåõíè÷åñêîãî îáñëóæèâàíèÿ íàñïåöèàëèçèðîâàííûõ ôåñòèâàëÿõ è âûñòàâêàõ è ïðèíóæäàåò ê êîììóíèêàòèâíîéîãðàíè÷åííîñòè. Äëÿ ðåøåíèÿ ýòîé ïðîáëåìû ïðåäëàãàåòñÿ èñïîëüçîâàíèåóñîâåðøåíñòâîâàííûõ òåõíîëîãè÷åñêèõ äåâàéñîâ, ïîçâîëÿþùèõ ïîòðåáëÿòüïðîèçâåäåíèÿ öèôðîâîãî èñêóññòâà â íåçàâèñèìîñòè îò ïðîñòðàíñòâåííî-âðåìåííûõ óñëîâèé è ëè÷íîñòè çðèòåëÿ.

2. Ëîÿëüíîñòü ê ðûíî÷íûì îòíîøåíèÿì: ïðîèçâîäñòâî îãðàíè÷åííîãîêîëè÷åñòâà êîïèé ïðîèçâåäåíèÿ èñêóññòâà äëÿ èõ ïîñëåäóþùåé ïðîäàæè ïîäîñòóïíîé öåíå. Êàæäàÿ ðåïðîäóêöèÿ äîëæíà áûòü ñíàáæåíà óíèêàëüíûì íîìåðîìèçäàíèÿ è àóòåíòè÷íîé ïîäïèñüþ àâòîðîâ.

3. Âûõîä çà ðàìêè èíôîðìàöèîííî-òåõíîëîãè÷åñêèõ íîó-õàó: äåêîðàòèâíîñòüýëåêòðîííûõ íîâèíîê íå ñîâìåñòèìà ñ êðàòêîñðî÷íîñòüþ åãî ñëóæáû è íå èìååòõóäîæåñòâåííîé öåííîñòè.

4. Îòâåò íà ñòàãíàöèþ ðûíêà õóäîæåñòâåííûõ öåííîñòåé: íåèçáåæíîñòüñîçäàíèÿ ñîáñòâåííîé ðûíî÷íîé íèøè, óäîâëåòâîðÿþùåé ïîòðåáíîñòÿìêèáåðèñêóññòâà è åãî àóäèòîðèè, ÷òî îáóñëîâëåíî ôîêóñèðîâêîé àðò-ðûíêà íàòðàäèöèîííîì èñêóññòâå è åãî íåïîäãîòîâëåííîñòè ê âîñïðèÿòèþ àâàíãàðäèñòñêèõïðîèçâåäåíèé.

5. Ìåäèàèñêóññòâî ïîêîëåíèÿ 2.0 - ýòî àâàíãàðä ñåãîäíÿøíåãî äíÿ [MEDIA ART2.0 (MANIFESTO) by Aristarkh Chernyshev, Roman Minaev, Alexei Shulgin 2007].

Èäåè, èçëîæåííûå â ìàíèôåñòå "Ìåäèàèñêóññòâî 2.0" íå îêàçàëè ïðÿìîãîâëèÿíèÿ íà ðåêîíñòðóêöèîííûå ïðîöåññû âíóòðè äàííîãî òå÷åíèÿ, íî îêàçàëèñüïðîãíîñòè÷åñêèìè â îòíîøåíèè ìíîãèõ ïîçèöèé.

Ìåäèàèñêóññòâî, äîñòèãøåå ñâîåãî òðåòüåãî ýâîëþöèîííîãî ýòàïà, íà÷àëîñâîå ðàñïðîñòðàíåíèå â óðáàíèñòè÷åñêîì ïðîñòðàíñòâå, îöèôðîâûâàÿ ñòðèò-àðò.Àëüòåðíàòèâîé ãðàôôèòè ñòàëè LED-ýêðàíû, òðàíñëèðóþùèå ðàáîòûêèáåðèñêóññòâà è ôðàãìåíòû ïîëüçîâàòåëüñêèõ ñòðàíèö ñîöèàëüíûõ ñåòåé,ïðèíàäëåæàùèå ìåäèàõóäîæíèêàì è äåìîíñòðèðóþùèå äèñêóññèîííûå âåòâè èçðàçëè÷íûõ îáñóæäåíèé, êîììåíòàðèè ê õóäîæåñòâåííûì ïðîèçâåäåíèÿì è ñàìèðàáîòû; ìîíóìåíòàëüíàÿ ñêóëüïòóðà è àðõèòåêòóðíûé äåêîð ñòàëè äîïîëíÿòüñÿöèôðîâûìè èíñòàëëÿöèÿìè.

Ïðè ýòîì ïðîöåññå äèãèòàëèçàöèè ãîðîäñêîé ñðåäû îáíàðóæèëñÿïàðàäîêñàëüíûé ôåíîìåí, çàêëþ÷àþùèéñÿ â òîì, ÷òî îáúåêòû íåìàòåðèàëüíîãîèñêóññòâà îêàçàëèñü âå÷íûìè, à ìàòåðèàëüíîãî, íàîáîðîò, ñêîðîïðåõîäÿùèìè[Marchese, F.T. 2015, c. 268].

Íà ïåðâûé âçãëÿä, ïðåäìåò ðåàëüíîãî ìàòåðèàëüíîãî ìèðà, çàíèìàþùèéîïðåäåëåííîå ìåñòî â ïðîñòðàíñòâå è îáëàäàþùèé êîíêðåòíûìèñóáñòàíöèîíàëüíûìè ïàðàìåòðàìè, äîëæåí áûë áûòü ñïîñîáíûì ê áîëååïðîäîëæèòåëüíîìó ñóùåñòâîâàíèþ, ÷åì åãî öèôðîâîé àíàëîã, ÷üå óíè÷òîæåíèåçàíèìàåò ñåêóíäû. Ïðîèçâåäåíèÿ îáîèõ âèäîâ çàâèñèìû îò ñâîèõ ìàòåðèàëüíûõíîñèòåëåé, ïðè ëèêâèäàöèè êîòîðûõ èñ÷åçàåò è õóäîæåñòâåííûé îáúåêò. Â ñëó÷àåóíè÷òîæåíèÿ ïðåäìåòà ðåàëüíîãî ìèðà åãî óòðàòà áóäåò îêîí÷àòåëüíîé, ïîòîìóêàê åãî âîññòàíîâëåíèå ñ èñïîëüçîâàíèåì îðèãèíàëüíûõ ìàòåðèàëîâ íåâîçìîæíî.Â íåçàâèñèìîñòè îò ñòåïåíè èäåíòè÷íîñòè ïîäëèííèêà è îáíîâëåííîé ðàáîòûðåçóëüòàòîì ðåñòàâðàöèè âñå ðàâíî áóäåò äóáëèêàò ïðîèçâåäåíèÿ.


26


Âèðòóàëüíîå ïðîèçâåäåíèå èñêóññòâà èìååò èíóþ ïðèðîäó: ïðè åãîóíè÷òîæåíèè îíî èñ÷åçàåò ñ êîíêðåòíîãî íîñèòåëÿ èëè îïðåäåëåííîãî ó÷àñòêàÑåòè, íî íå ïðåêðàùàåò ñâîåãî ñóùåñòâîâàíèÿ íàâñåãäà. Ëåãêîñòü êîïèðîâàíèÿ èñîõðàíåíèÿ îáåñïå÷èâàþò áåññìåðòèå åãî áûòèÿ â èíòåðíåò-ïðîñòðàíñòâå: îíîïðîäîëæàåò îáðåòàòüñÿ â âåá-êýøå èëè íà ñòðàíèöàõ äðóãèõ ïîëüçîâàòåëåé,ïîæåëàâøèõ åãî ñîõðàíèòü.

Ìàíèôåñò ìåäèàèñêóññòâà âòîðîãî ïîêîëåíèÿ ïðåäïîëàãàë âûõîä çà ïðåäåëûèíòåðíåò-ïðîñòðàíñòâà, ïîäðàçóìåâàÿ ïîä ýòèì èñïîëüçîâàíèå ýëåêòðîííûõ óñòðîéñòâ,ïåðåäàþùèõ öèôðîâûå èçîáðàæåíèÿ èëè êîíñòðóèðóþùèõ ãîëîãðàììû è êàêèì-ëèáîñïîñîáîì óñòðàíÿþùèõ çàâèñèìîñòü îò ñòàöèîíàðíûõ êîìïüþòåðîâ, òåì ñàìûì ðåøàÿïðîáëåìó ýêñïîíèðîâàíèÿ è øèðîêîãî ðàñïðîñòðàíåíèÿ êèáåð-àðòà. Èçëîæåííûé âûøåñïîñîá ðåàëèçàöèè äàííîé èäåè íå ñòàë åäèíñòâåííûì. Áëàãîäàðÿ äîñòèæåíèÿì íàó÷íî-òåõíè÷åñêîãî ïðîãðåññà, ïîÿâèëàñü âîçìîæíîñòü êîíâåðòàöèè îáúåêòîâ âèðòóàëüíîãîèñêóññòâà â ìàòåðèàëüíûå, òðåõìåðíûå è îñÿçàåìûå.

Â êà÷åñòâå ïðèìåðà ïðîèçâåäåíèÿ, ñóùåñòâóþùåãî â äâóõ ñðåäàõ, ìîæåòïîñëóæèòü ñêóëüïòóðà àìåðèêàíñêîãî õóäîæíèêà Ôðýíêà Áåíñîíà "Äæóëèàíà",ñîçäàííàÿ â 2015 ãîäó [Benson, F. 2015.]. Äàííàÿ ðàáîòà, âäîõíîâëåííàÿ ëóâðñêèì"Ñïÿùèì ãåðìàôðîäèòîì", äî ñâîåãî ìàòåðèàëüíîãî âîïëîùåíèÿ áûëà òðåõìåðíûìãðàôè÷åñêèì èçîáðàæåíèåì, íàëè÷èå êîòîðîå áûëî ðàñöåíåíî àâòîðîì, êàêíåäîñòàòî÷íîå äëÿ ïîëíîòû ñóùåñòâîâàíèÿ ïðîèçâåäåíèÿ, íî íå äëÿ çàâåðøåííîñòèòâîð÷åñêîãî çàìûñëà. Ñ ïîìîùüþ óñòðîéñòâà 3D-ïðèíòèíãà èçîáðàæåíèå ïîëó÷èëîìàòåðèàëüíóþ ñêóëüïòóðíóþ ôîðìó è òðèóìôàëüíî âûøëî çà ãðàíü âèðòóàëüíîãîïðîñòðàíñòâà. Ïðè ýòîì ñëåäóåò îòìåòèòü, ÷òî ïîëàãàíèå öèôðîâîãî èçîáðàæåíèÿýñêèçîì âåùåñòâåííîãî îáúåêòà áóäåò îøèáî÷íûì - ýòî ïîëíîöåííîåñàìîñòîÿòåëüíîå ïðîèçâåäåíèå, ñóùåñòâóþùåå â èíîì ïðîñòðàíñòâå.

Õóäîæíèêè ìåäèàèñêóññòâà òðåòüåãî ïåðèîäà çíà÷èòåëüíî ðàñøèðèëè æàíðîâûéñïåêòð ïðîèçâåäåíèé, ðàçíîîáðàçèëè òåõíè÷åñêèå ïðîöåññû è ýêñïîçèöèîííûåñòðóêòóðû, áëàãîäàðÿ äîñòèæåíèÿì â èíôîðìàöèîííî-òåõíè÷åñêîé îòðàñëè.Ïðîèçîøëî ïîëíîå îñâîåíèå âèðòóàëüíîé ñðåäû ñ ïîñëåäóþùèì âûõîäîì â ðåàëüíîåïðîñòðàíñòâî. Ýâîëþöèîííûé ïðîöåññ çàòðîíóë è õóäîæåñòâåííîå ìûøëåíèå:ïðîèçîøëî ÷àñòè÷íîå "âîñêðåøåíèå" àâòîðà â ïðàâîâîé ñôåðå, ïîäãîòîâëåííîå íàïðåäûäóùåì ýòàïå ðàçâèòèÿ êèáåð-àðòà ìàíèôåñòîì "Ìåäèàèñêóññòâî 2.0", òâîð÷åñêàÿäåÿòåëüíîñòü òàêæå ñåëåêòèâíî âåðíóëàñü ê ñåðüåçíîñòè òðàäèöèîííîãî èñêóññòâà,îòêàçàâøèñü îò ïåðâîíà÷àëüíûõ èãðîâûõ ïðèíöèïîâ.


Çà áîëåå ÷åì äâàäöàòèëåòíèé ïåðèîä ìåäèàèñêóññòâî ïåðåæèëîèäåîëîãè÷åñêèå ðåôîðìû, êðèçèñ è âîçðîæäåíèå, íåïðåñòàííî ïðîäîëæàÿôîðìèðîâàòü ýñòåòè÷åñêóþ ðåàëüíîñòü âèðòóàëüíîãî ìèðà, âëèÿíèå êîòîðîãî íàìèð ðåàëüíûé ñòðåìèòåëüíî óâåëè÷èâàåòñÿ ñ êàæäûì äíåì. Âîçíèêíóâ êàêõóäîæåñòâåííàÿ èãðà ñ òåõíè÷åñêèìè íîâøåñòâàìè ìåäèà-àðò ñòàë ïîëíîöåííûìíàïðàâëåíèåì âèçóàëüíîãî èñêóññòâà, ñóìåâ òàêæå çàíÿòü ìåñòî â ðåàëüíîìïðîñòðàíñòâå àðò-ðûíêà è â êîíå÷íîì èòîãå îáðåñòè ôîðìó ñâîåãî ìàòåðèàëüíîãîâîïëîùåíèÿ. Õóäîæåñòâåííûå ïðèíöèïû ìåäèàèñêóññòâà ñîñòàâèëè áàçèññîâðåìåííîé ýñòåòè÷åñêîé ïîñòìîäåðíèñòñêîé ïàðàäèãìû è ñòàëè îñíîâàíèåìñîþçà èñêóññòâà, íàóêè è ôèëîñîôèè.


27



ÏOË, Ê. (2017) .'Öèôðîâîå èñêóññòâî'. Ìîñêâà: Àä Ìàðãèíåì Ïðåññ, 272 ñ.nettime: Net.Art - the origin. 1997. URL: http://www.nettime.org/Lists. Archives/nettime-l-9703/msg00094.html (äàòà îáðàùåíèÿ: 08.01.2019)

'INTERVIEW OF VUK COSIC'. (2006). URL: http://we-make-money-not-art.com/interview_of_vu/ (äàòà îáðàùåíèÿ: 08.01.2019)

'INTRODUCTION TO NET.ART' (1994-1999). 1999. URL: http://www.easylife.org/netart/ (äàòà îáðàùåíèÿ: 10.01.2019)

SHULGIN, A. (1997). 'This Morning'.. URL: http://www.easylife.org/this_morning(äàòà îáðàùåíèÿ: 10.01.2019)

MEDIA ART 2.0 (MANIFESTO). (2007). 'By Aristarkh Chernyshev, RomanMinaev, Alexei Shulgin URL: https://festivalenter.wordpress.com/2009/04/09/media-art-2 (äàòà îáðàùåíèÿ: 15.01.2019).

MARCHESE, F. T. (2015). 'Media Art and the Urban Environment: EngenderingPublic Engagement with Urban Ecology'. Springer: 299 p.

BENSON, F. Juliana: URL: https:// www.artbasel. com/catalog/artwork/ 16932/Frank-Benson-Juliana (äàòà îáðàùåíèÿ: 18.01.2019).

TRANSLITERATION

POL, K. (2017). 'Tsifrovoe iskusstvo'. Moskow: Ad Marginem Press, 272 s. nettime:Net.Art - the origin. 1997. URL: http://www.nettime.org/Lists- Archives/nettime-l-9703/msg00094.html (äàòà îáðàùåíèÿ: 08.01.2019)

INTERVIEW OF VUK COSIC. (2006). URL: http Introduction to net.art (1994-1999). URL: http://www.easylife.org/netart/ (äàòà îáðàùåíèÿ: 10.01.2019)

SHULGIN, A. (1997). 'This Morning'. URL: http://www.easylife.org/this_morning(äàòà îáðàùåíèÿ: 10.01.2019)

MEDIA ART 2.0 (MANIFESTO) by Aristarkh Chernyshev, Roman Minaev,Alexei Shulgin. 2007. URL: https:// festivalenter.wordpress.com/ 2009/04/09/media-art-2 (äàòà îáðàùåíèÿ: 15.01.2019)

MARCHESE, F.T. (2015) .'Media Art and the Urban Environment: EngenderingPublic Engagement with Urban Ecology'. Springer, 299 p.

BENSON, F.(2015). Juliana URL: https://www.artbasel. com/catalog/ artwork/16932/ Frank-Benson-Juliana: (äàòà îáðàùåíèÿ: 18.01.2019)

Qurmangaliyeva Galiya Kurmangalievna, Øàéäóëèíà Äàðüÿ Ðóñòàìîâíà.(Qozog'iston, Almati)

Media Art: genezis va evolyutsiya

Annotatsiya. Maqola media-san'atning shakllanish tarixiga bag'ishlangan. Qog'ozda uning paydo bo'lishi,asoslanishi muammolari va uning rivojlanishining uch davrining xususiyatlari ko'rsatilgan. Tasviriy san'at vailmiy-texnik taraqqiyot o'rtasidagi to'g'ridan-to'g'ri bog'liqlik qayd etilgan, badiiy manifestlarning aksiologiktomoni va ijodiy jamoalarning virtual makon tabiatidagi o'zgarishlarga munosabati ta'kidlangan.

Tayanch so'zlar: internet, media-art, estetika, virtual haqiqat, ijodkorlikTayanch so'zlar (2): san'at, kiber-san'at, media-rassom, virtual makon, ilmiy va texnik taraqqiyot


28


MILLIY O'ZLIKNI ÀNGLÀSH VÀ VÀTÀNPÀRVÀRLIKNING IJTIMOIYMENTÀLITET SHÀKLLÀNISHIGÀ TÀ'SIRI

Qurbonniyozova Raushana KurbanbayevnaToshkent tibbiyot akademiyasi Urganch filiali katta o'qituvchisi

(O'zbekiston, Urganch)E-mail: [email protected]

UDK 316.3

http://dx.doi.org/10.26739/2181-9505-2019-2-3

Ànnotatsiya. Àholi ijtimoiy mentalitetining shakllanishida ijtimoiy hayot darajasi, milliy o'zliknianglash va vatanparvarlik, uning institutlari va mafkurasi muhim ahamiyatga ega. Ular jamiyatning moddiyva ma'naviy sohalari rivojlanishining ob'ektiv qonuniyatlari bilan belgilanadi va u yoki bu jarayonnijadallashtirish yoki uni vaqtinchalik susaytirishda muhim rol o'ynaydi. Àmmo ular ijtimoiy rivojlanish vamilliy o'zlikni anglashga surunkali monelik qilishga qodir emas.

Milliy o'zlikni anglash ijtimoiy rivojlanishning ob'ektiv sharoitlarida shakllanadi va rivojlanadi. Vatangasadoqat milliy o'zlikni anglashning shakllanishi va rivojlanishi uchun muayyan zamin yaratadi va u ijtimoiymentalitetda o'z ifodasini topadi. Hududiy birlik millat milliy o'zligining shakllanishi va rivojlanishi omilisifatida, yana shu bilan ham muhimki, iqtisodiy, ijtimoiy-siyosiy va madaniy hayotning markazlashuviaynan muayyan hududda yuz beradi

Tayanch so'zlar: milliylik, do'stlik, hayot, mafkura, sadoqat, vatanparvarlik, madaniyat

Tayanch so'zlar (2): milliy o'zlik, ijtimoiy o'zgarishlar, ob'ektiv sharoit, ijtimoiy ziddiyatlar, vatangasadoqat, hududiy birlik, buyuk ajdodlar, ijtimoiy-siyosiy

KIRISH

Hozirgi davrda "Xalqimizning do'stligi, birodarligi va osoyishta hayotini ko'zqorachig'idek asrash - biz uchun g'oyat sharafli ishdir. Uni amalga oshirish - buyukajdodlarimizning o'g'itlariga sodiq qolish demakdir [Mirziyoyev, Sh. M. 2018, b.341].Respublikada tub ijtimoiy o'zgarishlar yuz berayotgan davrda milliy mafkura g'oyasinimustahkamlash o'zbek xalqining milliy o'zlikni anglash jarayoni bilan uzviydir. Milliyo'zlikni anglash, ijtimoiy mentalitetning ma'naviy elementi, yangi iqtisodiy, siyosiy,huquqiy va axloqiy munosabatlarning vujudga kelish omili sifatida, ayniqsa bo'rtib namoyonbo'ladi. Milliy uyg'onishda inson omili rolining faollashuvi ijtimoiy mentalitetni nazariyjihatdan teran va har tomonlama anglab yetishni taqozo qiladi.

Shu bilan bir vaqtda, eski tuzumdan qolgan andozalar va ayrim omillar kishilarijtimoiy mentalitetida milliy o'zlikni anglashning mohiyati va namoyon bo'lish shakllarinio'rganishga monelik qiladi. Hozirgi vaqtda ma'naviy qadriyatlarni yanada kengroq tushunish,umuminsoniy qadriyatlarni, inson huquqlarining ustunligini tan olish yangi bosqichgao'tmoqda . "Milliy o'zlikni anglash millatlar hamjihatligi, ularning o'zaro munosabatlariningijtimoiy ongdagi in'ikosidir" [Àchildiev, À. S.1997, b.18].

29


Bunda ijtimoiy ziddiyatlar sirtmog'iga o'ralib qolmaslik, milliy o'zlikni anglashningshakllanishi va rivojlanishiga, odamlarning kayfiyatiga ta'sir ko'rsatuvchi progressiv vasalbiy omillarni ajrata bilish muhimdir. Hozirgi vaqtda yuz berayotgan jarayonlarning aslmohiyatini teran anglab yetish oson ish emas. Yaqin o'tmishda ma'muriy-buyruqbozliktizimi millatning ma'naviy hayotini o'z hukmi ostiga oldi. Har bir inson kabi, har birmillat ham o'zining betakrorligi va o'ziga xosligi bilan go'zaldir, degan oddiy haqiqatunutildi. Àyni shu sababli 1991 yilda tamal toshi qo'yilgan mustaqillik xalq umidlariningqaytishi sifatida baholanadi. Bu jarayon odamlarning milliy o'zlikni anglashi, ijtimoiymentaliteti misli ko'rilmagan darajada kuchayishiga olib keldi.

Milliy o'zlikni anglash, ijtimoiy mentalitetning o'sishi - progressiv hodisa, milliyistiqlolning muhim yutug'i, davlatimizning insonparvarlashuv va demokratiyalashuvyo'lidagi kelgusi qadamlarini belgilovchi muhim omildir. Tabiiyki, milliy o'zliknianglashning o'sishi bilan har bir kishining o'z negizlariga bo'lgan qiziqishi ham kuchayibboradi.

Àyni shu sababli milliy o'zlikni anglashning o'sishi ochiq va oshkora o'zaro aloqalarninafaqat istisno qilmaydi, balki taqozo etadi. Iste'dodli olim À.Achildiev ta'kidlaganidek:"Millatni millat qiluvchi, uning betakror qiyofasini belgilab beruvchi, o'zligini, o'zgalardanfarqini va ayni paytda,insoniyatoilasining uzviy qismi ekanini ko'rsatuvchi uningtili,madaniyati, urfodatlari va an'analaridir"[Àchildiev, À.S. 2004.b.38]. Bunda yakka vaumumiyning dialektikasi bo'rtib namoyon bo'ladi. Shaxsiy nuqtai nazardan insonningmillat darajasigacha yuksalishi muhim bo'lsa, butun xalq nuqtai nazaridan umumiylikumuminsoniy qadriyatlar manbai sifatida amal qiladi. Umumiydan uning qadriyatlarinio'zlashtirishgina emas, balki uni o'z milliy qadriyatlari bilan boyitish ham muhimdir.

MÀTERIÀLLÀR VÀ METODLÀR

Ushbu tadqiqotning maqsadi dunyo va O'zbekistonda mentalitet, milliy mentaliteteva ijtimoiy mentalitetning shakllanishi va rivojlanishi omillari, hozirgi davr ijtimoiymentalitetida paydo bo'gan insonlararo begonalashuvning global jarayonlar bilanbog'liqligini asoslashdan iborat. Bu tahlilning metodologik asosi qiyosiy tahlil, tizimliyondashuv metodlari va tarixiylik umumiy o'zaro aloqadorlik tamoyillaridir. Tadqiqotningnazariy asosi hozirgi davrda mentalitetning tahlili bo'yicha ilmiy faoliyat olib borgan À.Achildiev, S. Atamuratov, F. Àtamuratova, M. Bekmurodov, N. Shermuhamedova kabiolimlarning ilmiy tadqiqot ishlariga murojaat etilgan. Xususan, S. Otamurodov o'zining"Globallashuv va millat"(2008), "Globallashuv: millatni asrash mas'uliyati "(2018)monografiyalarida milliy va ijtimoiy mentalitetda paydo bo'layotgan ba'zi salbiy illatlargloballashuv jarayonlari bilan bog'liq deb ta'kidlasa, À. Achildiev milliy o'z o'zini anglashmilliy mentalitetning o'ziga xos me'yori deb hisoblaydi. Shu nuqtai nazardan ushbumaqolada ijtimoiy mentalitetning jamiyatda namoyon bo'lishi tahlil etilgan.

MUHOKÀMÀ VÀ NÀTIJÀLÀR

Ijtimoiy mentalitetning shakllanishida milliy o'zlikni anglashning rolini talqin qilishsohasida to'plangan muammolarning murakkabligiga xolisona baho bergan holda quyidagivazifalarni qayd etish mumkin:

Birinchidan - jamiyat tubdan yangilanayotgan sharoitlarda milliy o'zlikni anglashningo'sishi zarur. Bunga erishish uchun davlat: a) o'z yaxlitligi va uzviyligini demokratik

Qurbonniyozova Raushana KurbanbayevnaMILLIY O'ZLIKNI ÀNGLÀSH VÀ VÀTÀNPÀRVÀRLIKNING IJTIMOIY MENTÀLITET

SHÀKLLÀNISHIGÀ TÀ'SIRI

30


yo'llar bilan, ya'ni turli xil, ba'zan qarama-qarshi manfaatlarni e'tibordan soqit etishorqali emas, balki ularni demokratik usulda muvofiqlashtirish orqali ta'minlashi; b) yuzberishi mumkin bo'lgan ziddiyatlarni demokratik yo'llar bilan samarali yechish uchunodamlarning manfaatlarini muvofiqlashtirish davlat-huquqiy mexanizmini yaratishi lozim.

Ikkinchidan - turg'unlik yillarida to'plangan ijtimoiy-iqtisodiy muammolarniboshqaruvni markazlashtirish va sun'iy "jadallashtirish" yo'li bilan emas, balki bundanhar bir odamning manfaatdorligini ta'minlash orqali hal qilish kerak. Bosh vazifalardanbiri - kishilarning mustaqilligi uchun yanada kengroq sharoitlar yaratish, ular o'z ilmiyfaoliyatining pirovard natijalarini yaxshilashdan jamiyatning farovonligi asosi sifatidamanfaatdor bo'lishlarini ta'minlashdir.

Shuni qayd etish lozimki, milliy o'zlikni anglash va mamlakat iqtisodiy rivojlanishdarajasining o'sishi sharoitlarida ma'naviy faoliyatning cheklanishi jamiyat hayotidagidemokratik jarayonlarning faollik darajasi pasayishiga olib keladi. Àyni holda davlatningumumiy siyosati har bir insonning moddiy va ma'naviy ehtiyojlari qondirilishini ta'minlashzaruriyatidan kelib chiqishi lozim.

Ijtimoiy mentalitet, avvalambor, tom ma'nodagi milliylikdan - faqat u to'plagantajriba orqali vujudga keladi. Bu juda muhim va murakkab jarayonni e'tiborga olmaslikmilliy mahdudlikka, o'z ijtimoiy-siyosiy va ma'naviy qobig'iga o'ralishga sabab bo'ladi,qolaversa, u rivojlanishning kuchaygan ehtiyojlarini qondiruvchi yangi jarayonlar vahodisalarning sintezi asosida shakllanadi. Milliy o'zlikni anglashning shakllanishi va amalqilishining asosi sifatida millatning moddiy va ma'naviy ehtiyojlari bilan uzviy bog'liqbo'lgan xalqning milliy manfaatlari amal qiladi.

Yuqorida aytilganlardan kelib chiqib ijtimoiy mentalitetning muhim omili sifatidagimilliy o'zlikni anglashning aktuallashuvi uning o'sishidan dalolat beruvchi boshelementlarini ajratish mumkin:

1) davlat suvereniteti g'oyasi;2) til omilining faollashuvi;3) milliy madaniyatning uyg'onishi, tarixiy merosning, unutilgan ismlar, an'analar,

kasb-korlarning tiklanishi;4) xo'jalik hayotining qayta anglab yetilishi.Individuum darajasida milliy o'zlikni anglash, milliy o'ziga xoslik sub'ektiv darajada

butun ijtimoiy borliq kabi idrok etiladi. Bu amalda "milliy o'zlikni anglash shaxs darajasidaqon belgisiga ko'ra" amalga oshirilishini anglatadi [Zakirov, Sh. M.1998, b.117]. Shuniqayd etish lozimki, shaxsning ijtimoiy mentaliteti shaxs darajadasida milliy o'zliknianglashning tarkibiy elementlaridan biri hisoblanadi. Tsivilizatsiyaning yaxlitlik darajasiortib borayotgan sharoitlarda "sof" milliy o'zlikni anglash o'z-o'zicha mavjud bo'lishimumkin emas. Boshqa jarayonlar kabi, shaxsning milliy o'zlikni anglashi ham mahdudliksharoitida rivojlana olmaydi, uning milliy o'zlikni anglashining o'sishi o'zining madaniymerosini yanada chuqurroq bilish va uni xalq mulkiga aylantirish uchun o'z ma'naviyildizlariga yanada teranroq nazar tashlashga intilishiga imkoniyat yaratadi. Mazkur jarayondamilliylikning rivojlanishi uchun keng imkoniyatlar yaratish, insonlar o'z madaniymerosini o'zlashtirishiga monelik qilmaslik lozimligini e'tiborga olish zarur. Ushbu jarayonmillatchilikning bir ko'rinishi sifatida baholanishiga yo'l qo'ymaslik kerak. Turli millatlarningmoddiy va ma'naviy qadriyatlarni ayirboshlash erkin va demokratik shakllari doirasinikengaytirish muhimdir.

Davlatimizning demokratiyalashtirish tajribasi milliy tuyg'u bilan hazillashibbo'lmasligini, unga juda ehtiyotkorlik bilan yondashish lozimligini tasdiqlaydi. Turg'unlik



31


yillarida milliy tuyg'uni ifodalash yo'lidagi har qanday urinish, chinakam milliymanfaatlarni himoya qilish yangi "millatchilik"ning tug'ilishi sifatida qaralgan. Àyni shuyondashuv millatlararo munosabatlarda ziddiyatlar to'planishiga olib keldi. BungaO'zbekiston FÀ akademigi I.Mo'minov Àkademiya Prezidiumining 1968 yil 5 maydagimajlisida qilgan "Àmir Temurning O'rta Osiyo tarixidagi o'rni va roli" mavzusidagima'ruzasi, so'ngra u ayni shu masala bo'yicha 1969 yil YuNESKO tomonidan Samarqanddatashkil etilgan xalqaro konferentsiyada qilgan ma'ruza misol bo'lishi mumkin. Olim o'zma'ruzalarida bayon etgan fikr-mulohazalar "SSSR xalqlarining baynalminal birligi"sharoitida millatchilikning ko'rinishi sifatida e'lon qilindi va markaziy ilmiy muassasalarko'rsatmasiga binoan yetakchi nashrlarda olimni "millatchi" sifatida ayblash bo'yicha xurujtashkil etildi [Àtamurotov, S.1991, b.35]. Binobarin, D. Àbdullajonova ta'kidlaganidek,"Tarixiy taraqqiyot natijasida milliy o'zlikni anglashning roli ortadi. U millatning ma'naviyuyg'onishi jarayonida yuz beradi. Bunda inson faqat o'zi uchungina emas, balki o'z xalqi vaboshqa xalqlar uchun ham xizmat qiladi, shu tariqa u o'z xalqining hayotini, shu jumladanuning milliy qadriyatlarini umuminsoniy tsivilizatsiya bilan birlashtiradi [Àbdullajonova,D. 2006, b.16].

Ijtimoiy mentalitet insonning ma'naviy uyg'onishi ifodasi sifatida biz yashayotgandavrga xos va davlat tomonidan, aql va irodaning kuch-qudratini tarixiy madh etishbilangina emas, balki uning ijodi va shaxsiyatini tom ma'noda ozodlikka chiqarish harakatlaribilan ham qo'llab-quvvatlanishi lozim. Milliy o'zlikni anglash va ijtimoiy mentalitetningmazmun va mohiyati har bir insonning, o'z qobiliyatlarini ro'yobga chiqarish,umuminsoniy madaniyatning oliy yutuqlarini o'zlashtirish orqali o'zini o'zi kamol toptirishuchun zaruriy va yetarli imkoniyatga ega bo'lish bilan belgilanadi.

Bugungi kunda ijtimoiy mentalitet va milliy o'zlikni anglashning rivoji uchun kengimkoniyatlar yaratilgan. Bunda har qanday ijobiy omil faqat salbiy omilning nisbatisifatidagina mavjud bo'lishini unutmaslik kerak. Milliy o'zlikni anglash o'zining betakrorligiva o'ziga xosligini himoya qilar ekan, agar u millatchilikni ozgina bo'lsa ham himoya qilsava unda o'zining salbiy ziddini ko'rmasa, amalda rivojlana olmaydi. Yangi milliytuzilmalarning vujudga kelishi bilan hisoblashishni istamaydigan kuchlar ham, milliyomillarni targ'ib qiluvchi, boshqa xalqlar bilan iqtisodiy, siyosiy va madaniy aloqalarniuzuvchi kuchlar ham teng darajada xavflidir. Shaxsda milliy o'zlikni anglash hissiningshakllanishi va rivojlanishi ob'ektiv jarayon bo'lib, u sirtdan ta'sirlarga bo'ysunmaydi. S.Atamuratov ta'biri bilan aytganda, Milliy o'zlikni anglash "millatni asrash mas'uliyati,uning har bir vakili o'z milliy tili, merosi, urf odati, an'ana va qadriyatlarini chuquro'zlashtirish, tarixini bilish, ularni asrash, rivoshlantirishga o'z hissasini qo'shish"danamoyon bo'ladi. [Atamuratov, S. 2018, b.163]. Bu milliy o'zlikni anglashning amalqilishi stixiyali kechadi, degan ma'noni anglatmaydi. Iqtisodiy, siyosiy va ijtimoiy tadbirlaruning faollashuvi, o'sishi, yuksalishiga ko'maklashishi, uni rag'batlantirishi yoki uningsalbiy unsurlariga barham berishi mumkin.

Bizning fikrimizcha, ijtimoiy mentalitetning o'zini o'zi tartibga soluvchi mexanizmsifatida amal qilishi ikki darajada rivojlanishi mumkin: birinchi - milliy birlikningo'zgarayotgan vaziyatga moslashuvini nazarda tutuvchi moslashish darajasida; ikkinchi -milliy tuzilmalar faoliyatining u yoki bu jihatlari faol tus olishidan iborat bo'lganmoslashish darajasida.

Har bir millatning kelajagi xalqning ijtimoiy mentaliteti mamlakatning qaysi yo'ldanrivojlanishiga ko'p jihatdan bog'liqdir. Àgar uning o'sishi amalda milliy egoizmga olibkelsa, eski milliy siyosat andozalari va tamoyillariga qarshi tabiiy kurash izolyatsionizmga



32


sabab bo'lsa, "o'zlikni anglashning optimistik salohiyati ro'yobga chiqishi mumkin emas"[Àbilov, U.1997, b.104].

Shaxsning ijtimoiy mentaliteti darajasining madaniy yuksalishini ta'minlovchi milliyuyg'onishda ma'rifat va vatanparvarlik ulkan rol o'ynaydi. Àyni shu omillar uningpoklanishiga, soxta ideallar va g'oyaviy illyuziyalardan xalos bo'lishiga ko'maklashishi,halollik, ezgulik va haqiqatning qaror topishiga imkoniyat yaratishi mumkin. Ma'rifat vavatanparvarlikdan xalqni kamsitgan va kamsituvchi hamma narsaga chuqur nafrat shakllarinitopish va targ'ib qilishnigina emas, balki ezgulik va olijanoblik urug'ini sochuvchi hammanarsalarni ulug'lashni ham kutish o'rinli bo'ladi.

Tajriba milliy omillarni tushunmaslik, ularni e'tiborga olmaslik yoki ularga loqaydlik,milliy hayotning barcha sohalarini yangilash asoslari haqidagi dogmatik fikrlash uslubi,ushbu jarayonda mavjud ziddiyatlarga e'tiborsizlik, vatanparvarlik asoslarining rivojlanishiyo'lida sun'iy to'siqlar yaratish milliy rivojlanish uchungina emas, balki umuminsoniyqadriyatlar taraqqiyoti uchun ham zararli oqibatlarga olib kelishi mumkin.

Ijtimoiy mentalitet, milliy o'zlikni anglash, vatanparvarlik va umuminsoniyqadriyatlar yaxlit hodisa - inson ma'naviy dunyosining muhim omillaridir. Tahlil buyerda o'rganilmagan jihatlar hali bisyor ekanligini ko'rsatadi. Ijtimoiy mentalitet, milliyo'zlikni anglash va vatanparvarlikning rivojlanishi bilan bog'liq real vaziyatdan kelibchiqib, a) milliy rivojlanish jarayonining demokratiyalashuvi uchun zarur sharoitlaryaratish, ijtimoiy mentalitet, milliy o'zlikni anglash va vatanparvarlik sohasidan barcha"og'riqlar" chiqib ketishiga to'sqinlik qilmaslik; b) moddiy va ma'naviy qadriyatlarni o'zaroayirboshlash, ma'naviy qadriyatlarni targ'ib qilish shakllari va usullari doirasining kengayishiuchun zamin yaratish muhimdir.

Ko'p millatli davlatda vatanparvarlik bo'lishi mumkin emas, demak, bunday davlatdabarqaror faoliyat ko'rsatuvchi ijtimoiy organizm ham bo'lmaydi, degan fikr ham yo'qemas [Sultonov, X.1997, b.310]. Vatanparvarlik ijtimoiy ongning muhim elementi sifatida,ma'naviy qadriyat yoki ijtimoiy ongning ijtimoiy mentalitet shaklidagi elementi sifatidatalqin qilinganida ham uning ijtimoiy mazmuni torayadi. Natijada uning asl mazmunisoxtalashtiriladi yoki e'tibordan chetda qoladi. Vatanparvarlikni uning yuqorida keltirilganjihatlariga bog'lab o'rganishning zaruriyati va muhimlik darajasini kamsitmagan holda, buyerda uning keng talqinidan kelib chiqish o'rinli bo'ladi deb o'ylaymiz.

Milliy munosabatlar sohasida shaxsning vatanparvarligi uning amalda namoyonbo'lish shakllaridan biridir. "O'z davlati bilan faxrlanish va fuqarolarning vatanparvarligijahondagi ko'pgina mamlakatlarning ilg'or marralarga chiqib olishida yordam bergan.Mamlakatimiz tuprog'ida yashab turgan va o'zini vatanparvar deb hisoblagan har birkishi uning yaxlitligi va birligini asrab-avaylashi shart" [Sultonov, X. 1997, b 310]. Bizvatanparvarlikning inson faoliyati tarkibiy tuzilishining ideal jihati sifatidagikontseptsiyasidan kelib chiqamiz. Bunda biz uning gnoseologik asoslarini tizimli-funktsionalxossalariga bog'lab aks ettiramiz. Vatanparvarlikning mazkur talqinidan uning milliy o'zliknianglash bilan munosabatlariga xos bo'lgan boshqa jihatlarini ham aniqlashimiz mumkin.

Vatanparvarlikning bunday talqini uchun barcha asoslar mavjud. Àvvalambor, shuniqayd etish lozimki, vatanparvarlik serqirra tushuncha, u ijtimoiy ongning barcha tarkibiyelementlarida mavjud, degan fikrga barcha olimlar yakdillik bilan qo'shiladilar.Vatanparvarlikning bunday xossalarini faqat u inson borlig'ining barcha muhimxususiyatlarida mavjudligi bilan izohlash mumkin. Hozirgi zamon jamiyatshunosligi asosanijtimoiy rivojlanishning shaxs faoliyatida amalga oshiriladigan ob'ektiv qonuniyatlarimavjudligidan kelib chiqadi. Tarix shakl-shamoyilsiz, mexanik hodisa emas, u insonlarning



33


ongli va izchil faoliyatidan tarkib topadi. Faoliyat kategoriyasidan shaxsning o'zini qurshagandunyoga bo'lgan munosabatining alohida insoniy shaklini aniqlash uchun foydalaniladi.

Sotsiumga nisbatan faoliyat sifatida konkretlashtiriladigan, materiyaning mavjudlikusuli bo'lgan harakat insoniyat tarixining haqiqiy substantsiyasi, uni harakatga keltiruvchikuch hisoblanadi. Faoliyatda tarixiy jarayon amalga oshadi, tabiat va jamiyat, ob'ektivlikva sub'ektivlik, moddiylik va ideallik o'rtasidagi ziddiyatlar o'z yechimini topadi.

Tarixiy jarayon - deyarli har doim ijtimoiy guruhlar faoliyatining mahsulidir. Insonayni shunday birlikning tarkibiy qismi hisoblanadi. Individual harakatlardan ommaviyharakatlarga o'tish yo'llarini topish, individuallikni ijtimoiylik bilan bog'lash usulini yaratishfanning muhim vazifasidir.

F.Turg'unboev ta'kidlaganidek "Inson faoliyati tarkibiy tuzilishining umumiyformulasi maqsad, vosita, jarayon va natijani o'z ichiga oladi. Maqsad faoliyatga turtkiberadi va ayni vaqtda ideal motivlar, qadriyatlar va ideallar sifatida amal qiluvchi o'zasoslariga ega bo'ladi" [Turg'unboev, F. 2014, b.26]. Ular butun insoniyat tarixida mavjudbo'lgan, lekin konkret tarixiy mazmun bilan tavsiflanadigan tarixan o'tkinchi va konkretdoimiy tuzilmalardan iboratdir.

Shunday omillardan biri kishilarning ijtimoiy birlik taqdirini belgilovchi faoliyatiningasosi hisoblanadigan vatanparvarlikdir.

Vatanparvarlikning paydo bo'lishi insoniyat xo'jalik faoliyatining ishlab chiqaruvchitipiga va shu asosda yuzaga kelgan turmush tarziga o'tishi, yagona madaniyat atrofidajipslashgan birliklarning vujudga kelishi, ya'ni etnoslar va ijtimoiy organizmlar birligibilan belgilanadi. Bu turli ijtimoiy organizmlarning birga mavjudlik tizimida insoniyatningshakllanish jarayonidir.

Insoniyatning bunday shaklda rivojlanishi vaqt jihatidan qadimgi dunyo davlatlaritashkil topgan paytdan hozirgi vaqtgacha bo'lgan davrni qamrab oladi.

Quldorlik polis-davlatlari yoki mustaqil ijtimoiy organizmlar sanalgan feodalknyazliklar bir necha o'ntadan bir necha yuz minggacha bo'lgan a'zolardan tarkib topgan.Bunda keyinroq vujudga kelgan ko'p millionli davlatlar iqtisodiy, bozor munosabatlariva aloqalarining rivojlanish mahsuli ekanligini e'tiborga olish lozim. Ko'p millatli quldorlikva feodal davlatlarni ularning beqarorligi tufayli yagona yaxlit ijtimoiy organizmlar sifatidatavsiflash to'g'ri bo'lmasa kerak.

Bozor iqtisodi munosabatlari ko'p millionli aholining yagona ijtimoiy-iqtisodiy vaetnik birliklarga birlashishi bilan tavsiflanadi. Insoniyat yetti ming yildan ortiq davrmobaynida ayrim davlat tuzilmalari sifatidagi ijtimoiy organizmlar majmuini o'zidaifodalaydi. Hozirgi davrda butun insoniyatni yagona ijtimoiy-iqtisodiy tizimga birlashtirishtalab etiladi. Insoniyat rivojlanish jarayonining umumiy yo'nalishi, mantiqi, jamiyatyaxlitlik va tizimlilik darajasining o'sishi ijtimoiy tabaqalashmagan yaxlitlikdan birligiziddiyatlarga, kurashga asoslangan ijtimoiy organizmlar tizimiga qarab boradi va butuninsoniyatning uyg'un birligi, yaxlitligi va tizimliligi sari rivojlanadi.

Tarixiy xususiyatlarga muvofiq boshqaruv va o'zini o'zi tashkil etish shakllari vujudgakeladi. Bu yerda boshqaruv apparati jamiyat bilan uzviydir. Insoniyatning ishlab chiqarishfaoliyati vositasida birlashgan ijtimoiy organizmlar majmui sifatida rivojlanishi ularningo'rtasida madaniyat, an'analar, e'tiqodlar, til va hokazolarda farqlar, turli xil va ba'zanqarama-qarshi ehtiyojlar va manfaatlar paydo bo'lishiga olib keladi.

Ijtimoiy organizmning taraqqiyoti ishlab chiqarish kuchlarining rivojlanishi natijasidayuz beradi, ya'ni eng avvalo ichki ijtimoiy jarayonlarga bog'liq bo'ladi. Àmmo insoniyatningbirlashgan ijtimoiy organizmlar tizimi sifatida rivojlanishi har bir konkret jamiyatning



34


rivojlanishiga juda kuchli ta'sir ko'rsatadi. Qulay yoki noqulay tarixiy muhit ayrim davrlardau yoki bu ijtimoiy organizmning rivojlanishida olamshumul ahamiyat kasb etishi mumkin.

Insoniyatning rivojlanishi ijtimoiy organizmlarning bir-biri bilan o'zaro aloqa qilishva o'zaro ta'sirlanishidan iborat uzluksiz jarayondir. Biron-bir mamlakat yoki xalq bu"zanjirli aloqa"dan chetda qolmaydi, hatto kishilik tarixining dastlabki bosqichlarida hambu zanjirdan biron-bir, hatto eng yovvoyi ibtidoiy jamoa tushib qolmagan.

Inson uzoq tarixiy davr mobaynida o'z hayot faoliyatini o'zi a'zosi bo'lgan jamiyatva boshqa jamiyatlar bilan munosabatlarda amalga oshiradi va buni "men", "biz", "ular"tushunchalari orqali aks ettiradi. Shaxs o'z hayot faoliyatini o'zi qaysi jamiyat a'zosibo'lsa, shu jamiyatning ehtiyojlari va manfaatlariga muvofiq amalga oshiradi. Bilimlarnichuqurlashtirish va jamiyatni o'zgartirish ehtiyojlari va manfaatlari ongli tarzda namoyonbo'ladi. Insonda ayni shu ehtiyojlar va manfaatlarga muvofiq ijtimoiy mentaliteti shakllanadi.Manfaatlarni anglash negizida ijtimoiy tizimlarning jipslashuvi yuz beradi. Birlikningmanfaatlari uning ehtiyojlarida, progressiv rivojlanishda va boshqa ijtimoiy organizmlarbilan munosabatlarda anglab yetilishi muayyan g'oyalar va nazariyalarda o'z ifodasinitopadi. Bu ijtimoiy organizmning taraqqiyotiga xizmat ko'rsatuvchi, ijtimoiy birliklarningiqtisodiy va siyosiy holati orqali namoyon bo'luvchi, gruppaviy faoliyatning asosi sanalganmuayyan mo'ljallar, ideal maqsadlarda o'z ifodasini topuvchi g'oyalar va nazariyalardir.Ijtimoiy tizim, jamiyat har doim odamlar o'zaro faoliyatining mahsulidir, degan qoidaumum e'tirof etilgan. Har bir inson ongli yoki ongsiz tarzda va turli darajada jamiyatningrivojlanish sub'ekti hisoblanadi. Ijtimoiy mentalitetda namoyon bo'luvchi vatanparvarlikbutun birlikning rivojlanish manfaatlarini aks ettiradi va shaxsiy manfaatlarni jamiyatmanfaatlari bilan birlashtirish usuli hisoblanadi.

Jamiyat muayyan g'oyalar, nazariyalarni yaratadi, o'z birligi oldida o'z-o'ziga vaboshqa birliklarga nisbatan yuzaga keluvchi vazifalarni va ularni yechish yo'llarini asoslaydi.Bu g'oyalar har bir muayyan tarixiy bosqichda vatanparvarlikning mazmunini belgilaydi.Vatanparvarlik insonning mazkur ijtimoiy-tarixiy birlikka mansubligini ifodalaydi va shubilan bir vaqtda uni boshqa birliklardan ajratish imkoniyatini beradi. Farqlash iqtisodiyajratish asosida amalga oshiriladi, hayot faoliyati shakllari, madaniyat va axloqiyxususiyatlarda aks etadi.

Yuqorida bayon etilganlar vatanparvarlikni anglash va jamiyatda vatanparvarliktalablari insoniyatning birga mavjud bo'lgan organizmlar sifatida, "individ - birlik -birliklar muhiti" munosabatlari orqali rivojlanishi bilan belgilanadi, degan xulosaga kelishimkoniyatini beradi. Vatanparvarlik bu yerda zamirida ayrim ijtimoiy tuzilmalar va ijtimoiyguruhlar o'rtasidagi ijtimoiy-iqtisodiy ziddiyatlar yotuvchi insoniyatning yagonaliginiaks ettiradi. Vatanparvarlik u yoki bu ijtimoiy organizmning hayot faoliyatini aks ettiruvchikonkret tarixiy xususiyat kasb etadi. U o'z qiyofasiga ega bo'ladi va kishilarning muayyantarixiy birligi a'zosi sanalgan shaxsning faoliyatini belgilaydi.

Ijtimoiy organizm shaxsning tasavvurida uning manfaatlarini himoya qiluvchi Vatansifatida gavdalanadi. O'z navbatida, inson o'z hayot faoliyatini ayni shu Vatanmanfaatlarida amalga oshirishi talab etiladi. Vatan shaxsning ongida uning borlig'i vavatanparvarligini belgilovchi konkret tarixiy sharoitlar sifatida namoyon bo'ladi. Bumazkur sharoitlarni aks ettiruvchi va ayni vaqtda mazkur sharoitlarni kelgusida o'zgartirishvazifalarini belgilovchi sezgilar va g'oyalardir. Insonning borlig'i ijtimoiy faoliyatningrang-barangligi sharoitida kechadi. Borliq sharoitlari shaxsning ongi va xulq-atvorigauning faoliyati orqali ta'sir ko'rsatadi. Faoliyat - bu shaxs va ijtimoiy muhit o'rtasidagifaol bog'lovchi bo'g'indir.



35


Insonning ijtimoiy borlig'i moddiy-ishlab chiqarish, ijtimoiy-siyosiy va ma'naviyfaoliyat orqali amalga oshiriladi. Faoliyat sharoitlari shaxs uchun tarixan yuzaga keladi vafaoliyat turlariga muvofiq o'z tarkibiy elementlari - ijtimoiy, siyosiy va madaniy muhitgaega bo'ladi. Ijtimoiy, siyosiy va madaniy muhit shaxsning birlikka bo'lgan munosabatlariniva uning faoliyat yo'nalishini, shu bilan birga vatanparvarlikning mazmunini ham belgilaydi.Vatanparvarlikning shakllanishi va rivojlanishi ham ongli tarzda, ham stixiyali tarzda,ijtimoiy, siyosiy va madaniy muhitning, jamiyatdagi o'z o'rnining, o'z faoliyati, uningyo'nalishi va maqsadining ijtimoiy muhimlik darajasining haqiqiy yoki xayoliy in'ikosisifatida yuz beradi. Shaxs o'z hayot faoliyatining konkret tarixiy muhitini tanlaydi va shubilan bir vaqtda o'z faoliyati natijasida o'z hamjamiyatini ijtimoiy, siyosiy va madaniymuhit sifatida yaratadi. Vatanparvarlikning shakllanishi shaxsning ijtimoiy bilishi va o'z-o'zini bilishi natijasida yuz beradi. Ijtimoiy-tarixiy muhitni bilish odamlar hayotfaoliyatining bevosita sharoitlarini, ularning ehtiyojlarini anglab yetish sifatida yuz beradi.Vatanparvarlik avval oddiy ong darajasida vujudga keladi. Keyinchalik uning nazariy ongdarajasida jamiyatning rivojlanishi, uning tarixi va kelajagi kontseptsiyasi sifatida, shumunosabat bilan shaxsga qo'yiladigan talablar sifatida shakllanishi yuz beradi.

Ijtimoiy mentalitetda vatanparvarlikning shakllanishi stixiyali tarzda, uzoq tarixiydavr mobaynida yuz beradi. Nazariy ong darajasida esa mafkuraning shakllanishi onglitarzda kechadi, vatanparvarlik u yoki bu millatlar, ijtimoiy guruhlar, sinflarningmafkurachilari tomonidan shakllantiriladi va ularning tub manfaatlarini ifoda etadi. Mafkuraijtimoiy ongga ijtimoiy guruh, sinflar va millatlar mafkurachilarining izchil faoliyatinatijasida singdiriladi. Àvvaliga vatanparvarlik mafkurasi shaxslar tomonidan uning o'zliknianglashi sifatida o'zlashtiriladi, uning g'oyalari ijtimoiy taraqqiyot yo'nalishi bilan muvofiqkelgan taqdirda esa, ular hayotga tatbiq etilishidan manfaatdor bo'lgan boshqa shaxslartomonidan ham e'tirof etiladi. Àyni shu bosqichda ular xalq ommasining asosiy faoliyatisifatida vatanparvarlik tafakkuri va faoliyati maqomini kasb etadi.

Vatanparvarlik mazkur tarixiy davrda yashagan kishilar o'rtasidagi aloqalarnigina emas,balki turli avlodlarning vakillari o'rtasidagi aloqalarning ham in'ikosidir. Vatanparvarlik bujihatdan ijtimoiy tizimning o'z o'tmishi, hoziri va kelajagining ongdagi in'ikosi sifatida amalqiladi. Vatanparvarlik g'oyalari jamiyatning tarixiy xotirasini aks ettiradi. Vatanparvarlikmafkurasining xususiyati jamiyat oldida yuzaga keluvchi vazifalarni o'tmishni ideallashtirishorqali, o'z xalqining bugungi va ertangi kunga bo'lgan huquqlarini tasdiqlash uchun uningyutuqlari, shonli sanalari va qilmishlaridan foydalanish yo'li bilan asoslashda namoyon bo'ladi.Bundan tashqari, birlikning hududi, u yashaydigan makon ham vatanparvarlik tafakkuriningdoimiy yoki muvaqqat xususiyatga ega bo'lgan ob'ekti hisoblanadi. Uning chegarasi birlikningo'zi tomonidan ham, boshqalar tomonidan ham aniq belgilanadi. Ijtimoiy ongda Vatanuning elementi sifatida ona yer, ajdodlar yeri kabi tushunchalarda o'z aksini topadi.

Ijtimoiy mentalitet tarixan progressiv maqsadlarga erishish yo'lida jamiyatning barchaa'zolarini vatanparvarlik ruhida birlashtirish vazifasini bajaradi. Vatanparvarlik taraqqiyotga,ozodlikka intilish yo'lida jamiyatni jipslashtirishning qudratli vositasi hisoblanadi.

Vatanparvarlikning mohiyati inson jamiyat manfaatlarini anglab yetishida namoyonbo'ladi. Bunda individ jamiyat manfaatlarini o'zining muhim manfaatlari sifatida o'zlashtiradiva hatto ular uning individual borlig'i sharoitlariga zid bo'lsa ham, ayni shu manfaatlarbilan yashaydi. Vatanparvarlik o'zining eng oliy shaklida jamiyatning ijtimoiy taraqqiyotiyo'lida o'zini qurbon qilish sifatida namoyon bo'ladi. Tarixda bunday vatanparvarlikkamisollar ko'plab topiladi. Vatanparvarlik hammani qahramonlikka, Vatan ozodligi vataraqqiyoti yo'lida o'zini qurbon qilishga chaqiradi.



36


Ijtimoiy tizimlarning rivojlanishi zamirida tarixiy faoliyat sub'ektlari tomonidanijtimoiy mentalitetga ehtiyojning anglab yetilishi yotadi. Ànglangan ehtiyojlar tarixiy faoliyatsub'ektining ideal maqsadlari, mo'ljallari va mayllarida ifodalangan manfaatga aylanadi.Tarix sub'ektining faoliyati muayyan g'oyalar, nazariyalar, mo'ljallar va maqsadlar asosidaamalga oshiriladi. Vatanparvarlikning vazifasi shaxsiy va ijtimoiy maqsadlarning yagonaliginihamda ijtimoiy manfaatlarning shaxsiy manfaatlardan ustunligini asoslashdan iboratdir,zero shaxsiy manfaatlar faqat ijtimoiy manfaatlarni ro'yobga chiqarish asosida qondirilishimumkin. Bu jihatdan vatanparvarlik inson faoliyatining muhim ideal motivlaridan birihisoblanadi.

Ijtimoiy mentalitetda namoyon bo'ladigan vatanparvarlik ommaviy harakatlar bilanbog'liq. Sinf, ijtimoiy guruh, individlardan iborat bo'lgan butun ijtimoiy tizimning ahvolinitubdan yaxshilash jamiyatdagi iqtisodiy va ijtimoiy-siyosiy munosabatlarni qayta qurishnitaqozo etadi. Vatanparvarlik shunday o'zgarishlarning zarurligini anglab yetish bilanbog'liqki, bunda ulkan xalq ommasi vatanni deb ijtimoiy tuzumni, boshqa ijtimoiyorganizmlar bilan munosabatlarni qayta qurish uchun kurash olib boradi.

Ijtimoiy mentalitetda vatanparvarlik tafakkuri ijtimoiy ongning muayyan sifat holatiniVatanga munosabat nuqtai nazaridan aks ettiradi. Vatanparvarlik inson faoliyatining idealtomoni sifatida ongning rang-barang elementlaridan tarkib topadi: a) bu ijtimoiy psixologiyadarajasida shakllanadigan va o'z borlig'ining mavjud ijtimoiy-iqtisodiy, siyosiy va madaniysharoitlariga ommaning munosabatini aks ettiradigan sezgilar va emotsiyalarda namoyonbo'ladi. Ular ommaviy harakatlar asosi bo'lib xizmat qiladi va mazkur ijtimoiy birlikningongiga nazariy qoidalarni singdirishga tayyorlikni ifoda etadi; b) bu tarixiy o'tmish, hozirgikun va kelajakning kontseptsiyasini hamda vatanparvar kishining bu jarayondagi o'rniniaks ettiruvchi g'oyalar va nazariyalar; v) bu ijtimoiy rivojlanish nazariyasi asosida ishlabchiqilgan, kelajakning shakl-shamoyillari jamuljam holda ifodalangan ideallar va maqsadlar.Ijtimoiy ongning sanab o'tilgan elementlari umuman olganda vatanparvarlik faoliyatigaxizmat qiladi. Ular jamuljam holda vatanparvarlik o'zlikni anglashning vertikal tuzilishinitashkil etadi. Vatanparvarlik tarixiy ijodkorlikka qodir bo'lgan aksariyat aholi kelajaknibugungi kunda, uning aniqlangan shakl-shamoyillari asosida yaratish zarurligi haqidagig'oyani anglab yetishi bilan birga shakllanadi. Bunday anglash o'z manfaatlariga ega bo'lganturli jinsli ijtimoiy kuchlarni birlashtiradi. Bunday birlashish zamirida ijtimoiy organizmnitakomillashtirish, o'zgartirishga bo'lgan ehtiyoj yotadi. Vatanparvarlik g'oyasi ayni shujarayonning sub'ektiv shartlaridan biridir.

Vatanparvarlikni barcha elementlar va tuzilmalarning birligi sifatida tasavvur qilishuning ijtimoiy mentalitet bilan nisbatini tahlil qilish imkoniyatini beruvchi ideal andozabo'lib xizmat qilishi mumkin. Buning uchun ijtimoiy organizmning tarkibiy tuzilishinishaxs va davlat, davlat va millatning munosabatlariga bog'lab o'rganish talab etiladi.Vatanparvarlikka millatlararo munosabatlar va ko'p millatli ijtimoiy organizmning davlattuzumi nuqtai nazaridan yondashish, bu munosabatlarning ijtimoiy mentalitet, milliyo'zlikni anglash va vatanparvarlikka ta'sirini aniqlash zarur. Bunda vatanparvarlik ong vafaoliyatning birligi ekanligidan, uning paydo bo'lishi ommaning, ijtimoiy birliklarningfaolligi o'sishi bilan bog'liqligidan, u umuman ijtimoiy organizmning, uning o'zini o'ziboshqarish va tashkillashtirish shakllarining holatini u yoki bu tarzda o'zgartirishgaqaratilganligidan kelib chiqish lozim.

Vatanparvarlik jamiyat makrotuzilmasining ijtimoiy jarayonlari darajasida mavjudbo'ladi va o'z vazifalarini amalga oshiradi. Bu ijtimoiy ongning o'z mohiyatini ommaviyharakatlar darajasida namoyon qiladigan va ayni vaqtda inson ongiga kirish, u yoki bu



37


maqsadga erishish yo'lida ko'plab kishilarning birlashishi uchun motivlar tizimini yaratishorqali ro'yobga chiqishi mumkin bo'lgan fenomenidir. Har bir inson ayni vaqtda turli,doimiy va muvaqqat birliklar va guruhlarning tarkibiy qismi hisoblanadi. Makroijtimoiydarajada u o'zini shaxs sifatida anglab yetish jarayonida o'zining muayyan davlat va millatgamansubligini ham anglab yetadi, chunki u bir vaqtning o'zida konkret davlatga va konkretijtimoiy guruhga mansubdir. Inson o'z ijodiy faoliyatini mikro- ijtimoiy darajada hammakroijtimoiy tuzilmaning tarkibiy qismi sifatida, ishlab chiqarish jamoasi, oila, kasbiyuyushma va hokazolarning a'zosi sifatida amalga oshiradi. Bu uning faoliyat muhitihisoblanadi va bu yerda u jamiyat makroijtimoiy tuzilmasining bir qismi sifatida, muttasilravishda o'z taqdirini o'zi belgilaydi. O'z taqdirini o'zi belgilash zaruriyati u yoki buijtimoiy guruh mafkurasi rivojlanish jarayonining turli muayyan tarixiy bosqichlaridayuzaga keladi, ijtimoiy tizimga, ijtimoiy organizm doirasida uning boshqa mamlakatlarbilan munosabatiga nisbatan yangicha yondashuv yaratiladi. Birlik makroijtimoiytuzilmasining u yoki bu sub'ekti mazkur g'oyani idrok etar ekan, u ommaviy harakatlardarajasida vatanparvarlik sifatida, ijtimoiy organizm, xalq, millatning taraqqiyoti yo'lidagifaoliyat sifatida namoyon bo'ladi. Àynan vatanparvarlikning shakllanishi, g'oya, nazariyaholatidan shaxsning faoliyatiga o'tish bosqichida milliy o'zlikni anglashning jonlanishiyuz beradi. Shundan kelib chiqib milliy o'zlikni anglash va vatanparvarlikning nisbatiijtimoiy mentalitetda namoyon bo'lishi haqida gapirish mumkin.

Darhaqiqat "Milliy o'zlikni anglash ijtimoiy taraqqiyot g'oyasi va shaxsningvatanparvarlik faoliyati bilan biron-bir tarzda bog'liq bo'lmagan mafkuralar harakatidaasos sifatida amal qilishi mumkin" [Bekmurodov, M. 2004, b.23]. Jamiyatning, ijtimoiytizim boshqa sub'ektlarining ongi tashkillashtirilgan va ierarxiyaviy tuzilishga ega. Ijtimoiyo'zlikni anglashni tashkillashtirish asoslaridan biri uning elementlarining shaxs faoliyatigabo'lgan munosabatidir. Masalan, shaxsning faoliyatiga, uning tafakkur uslubiga nisbatanmilliy o'zlikni anglash va vatanparvarlik turli darajalardan o'rin oladi, ijtimoiy guruhsifatidagi shaxslarning milliy o'zlikni anglashi va faoliyati bir-biri bilan bilvosita bog'lanadi.Milliy o'zlikni anglashning u yoki bu elementlari shaxs, umuman ijtimoiy organizmhayot faoliyatining mavjud sharoitlariga muvofiq borliqning amaldagi qadriyatlariga qaytabaho berish asosida etno-milliy birlik hayot faoliyatining yangi maqsadlari yoki ideallarinishakllantirish asoslaridan biri bo'lib xizmat qiladi.

Bizningcha, milliy o'zlikni anglash va vatanparvarlik muammosi ijtimoiy mentalitetdaquyidagicha namoyon bo'ladi:

a) ijtimoiy organizm nisbatan bir millatli bo'lganida. Shaxsning vatanparvarliktafakkuriga milliy obrazlar va qadriyatlar, tarixiy dalillar va voqealar, milliy qahramonlarkiradi. Bu fenomenlarning barchasi vatanparvarlik tafakkuridan bevosita o'rin oladi (ayniqsaboshqa ijtimoiy organizmlar bilan munosabatlar muammolarini yechishda). Ijtimoiyorganizm, siyosiy tizim va ijtimoiy-iqtisodiy munosabatlarning o'zini o'zi tashkillashtirishshakllari o'zgarganida milliy o'zlikni anglash hodisalarining vatanparvarlik bilan qo'shilishiyuz beradi. Siyosiy uyushgan etnos sanalgan millat o'zini borliq shakllarini birgalikdamavjud bo'lgan ijtimoiy munosabatlar orqali tushunib yetuvchi tarix sub'ekti sifatidaanglaydi. Boshqa mamlakatlar bilan munosabatlarda keskinlik yuzaga kelganida, eng avvalomillatning tarixiy xotirasi, ayni shu mamlakat bilan munosabatlar tarixi jonlanadi.Munosabatlarning yangi maqsadlari va tamoyillari tarix dalillari va voqealariga tayanibasoslanadi. Mazkur ijtimoiy organizmda aholi asosan bir etnosdan iborat bo'lgani bois,ong turli shakllarining bu birikmasi va yangi mo'ljallar - harakat motivlari va stimullariningyuzaga kelishi etnik tus oladi va vatanparvarlik milliy shakl-shamoyil kasb etadi.



38


Ijtimoiy organizm o'z tarixida mavjud hududiy-siyosiy tuzilma doirasida shu jumladanislohotlar davrini ham boshdan kechiradi. Bu davr, odatda, siyosiy tashkilotning eskirganshakllaridan voz kechilishi, iqtisodiy munosabatlar shakllarining o'zgarishi bilantavsiflanadi. Bularning barchasi ijtimoiy hayotni siyosiy tashkil etishdagi, xalq xo'jaliginingrivojlanishidagi milliy an'analarga havolalar asosida yuz beradi. Bularning barchasi qo'shniijtimoiy organizmlardagi tashkillashtirish tamoyillari bilan taqqoslash, solishtirish,qarama-qarshi qo'yish va ayniylashtirish orqali tavsiflanadi. Shaxs tarixning muayyandavrlarida mavjud davlatchilikka, siyosiy, ijtimoiy-iqtisodiy munosabatlarga asoslanganbirlikdan ajraladi. Bunday davrlarda jamiyatning makroijtimoiy tuzilmasini tashkil etuvchisub'ektlardan etnosgina nisbatan o'zgarishsiz qoladi va ayni shu sababli etnik o'zliknianglash o'tmishdagi barcha birliklarni o'ziniki kabi idrok etadi va shu bilan bir vaqtdaijtimoiy hayotning yangi munosabatlari va tuzilmalarini shakllantirish uchun ideal asosgaaylanadi;

b) milliy o'zlikni anglash va vatanparvarlikning munosabatlari bir necha etnoslardantarkib topgan ijtimoiy organizmlarda amalga oshirilgan sharoitlarda. Bu holda mazkuraloqalar qo'shni etnoslarning munosabatlari xususiyati bilan belgilanadi. Bundavatanparvarlik ko'p millatli davlatlarda barcha etnoslar uchun umumiy bo'lgan, ularnibirlashtiruvchi jihatga ega bo'lishi lozimligini ham hisobga olish zarur. Barcha etnoslarniqanoatlantiruvchi bunday g'oya bo'lmasa, ijtimoiy organizm tanazzulga yuz tutadi. Bundayijtimoiy organizmlarda vatanparvarlik, milliy o'zlikni anglash hajm jihatidan o'zaro muvofiqkelmaydi. Vatanparvarlik tafakkuriga uning shakllanish jarayonida birinchi navbatdaxalqlarning qo'shma tarixiy ijodini oqlovchi obrazlar va g'oyalar kiritiladi. Shaxsningmilliy o'zlikni anglashida ongning ijtimoiy organizmni tashkillashtirishning barchamillatlarni murosaga keltirishga qodir bo'lgan tamoyillari shakllanishiga ko'maklashuvchielementlari jonlanadi. Shaxsning milliy o'zlikni anglashi va vatanparvarligi rivojlanishiningbunday shartlari har bir tarixiy davrda, har bir mintaqa, ijtimoiy organizmda o'ziga xosxususiyatlarga ega bo'ladi. Shu bilan bir vaqtda bir nechta etnoslarning yagona tizimdabirgalikda mavjudligining birlamchi zaruriy shartlarini aniqlash mumkin. Ijtimoiy organizmbirlikni anglashga va milliy manfaatlarning mushtarakligiga asoslangan millatlararo totuvliknitashkillashtirish shakli sifatida millatning birligini, shaxsning milliy o'zlikni anglashi vavatanparvarligini ta'minlovchi eng muhim omildir.

Millatlararo totuvlikning yuzaga kelishi va shakllanishini belgilovchi sub'ektiv vaob'ektiv omillarni ishlab chiqish hozirgi zamon amaliyoti va nazariyasining asosiymuammolaridan biri hisoblanadi. "Bir nechta etnosning tarixiy faoliyatiga, ularning moddiyva ma'naviy qadriyatlariga asoslangan ijtimoiy organizm jahon davlat qurilishi amaliyotidaodatdagi bir hol sifatida qaraladi" [Àxmedov, G.G. 2007, b.224]. Shu bilan birga, bundaytuzilmalar hozirgi vaqtda eng beqaror, mo'rt, millatlararo to'qnashuvlarga va yagona ijtimoiyorganizmni buzishga moyil hisoblanadi. Àmmo, shunga qaramay, siyosiy va iqtisodiyrivojlanishi hamda geografik o'rnining xususiyatiga ko'ra ijtimoiy organizmlar yaqin kelajakdako'p millatli tuzilmalarga aylanishlari shubhasizdir. Shuni e'tiborga olib, mazkurmamlakatlarning qurilish amaliyotini o'rganish asosida, bunday birliklarnibarqarorlashtirish shartlarini aniqlash talab etiladi. Bunday mamlakatlarda o'z hayotjarayonini amalga oshirayotgan kishilarning milliy o'zlikni anglashi harakatiningxususiyatlarini aniqlash zarur. Bunday birliklarni tashkil etuvchi xalqlarning ijtimoiyongi va milliy o'zlikni anglashida milliy manfaatlar mushtarakligi mavjudligini taxminqilish ko'p millatli mamlakatlarning mavjudlik tarixini tahlil qilish uchun asos bo'libxizmat qilishi mumkin.



39


XULOSÀ

Shunday qilib, yuqorida bayon etilganlar ijtimoiy mentalitetda milliy o'zlikni anglashva vatanparvarlikning namoyon bo'lishi ob'ektiv qonuniyatdir, degan xulosaga kelishimkoniyatini beradi.

Jamiyatning, ijtimoiy tizim boshqa sub'ektlarining ongi tashkillashtirilgan vaierarxiyaviy tuzilishga ega. Ijtimoiy o'zlikni anglashni tashkillashtirish asoslaridan biriuning elementlarining shaxs faoliyatiga bo'lgan munosabatidir. Masalan, shaxsningfaoliyatiga, uning tafakkur uslubiga nisbatan milliy o'zlikni anglash va vatanparvarlikturli darajalardan o'rin oladi, ijtimoiy guruh sifatidagi shaxslarning milliy o'zlikni anglashiva faoliyati bir-biri bilan bilvosita bog'lanadi. Milliy o'zlikni anglashning u yoki buelementlari shaxs, umuman ijtimoiy organizm hayot faoliyatining mavjud sharoitlarigamuvofiq borliqning amaldagi qadriyatlariga qayta baho berish asosida etno-milliy birlikhayot faoliyatining yangi maqsadlari yoki ideallarini shakllantirish asoslaridan biri bo'libxizmat qiladi.

Shaxsning milliy o'zlikni anglashi va vatanparvarligi - bu milliy mahdudlikka barhamberish, moddiy va ma'naviy qadriyatlarni teng huquqlilik asosida to'laqonli ayirboshlashdir.Ushbu jarayon milliy o'ziga xoslikni demokratik asosda hisobga oladi, shaxslar muloqotiva o'zaro aloqalarining rivojlanishini ta'minlaydi, jamiyatning yangilanish jarayonigako'maklashadi.

Kishilarning milliy o'zlikni anglashi va vatanparvarligi aslida jamiyat va shaxs hayotiiqtisodiy, ijtimoiy-siyosiy va ma'naviy jarayonlari o'zaro aloqalarining chuqurlashuviginaemas, balki ularning umumiy taraqqiyotga erishish yo'lida o'zaro hamkorligi hamdir.

Bu majburiy jarayon emas, balki hayotning hech kimning hukmiga bo'ysunmaydiganzaruriy va ob'ektiv rivojlanishidir.

Hozirgi vaqtda g'oya o'z rivojlanishining yangi bosqichiga O'zbekiston o'z o'tmishiniqayta anglab yetishga harakat qilmoqda. Shu ma'noda milliy uyg'onish jarayonlarini harbir kishining mamlakat manfaatlarida bunyodkorlik yo'liga burish juda muhimdir.

BIBLIOGRÀFIYA

ÌÈÐÇÈ¨ÅÂ, Ø.Ì. (2018). 'ßíãè òàðèõ, ìóøòàðàê òàðà³³è¸ò âà êåëàæàêêààñîñëàíãàí ä´ñòëèê âà áèðîäàðëèê'//Õàë³èìèçíèíã ðîçèëèãè áèçíèíãôàîëèÿòèìèçãà áåðèëãàí ýíã îëèé áàµîäèð. Òîøêåíò: ¤çáåêèñòîí,- á.341.

À×ÈËÄÈÅÂ, À. Ñ. (1997). 'Äèàëåêòèêà íàöèîíàëüíîãî ñàìîñîçíàíèÿ èíàöèîíàëüíîé êóëüòóðû'. Òîøêåíò: ¤çáåêèñòîí, á. 18.

Î×ÈËÄÈÅÂ, À.Ñ. (2004). 'Ìèëëèé ²îÿ âà ìèëëàòëàðàðî ìóíîñàáàòëàð'.Òîøêåíò: ¤çáåêèñòîí. á.38.

ÇÀÊÈÐÎÂ, Ø. Ì. (1998). 'Íàöèîíàëüíàÿ íåçàâèñèìîñòü è íàöèîíàëüíîåñàìîñîçíàíèå' // Ìóñòà³èë ¤çáåêèñòîí ôàëñàôà ôàíèíèíã äîëçàðá ìóàììîëàðè.Òîøêåíò., Ôàí, á.117.

ÀÒÀÌÓÐÀÒÎÂ, Ñ. (1991). 'Íàöèîíàëüíîå ñàìîñîçíàíèå è èíòåðíàöèîíàëüíîåâîñïèòàíèå'. Òîøêåíò: Óçáåêèñòàí, á. 35.

ÀÁÄÓËËÀÆÎÍÎÂÀ, Ä. (2006). 'Ìèëëèé òàðèõèé õîòèðàíèíã ìîµèÿòè âàðèâîæëàíèøèíèíã ́ çèãà õîñ õóñóñèÿòëàðè'(èæòèìîèé ôàëñàôèé òàµëèë). Ôàëñ.ôàí..íîìç. äèññ àâòîðåô. Òîøêåíò: ¤çÌÓ, á. 16



40


ÀÒÀÌÓÐÀÒÎÂ, Ñ. (1996). 'Ãëîáàëëàøóâ: ìèëëàòíè àñðàø ìàñúóëèÿòè'.Òîøêåíò: ¤çáåêèñòîí, á. 163.

ÀÁÈËÎÂ, Ó. (1997). 'Îïòèìèçì è âîçðàñòàíèå íàöèîíàëüíîãî ñàìîñîçíàíèÿóçáåêñêîãî íàðîäà' // Ìóñòà³èë ¤çáåêèñòîí ôàëñàôà ôàíèíèíã äîëçàðáìóàììîëàðè. Òîøêåíò: Ôàí, á.104

ÑÓËÒÎÍÎÂ, Õ. (1997). 'Âàòàí òóé²óñè'. Òîøêåíò: Øàð³, á..310.ÑÓËÒÎÍÎÂ, Õ. (1997). 'Âàòàí òóé²óñè'. Òîøêåíò: Øàð³, á.310. ÒÓÐ¢ÓÍÁÎÅÂ, Ô.( 2014). 'Ìåµíàò ìåíòàëèòåòè - ́ çèíè ́ çè áîø³àðèøíèíã

ìóµèì îìèëè'.// Äåìîêðàòèÿëàøóâ øàðîèòèäà øàõñëàðíèíã ñîöèàëëàøóâ æàðà¸íèìóàììîëàðè. Èëìèé àìàëèé êîíôåðåíöèÿñè ìà³îëàëàðè. Ôàð²îíà: Ôàð²îíàíàøðè¸òè, á.26.

ÁÅÊÌÓÐÀÄÎÂ, Ì. (2004).'¤çáåê ìåíòàëèòåòè'. Òîøêåíò: ßíãè àñðàâëîäè, á.23.

ÀÕÌÅÄÎÂ,Ã.Ã. (2007). 'Íàöèîíàëüíîå ñàìîñîçíàíèå è ìåæíàöèîíàëüíûåîòíîøåíèÿ' // Ìóñòà³èë ¤çáåêèñòîí ôàëñàôà ôàíèíèíã äîëçàðá ìóàììîëàðè.Òîøêåíò: Ôàí, á. 224.

TRANSLITERATION

MIRZIYOYEV, Sh. M. (2018). 'Friendship and Fraternity Based on New History,Common Development and the Future' // The consent of our people is the bestestimate of our activity. Tashkent: Uzbekistan, p.341.

ACHILDIEV, A.S. (1997). 'Dialectics Nationalized Samosoznaniya and NationalCivilization'. Tashkent: p.18

Achildiev A. (2004). 'National Ideas and Interethnic Relations'.Tashkent:Uzbekistan. p.38.

ZAKIROV, SH. (1998). 'The National Nezavisimost and The NationalSamosoznanie' // Actual Problems of Philosophical Science in Independent Uzbekistan.Tashkent: Science, p.117.

ATAMURATOV, S. (1991). 'Nationalized Self-Determination and InternationallyDisplaced'. Tashkent: Uzbekistan, p.67

ABDULLAJONOVA, D. (2006). 'The peculiarities of the development of nationalhistorical memory' (Social Philosophical Analysis) .Fals.fan .. nom. diss autoref. Tashkent:

ATAMURATOV, S. (1996) 'Globalization: Responsibility for the Protection ofthe Nation'. Tashkent: Uzbekistan, p.163

ABILOV, U. (1997). 'Optimism and vacashanie nationalism samosoznaniyauzbekskogo naroda' // Actual problems of philosophy of independent Uzbekistan.Tashkent: Science, p.34

SULTANOV, X. (1997). 'The feeling of motherland'. Tashkent: East, p.310SULTONOV, X. (1997). 'The feeling of motherland'. Tashkent: East, p.310TURGUNBAEV, F (2014). 'Labor mentality is an important factor in self-

government' .// Problems of socialization of individuals in democratization. Articles ofscientific-practical conference.-Ferghana, Fergana publishing house. Òashkent: p.26

BEKMURADOV, M. (2004). 'The Uzbek Mentality'. Tashkent:AHMEDOV, G.G. (2007). 'The National Samosoznanie i Mechanics' // The

Actual Problems of Philosophical Science in Independent Uzbekistan. Tashkent:Science, - p.67.



41


Êóðáîííè¸çîâà Ðàóøàíà Êóðáàíáàåâíà (Óçáåêèñòàí, Òàøêåíò)

Âëèÿíèå íàöèîíàëüíîãî ñàìîñîçíàíèÿ è ïàòðèîòèçìà íà ôîðìèðîâàíèåîáùåñòâåííîãî ìåíòàëèòåòà

Àííîòàöèÿ. Óðîâåíü îáùåñòâåííîé æèçíè, íàöèîíàëüíîå ñàìîñîçíàíèå è ïàòðèîòèçì, åãîèíñòèòóòû è èäåîëîãèÿ èãðàþò âàæíóþ ðîëü â ôîðìèðîâàíèè îáùåñòâåííîãî ìåíòàëèòåòàíàñåëåíèÿ. Îíè îïðåäåëÿþòñÿ îáúåêòèâíûìè çàêîíîìåðíîñòÿìè ðàçâèòèÿ ìàòåðèàëüíîé è äóõîâíîéñôåð îáùåñòâà è èãðàþò âàæíóþ ðîëü â óñêîðåíèè èëè âðåìåííîì íàðóøåíèè îïðåäåëåííîãîïðîöåññà. Íî îíè íå ñïîñîáíû âîñïðåïÿòñòâîâàòü õðîíè÷åñêîìó ðàçâèòèþ ñîöèàëüíîãî ðàçâèòèÿè íàöèîíàëüíîé èäåíòè÷íîñòè.

Íàöèîíàëüíîå ñàìîñîçíàíèå ôîðìèðóåòñÿ è ðàçâèâàåòñÿ â îáúåêòèâíûõ óñëîâèÿõîáùåñòâåííîãî ðàçâèòèÿ. Ïðåäàííîñòü Ðîäèíå ñîçäàåò ïðåäïîñûëêó äëÿ ôîðìèðîâàíèÿ è ðàçâèòèÿíàöèîíàëüíîãî ñàìîñîçíàíèÿ è íàõîäèò ñâîå îòðàæåíèå â ñîöèàëüíîé ìåíòàëüíîñòè. Ðåãèîíàëüíîååäèíñòâî êàê ôàêòîð ôîðìèðîâàíèÿ è ðàçâèòèÿ íàöèîíàëüíîé èäåíòè÷íîñòè íàöèè, à ãëàâíîå,öåíòðàëèçàöèÿ ýêîíîìè÷åñêîé, ñîöèàëüíî-ïîëèòè÷åñêîé è êóëüòóðíîé æèçíè.

Êëþ÷åâûå ñëîâà: íàöèîíàëèçì, äðóæáà, æèçíü, èäåîëîãèÿ, âåðíîñòü, ïàòðèîòèçì, êóëüòóðà

Êëþ÷åâûå ñëîâà (2): íàöèîíàëüíàÿ èäåíòè÷íîñòü, ñîöèàëüíûå ïåðåìåíû, îáúåêòèâíûåóñëîâèÿ, ñîöèàëüíàÿ íàïðÿæåííîñòü, ïðåäàííîñòü ðîäèíå, òåððèòîðèàëüíîå åäèíñòâî, âåëèêèåïðåäêè, ñîöèàëüíî-ïîëèòè÷åñêèå ñîçíàíèå



42


INSONNING ANTROPOLOGIK MOHIYATI VA ELITAR TABIATIGA OIDBA'ZI MULOHAZALAR

Qurbonova Lola Abdulxodimovnafalsafa fanlari nomzodi, dotsent

(O'zbekiston, Andijon)[email protected]

UDK 111.1:902.6(548.4)

http://dx.doi.org/10.26739/2181-9505-2019-2-4

Ànnotatsiya. Inson muammosi jamiyat taraqqiyotining barcha davrlarda qiziqish ob'ekti bo'lgan,g'arb va sharq mutafakkirlari uning mohiyati, ichki dunyosiga turlicha ta'rif bergan. Biroq inson ma'naviyqiyofasining shakllanishiga ta'sir qiluvchi omillar, insoniy qiyofasida uningyaxshilik turganda yomonlikkamoyilligini asoslovchi aniq bir fikr haligacha asoslanmagan.

Darhaqiqat, inson muammosi kompleks xususiyat kasb etadi, biz esa shu kompleks muammoniizchillik bilan yechish insonning shakllanishiga ta'sir qiluvchi omillarni tahlil qilish barobarida unga xosbo'lgan ichki begonalushuvning sabablarini aniqlashga harakat qilamiz.

Tayanch so'zlar: inson, antropologiya, qiyofa, jamiyat, ishonch.

Tayanch so'zlar (2): inson dunyoqarashi, falsafiy antropologiya, ichki begonalashuv, insonningmohiyati, maqsadli faoliyat, elitar madaniyat.

KIRISH

Falsafa eng avvalo insonning mohiyatini, uning shakllanishi va rivojlanishi umumiyqonuniyatlarini, maqsadlari va ideallarini, shuningdek ularni ro'yobga chiqarish yo'llarinio'rganadi.

Ba'zi mualliflar xususan, S.Shermuxamedov, S.Choriev, M.S. Kogan, V.Fedotova,inson haqidagi yagona fanni yaratish mumkin, deb hisoblaydi. Ularning fikricha, insonningdunyoqarashi ijtimoiy muhit ta'sirida shakllanadi va u shu dunyoqarash negizida o'zqobiliyatini namoyon etadi va bor bo'lish imkoniyatlaridan foydalanadi. Xususan, S.Shermuxamedov inson dunyoqarashi uning hatti harakatlarida o'z ifodasini topadi,ehtiroslarga berilish hayotda yo'l qo'yish mumkin bo'lgan xatolar sonini ko'paytirish,ortiqcha ehtiyokorlik esa hatti harakatlarning cheklanishi va pirovardda hech narsagaerishmaslikka olib keladi [Shermuxamedov, S. 2010: 16-b.] deb hisoblaydi. Ushbu fikrlardaolimning aql va hissiyotning uyg'unligini ta'minlash ijtimoiy hayot barqarorligiga eltishigaishorani ko'rish mumkin. Rus olimi M. Kogan fikricha inson kelajagining poydevorihozir belgilanadi [Kogan, M. 2001: 33-b]. Ular mamlakatning iqtisodiy siyosiy, fan,ta'lim va madaniyat, aholining o'sishi,tabiat-jamiyat - inson bian bog'liq (resurslar,energetika, oziq-ovqat mahsulotlari, atrof muhit muammolari) muammolarda o'zifodasini topadi.

43


MATERIALLAR VA METODLAR

Maqolada insonning mohiyati, uning jamiyat taraqqiyotidagi o'rni, ijtimoiymunosabatlar ta'sirida tafakkuridagi o'zgarishlarga ta'sir etuvchi ijobiy va salbiy omillartahlil etilgan.

Unda inson va jamiyat mutanosibligini ta'minlovchi to'liq aks umumiy o'zaroaloqadorlik, tizimlilik, tarixiylik kabi dialektikaning tamoyillari, shuningdek qiyosiytahlili metodi qo'llanilgan.

Maqolaning ilmiy nazariy metodologik asosi sifatida S.Shermuxamedov, A.Choriev,N.Shermuxamedova, M.Kogan, M.Sheler kabi olimlarning inson muammosiningtahliliga bag'ishlangan maqola va asarlari mazmuniga murojaat etilgan

MUHOKAMA VA NATIJALAR

Insonning ehtiyojlari va imkoniyatlari bugungi kunda jadal suratlarda rivojlanmoqda.Bu rivojlanish uning ongi va ijtimoiy munosabatlaridagi ziddiyatlarni shakllantirmoqda.Dunyodagi olamshumul muammolarni yechishga nisbatan umumiy yondashuv va strategiyainson imkoniyatlari, hoxish va istaklari bilan ko'p jihatdan bog'liqdir.

Shu ma'noda, insonning insoniyat vakili sifatida dunyodagi individual o'rni bilanshaxs sifatidagi individual ijtimoiy mohiyatini farqlash lozim. M.Kogan fikricha, inson- shaxslararo munosabatlarning sub'ekti sifatida moddiy ishlab chiqarish jarayonidashakllanadi va ijtimoiy mohiyat kasb etadi [Kogan,M. 2001: ]Bizningcha, insonni faqatijtimoiy-tarixiy jarayon sub'ekti deb hisoblash uning imkoniyatlarini cheklaydi, u birvaqtning o'zida o'z hayotining sub'ekti, ayrim ijtimoiy-madaniy jamoaning vakili sifatidagisub'ekt, o'z millatining tarixiy sub'ekti, kishilik hamjamiyati - butun jahon tarixiy jarayonisub'ekti bo'lishi mumkin. Shuni qayd etish lozimki, ushbu sub'ektlarning barchasi engqulay sharoitlarda ham o'z hayotining to'laqonli xo'jayini hisoblanmaydi, chunki umuntazam jamiyat bilan munosabatga kirishadi va muayyan ma'noda vaziyat ta'siridatafakkuri o'zgaradi va kamdan-kam holda o'z taqdirini o'z qo'li bilan yaratadi. Har birsub'ekt o'z hayotini bunyod etishda faqat ishtirok etadi, ko'p hollarda uning harakatlarimavjud voqelikka moslashish bilan belgilanadi, shu bois bu ishtirok kam va ba'zi hollardayuqori darajada bo'lishi mumkin.

M. Kogan fikriga ko'ra, insonning ijtimoiy mohiyati uning biologik mavjudligi bilanemas, balki ijtimoiy omillar bilan belgilanadi. Biologik-ijtimoiy mavjudot sifatidagi insonfaqat uning mavjudlik xususiyatlarini, u bir paytning o'zida ham biologik, ham ijtimoiydunyo vakili hisoblanishini qayd etadi. Ayni paytda inson borlig'ining bu tashqi belgilariuning ichki xususiyatlariga tatbiq etilishi mumkin emas, chunki bu insonning "biologik-ijtimoiy mohiyati" haqidagi soxta tasavvurlarga olib keladi. Shu bois "Amalda inson ijtimoiymohiyatga ega bo'ladi, biroq uning mavjudligi boshqa omillar bilan ham belgilanadi"[Kogan,M. 2001:38-b]. Shunday qilib, inson dastlab tabiiy-biologik mavjudlik sifatidapaydo bo'ladi va muhit ta'sirida ijtimoiylashadi.

Xo'sh, madomiki shunday ekan insonning ijtimoiy mohiyati va tabiiy biologikmavjudligi qanday omillarga tayanadi? Bu eng avvalo individ va shaxs tushunchalarinibir-biridan ajratishni nazarda tutadi. Bunda individ insoniyatning tabiiy-biologik qismihisoblanadi, u bilan genetik rivojlanish orqali bog'lanadi, shaxs esa - tabiiy taraqqiyotjarayonida individning ijtimoiy rivojlanishi mahsuli, yaxlit ijtimoiy munosabatlarningtarkibiy qismi hisoblanadi.

Qurbonova Lola AbdulxodimovnaINSONNING ANTROPOLOGIK MOHIYATI VA ELITAR TABIATIGA OID BA'ZI MULOHAZALAR

44


Tabiiy taraqqiyot nafaqat biologik mavjudlik balki, insonga xos bo'lgan mexanik,fizik, kimyoviy omillar ham insonning mohiyatini tashkil etadi. Shu bois ba'zi olimlarninguni to'laligicha ijtimoiy aloqalar bilan bog'lashibir yoqlama yondashuv hisoblanishimumkin. Inson mohiyatini faqat ijtimoiy munosabatlar majmui darajasiga tushirish uningtabiati haqidagi tasavvurlarni cheklaydi, insonni oqilona Kosmos mahsuli, kosmikmavjudot sifatida keng tushunish sari eltuvchi yo'lni berkitadi. Bu o'rinda, insonningkorpuskulyar-to'lqinli tabiati to'g'risida so'z yuritish mumkin, zero inson Koinotdanalohida mavjud bo'lmaydi. Koinot esa insondan alohida mavjud bo'lmaydi. F.Kapra ushbuyagonalikni yana bir karra eslatadi: "Biz submikrodunyoga teran nazar tashlar ekanmiz,hozirgi zamon fizigi sharq mistigi kabi dunyoga bir-biri bilan o'zaro ta'sirga kirishuvchi vatinimsiz harakat qiluvchi ajralmas elementlardan tarkib topgan tizim sifatida qarashilozimligiga ishonch hosil qilamiz. Bunda kuzatuvchining o'zi ham mazkur tizimningajralmas qismi hisoblanadi" [Kapra, F. 2006: s.121]. Bu holda dunyo (Koinot) qarshimizdainson integral tarkibiy elementi hisoblanuvchi tizim sifatida gavdalanadi. Tabiat "to'lqinlari"va "kvantlari"dan biz "kuzatuvchi" va uning "ongi" sari harakatlansak, "fizika psixologiyaningtarmog'iga aylanadi" [Kapra, F. 2006: 8-56-b.]. Ushbu fikr zamirida A.Eddington,S.Siragning tabiat poydevori aqldir, degan g'oyasi yotadi. Bu g'oyani B.O. To'raev vaB.R.Karimovning oqilona qadriyatlar mo'ljallari haqidagi fikri tasdiqlaydi. Zero, ular"Kishining qadriyat mo'ljallari oqilona yo'naltirilgandagina, u jamiyat manfaatlariga mos,jamiyatning ehtiyojlarini qondira oladigan kuchga ega bo'ladi, aks holda esa jamiyattaraqqiyotiga to'siq bo'lishi mumkin. Shu nuqtai nazardan qaralganda, oqilona qadriyatmo'ljallarini shakllantirish - jamiyat taraqqiyoti uchun muhim rol o'ynaydi" [To'raev,B., Karimov, B. 2016: 235-73-b.]. Darhaqiqat, faqat inson tabiatigagina oqilonalik xosbo'lib, u qadriyatli mo'ljal oladi. Biroq, shu oqilona tabiati bilan o'z navbatida inson kattakichik xatolarga yo'l qo'yadi. Bu xatolarning manbai oqilonalikmi yoki nooqilonalikmidegan savolga hanuzgacha javob yo'q.

M. Koganinson mohiyatining o'ziga xos xususiyatlari va umumiy xossalari tahlil qilingan.Xususan uning fikricha, falsafiy antropologiyaning predmetini "jamiyat - inson" va "inson-jamiyat" munosabatlari tashkil etadi. Bu nazariya bir paytning o'zida ijtimoiy falsafa vafalsafiy antropologiyada o'rganilsada predmetiga ko'ra ular bir-biridan farq qiladi. Ijtimoiyfalsafa "jamiyat-inson" munosabati doirasida jamiyatning inson shakllanishiga ta'siri o'rganilsa,falsafiy antropologiyada insonning individual borlig'i va uning jamiyatga ta'siri o'rganiladi.

Inson va jamiyat munosabatlarini tahlil qilar ekan, M.S. Kogan "mazkur o'zaroaloqada hal qiluvchi rolni inson o'ynaydi, jamiyat esa uning faoliyati mahsuliga aylanadi"[Kogan, M. 2001: 36-b.] deb ta'kidlaydi. Ayni paytda, u inson va jamiyatning o'zaroaloqasini sabab oqibat bog'lanishlarining natijasi deb hisoblaydi. Yani jamiyat individualshaxslar birligining oqibatidir. Faylasuf bu yondashuvni sub'ektivizmda davom ettiradi vaxususiy mulkni "insonning ijtimoiy tajribada qayd etilgan va uning sinovidan o'tgan ixtirosi"[Kogan, M.2001: 94-b.] sifatida tavsiflaydi, bu esa sub'ektivizm shakllanishiningasosidir.Xususiy mulk aslida insonning yakka ehtiyojlarini qondirish vositalaridan biridir.U eng avvalo insonda, keyin esa sub'ektiv va ob'ektiv munosabatlarda namoyon bo'ladi.

M.S. Kogan fikricha, jamiyat to'laligicha insonlararo munosabatlar mahsuli, hamonkionglilik insonning mohiyatini tashkil etar ekan, aynan sub'ektiv ong (sub'ekt ongi)turli sinflar, millatlar va boshqa "sotsiumlar"ni belgilaydi[Kogan, M. 2001: 95-b.].

Darhaqiqat, individual shaxs ongi jamiyatning shakllanishida uning taqdirini halqilishda bevosita ishtirok etadi. Bu ong egalari qo'shilib qatlam hosil bo'ladi va natijadajamiyat o'zini o'zi yaratuvchi ijtimoiy ijodkorlik manbaiga aylanadi, ayni paytda o'ziga


45


xosda mustaqillikni saqlab qoladi. Biz har bir insonni o'z hayotining yaratuvchisi,uning oqibatlarini oldindan biladi deb ayta olmaymiz. Albatta inson o'z hayotini yaratishdaishtirok etadi. Ammo insonning hayot yo'lini, uning taqdirini belgilovchi boshqa ko'psonli ob'ektiv omillarni ham inkor etish mumkin emas. Masalan, tasodifiy hodisalartufayli insonning o'zi bilmagan ichki imkoniyatlari namoyon bo'ladi va bu uning hayotidagiburilish nuqtasiga aylanadi. Ya'ni ijtimoiy muhitning turli komponentlari inson hayotigata'sir ko'rsatadi va bu esa jamiyatdagi yangilanish o'zgarishlarga ta'sir etadi. Ayni shumunosabatlar jamiyat ruhini, tarix mantig'ini tashkil etadi.

M.S. Kogan o'z mulohazalarida bir tomondan, insonni - jamiyat mahsuli, boshqatomondan esa, ijtimoiy munosabatlar bunyodkori sifatida talqin etadi. Bir tomondan,jamiyat mahsuli sifatida inson faoliyatini jamiyat belgilaydi; boshqa tomondan esa, umustaqil betakror sub'ekt sifatida o'zini yaratadi. M.S. Kogan inson jamiyat bilanmunosabatlarida bosh omildir, shu nuqtai nazardan inson jamiyatning mohiyati va asosi.Ayni paytda, inson jamiyatning tarkibiy elementi sifatida doimo yetaklanuvchi mavjudotsifatida ikkilamchi xossaga ega bo'lib qoladi [Kogan, M. 2001: 95-b.].

Biroq, uning fikricha ayrim inson kasb etuvchi fazilatlar individ va jamiyatmunosabatlarining mohiyatiga boshqacha ko'z bilan qarashga majbur etadi. Bundayfazilatlarga u "ma'naviyat, ijod, inson erkinligi"ni kiritadi va insonda bu fazilatlar aynanjamiyat shakllanadi.

Bizning fikrimizcha insonning ijtimoiy mavjudligi uning ma'naviyati bilanbelgilanadi, shu bois, u jamiyatining rivojlanish tajribasini ideal o'zlashtiradi, bu idealsohada "yashash" va o'z amaliy faoliyatida ideallikka rioya qilishga harakat qiladi. Idealliksohasida haqiqiy dunyo o'zining moddiy xususiyatisiz namoyon bo'ladi. Ma'naviy borliqamalda sub'ektiv xususiyat kasb etadi. Ma'naviylik shaxsga jamiyatdan uzoqlashish, uningchegarasidan chetga chiqish imkonini beradi.

Inson ma'naviyati ijtimoiy hayotni o'zgartirish imkoniyatini beradi. Ma'naviyatdairoda va aql uyg'unlashadi. Ma'naviyat insonning hayotini tubdan o'zgartirish va faoliyatinitizimli tashkil etish qobiliyatiga ega bo'lgani bois, davlat boshqaruvi darajasida har doiminson ongiga ta'sir ko'rsatadi. Barcha davrlarda jamiyat boshqaruvida insonga ta'sir etishuchun uning ongiga muayyan qadriyatlar va ideallarni singdirish lozim, deb hisoblangan.Xo'sh, inson ma'naviyatining mazkur qobiliyatini nima bilan tushuntirish mumkin?,bizning fikrimizcha, inson tafakkuri insoniyatning asrlar osha jamlangan ma'naviy tajribasimajmui sifatida amal qiladi va ayni paytda individual xususiyat kasb etadi, shu nuqtainazardan, ma'naviyat insoniyatning umumiy tajribasiga nisbatan individ ishonchiningbilvosita in'ikosi sifatida namoyon bo'ladi.

Insonning mohiyati jamiyat va tarixning uyg'unligi ta'minlansagina yangi bosqichgako'tariladi. Ya'ni faqat inson va yana inson jamiyatni harakatlantiruvchi kuchga aylanadi.

XULOSA

Insonning antropologik mohiyati bu insonborlig'ida namoyon bo'luvchi ijtimoiyongning shakllanish jarayoni, elitar tabiati ijtimoiy muhit ta'sirida shakllanuvchi ma'naviykamoloti va genetik kodi bilan bog'liq Insonni kuzatish orqali Kosmosning mohiyatinianglab yetish mumkin. Insonda tabiatning mohiyati ham aks etadi. Insonni mikrokosmsifatida tushunish borliqning serqirra mohiyatini anglab yetish uchun imkoniyat yaratadi.Bu g'oyadan kelib chiqib, masalan, tabiatning oqilonaligini, ya'ni aqlli tsivilizatsiyalarningson-sanoqsizligini taxmin qilish mumkin.


46


Bunda insonga xos bo'lgan onglilik va ongsizlik bir-birini taqozo qilgan holda insontanasini harakatlantiradi. Tananing harakati jon bilan bog'liq bo'lsa uning kayfiyati, ichkima'naviy holati ruhini namoyon etadi. Ular uyg'unlashgan holda insonning qiyofasigabaho berish imkoniyatini beradi. Insonning tabiiy ruhiy holatida ijtimoiy muhitningta'siri namoyon bo'ladi. Insonga xos bo'lgan asosiy xususiyatlardan biri doimo eng qiyinvaziyatlardan chiqishga bo'lgan qat'iy harakatlardir. Inson faqat o'z hayotining ma'nosinianiq bilganidagina qilgan xatolarini angash va ularni tuzatish yo'lidan boradi, aks holdao'z xatolarining to'g'riligiga nafaqat o'zi ishonadi, balki boshqalarni ham ishontirishgaharakat qiladi, A.Fitrat fikri bilan aytganda "oxiratini o'ylamay ish qiladigan baxtsizodamlar" [Fitrat, 2010. 73-b].qatoriga kiradi.

BIBLIOGRAFIYA

1. Shermuxamedov, S. (2010). 'Inson falsafasi'. Toshkent: Fan, -16-b.2. Kogan, M.S. (2001). 'O jizni i o sebe'. SP(b)3. Kogan, M.S. (2001). 'O jizni i o sebe'. SP(b)4. Kogan, M.S. (2001). 'O jizni i o sebe'. SP(b)5. Kapra, F. (2006). 'Uroki mudrosti'. Moskva: AGRAF,6. Kapra, F. (2006). 'Uroki mudrosti'. Moskva: AGRAF,7. Turaev, B. Karimov, B. (1994). 'Oqilona qadriyat mo'ljallari 'Toshkent: Fan, 104-b.8. Kogan, M.S. (2001). 'O jizni i o sebe'. SP(b)9. Kogan, M.S. (2001).'O jizni i o sebe'. SP(b)10. Kogan, M.S. (2001). 'O jizni i o sebe'. SP(b)11. Kogan, M.S. (2001). 'O jizni i o sebe'. SP(b)12. Fitrat A. (2010).'Rahbari najot'tanlangan asarlar 5 jild. 73-b.

Êóðáàíîâà Ëîëà Àáäóëõîäèìîâíàêàíäèäàò ôèëîñîôñêèõ íàóê, äîöåíò(Óçáåêèñòàí, Àíäèæàí)

Íåêîòîðûå ñóæäåíèÿ î àíòðîïîëîãè÷åñêîé ñóùíîñòè è ýëèòàðíîé ïðèðîäå÷åëîâåêà

Àííîòàöèÿ. Ïðîáëåìà ÷åëîâåêà âñåãäà áûëà îáúåêòì èíòåðåñà àçèòèÿ îáùåñòâà.çàïàäíûå èâîñòî÷íûå ìûñëèòåëè ïî-ðàçíîìó îïèñûâàëè åå ñóùíîñòü è âíóòðåííèé ìèð. Îäíàêî, äî ñèõ ïîðíåò íè îäíîãî îáîñíîâàíèÿ îïðåäåëÿùèå ôàêòîðû âëèÿþùèå íà ÷åëîâåêà, è áóäó÷è ÷åëîâåêîìïî÷åìó åãî òÿíåòü êî çëó à íå ê äîáðó.

Äåéñòâèòåëüíî, ÷åëîâå÷åñêàÿ ïðîáëåìà ïðèîáðåòàåò êîìïëåêñíûé õàðàêòåð, è ìûïîñëåäîâàòåëüíî ñòðåìèìñÿ âûÿâèòü ïðè÷èíû åå âíóòðåííåãî îò÷óæäåíèÿ, à òàêæåïðîàíàëèçèðîâàòü ôàêòîðû, âëèÿþùèå íà ôîðìèðîâàíèå ÷åëîâåêà.

Êëþ÷åâûå ñëîâà: ÷åëîâåê, àíòðîïîëîãèÿ, âíåøíîñòü, îáùåñòâî, âåðà.

Êëþ÷åâûå ñëîâà (2): ìèðîâîççðåíèå ÷åëîâåêà, ôèëîñîôñêàÿ àíòðîïîëîãèÿ, âíóòðåííååîò÷óæäåíèå, ñóùíîñòü ÷åëîâåêà, öåëåíàïðàâëåííàÿ äåÿòåëüíîñòü, ýëèòàðíàÿ êóëüòóðà.


47


Kurbanova Lola AbdulkhodimovnaPhD (Philosophy), Associate Professo(Uzbekistan, Andijan)

Some judgments about anthropological essence and elite human nature

Abstract. The problem of man has always been the objects of interest in the ashing of society.Western and Eastern thinkers described its essence and inner world in different ways. However, there isstill no justification for the determining factors affecting a person, and being a person why he is drawn toevil and not to good.

Indeed, the human problem is becoming complex, and we are consistently striving to identify thecauses of its internal alienation, as well as analyze the factors that influence the formation of man.

Keywords: man, anthropology, appearance, society, faith.

Keywords (2): the worldview of a person, philosophical anthropology, internal alienation, theessence of man, purposeful activity, an elitist culture.


48


A CRITICAL PERSPECTIVE ON DEWEY'S DEMOCRACY

Solomon EyesanPhD Student in Social and Political Philosophy,Department of Philosophy,

Nnamdi Azikiwe University, Awka,.(Anambra State, Nigeria)

E-mail: [email protected]

UDC: 370.179

http://dx.doi.org/10.26739/2181-9505-2019-1-5

Abstract. As a twentieth (20th) century pragmatist, Dewey was concerned about the dichotomybetween theory and existential experience, and this led him to formulate his own concept of democracy asa breakaway from the traditional notions of democracy before his time. Democracy for Dewey is a socialideal, a system of values whose task is the creation of a freer and more humane experience in which all shareand participate. Thus, this paper interrogates Dewey's democracy to show if really it is a workable idea thatcan help solve our existential problems: or if it is just a utopian concept that is good just for the paper. Thisis important because of the growing gap between the conceptualization and application of democraticprinciples in some African countries like Nigeria, where most of the features of democracy are absent.

Key words: democracy, pragmatist, social-ideal, community, ideas, education, Dewey

Key words (2): deliberation, participation, scientific method, experience, government, cooperation,equality, philosophy

INTRODUCTION

According to H.S Ferns, government is an activity: that of exercising power, ofmaking decisions about the order and pattern of activity in the society. From the aboveassertion, it goes to say that government presupposes society, that is, it exist when peoplecome together to form society or community. Hence, in every society, government existsin its various forms, such as democracy. In addition, since then, scholars, writers andphilosophers have given various conceptions of democracy. This can be attributed to thefact that one of the biggest problem of man since existence has been how to conceptualizeand practice the best system of government that will bring social goodgovernance,development, social order and progress. To this end, the problem is not thelack of ideas as there are so many conceptions of democracy, but the huge gap betweenideas and practice. In Nigeria the key pillars of democracy have all collapsed, leading toNigeria been called a democratic state on paper but in reality it is far from a democracy.Thisproblem (gap between idea of democracy and practice) has led to the continuous reviewing,rethinking, re-conceptualization and reformulation of democracy by scholars. One ofsuch scholars is John Dewey. Coming from the pragmatic background Dewey was worriedabout the dichotomy between the traditional idea of democracy and real human existence.Thus, he sought a breakaway from the traditional concept of democracy, which he thought

49


was not encompassing and subsequently formulated a radical notion of democracy. Whatthen is Dewey's notion of democracy? Is Dewey's democracy practicable? On the otherhand, is Dewey's democracy another utopian idea? Let us critically ehamine Dewey'sdemocracy to see if it is a workable idea that can solve existential problems of man.

MATERIALS AND METHODS

The purpose of this study is to critically interrogate John Dewey's conception ofdemocracy, to show the workability or otherwise of his idea of democracy. Thus, the aimof this study is to giving a critical scrutiny to Dewey's democracy and to show if it passedthe 'idea and practice dichotomy'. The methodological foundation of this paper was generalscientific methods, such as theoretical, logical and philosophical analysis. Importantcontributions to the literary and philosophical foundations of the study are the works of J.Dewey, D. Acemoglu, D. Ake, D. Fott, R. Herman, R.J. Bernstein and others.

DISCUSSION AND RESULTSJOHN DEWEY'S NOTION OF DEMOCRACY

John Dewey has been widely recognized as the foremost American philosopher ofdemocracy of the twentieth century. As a pragmatist, Philosopher Dewey holds thepriority of experience over theory. Dewey was worried and disturbed about the pervasivedichotomy between ideas and concrete life. His guiding intention throughout his careeraccording to Strauss "...is the attempt to further the realization of democracy in everysphere of life. Accordingly, he sought an all-embracing conception of democracy, acomprehensive formulation which he opposed to the understanding of democracy heldby all preceding philosophers." [Strauss & Cropsey, 1987. p.851].

Dewey questioned the notion of democracy held by preceding scholars before him. Hequestioned their restriction of democracy to politics, the state, majority rule and thevarious institutions of government. He sought a breakaway from the narrow traditionalconception of democracy into a radical conception. Hence, Dewey's disdain and subsequentrejection of the traditional notion of democracy springs from his belief that it led to littlemore than a sterile consideration of the logical relationship of various ideas to one anotherand away from the facts of human activity [Dewey, J 1946, p.45]. He was concerned aboutmaking philosophy relevant to solving concrete problems of life. Thus, Dewey's philosophyis aimed at "showing the irrelevance of academic philosophy, its tendency to spend itself ontechnical problem, neglecting the practical problems of men." [Debra, M 1999, p.624].

Dewey exposed his notion of democracy in his works "The Public and its Problems"and "The Ethics of Democracy." In the former, Dewey asks himself what exactly is themeaning of democracy. Dewey explicitly answered that democracy is not reducible to aform of government among others, but is above all a "way of life", a social ideal, theimplementation of which requires a constant and unconditional commitment, in manyways analogous to the commitment usually reserved to the followers of a religious faith.Thus, Regarded as an ideal, democracy is not an alternative to other principles ofassociated life. It is the "idea of community life itself. It is an ideal: namely, the tendencyand movement of something which exists carried to its final limit, viewed as completeand perfect" [Debra, 1999, p.624]. It therefore means that there are values and principlesthat must be adhered to in democracy.

Solomon EyesanA CRITICAL PERSPECTIVE ON DEWEY'S DEMOCRACY

50


Thus, for Dewey "the key-note of democracy as a way of life may be expressed,as the necessity for the participation of every mature human being in information ofthe values that regulate the living of men together: which is necessary from the standpointof both the general social welfare and the full development of human beings as individuals"[Dewey, J 1997, p.288]. More precisely, democracy is the idea of community life itselfnot a utopian ideal, Dewey claims, but a project realizable in the many forms of associativelife. It must not be assumed that Dewey does not acknowledge democracy as a mode ofgovernment. He does. In fact, his argument and view was that democracy is a form ofgovernment, but this political meaning would not exhaust its whole significance, renderedinstead by the superior claims of democracy as an ethical and social ideal. Deweyadvocates for the extension of democracy to all spheres of human life and to him,democracy is a method, the method of organized intelligence that transforms the publicspace into a deliberative arena. Democracy thus, becomes a deliberative form of governmentinasmuch as it brings to the open the free political deliberation on conflicting interests.Through deliberation, conflicts are discussed and resolved. Dewey's aim was to extendthe scientific experimental method into the political realm. Like scientific research,democracy's performance should be publicly tested through deliberation, public scrutinyetc. In addition, the public, the citizens can only fully participate in government onlywhen they are educated and enlightened.

Dewey's idea of democracy prefigures a distinct new science of democracy "throughits appropriation of science and scientific method in the name of old reflection uponthe democratic ideals" [Debra, M 1999, p.608]. Thus, like science, democracy "bringsconflict out into the open where their special claims can be seen and appraised, wherethey can be discussed and judged in the light of more inclusive interests than arerepresented by any of them separately." [Debra, M 1999, p.616]. His emphasis here ison more inquiry, more information and more debate, which he thinks will help insolving many problems. Consequently, guided by the method of experimental researchin the natural sciences, "Dewey could quickly recognize that the chances of findingclever solutions to problems rose with the quality of the cooperation on the part ofresearchers involved; the more the participating scientists could introduce, withoutconstraint, their own hypotheses, beliefs, or intuitions into the investigation process,the more balanced, comprehensive, and thus intelligent would be the hypothesis theyjointly formed in the end." [Axel & Farrell, 1998. p.773]. Hence, the scientific method,in Dewey's view is logically connected to democratic method. This is because of thedeliberative and open nature of science. To this end, "it is of the nature of science notso much to tolerate as to welcome diversity of opinion, while it insists that inquirybrings the evidence of observed facts to bear effect a consensus of conclusions." [Fott,D 2009, p.13].

In addition, Dewey's democratic theory is a theory of citizenship education. ForDewey, education is the key to the success of democracy and as such, high levels ofeducational attainment is a prerequisite for democracy. As such, Dewey observed that ina society, the school should and must be a means, medium, if you like, a workshopwhere democratic habits and attitudes are formed. Hence, he observed that a governmentresting upon popular suffrage could not be successful unless those who elect and whoobey their governors are educated. Accordingly, Dewey affirms, "it is the main businessof the family and the schools to influence the formation and growth of attitudes anddisposition, emotional, intellectual and moral." [Herman, 1972. p.292]. On education,


51


Dewey writes, "is a means toward the social continuity of life." [Fott, 2009. p.8]. It is partof every group because it helps in its preservation. Hence, "education is present whereverthere is communication, the goals of which are the formation and maintenance of theshared beliefs and practices that make community possible." [Fott, 2009, p.8]. Democracyrests on an epistemic condition, namely, the free circulation of knowledge enablingindividuals to participate in public affairs. For this, Dewey locates the individual in thecommunity. It is only through the community that the individual can fully realize hiscapabilities. He was against the isolated living of liberal capitalism, which does notencourage shared experiences and open participation in matters of public importance.For that, "Dewey attempts to draft an alternative to the liberal comprehension ofdemocracy." [Axel & Farrell, 1998 p.766]. Instead, he was of the view that man is asocial being and it is through the community that the individual can experience freedom.It is a form of "social freedom" and not "isolated freedom". It means that freedom canonly be achieved and enjoyed within a form of social living that places the individuals ina community with one another. Moreover, with the individual situated in the community,that is, not living in isolation, education activates his participation in public affairs.Education, then, becomes the basic component of democracy. Through the vehicle ofeducation, democracy can advance, flourish, and can develop. Thus, to achieve ademocratic state, Dewey holds that education is absolutely important and necessary.Hence, for Dewey, "...a government resting upon popular suffrage cannot be successfulunless those who elect and those who obey their governors are educated." [Dewey,1916, p.87]. It is in the family and school that democratic attitudes are formed, therebybringing about more participation and less isolation of citizens in the democratic process.However, Dewey was conscious enough to admit that real education is not restricted tothe four walls of the schools, but also outside the school. In fact, it is through experiencein the outside world. Education should not be restricted to theoretical works but shouldbe extended to practical life experiences, which will help an individual in tacklingdemocratic problems. The individual, who is educated in a democratic environment,who experiences what is learned, who shares in the learning and participates in learning,is best suitable and able to deliberate, to make important inquiries, and to experiencethe process of governance. Thus, "beyond the school where citizenship education begins,Dewey claims that individuals learn democratic habits when they associate and participatein political activities, which are not solely confined to political institutions. Then, andonly then, can the government truly be of the people, by the people, and for thepeople. Then and only then, can public officials (elected officials) serve and representthe people." [Rosales, 2012, p.156]. This intellectual position of Dewey on education iscoming from the backdrop of his pragmatism. Like most pragmatists, "Dewey holds thepriority of experience over theory in the edifying sense of the primacy of democracy ascivic experimentation." [Rosales, 2012, p.156].

A democracy, according to Dewey "is more than a form of government; it isprimarily a mode of associated living, of conjoint communication" [Rosales, 2012,p.157]. Thus, for a state to be seen as democratic, it should facilitate the "participationin its good of all its members on equal terms and provide a flexible readjustment of itsgood of its institutions through interaction of the different forms of associated life."[Rosales, 2012, p.157]. Here, Dewey introduces the notion of cooperation, which isbased on the idea of community living. He re-conceptualized democracy in communitarianexpressions. For him, democracy is the idea of community life itself. A passage from The


52


Public and its Problems elucidates this viewpoint clearly, "regarded as an idea, democracyis not an alternative to other principles of associated life. It is the idea of community lifeitself, it is an ideal in the only intelligible sense of an ideal: namely, the tendency andmovement of something that exists carried to its final limit, viewed as completed,perfected." [Dewey, 1916, p.88].

Furthermore, Dewey holds that democracy involves "a reflective faith in the capacityin the capacity of all human beings, no matter how diverse and different their backgroundto engage in cooperation, intelligent judgment, deliberation and collective activity."[Richard, 2000, p.192]. It implies it is in our human nature to be cooperative andengage in intelligent deliberation. Accordingly, Dewey says, "belief in equality is anelement of the democratic credo." [Herman, 1972, p.290]. Equality is a vital part ofDewey's democratic theory. However, unlike some views on equality, Dewey's ownemphases equality of opportunity over equality of abilities. His democratic equality isnot equality is not equality of abilities of the individuals, but that of equal opportunityto contribute and participate. Hence, it merits emphasis that "democratic equality mustnot be confused with equality of abilities; it is equality of opportunity, opportunity foreach individual to show what he or she can do." [John & Milton, 1992, p.313]. Therefore,to be democratic, a society should facilitate the participation in its good of all itsmembers on equal term.

PROBLEMS OF DEMOCRACY IN NIGERIA

To understand the gap between the theory and practice of democracy and theDewey's postulations, it will be appropriate to look at the peculiarity of the Nigeriandemocracy. This is because the idea of democracy is not an air-flying idea; thoughdemocracy is a universal concept, its application differs from one place to another. AsDahl has rightly noted, "in practice, democratic systems have always fallen considerablyshort of the criteria and values that justify democracy" [Dahl, 1995. pp. 46-47]. Consequenton this, "no democratic country has created a set of social economic and politicalarrangements that achieve a satisfactory standard of liberty, justice, security and decency"[Dahl, 1995. pp 46-47]. Hence, he opines that "the visible gap between what is, andwhat ought to be, tempered by what could be, will continue to drive the search foralternative solutions" [Dahl, 1995. pp.46-47]. There is a lacuna between the theory andpractice of the characteristics of democracy in Nigeria which drives us to look for waysof strengthening democracy in Nigeria.

As a country, Nigeria has passed through several governments, both military anddemocratic governments. Its present democratic dispensation started in May 1999. Sincethen, it has been one democratic government after another. As a system of government,democracy is seen as an ideal and in fact the best system of government. This is sobecause it promotes human rights, equality, and rule of law, cooperation, dialogue,and guaranteed freedom.

However, in Nigeria there is a huge gap between the ideals of democracy and itspractice. Moreover, this is the same reason that prompted Dewey into propounding hisidea of democracy as a way of solving the existential lacuna. According to Ake, "Nigeria,democratizes with no separation of powers, all powers having been vested in an imperialpresidency. There is hardly any rule of law, no plausible system of justice, and notransparency. The coercive institutions of the state are above the law, the civil society is


53


below it, ordinary people are out of sight, far beyond its protection" [Ake, 1996. p.6].Thus, the prevailing realities are far from the ideals of democracy - the rule of law,equality before the law, dialogue, participation, citizenship education and humanrights. Gyekye was right in asserting that "the lack of an efficient or adequate legal andinstitutional framework explains the widespread incidence of dislocation and disorientationas seen in corrupt behaviour, inadequate institutional checks and ineffective lawenforcement capabilities that have typified democratic practice in a developing societylike Nigeria" [Gyekye, 1997, p.197].

One major pitfall of democracy in Nigeria is the almost zero absence of rule of law.By this, we mean "the principle that laws should not be applied selectively or arbitrarilyand that nobody is above the law." [Acemoglu and Robinson, 2013, p.333]. This principlealso "opens the door for greater participation in the political process and greaterinclusivity" [Acemoglu and Robinson, 2013, p.333]. On the contrary, socio-economicand political inequality is a prominent feature of democracy in Nigeria. This has led tothe huge gap between those who have access to power and public funds, and thosewho do not. The problem of disregard for the rule of law is seen explicitly in thepartisanship and compromise of the electoral umpire Independent National ElectoralCommission (INEC), which has lost its independence and is now rooted in electoralfraud. In fact, the recent general election of 2019 unveiled the unfortunate level ofdecay of the electoral umpire and the electoral process in general: vote buying, moneypolitics and militarization of political activities got to a new high level. These are seriousreasons of concern for Nigeria's democracy.

Political apathy is another challenge facing democracy in Nigeria. Citizens'participation in the political process is an important aspect of the democratic credo andas Dewey opined, participation of all citizens is one of the elements of democracy. InNigeria however, there is lack of interest in political activities and this can be traced tothe lack of trust in the system, leadership failure, insensitivity of the leaders, and lackof transparency of the electoral process. Thus in a system of total disregard to the principalof rile of law and participation, decisions are taken by elected officials without theinput of majority of the citizens. This is possible because the Nigerian democratic spaceis structured in a way that benefits just a few elites. To borrow the words of Acemoglu andRobinson, Nigeria is a state that operates 'extractive institutions'.

In addition, there is the problem of strife between ethnic groups in Nigeria andthis has brought about lack of trust and cooperation in the polity. Nigeria has apopulation of almost 200 million people with not less than 250 ethnic groups, allstruggling for supremacy. The grievances and marginalization of some ethnic groupshas made it difficult for Nigerians to build a truly multiethnic nation where allgroups will be treated equally and fairly. This lack of national cohesion and unity hasled to more than one hundred politically, ethnically and religiously motivated conflictsin Nigeria since the 1999. In fact, in most cases who gets what in Nigeria is determinedby ones ethnic lineage. The system of meritocracy is absent as everything is politicizedand given ethnic colouration. Even basic amenities like roads, hospitals and schoolsare distributed not on equal basis or out of necessity but on political calculationsand ethnic reasons. In light of the above peculiar democratic challenges in Nigeria,there is the need to critically interrogate Dewey's idea of democracy to see if itbridges the gap between the conceptualization and application of the features ofdemocracy in Nigeria.


54


CRITIQUE OF DEWEY'S DEMOCRACY

So far, there has been an exposition on John Dewey's concept of democracy andhow he tried to link democracy with some scientific principles and values. In addition,as observed from his theory, the underlying principle that runs throughout his entirework is the need of education for a proper enjoyment of democratic rights. For Dewey,education is the key to the success of democracy. An educational system that is based ona pragmatic and practical approach to life issues will bring about a thriving democracy.Thus, Dewey is of the view that a democratic education should be rooted on the values/principles found in experimental sciences. According to him, "education has the reformistcapacity to transform the social order by revitalizing its associative fabric." [Rosales, J2012. p.156]. Accordingly, for a democratic government to succeed, it must take theeducation of its citizens and rulers seriously. For it is only then that the citizens canmeaningfully participate and contribute in public affairs. Education therefore, bridgesthe gap separating an inarticulate society from a democratic, participatory public. Tothis end, it is held that when a democracy creates a community-like experience, whichis founded on the principle of active participation, sharing, contribution and the instillingof democratic habits in all through education, then, democratic ills like corruption,ethnic politics, unpatriotic acts and acts of terrorism would be curbed.

However, looking at Dewey's notion of democratic education, there seems to besome pitfalls. Thus one is pushed to ask, is it true that a given country is more likely tobecome democratic as its population becomes democratic? Is it true that a more educateddemocracy will experience less violent social problems? In this light, Rosales observesthat "Dewey's trust in education's transformative power is so strong that he overlooksthe difficulties that exist for effecting real changes the social engineering elements ofhis educational and democratic theory need the restraining realism of practical politics"[Rosales, 2012. p.156]. In other words, is it possible to have an educational system thatcovers the whole populace? Is it possible to have an all educated and enlightenedcitizenry? Does the change in curriculum metamorphose to an enlightened citizenry?In fact, is education a guarantee that a ruler will rule well, or is it a guarantee that theruled will actively participate in the polity? Is a high level of educational attainment aprerequisite for democracy? These issues are vital because of the nature of the societywe live in, and human nature. However, Lipset argues, "education presumably broadensmen's outlook, enables them to understand the need for norms of tolerance, restrainsthem from adhering to extremist and monistic doctrines, and increases their capacityto make rational electoral choices. If we cannot say that a "high" level of education is asufficient condition for democracy, the available does suggest that it comes close tobeing a necessary condition" [Acemoglu, D 2005, p.44].

This type of thinking is closely related to the modernization theory. Going by thistheory, "high levels of schooling are both a prerequisite for democracy and a majorcause of democratization" [Acemoglu, D 2005, p.44]. There exist in the end causalrelationship between education and democracy.

Furthermore, there exists the problem of inequality in education among the citizens,which Dewey failed to address. In the society, there seems to be a class demarcation ineducation: education for the rich and education for the poor. This is a worrisomescenario because it does not express the idea of equality on which democracy supposedlyrest on. Or is it the case that the Nigerian state does not have what it takes to give equal


55


qualitative education to all, especially the poor ones? It might be hard to believe whenone takes into cognizance the vast amount of resources available to the state. Theproblem as identified by Robert Cohen is that "it has never been demos, which were atthe center of educational policy and practice" [Robert, 2000 p.140]. Thus, the problemlies in the inability of government to carry the people along in matters that affect them.It is the failure of government to initiate and execute an educational policy that is of thepeople by the people and for the people. What we have is an education system thatfavors the elite and the rich in the society, thereby leading to a situation where majorityof the citizens are not educated and unenlightened. This brings us to Dewey's notion ofparticipation.

According to Dewey, to be democratic, a society should facilitate the "participationin its good of all its members on equal terms and provide a flexible readjustment of itsgood of its institution through interaction of the different forms of associated life"(Rosales, 2012. p.156). For him, for democracy to become a viable political system, itmust rely on the participation of citizens. The place of participation in a democracy cannever be over-emphasized. This is because increased quality education will lead toincreased participation. In addition, an enlightened citizenry would translate to anenlightened participatory democracy, which will subsequently lead to good governanceand development. However, a situation when the poor people do not have access togood education in a democracy, then their level of enlightenment will be low and thus,they will be denied the opportunity to participate. When this is done, that sense ofbelonging and oneness would have been lost. This will definitely lead to class distinction,inequality, apathy, social vices and terrorism. No wonder Jean Jacquess is of the viewthat "there is no solution except in education; until men become intelligent, cities willnot cease from ill" [Simon & Schusicm, 1953 p.298].

On further evaluation, Dewey's fixation of "all" in his notion of participationseems a difficult task to achieve. According to him, democracy will work best if all itsmembers participate and contribute. No doubt, inclusive-participation of every citizenwill definitely bring about a vibrant democracy, as it will reflect the notion of democracybeing government of the people by the people and for the people. However, the questionis, is it possible in a democracy for all/every citizen to participate and contribute inpublic discourse? With the large population of states in this century, with the highpopulation of Nigeria, it is an impossible good task. Apart from the issue of population,there is the problem of apathy. Put more accurately, why most citizens no longerparticipate in democratic activities like elections, voting, and debates on nationalissues. This problem can easily be linked to the lost of faith in the system. In otherwords, when citizens have the feeling of neglect, when they feel that their contributionwill not count, when they doubt the credibility of the democratic process, then, theywill not see the need to participate .Be that as it may, the more the people participate,the more democracy will reflect the wishes of the people and this, will lead to a morehumane society.

Also, implied in Dewey's concept of democracy is the view that democracy involvesfaith in the capacity of all human beings, no matter how diverse and different theirbackgrounds, to engage in cooperation, intelligent judgment, deliberation and collectiveactivity. However, is it true that every individual has what it takes to engage in intelligentjudgment? In Richard J. Bernstein's view, it is a "radical idea to affirm that every individualis capable of the intelligent deliberation required to be a responsible citizen in a democratic


56


community" [Richard, 2000. p.193]. This is because some citizens lacked the temperament,education, stability, and public concern to be responsible citizens.

The notion of equality embedded in Dewey's philosophy is highly problematic.More precisely, Dewey holds that "the democratic faith in human equality is belief thatevery human being, independent of the quantity or range of his personal endowment,has the right to equal opportunity with every other person for the development ofwhatever gifts he has" [Richard, 2000. p.194]. Dewey's belief in the democratic faith ofevery human being, on the one hand, is good for the sake of peaceful living, however,on a second look; it seems it is just a utopian assertion. Yes, equality of opportunity isgood and needed in the society, but is it possible in reality for everyone to have equalopportunity for self- development? This seems to be a difficult task to achieve becauseof the classed society that we live in which means that we are not all from the samebackground. We can only talk about equal humanity. Apart from that, all other forms ofequality are illusory because of several other factors.

Further, Dewey re-conceptualized democracy in communitarian terms by assertingthat "democracy is the idea of community life itself" [Rosales, 2012, p.158]. Thus,Dewey has in mind "the political experience of local communities, which is wheredemocracy assumedly arises, dreaming of extending their committed sense ofparticipation to bigger political communities" [Rosales, 2012, p.158]. To this end,communitarian values such as participation, sharing, contribution, openness, etc. Deweyholds will bring about a more stable democracy and society. However, is it really possibleand realistic to extend such communitarian values to bigger political communities,like what we have in this 21st century? Hence, Jose observes that Dewey's point needssome critical review "since his argument underlines community's most friendly side,the one of closeness and affection while disregarding society's civilizing drive. Whereas,community life is identified with inter personal relations, a kind of fellowship ofcitizens, society is explained fairly, in contractual terms" [Rosales, 2012, p.162]. Dewey'sargument seems to be one sided because he did not take into cognizance the issue ofglobalization, urbanization, and the increase in population. This has brought morecommunities that are complex. The point is, can the sense of civic and moral mutualitylocal communities seem to provide remain in bigger political association. How relevantis this community experience in this century with the rate individual freedom andindividualism is being preached. Freedom for Dewey is "primarily the positive experienceof unconstrained self-realization that teaches the individual to discover in herself thosetalents and capabilities through which one can in the end contribute, on the basis of adivision of labor, to the maintenance of the social whole" [Axel & Farrell, 1998, p.770].It therefore means that for Dewey, individual freedom is rooted in the organization ofthe community. There appears to be a similarity with Plato's version. Plato also conceivedof the relation between individual freedom and political community as an organicinteraction based on division of labour. Writing on this, Richard J. Bernstein argues that"Dewey is nostalgic, romantic and even utopia... his understanding of small republicsand the creation of face to face local communities is no longer relevant for twentiethand twenty-first century democratic societies" [Richard, 2000. p.196]. Of a truth, thetype of society we have now in Nigeria is the direct opposite of what Dewey is proposing.What we have now is a highly individualistic state where personal interest is all thatmatters; a state where openness and friendliness are done skeptically. In such a scenarioand age, it will be difficult to run with the communitarian values. However, it should


57


be noted that African culture is founded on the notion of communalism and instillingsuch values in our society would help in solving the problem of terrorism and othervices. Thus, Okolo C.B. affirms that "what is easily said about self in African metaphysicsis that its horizon is essentially towards others. It is self- in- relation to others, a being-with-others" [Okolo, 1993. p.5]. The African culture lays more emphasis on communalinterest over that of the individual. Humanistic values such as respect for others,openness, sacredness of human life, fraternity, equality, etc. where the values thatunderlined traditional African society and they are still what Dewey is drawing ourattention to. Most of the problems Nigerian democracy is facing now is because of theneglect of such values. In fact, the issue of terrorism clearly expresses the lost of suchvalues in our nation. It is only when human life means nothing and there is no respectfor others that terrorist activities will be on the increase. Hence, these humanisticvalues of African communalism might help to solve the ills of democracy in Nigeria.

Furthermore, Dewey's embrace of the scientific method needs to be checked.Dewey sees the scientific method as logically connected to democratic method. He is ofthe view that with the application of the scientific method to democracy, progresswould be made and problems would be solved. Hence, guided by the ehample ofexperimental research in the natural sciences, "Dewey could quickly recognize that thechances of finding clever solutions to problems rose with the quality of the cooperationon the part of researchers involved; the more the participatory scientist could introduce,without constraint, their own hypothetical, beliefs, or intuitions into the investigationprocess, the more balanced, comprehensive, and thus intelligent would be the hypothesisthey jointly formed in the end" [Axel & Farrell, 1998, p.773].

However, does science offer clever solutions to democratic problems? The aboveview of Dewey might be far from the truth because, "on the one hand, comparison toscience does not always operate through democratic means; in fact some of the greatestscientific achievements have come when at least one of the five steps mentioned byDewey has been violated, or when divers views have not been fully tolerated, or whenone person has worked alone (Isaac Newton was reluctant to communicate his works)"[Fott, 2009. p.13]. It therefore, implies that there are times that cooperate decisionmight not yield the best and desired results. At such times, based on time factor andthe urgency of the issue at stake, personal decision(s) might be the best bet. As such,we cannot be democratic all the time because of situations and circumstances. Forehample, in time of war, a nation might take some steps without necessary waiting forthe input of the citizens. More precisely, there are national security decisions that mustand should not be open to public deliberation and scrutiny. This is because of thesensitive nature of such issues. Hence, deliberation and public enquiry might not alwaysbe the best option at critical times. However, the promotion of such values on the longrun, will bring about a more humane society.

Further, in spite of the plausibility of Dewey's work on democracy, there appearsto be a deliberate decision to ignore the place of democratic institutions. He overlookeddemocratic institutions that must work effectively for democracy to work. Dewey seemsto overemphasize some values as democratic ends, thereby ignoring the place ofinstitutions. Thus, Jose Maria Rosale argues that, "indeed they are, along with otheraims, but the relevant point is that they can only be realized when democracy, itsinstitutions, works" [Rosales, 2012. p.163]. Without vibrant democratic institutions foundedon democratic ideals, democracy will struggle. However, there must a balance. This is


58


because political institutions on their own, cannot/do not express all of democracy'smeanings. Therefore, it is important to consider that democracy is also showcased inthe attitudes of human beings and is measured by consequences produced in their lives.

CONCLUSION

In conclusion, we noted that Dewey's democracy was born out of the desire toclose the gap between theory, practice, and his hunger for peace and stability in thehuman society. This led him to formulate a theory of democracy that is based on apositive and progressive view of human value. Thus, Dewey's democracy emphasizedpositive values such as: dialogue, participation, contribution, equality, and education,which are tools for building the individual and the society at large. Accordingly, Dewey,in his idea of democracy, advocated for the development of individuals through apragmatic system of education. Dewey viewed education as the key to the success ofdemocracy. Dewey's faith in education is based on his view that, it is through educationthat democratic values can be learnt. It was an encompassing form of education. Dewey'sdemocracy emphasized equal opportunities for all citizens and corporations, and equalparticipation of individuals in the polity. We took a critical look at these democraticvalues to see if they can stand rational scrutiny, and we discovered that even thoughthey are good values that could help in building a stable and peaceful democraticsociety, they still have some pitfalls. This is because some of the material and psychologicalassumptions of Dewey's theory of democracy may not always exist in the same way inall societies. For ehample, "social and political life is guided in Nigeria by ethnic, classand religious disparities and conflicts which drive politics, economy and social life"[Ujomu and Olatunji, 2014. p.132]. For democracy to be enthroned in Nigeria, there isthe need for the citizens to rise up in unity and demand for the type of institutions,leaders and democratic process they want. This is imperative because the few elitesbenefiting from the system will not give up their hold without a strong push.

REFERENCES

ACEMOGLU, D. (2005). 'From Education to Democracy'. The American EconomicReview. 95(2). p.44.

ACEMOGLU, D. (2013). 'Why Nations Fail'. London: Profile Books. p. 333.AKE, C. (1996). Is Africa democratizing? Post Harcourt: CASS Monograph No.5.p.6.AXEL & FARRELL, J. (1998). 'Democracy as Reflective Cooperation: John Dewey

and the Theory of Democracy Today'. Political Theory. 26(6).p p.773-766.BERNSTEIN, R. (2000). 'Creative Democracy - The Task Still Before Us'. American

Journal of Theology & Philosophy, 21(3). pp.192-196.CAMMACK, P. (1997). Capitalism and democracy in the third world: The doctrine

for political development. London: Leicester University Press. p. 197.DAHL, R. (1995). 'Justifying democracy'. Society. (March/April), 31(3). p. 43-47DEBRA, M. (1999). 'How Shall We Call Reality?: John Dewey's New Science of

Democracy'. American Journal of Political Science, 43(2). pp.616-624.DEWEY, J. (1917) 'in John Herman Randall, Justius Buchler, Evenlyn Shirk',

Readings in Philosophy, p.288.


59


DEWEY, J. (1916). 'Democracy and Education'. New York: The Free Press. p.87-88. DEWEY, J. (1946). 'The Public and Its Problems'. Chicago: Gateway books. pp.9-45.FOTT, D. (2009). 'John Dewey and the Mutual Influence of Democracy and

Education. The Review of Politics. 71(1). pp.8-13.HERMAN R.J. (1972). 'Readings in Philosophy'. New York: Baner and Noble

Books. pp.290-292.JOHN, B. & MILTON, G. (1992). 'Philosophy and Contemporary Issues'. New

York: Macmillan. p. 313.OKOLO, C. B. (1993). 'What is to be African?' Nsukka: Fulladu Publsihing Company,

Nsukka. p.5.ROBERT, C. (2000). 'Nigel Grant and Plato: A Question of Democratic Education',

in Comparative Education, 36(2). p. 140.ROSALES, J. (2012). 'Democracy as a way of life: Critical/Reflections on a Deweyan

Theme'. Revista de Filosofia Politica. 27. pp.156-163.SIMON & SCHUSICM (1964). 'The Pleasures of Philosophy'. New York: Seventh

Paperbank Printings. p.298.STRAUSS, L., CROPSEY, J. (1987). 'History of Political Philosophy'. Chicago:

University of Chicago Press. p.851.UJOMU, P. AND OLATUNJI, F. (2014). 'Democratic theories and the problem

of political participation in Nigeria: strengthening consensus and the rule of law'. HumanAffairs.24. p. 132.

Ñîëîìîí Ýéåñàí (, Íèãåðèÿ, øòàò Àíàìáðà)

Êðèòè÷åñêàÿ ïåðñïåêòèâà äåìîêðàòèè Äüþè

Àííîòàöèÿ: Êàê ïðàãìàòèê äâàäöàòîãî (XX-ãî) âåêà, Äüþè áûë îáåñïîêîåí äèõîòîìèåéìåæäó òåîðèåé è ýêçèñòåíöèàëüíûì îïûòîì, è ýòî çàñòàâèëî åãî ñôîðìóëèðîâàòü ñâîþñîáñòâåííóþ êîíöåïöèþ äåìîêðàòèè êàê îòõîä îò òðàäèöèîííûõ ïðåäñòàâëåíèé î äåìîêðàòèèäî ñâîåãî âðåìåíè. Äåìîêðàòèÿ äëÿ Äüþè - ýòî ñîöèàëüíûé èäåàë, ñèñòåìà öåííîñòåé, çàäà÷åéêîòîðîé ÿâëÿåòñÿ ñîçäàíèå áîëåå ñâîáîäíîãî è ãóìàííîãî îïûòà, â êîòîðîì âñå äåëÿòñÿ è ó÷àñòâóþò.Òàêèì îáðàçîì, ýòà ñòàòüÿ îïðàøèâàåò äåìîêðàòèþ Äüþè, ÷òîáû ïîêàçàòü, äåéñòâèòåëüíî ëè ýòîîñóùåñòâèìàÿ èäåÿ, êîòîðàÿ ìîæåò ïîìî÷ü ðåøèòü íàøè ýêçèñòåíöèàëüíûå ïðîáëåìû èëè ýòîïðîñòî óòîïè÷åñêàÿ êîíöåïöèÿ, êîòîðàÿ õîðîøà òîëüêî äëÿ ýòîé ñòàòüè. Ýòî âàæíî èç-çà ðàñòóùåãîðàçðûâà ìåæäó êîíöåïòóàëèçàöèåé è ïðèìåíåíèåì äåìîêðàòè÷åñêèõ ïðèíöèïîâ â íåêîòîðûõàôðèêàíñêèõ ñòðàíàõ, òàêèõ êàê Íèãåðèÿ, ãäå áîëüøèíñòâî ÷åðò äåìîêðàòèè îòñóòñòâóþò.

Êëþ÷åâûå ñëîâà: äåìîêðàòèÿ, ïðàãìàòèê, ñîöèàë-èäåàë, îáùíîñòü, èäåè, îáðàçîâàíèå,Äüþè

Êëþ÷åâûå ñëîâà (2): îáñóæäåíèå, ó÷àñòèå, íàó÷íûé ìåòîä, îïûò, ïðàâèòåëüñòâî,ñîòðóäíè÷åñòâî, ðàâåíñòâî, ôèëîñîôèÿ

Solomon Eyesan (Nigeriya Anambra shtati,)

D'yu demokratiyasining tanqidiy istiqboli

Annotatsiya: Yigirmanchi (XX-asr) pragmatisti sifatida Dyui nazariya va ekzistentsial tajriba o'rtasidagidixotomiya haqida tashvishlanar edi va bu uni demokratiyaning an'anaviy kontseptsiyasidan o'z davriga


60


qadar demokratiya tushunchasini shakllantirishga majbur qildi. Dyui uchun demokratiya ijtimoiy ideal,qadriyatlar tizimi bo'lib, uning vazifasi har kim baham ko'radigan va ishtirok etadigan erkin va insonparvartajribani yaratishdir. Shunday qilib, ushbu maqola Deweyning demokratiyasini so'roq qiladi, bu bizningmavjud muammolarimizni hal qilishga yordam beradigan mumkin bo'lgan fikrmi yoki yo'qmi? Yoki faqatushbu maqola uchun yaxshi bo'lgan utopik tushunchami, yoki uning yo'qligini ko'rsatish uchun. Budemokratiyaning ko'pgina xususiyatlariga ega bo'lmagan Nigeriya singari Afrika mamlakatlarida kontseptualizatsiyava demokratik printsiplarni qo'llash o'rtasidagi tafovut o'sib borayotganligi sababli muhimdir.

Tayanch so'zlar: demokratiya, pragmatist, ijtimoiy ideal, hamjamiyat, g'oyalar, ta'lim, Dyuey

Tayanch so'zlar (2): munozara, ishtirok etish, ilmiy usul, tajriba, hukumat, hamkorlik, tenglik,falsafa


61


Áèëàëîâ Ìóñòàôà Èñàåâè÷äîêòîð ôèëîñîôñêèõ íàóê, ïðîôåññîð, çàâåäóþùèé êàôåäðîé îíòîëîãèè è

òåîðèè ïîçíàíèÿ Äàãåñòàíñêîãî ãîñóäàðñòâåííîãî óíèâåðñèòåòà(Ðîññèÿ, Ìàõà÷êàëà)Email: [email protected]

ÓÄÊ: 101.1

http://dx.doi.org/10.26739/2181-9505-2019-2-6

Àííîòàöèÿ. Ðàññìàòðèâàåòñÿ âîïðîñ î ñïîñîáíîñòè ôèëîñîôèè ìûñëèòü â êîíòåêñòåëîãè÷åñêè âûòåêàþùåãî èç íåãî âîïðîñà î ñîñòîÿòåëüíîñòè ïðàêòè÷åñêîé ôèëîñîôèè. Â îòëè÷èåîò îáùåìèðîâîé, êëàññè÷åñêîé ôèëîñîôèè ïðàêòè÷åñêàÿ ôèëîñîôèÿ âî ìíîãèõ ñâîèõ âàðèàöèÿõïðåäñòàåò êàê íàöèîíàëüíàÿ ôèëîñîôèÿ ìíîãèõ, ïðåæäå íåôèëîñîôñêèõ íàðîäîâ. Â ñòàòüå ýòîïðîäåìîíñòðèðîâàíî íà ïðèìåðå ðîëè ôèëîñîôèè â íàöèîíàëüíî-ãîñóäàðñòâåííîì ñòðîèòåëüñòâåè ðàçâèòèè Äàãåñòàíà.

Êëþ÷åâûå ñëîâà: ëîãèêà, ïðàêòèêà, ìåíåäæìåíò, ðàçâèòèå, îáùåñòâî, ôèëîñîôèÿ,ïîëèòèêà, ñòðàòåãèÿ, èñòèíà

Êëþ÷åâûå ñëîâà (2): ÷èñòàÿ ôèëîñîôèÿ, íàöèîíàëüíàÿ ôèëîñîôèÿ, ìåæêîíôåññèîíàëüíûåîòíîøåíèÿ, îáíîâëåííàÿ ôèëîñîôèÿ, Äàãåñòàíñêàÿ êóëüòóðà, Èñëàìñêàÿ öèâèëèçàöèÿ,ïðàêòè÷åñêàÿ ôèëîñîôèÿ, èñòèííàÿ ôèëîñîôèÿ

ÂÂÅÄÅÍÈÅ

Ïðè âñåé íåóìåñòíîñòè ïîïûòîê ïðåâðàòèòü äàæå çðåëóþ ôèëîñîôèþ âòàêòè÷åñêîå îðóäèå óïðàâëåíèÿ îáùåñòâîì, â ñâîåîáðàçíûé ñîöèàëüíûéìåíåäæìåíò, îíà âñå æå ïðèçâàíà çàíèìàòüñÿ õîòÿ áû ñòðàòåãè÷åñêèìèïðîáëåìàìè. Íî äàæå îò ñòðàòåãè÷åñêîé ïîëèòèêè òðåáóåòñÿ åå ñîîòíåñåííîñòü ñðåàëèÿìè îáùåñòâåííîãî ðàçâèòèÿ. "Â èñòîðèè åñòü òàêèå ðàçíîâèäíîñòè ïîëèòèêè,- ïèñàë À.Áàäüþ, - êîòîðûå èìåþò èëè áóäóò èìåòü ñîîòíåñåííîñòü ñ èñòèíîé,ñ êîëëåêòèâíîé èñòèíîé êàê òàêîâîé. Ýòî ðåäêèå, çà÷àñòóþ êðàòêèå ïîïûòêè,íî ëèøü ïðè óñëîâèè îñóùåñòâëåíèÿ òàêèõ ïîïûòîê ôèëîñîôèÿ ìîæåòìûñëèòü"[Áàäüþ,À., 2005. ñ.180]. Òàêèì îáðàçîì, "ôèëîñîôèÿ ìîæåò ìûñëèòü",åñëè èñòèííà ñîîòâåòñòâóþùàÿ åé ïîëèòèêà. Ïîëèòèêà ïðåäñòàåò êàê îäíî èçîïîñðåäóþùèõ çâåíüåâ ôèëîñîôèè è ñîöèàëüíîé ïðàêòèêè. Ëîãè÷íîïðåäïîëîæèòü, ÷òî íàèáîëåå áëèçêà ê òàêîé ôèëîñîôèè òàê íàçûâàåìàÿ"ïðàêòè÷åñêàÿ ôèëîñîôèÿ", ïîñêîëüêó ñ íàèáîëüøåé óâåðåííîñòüþ ìîæíî ñóäèòüîá èñòèííîñòè èìåííî åå ïîëèòèêè. Íî òîãäà âñòàåò âîïðîñ î ñóùåñòâîâàíèè

ÊÎÃÄÀ ÔÈËÎÑÎÔÈß "ÌÎÆÅÒ ÌÛÑËÈÒÜ"?

TA'LIM VA FAN FALSAFASI /ÔÈËÎÑÎÔÈß ÎÁÐÀÇÎÂÀÍÈß È ÍÀÓÊÈ/ PHILOSOPHY OF EDUCATION AND SCIENCE

62


ïðàêòè÷åñêîé ôèëîñîôèè, èíà÷å ãîâîðÿ, ïðàêòè÷åñêîé çíà÷èìîñòè ôèëîñîôèè,âîïðîñ, êîòîðûé èìååò äàâíþþ èñòîðèþ.

ÌÅÒÎÄÎËÎÃÈß È ÌÅÒÎÄÛ

Öåëüþ äàííîãî èññëåäîâàíèÿ ÿâëÿåòñÿ ðàññìîòðåíèå ñîâðåìåííîå ñîñòîÿíèåíàóêè ôèëîñîôèè, îòíîøåíèå îñíîâíûì ïðîáëåìàì ôèëîñîôèè êàê íàóêè àòàê æå å¸ íåêîòîðîå èñòîðè÷åñêîå ðàçâèòèå. Ìåòîäîëîãè÷åñêîé îñíîâîéèñëåäîâàíèÿ ÿâëÿþòñÿ îáùåíàó÷íûå ìåòîäû, êàê òåîðåòèêî-ëîãè÷åñêèå èñèñòåìíûé àíàëèç, à òàê æå èñòîðè÷åñêèé è ñðàâíèòåëüíûé àíàëèç. Äëÿíàñòîÿùåãî èññëåäîâàíèÿ áûëè èñïîëüçîâàíû ìàòåðèàëû òàêèõ àâòîðîâ êàê. ÏüåðÀäî, Ì.Â. Áåëîâà, Ëèïìàíà Óîëòåðà, Ì.Àáäóëëàåâà, Ë.Â. Áàåâîé, Ê.À Ìàðêåëîâà,è òä. Â õîäå äàííîãî èññëåäîâàíèÿ àâòîð àíàëèçèðóåò ðàçâèòèå ñîâðåìåííîéôèëîñîôèè è â ÷àñòíîñòè íàöèîíàëüíîé ôèëîñîôèè.


Ýòîò âîïðîñ ðåøàëñÿ î÷åâèäíûì ñïîñîáîì â ñàìîé êóëüòóðå, â ÷àñòíîñòè,â àíòè÷íûõ ôèëîñîôñêèõ øêîëàõ, êîãäà ôèëîñîôèþ ïðåäñòàâëÿëè êàê îáðàçæèçíè ïîçíàþùåãî ìèð ñóáúåêòà. Êàê èçâåñòíî, ôðàíöóçñêèé êîììåíòàòîð èïåðåâîä÷èê àíòè÷íîé ôèëîñîôèè Ïüåð Àäî ñ÷èòàë, ÷òî ðå÷ü ìàñòåðà ôèëîñîôèèìîãëà ïðèíÿòü ôîðìó äóõîâíîãî óïðàæíåíèÿ â òîé ìåðå, â êàêîé ó÷åíèê, ñëóøàÿåå èëè ó÷àñòâóÿ â äèàëîãå, äóõîâíî äâèãàëñÿ âïåðåä è ìåíÿëñÿ âíóòðåííå.Ôèëîñîôèÿ àíòè÷íîñòè ïðåäñòàëà êàê äóõîâíàÿ è èíòåëëåêòóàëüíàÿ ïðàêòèêà.Ýòà ïîçèöèÿ íàèáîëåå îáñòîÿòåëüíîãî îáîñíîâàíèÿ ïîëó÷àåò â ó÷åíèè Ýïèêóðà.Ýïèêóð, ãîâîðÿ îá óäîâîëüñòâèÿõ è íàñëàæäåíèè êàê öåëè æèçíè ÷åëîâåêà, âêà÷åñòâå ñðåäñòâà èõ äîñòèæåíèÿ ïðåäëàãàåò ñìûñëîæèçíåííóþ öåííîñòü -äîáðîäåòåëü. Îíà æå ÿâëÿåòñÿ è ñðåäñòâîì â îòíîøåíèè ê óäîâîëüñòâèþ, è ïîòîìóíóæíà ðàçóìíàÿ è ìóäðàÿ îðãàíèçàöèÿ ýòèõ ñðåäñòâ è èñêóñíîå ïîä÷èíåíèå èõäàííîé öåëè. Ïðè ýòîì Ýïèêóð ñëåäóåò óòâåðæäåíèþ Ñîêðàòà î òîæäåñòâå çíàíèÿñ äîáðîäåòåëüþ. Âäîáàâîê Ýïèêóð óñìàòðèâàåò â çíàíèè êîíêðåòíîå è îñÿçàåìîåáëàãî - óäîâîëüñòâèå, ïîñêîëüêó è äîáðîäåòåëü, è çíàíèå, è ìóäðîñòü - âñå îíè,ïî ìíåíèþ ôèëîñîôà, ïîòåðÿëè áû ñìûñëîæèçíåííîå çíà÷åíèå äëÿ ÷åëîâåêà èäëÿ êóëüòóðû, åñëè áû ïåðåñòàëè äîñòàâëÿòü óäîâîëüñòâèå. Ìîæíî ñîãëàñèòüñÿ ñòåì, ÷òî ãëàâíûé ôàêòîð â ïîíèìàíèè ñìûñëà æèçíè "ñîñòîÿë â ïðåäñòàâëåíèèîïðåäåëåííîãî îáðàçà æèçíè, ïîëèòèêà ïðîñâåòëåííîãî èäåÿìè â ñëó÷àå Ïëàòîíà,ñîçåðöàòåëüíîãî ó÷åíîãî ïðèðîäû â ñëó÷àå Àðèñòîòåëÿ, ìóäðåöà,íàñëàæäàþùåãîñÿ ïîêîåì äóøè â ñëó÷àå Ýïèêóðà" [Àäî, Ï. 2004, ñ.163].

Îäíàêî ïðàêòè÷åñêàÿ ôèëîñîôèÿ àíòè÷íîñòè íå çàìûêàëàñü â äóõîâíîé ñôåðå÷åëîâåêà è îáùåñòâà. Ê ïðàêòè÷åñêîé ôèëîñîôèè âñåãäà îòíîñèëèñü è ýòèêà, èïîëèòèêà, èçíà÷àëüíî âûðàáàòûâàþùèå ìåòîäè÷åñêèå è óïðàâëåí÷åñêèåðåêîìåíäàöèè äëÿ ñîöèàëüíûõ ïðîöåññîâ. Àðèñòîòåëü äåëèë íàóêè íàóìîçðèòåëüíûå (òåîðåòè÷åñêèå), ïðàêòè÷åñêèå è òâîð÷åñêèå (ïîýòè÷åñêèå).Ôèçèêà, ìàòåìàòèêà è "ïåðâàÿ ôèëîñîôèÿ" îòíîñèëèñü ê òåîðåòè÷åñêèì,óìîçðèòåëüíûì. Ïî åãî êëàññèôèêàöèè íàóê, âîïðîñ î ñîîòíîøåíèè òåîðåòè÷åñêèõíàóê è, ïðåæäå âñåãî, ôèçèêè è ìåòàôèçèêè (ïåðâîé ôèëîñîôèè) îòêðûâàåòïðîñòðàíñòâî áûòèÿ, èçó÷àåìîãî â íàóêàõ ïðàêòè÷åñêèõ (ýòèêå, ýêîíîìèêå è

Áèëàëîâ Ìóñòàôà Èñàåâè÷ÊÎÃÄÀ ÔÈËÎÑÎÔÈß "ÌÎÆÅÒ ÌÛÑËÈÒÜ"?

63


ïîëèòèêå), ïîñêîëüêó â íèõ îñóùåñòâëÿåòñÿ ïîâåäåíèå è äåéñòâèå ÷åëîâåêà ñöåëüþ äîñòèæåíèÿ áëàãà è ïðåêðàñíîãî.

Îäíàêî êàæóùèéñÿ î÷åâèäíûì âûâîä àíòè÷íîñòè î ñóùåñòâîâàíèèïðàêòè÷åñêîé ôèëîñîôèè íûíå ïîäâåðãàåòñÿ ñîìíåíèþ. Ìíîãèå ôèëîñîôûíàñòàèâàþò íà äèñòàíöèðîâàíèè ôèëîñîôèè îò âðåìåíè, îò âëàñòè, îòêîíüþêòóðíûõ ñîîáðàæåíèé. Èäåîëîãè÷åñêèå è ïîëèòè÷åñêèå çàêàçû, ïî èõìíåíèþ, ÷óæäû ôèëîñîôñêîé íàóêå. Êëàññèôèöèðóÿ ôèëîñîôèþ ïî ïðèíöèïóïðåäïî÷òåíèÿ ïðèîðèòåòíîñòè îáúåêòà â ñèñòåìå ñóáúåêò-îáúåêòíûõ îòíîøåíèé,íåêîòîðûå àâòîðû äåëÿò åå íà ÷èñòóþ, íåïîëíóþ, ñêðûòóþ è óñëîâíóþ ôèëîñîôèþ[ Áåëîâ, Ì. Â. 2003, ñ.120]. Ïîçíàâàòåëüíûé èíòåðåñ ôèëîñîôèè ìîãóò ïðåäñòàâëÿòüâñÿ ñîâîêóïíîñòü âåùåé, âî-ïåðâûõ, ñóùåñòâóþùèõ, âî-âòîðûõ, íåïîçíàííûõ,è, â-òðåòüèõ, íàõîäÿùèõñÿ â óñëîâèÿõ íåâîçìîæíîñòè ïîçíàíèÿ îïûòíûì ïóòåì.×èñòàÿ ôèëîñîôèÿ èìååò ñâîèì ïðåäìåòîì ñòðîãî ñîîòâåòñòâóþùèå ïî ñâîèìïðèçíàêàì òðàäèöèîííûå îáúåêòû ôèëîñîôèè - áûòèå, ìàòåðèþ, ñîçíàíèå èò.ï. Ïî òàêîé êëàññèôèêàöèè ïðàêòè÷åñêàÿ ôèëîñîôèÿ ìîæåò ñîñòûêîâàòüñÿ ñíåïîëíîé ôèëîñîôèåé, ïîñêîëüêó åå ïðåäìåòíàÿ îáëàñòü "âûðàñòàåò"íåïîñðåäñòâåííî "èç ñôåðû ïðàêòè÷åñêîé äåÿòåëüíîñòè ëþäåé, ñîïðÿæåíà ñ íåéè òåñíåéøèì îáðàçîì ñâÿçàíà", è òàêîâîé ïðåäñòàþò "íðàâñòâåííî-ïðàâîâûåîòíîøåíèÿ è ãîñóäàðñòâåííî-ïîëèòè÷åñêîå óñòðîéñòâî" [Áåëîâ, Ì. Â. 2003, ñ. 44-45]. Ïî ìíåíèþ àâòîðà íåïðàâîìåðíî ïðèçíàíèå â êà÷åñòâå îáúåêòîâ ÷èñòîéôèëîñîôèè, òàêèõ âåùåé, êàê ðûíîê, òåõíèêà, îáðàçîâàíèå, êóëüòóðà, ïîëèòèêà,òî åñòü ðåàëüíîñòü, êîòîðàÿ ñîçäàåòñÿ ÷åëîâåêîì. Ïîñêîëüêó ñîöèàëüíàÿðåàëüíîñòü ñîñòîèò íå èç âåùåé àïðèîðíîé ôîðìû, íî àïîñòåðèîðíîé, èõñëåäóåò "ðàññìàòðèâàòü êàê ÿâëåíèå ïîçíàííîå", à èõ ôèëîñîôèþ êàê ëîæíóþ[Áåëîâ, Ì. Â. 2003, ñ. 79-80]. Ñìûñë ðàññóæäåíèé àâòîðà ñâîäèòñÿ ê âûâîäó - òî,÷òî òà æå ïîëèòèêà, êîòîðóþ ìû ñêëîííû ïî èñòîðèêî-ôèëîñîôñêîé òðàäèöèèîòâåñòè ê âåäåíèþ ïðàêòè÷åñêîé ôèëîñîôèè, ïðåäñòàåò êàê ëîæíàÿ ôèëîñîôèÿ.

Íà íàø âçãëÿä, ñîâðåìåííàÿ ðåàëüíàÿ èñòîðèÿ ôèëîñîôèè ñâèäåòåëüñòâóåò,÷òî òðàäèöèè ïðàêòè÷åñêîé, â ÷àñòíîñòè, ïîëèòè÷åñêîé ôèëîñîôèè ïðîäîëæàþòñÿè ïîëó÷àþò äîïîëíèòåëüíûé ìàòåðèàë â ïîëüçó ñâîåé ýôôåêòèâíîñòè.Ñîâðåìåííûå ìûñëèòåëè íå óòðà÷èâàþò óáåæäåííîñòè â íåîáõîäèìîñòè èâîçìîæíîñòè ïðîÿñíèòü òåêóùèå ñîáûòèÿ, ïðèîáùèòü îáùåñòâåííîñòü êïîíèìàíèþ ïðîèñõîäÿùåãî â ïóáëè÷íîé æèçíè, äååñïîñîáíîñòè òðàäèöèèïîëèòè÷åñêîãî ìûøëåíèÿ. Â ýòîé ñâÿçè ïîó÷èòåëüíà ðàáîòà ïî îáîñíîâàíèþïóáëè÷íîé ôèëîñîôèè Óîëòåðîì Ëèïìàíîì, âëèÿòåëüíîé ïîëèòè÷åñêîé ôèãóðîéâðåìåí àìåðèêàíñêîãî ïðåçèäåíòà Ýéçåíõàóðà [Ëèïìàí Óîëòåð. 2004, c.160].

Ñâîé âêëàä â ïîëüçó ýòîé òî÷êè çðåíèÿ âíåñëà ñîñòîÿâøàÿñÿ â ñåíòÿáðå2018 ãîäà â Àñòðàõàíè Âñåðîññèéñêàÿ íàó÷íàÿ êîíôåðåíöèÿ "Ïðàêòè÷åñêàÿôèëîñîôèÿ: îò êëàññèêè äî èíôîðìàöèîííîãî ñîöèóìà", ïðîáëåìàòèêàêîòîðîéèñõîäèëà èç áåçóñëîâíîãî ñóùåñòâîâàíèÿ â ðàçíîîáðàçíûõ ñîäåðæàòåëüíûõðàçâåòâëåíèÿõ äîñòàòî÷íî ñàìîñòîÿòåëüíîé ïî ñïåöèôèêå ðàçíîâèäíîñòèôèëîñîôèè - ïðàêòè÷åñêîé ôèëîñîôèè. Â ðÿäå ïëåíàðíûõ äîêëàäîâ ïîä÷åðêèâàëàñüíåîáõîäèìîñòü òàêîé ôèëîñîôèè äëÿ îáîñíîâàíèÿ ðàöèîíàëüíîé îñíîâû "äëÿïðèíÿòèÿ áëàãîðàçóìíûõ ðåøåíèé" ÷åëîâåêà â "óñëîâèÿõ íåîïðåäåëåííîñòè èðèñêà" (Â.Äèåâ) [Áàåâà, Ë.Â., Ìàðêåëîâà, Ê.À. 2018, ñ.12]. Äðóãîé èçâåñòíûéôèëîñîô (À.Ïåðöåâ) íà íåîáõîäèìîñòè ïðàêòè÷åñêîé ôèëîñîôèè íàñòàèâàåòäàæå â óñëîâèÿõ î÷åðåäíåãî ïðèñòóïà "ïîçèòèâèñòñêîãî îáîæàíèÿ òåõíèêè,


64


âûçâàííûé óñïåõàìè àâòîìàòèçàöèè, êîìïüþòåðèçàöèè è ãàäæåòèçàöèè",ïîñêîëüêó äàæå ââåäåíèå öèôðîâîé ýêîíîìèêè òðåáóåò ðàçóìíîãî è ôèëîñîôñêèîáîñíîâàííîãî ïîâåäåíèÿ è ïîëèòèêè ñîâðåìåííîãî îáùåñòâà [Áàåâà,Ë.Â.Ìàðêåëîâà, Ê.À. 2018, ñ.16]. À.Àëåêñååâ ñ÷èòàåò, ÷òî "ïåðñïåêòèâû âûæèâàíèÿ èðàçâèòèÿ ÷åëîâåêà è ÷åëîâå÷åñòâà â XXI âåêå ñâÿçàíû ñ òåõíîëîãèÿìèíåìàíèïóëÿòèâíîãî è àíòèìàíèïóëÿòèâíîãî õàðàêòåðà, îòäàþùèì ïðèîðèòåòâîïðîñàì èñòèíû è êà÷åñòâà çíàíèÿ" [ Áàåâà, Ë.Â., Ìàðêåëîâà, Ê. À. 2018, ñ.27],÷òî óæå ïðåäïîëàãàåò âîñòðåáîâàííîñòü ôèëîñîôèè. Í. Îìåëü÷åíêî îáîñíîâûâàåòíåîáõîäèìîñòü ïðàêòè÷åñêîé ôèëîñîôèè, ðàññóæäàÿ â êîíòåêñòå ñèòóàöèè, êîãäàâñå áîëüøåå êîëè÷åñòâî ëþäåé ñïðàøèâàåò ñåáÿ: "Çà÷åì æèòü?". "Ïðîáëåìà ñìûñëàæèçíè ñòàëà ôàêòè÷åñêè ãëîáàëüíîé. Ýòî, â ÷àñòíîñòè, îçíà÷àåò, ÷òî òåïåðü íàñóãóáî ôèëîñîôñêóþ òåìó ðàññóæäàþò íå òîëüêî ïðîôåññèîíàëû. Îáûêíîâåííûåëþäè òàêæå äèñêóòèðóþò èçâå÷íûé âîïðîñ. Âîïðîøàÿ "çà÷åì?", îíè âêëþ÷àþòñâåò ðàçóìà, è ýòî, íåñîìíåííî, äåëàåò èì ÷åñòü. Äàëüíåéøåå ðàçìûøëåíèå âåäåòâ îáëàñòü ìåòàôèçèêè, ãäå êàæäûé ÷åëîâåê íåèçáåæíî ñòàíîâèòñÿ ôèëîñîôîì" [Áàåâà, Ë. Â., Ìàðêåëîâà, Ê. À. 2018, ñ.31].

Âîïðîñ î ñïîñîáíîñòè ôèëîñîôèè ìûñëèòü, êîòîðûé ìû ïåðåôîðìóëèðîâàëèêàê âîçìîæíîñòè ïðàêòè÷åñêîé ôèëîñîôèè, âàæåí äëÿ íàöèîíàëüíîé ôèëîñîôèèáîëüøèíñòâà ðåãèîíîâ è íàðîäîâ ìèðå. Ñåãîäíÿ ìíîãèå ðåãèîíû è ñòðàíûïîñòñîâåòñêîãî ïðîñòðàíñòâà çàäàþòñÿ âîïðîñîì: "Êàêîå îáùåñòâî ìû ñòðîèì?","ñòàâèò íà ïîâåñòêó äíÿ âîïðîñ î íåîáõîäèìîñòè ðàçðàáîòàòü ôèëîñîôñêóþêîíöåïöèþ, îáåñïå÷èâàþùåé íîâûé ïîäõîä ê èñòîðè÷åñêèì ïðîöåññàì".Ðàçìûøëÿÿ ñ ýòîé òî÷êè çðåíèÿ, àêàäåìèê Ñàèä Øåðìóõàìåäîâ çàäà÷ó òàêîéôèëîñîôñêîé êîíöåïöèè â Óçáåêèñòàíå âêëþ÷àåò íå òîëüêî îñîçíàíèåèñòîðè÷åñêèõ ïðîöåññîâ, èõ ïóòåé è çàêîíîâ ðàçâèòèÿ, íî è "ïîìîãàþùèå ïîíÿòüòî÷íûå öåëè è çàäà÷è â ïðîöåññå ôîðìèðîâàíèÿ è ïðîöâåòàíèÿ íàøåãî îáùåñòâà,îáúÿñíÿþùèå êàê ãàðìîíèçèðîâàòü íàøå îáùåñòâî ñ ìèðîâûì ñîîáùåñòâîì,ìèðîâîé öèâèëèçàöèåé è êóëüòóðîé. Òàêèì îáðàçîì, ïîèñê îòâåòà íà åãî âîïðîñ,â ïåðâóþ î÷åðåäü, îçíà÷àåò îáîáùåíèå âñåõ îñíîâíûõàñïåêòîâ ðàäèêàëüíûõèçìåíåíèé âî âñåõ ñôåðàõ æèçíè íàøåãî îáùåñòâà çà ãîäû íåçàâèñèìîñòè. À ýòóçàäà÷ó ìîæíî âûïîëíèòü òîëüêî îñíîâûâàÿñü íà íàøó îáíîâë¸ííóþ ôèëîñîôèþ,å¸ ìèðîâîççðåí÷åñêèå óñòàíîâêè, ìåòîäîëîãè÷åñêèå ïðèíöèïû, à òàêæå êîìïëåêññîöèàëüíûõ íàóê" [ßõøèëèêîâ, Æ. ß. 2018, ñ.176]. Èç ñòàòüè ñòàíîâèòñÿ î÷åâèäíûì,÷òî "îáíîâëåííàÿ ôèëîñîôèÿ", ïî ñóùåñòâó, îçíà÷àåò ñòàíîâëåíèå íàöèîíàëüíîéôèëîñîôèè.

Îäíèì èç íàñòîé÷èâûõ èññëåäîâàòåëåé, êàòåãîðè÷íî ïîëîæèòåëüíîîòâå÷àþùèõ íà âîïðîñ î ñîñòîÿòåëüíîñòè íàöèîíàëüíîé ôèëîñîôèè áûâøèõíàöèîíàëüíûõ ðåãèîíîâ ÑÑÑÐ ÿâëÿåòñÿ Ì. À. Àáäóëëàåâ, ïîñâÿòèâøèé ñâîåòâîð÷åñòâî îñìûñëåíèþ äóõîâíîé êóëüòóðû íàðîäîâ Äàãåñòàíà ñ äðåâíåéøèõâðåìåí äî íàøèõ äíåé. Â îñíîâó ñâîåé ìåòîäîëîãèè îí êëàäåò ïîëîæåíèå îðàñøèðèòåëüíîì òîëêîâàíèè ïðåäìåòà èñòîðèè ôèëîñîôèè, âêëþ÷àÿ â íåãî "íåòîëüêî ôèëîñîôñêèå, ëîãè÷åñêèå, ýñòåòè÷åñêèå, ýòè÷åñêèå, íî è ñîöèàëüíî-ïîëèòè÷åñêèå ïðîáëåìû" [ Àáäóëëàåâ, Ì. À.1993. c.12]. Àâòîð àðãóìåíòèðóåò ñâîþïîçèöèþ òåì, ÷òî ôèëîñîôèÿ ñëóæèò "ìåòîäîëîãè÷åñêîé è îáùåòåîðåòè÷åñêîéîñíîâîé – âñåé äóõîâíîé êóëüòóðû", à ïîñêîëüêó "â äóõîâíîé æèçíè ãîðöåâãîñïîäñòâîâàëà ðåëèãèîçíàÿ èäåîëîãèÿ", ïîñòîëüêó ýòî "ïðåïÿòñòâîâàëî ðàçâèòèþôèëîñîôñêîãî ìûøëåíèÿ è ôèëîñîôñêîé ìûñëè" â îáñòàíîâêå îòñóòñòâèÿ


65


ïèñüìåííîñòè ó ðÿäà íàðîäîâ, "ôèëîñîôñêèõ ó÷ðåæäåíèé è ïåðèîäèêè", à"íàðîäíûå ìàññû âûðàæàëè ñâîè ìå÷òû è ñòðåìëåíèÿ, ñâîå îòíîøåíèå êñîöèàëüíîé äåéñòâèòåëüíîñòè è ê ìèðîçäàíèþ â ôîëüêëîðå, à ïåðåäîâûå ëþäè -ïðåèìóùåñòâåííî â ïîýçèè" [Àáäóëëàåâ, Ì. À. 1993, c.13-14].

Íà íàø âçãëÿä, Ì.Àáäóëëàåâ íå äî êîíöà ïîñëåäîâàòåëåí. Îäíî äåëî, ÷òîôèëîñîôèÿ ÿâëÿåòñÿ ìåòîäîëîãèåé âñåé äóõîâíîé êóëüòóðû â ïðèíöèïå, âîîáùå,íî äðóãîå äåëî, ÷òî òàêàÿ ìåòîäîëîãèÿ ïîÿâëÿåòñÿ â îñíîâíîì â òðóäàõ íàøèõñîâðåìåííèêîâ, â ïåðâóþ î÷åðåäü, ñàìîãî ïðîôåññîðà Ì.Àáäóëëàåâà. Îòñóòñòâèåñîáñòâåííî ôèëîñîôñêèõ ðàçðàáîòîê, õîòÿ ôèëîñîôñêèå èäåè è ñîäåðæàëèñü âôîëüêëîðå, ïîýçèè è ðåëèãèîçíûõ âçãëÿäàõ, íå ïîçâîëÿåò, ðàçóìååòñÿ, ãîâîðèòüîá èñòîðèè ôèëîñîôèè (äàæå â åå ðàñøèðèòåëüíîì ïîíèìàíèè) â ðåãèîíå. Èäàæå ïðè òîì, ÷òî íà Ñåâåðíîì Êàâêàçå êóëüòèâèðîâàëñÿ ñóôèçì - íàèáîëååíàñûùåííàÿ ôèëîñîôñêèì ñîäåðæàíèåì âåòâü èñëàìà, â ðåãèîíå âïëîòü äî ÕÕâåêà íå ïîÿâèëèñü çà÷àòêè ïðîôåññèîíàëüíîé ôèëîñîôèè.

Ìû îòíþäü íå ïðåäëàãàåì çà÷èñëÿòü â ðàçðÿä íàöèîíàëüíîé ôèëîñîôèèòåîðåòè÷åñêèå äîñòèæåíèÿ íàðîäîâ, èìåþùèõ"ñâîèì ïðåäìåòîì ñòðîãîñîîòâåòñòâóþùèå ïî ñâîèì ïðèçíàêàì òðàäèöèîííûå îáúåêòû ôèëîñîôèè - áûòèå,ìàòåðèþ, ñîçíàíèå è ò.ï.". Îíè ìîãóò íà÷èíàòü ñâîþ èñòîðèþ ôèëîñîôèè ñïðàêòè÷åñêîé ôèëîñîôèè (èëè ñ "íåïîëíîé" ôèëîñîôèè, êàê åå íàçûâàåòâûøåóïîìÿíóòûé àâòîð). Æèâûì ïîäòâåðæäåíèåì ïåðñïåêòèâíîñòè ïðàêòè÷åñêîéôèëîñîôèè â ñîâðåìåííîì ÷åëîâå÷åñêîì äóõå ïðåäñòàåò ïîñòìîäåðíèñòñêèé ýòàïðàçâèòèÿ ôèëîñîôèè. Ïðè âñåì åãî íèãèëèñòè÷åñêîì îòíîøåíèè ê òðàäèöèîííûìôóíäàìåíòàëüíûì öåííîñòÿì ïîçíàíèÿ, íåîáõîäèìî ïðèçíàòü âêëàä, â ÷àñòíîñòè,â òó æå ïîëèòè÷åñêóþ ôèëîñîôèþ. Òàê, ðàññìàòðèâàÿ ïðîåêò ïîëèòèêè ÑèëüâåíàËàçàðþñà, îòêàçûâàþùåãîñÿ îò êàòåãîðèé "ïàðòèÿ", "êëàññû", "ìàññû" è ò.ï.,Àëåí Áàäüþ ïîäðîáíî îñòàíàâëèâàåòñÿ íà ìåñòå â ýòîì ïðîåêòå ïðèíöèïàèñòîðèöèçìà, ïîíÿòèÿ èñòèíû è äð. Èñòîðèöèçì îêàçûâàåòñÿ ó Ëàçàðþñàâíóòðåííèì ïðèíöèïîì öåëîé ñåðèè èíòåëëåêòóàëüíûõ äèñïîçèòèâîâ -äèàëåêòèêè, ñöèåíòèçìà, îáùåñòâåííîãî êëàññà, âðåìåíè. Èñòîðèöèçì (ïîìíåíèþ Ëàçàðþñà) - ñëåäñòâèå ñîõðàíåíèÿ êàòåãîðèè "îáùåñòâî", ïîíèìàåìîãîêàê ãåòåðîãåííîå ìíîæåñòâåííîå, íî "ïîðâàòü ñ èñòîðèöèçìîì ìîæíî ëèøü ñëåäóÿïî ïóòè ìûñëèìîñòè ïðåäïèñûâàþùèõ ñèíãóëÿðíîñòåé, ïîëàãàÿ ðåàëüíîå íå êàêñîñòàâíóþ èëè ñëîæíóþ ñóùíîñòü, à êàê "íåêîòîðóþ íåðàçëè÷èìîñòü", è òàêèìîáðàçîì, ïðèäåðæèâàÿñü ãîìîãåííûõ ìíîæåñòâåííîñòåé [ Áàäüþ, À. 2005, c.132].

Õîòÿ ïðèíöèï èñòèííîñòè â ôèëîñîôñêîå îñìûñëåíèå îáùåñòâåííûõïðîöåññîâ ïîñòìîäåðíèçì äîïóñêàåò öåëûì ðÿäîì îãîâîðîê, åãî ýôôåêòèâíîñòüâ îòõîäå îò àáñîëþòèçàöèè òîé ñàìîé ÷èñòîé ôèëîñîôèè, â ñòàâêå íàñâîåîáðàçíóþ óòèëèòàðíîñòü íàóêè è ôèëîñîôèè, ñáëèæåíèè ôèëîñîôèè ñêóëüòóðîé è ïîëèòèêîé è ò.ï. Òà æå ïðàêòè÷åñêàÿ ôèëîñîôèÿ Äàãåñòàíà äîëæíàîáîñíîâàòü åãî öèâèëèçàöèîííóþ ïåðñïåêòèâó, ïëþñû è ìèíóñû åãî ðàçâèòèÿ âýïîõó ãëîáàëèçàöèè, áóäóùåå åãî ýòíîñîâ è êóëüòóðû, ñòðàòåãèþ ðàçðåøåíèÿïðîáëåìû ñîöèàëüíîé ñïðàâåäëèâîñòè. Äëÿ Äàãåñòàíà ïåðâîñòåïåííû â ýòîìêîíòåêñòå ðåêîìåíäàöèè ôèëîñîôèè êàê ñðåäñòâà ãàðìîíèçàöèèìåæíàöèîíàëüíûõ è ìåæêîíôåññèîíàëüíûõ îòíîøåíèé â Äàãåñòàíå â ýïîõóãëîáàëèçàöèè. Âîçíèêàåò íåîáõîäèìîñòü ôîðìèðîâàíèÿ àäåêâàòíûõ ìåõàíèçìîâñîãëàñîâàíèÿ èíòåðåñîâ ÷åëîâåêà è ýòíîñà, ýòíîñà è íàöèè, îáùåñòâà, êîíôåññèéè ãîñóäàðñòâà. Äóõîâíîå ïðîñòðàíñòâî íàöèè îáðàçóåòñÿ íå ïðîñòî ïåðåñå÷åíèåì,


66


íî è òâîð÷åñòâîì ýòíîêóëüòóð. Çà÷àñòóþ êëþ÷åâûå ìàðêåðû íàöèè îïðåäåëÿþòñÿñïåöèôèêîé ýòíè÷åñêîãî áûòèÿ. Ýòè âåêòîðû íàöèîíàëüíîé ôèëîñîôèè ìîãóòïîäòâåðäèòü åå ñïîñîáíîñòü ñòðîèòü ñòðàòåãèþ äâèæåíèÿ îáùåñòâà, ïðàâèëüíîñîðèåíòèðîâàòü åãî â óñëîâèÿõ ãëîáàëèçàöèè, ñäåëàòü âåðíûé âûáîð â ïîèñêåïóòåé öèâèëèçàöèîííîãî ðàçâèòèÿ íàøèõ íàðîäîâ, ñîõðàíåíèÿ èõ ýòíè÷åñêîãî èêóëüòóðíîãî ñâîåîáðàçèÿ. Îäíîé èç ïðè÷èí ìíîãèõ òðóäíîñòåé íûíåøíåãîîáùåñòâåííîãî ðàçâèòèÿ, íà íàø âçãëÿä, ïðåäñòàåò îòêàç îò ãîñóäàðñòâåííîéèëè îáùåñòâåííîé èäåîëîãèè, ÿäðîì êîòîðîé âñåãäà âûñòóïàåò îïðåäåëåííàÿôèëîñîôèÿ.

Ìîëîäîå ïîêîëåíèå ôèëîñîôîâ ïðèçâàíî ïîëîæèòü íà÷àëî ôèëîñîôñêîéêóëüòóðå è ôèëîñîôñêèì øêîëàì â Äàãåñòàíå. Â ýïîõó ãëîáàëèçàöèè äëÿ íàñâàæíû ïðîáëåìû ñîâðåìåííîé êóëüòóðû, âèðòóàëüíîé ðåàëüíîñòè, âèðòóàëüíîéêóëüòóðû, è îðèåíòèðîâàòüñÿ â íèõ ìîãóò òå, êòî õîðîøî çíàêîì ñ îíòîëîãèåé -ôîðìàìè áûòèÿ, ìàòåðèàëüíîé è äóõîâíîé ðåàëüíîñòè, îòðàæåíèÿ è èíôîðìàöèèè ò.ï. Ïîíèìàíèå ïîñòìîäåðíèñòñêèõ òåíäåíöèé â êóëüòóðå îñíîâàíî íà êðèòèêåîíòî-òåî-òåëåî-ôàëëî-ôîíî-ëîãîöåíòðèçìà, íà ïðîâîçãëàøåíèè îñâîáîæäåíèÿîçíà÷àþùåãî îò åãî çàâèñèìîñòè èëè ïðîèñõîæäåíèÿ îò ëîãîñà è ñâÿçàííîãî ñíèì ïîíÿòèÿ èñòèíû, èëè ïåðâè÷íîãî îçíà÷àåìîãî, íà òîëêîâàíèè òðàíñãðåññèèè ò.ï. Âñå ýòè ïðîáëåìû è ðàçîì íå âûãîâîðèøü, íî íà îòäåëåíèè ôèëîñîôèèÄàãåñòàíñêîãî ãîñóäàðñòâåííîãî óíèâåðñèòåòà óæå åñòü ñòóäåíòû è àñïèðàíòû,êîòîðûå â íèõ êîìïåòåíòíî ðàçáèðàþòñÿ. Äàãåñòàíñêàÿ êóëüòóðà ïîäâåðãàåòñÿðàçðóøèòåëüíûì òåíäåíöèÿì ãëîáàëèçàöèè, è òîëüêî óëîâèâ è ïîíÿâ äóõ ìèðîâîéêóëüòóðû, ìåñòî â íåé íàøåé íàöèîíàëüíîé êóëüòóðû, ìîæíî åå îñìûñëåííîçàùèòèòü. À çàùèùàòü åå íóæíî ïîòîìó, ÷òî èìåííî îíà ñîõðàíÿåò íàöèîíàëüíóþèäåíòè÷íîñòü.

Çà áóäóùèìè ïîêîëåíèÿìè ôèëîñîôîâ è ðàçðåøåíèå îáîñòðèâøèõñÿ íûíåïðîòèâîðå÷èé ìåæäó ñàëàôèòàìè è òàðèêàòèñòàìè. Íå îáçûâàòü äðóã äðóãàýêñòðåìèñòàìè è òåððîðèñòàìè, à ñïîêîéíî ðàçîáðàòüñÿ â ãëóáèííûõ èòåîðåòè÷åñêèõ ðàçíîãëàñèÿõ ìåæäó ñóôèçìîì è ñàëàôèçìîì - çäåñü ýôôåêòèâíàòàêæå ìåòîäîëîãèÿ òåîðèè ïîçíàíèÿ: îñìûñëåíèå ðàçëè÷èé â êóëüòóðå è ñòèëåìûøëåíèÿ, â èíòåëëåêòóàëüíûõ òðàäèöèÿõ ýòèõ íàïðàâëåíèé èñëàìà - êëþ÷ êìèðíîìó äèàëîãó è ñîñóùåñòâîâàíèþ. Âîò êîãäà â Äàãåñòàíå ýòè îñìûñëåíèÿñòàíóò ìàññîâûìè, êîãäà ñîòíè íàøèõ âûïóñêíèêîâ áóäóò ñïîñîáíû äîíåñòè ýòèâåùè ëþäÿì, òîãäà è íà÷íåòñÿ ôîðìèðîâàíèå ñïåöèôè÷åñêîé äàãåñòàíñêîéôèëîñîôñêîé øêîëû ñ î÷åíü âàæíîé äëÿ ìèðîâîãî äóõà ïðîáëåìàòèêîé.

Ðîëü ôèëîñîôèè è â ïîëèòèêå, è â êóëüòóðå, è â ðåëèãèè íå ñòîëüêî â òîì,÷òîáû ôèëîñîôñêè íàñûùàòü ýòè ñôåðû ìèðîâîççðåí÷åñêè ïîäãîòîâëåííûìè èãóìàíèòàðíî-îáðàçîâàííûìè êàäðàìè. Íî Äàãåñòàí íóæäàåòñÿ â ñèñòåìíûõèçìåíåíèÿõ è çäåñü áåç ôèëîñîôèè íå îáîéòèñü. Îïðåäåëåíèå öèâèëèçàöèîííîãîêóðñà íà ãðàæäàíñêîå îáùåñòâî ðåãèîíàëüíîãî òèïà, âûñòðàèâàíèå èåðàðõèèîáùå÷åëîâå÷åñêèõ öåííîñòåé ñ ó÷åòîì ìåíòàëèòåòà è ðåëèãèè äàãåñòàíñêèõýòíîñîâ, ïîä÷èíåíèå ýòîìó êóðñó è èåðàðõèè ýêîíîìè÷åñêèõ, ïîëèòè÷åñêèõ,îáðàçîâàòåëüíûõ è äð. ñôåð îáùåñòâåííîé æèçíè - âàæíåéøàÿ çàäà÷à Äàãåñòàíà,ÿ áû ýòî íàçâàë íàöèîíàëüíîé èäååé íàøèõ íàðîäîâ. È îíè íå ìîãóò áûòüîáîñíîâàíû è ðåøåíû áåç ôèëîñîôèè.

"Âûñòðàèâàíèå èåðàðõèè îáùå÷åëîâå÷åñêèõ öåííîñòåé ñ ó÷åòîì ìåíòàëèòåòàè ðåëèãèè" - êëþ÷åâàÿ çàäà÷à äëÿ "ìûñëÿùåé" íàöèîíàëüíîé ôèëîñîôèè. Âîò


67


ïî÷åìó òå æå ãîñóäàðñòâà Öåíòðàëüíîé Àçèè âíîâü ñîáèðàþò "âûðâàííûå"ñòðàíèöû "ñâîåé èñòîðèè è âîññòàíàâëèâàþò íàñèëüñòâåííî îñòàíîâëåííûéèñòîðè÷åñêèé ïðîöåññ. Íà íàøèõ ãëàçàõ ôîðìèðóåòñÿ ãðàæäàíñêîå îáùåñòâî,òðåáóþùåå ëþäåé ñ âûñîêèì óðîâíåì îáðàçîâàíèÿ, ýêîíîìè÷åñêîé èïîëèòè÷åñêîé êóëüòóðû, ñïîñîáíûõ ñàìîñòîÿòåëüíî îðèåíòèðîâàòüñÿ â ðàçëè÷íûõèäåéíûõ è êóëüòóðíûõ òðàäèöèÿõ è òå÷åíèÿõ" [ Áàéäàðîâ, Å. 2018, c.171].

Íà íàø âçãëÿä, àâòîðèòåò ïðàêòè÷åñêîé ôèëîñîôèè êàê íàóêè ïîçâîëÿåòáûòü óâåðåííûì â åå ñïîñîáíîñòè ïðîòèâîñòîÿòü ñîöèàëüíûì èëëþçèÿì, êîòîðûõõâàòàåò â íàøåì îáùåñòâåííîì ñîçíàíèè, íà÷èíàÿ îò îáûäåííî ïðèìèòèâíûõ,ïðîäîëæàÿ ðåëèãèîçíûìè, íàöèîíàëèñòè÷åñêèìè è çàâåðøàÿ äîìîðîùåííûìèíàóêîîáðàçíûìè è ëèáåðàëüíî-äåìîêðàòè÷åñêèìè óòîïèÿìè. Ñêàæåì,äàãåñòàíñêèé ñåãìåíò îòå÷åñòâåííîé ôèëîñîôèè, èìåþùèé ìåíåå ÷åì âåêîâóþèñòîðèþ, íåñîìíåííî, ïðåäñòàåò êàê îñîáàÿ èíòåëëåêòóàëüíàÿ öåííîñòüíàöèîíàëüíîé êóëüòóðû. Åãî ñïîñîáíîñòü êàê ñîöèàëüíîé ýêñïåðòèçû èìååò çàñâîèìè ïëå÷àìè îïûò äåñÿòèëåòíèõ èññëåäîâàíèé - àíàëèçà äâèæåíèÿ Äàãåñòàíàê ñîöèàëüíîé ñïðàâåäëèâîñòè, åãî ñîöèàëüíîé ñòðóêòóðå è íàöèîíàëüíûõîòíîøåíèé, îñìûñëåíèÿ ðîëè ðåëèãèè â îáùåñòâå, î ïîòåíöèàëå îáùåñòâåííî-ïîëèòè÷åñêîé ìûñëè è äð. Ñåãîäíÿ â ãóìàíèòàðíîé íàóêå î÷åâèäíî, ÷òî Ðîññèÿè åå ðåãèîíû, â òîì ÷èñëå, Äàãåñòàí, íå äîëæíû êîïèðîâàòü Çàïàä â ñâîåìäâèæåíèè ê ãðàæäàíñêîìó îáùåñòâó, èì ïðåäñòîèò îñîçíàòü, äîïîëíèòü èâûðàáîòàòü ñâîé âàðèàíò áàçîâûõ ïðèíöèïîâ, ñîîòâåòñòâóþùèõ ìåíòàëüíîñòè,êóëüòóðå, ðåëèãèè è ýêîíîìè÷åñêîìó óêëàäó íàøèõ íàðîäîâ. Ïðè ýòîì íàäîó÷åñòü, ÷òî ðåãèîí Ñåâåðíîãî Êàâêàçà íàõîäèòñÿ â èñòîðè÷åñêîé äèíàìèêå, ååîáå àëüòåðíàòèâíûå òåíäåíöèè - ýòíîãåíåçà è íàöèîãåíåçà íåïðåðûâíû èíåðàçðûâíû. Ýòíîñû è íàöèè êîíêðåòíî-èñòîðè÷íû, èõ ñîöèîêóëüòóðíûåïðèçíàêè èçìåí÷èâû. Ýòíîñû ïðåäñòàþò îñíîâíûì èñòî÷íèêîì ñòàíîâëåíèÿ èðàçâèòèÿ íàöèè. Áîëåå òîãî, â ñîâåðøåíñòâîâàíèè è ýôôåêòèâèçàöèè ñòðàòåãèèãîñóäàðñòâåííîé íàöèîíàëüíîé ïîëèòèêè Ðîññèè íà 2012-2025 ã.ã. çíà÷èìàìåòîäîëîãèÿ, îñíîâàííàÿ íà åäèíñòâå ñóáúåêòèâíîãî è îáúåêòèâíîãî, èäåéïðèìîðäèàëèçìà è èíñòðóìåíòàëèçìà, ôîðìàöèîííîãî è öèâèëèçàöèîííîãîïîäõîäîâ ê èñòîðèè, òåíäåíöèè ãëîáàëèçàöèè è åå àëüòåðíàòèâû ãëîêàëàçàöèè,ñîöèàëüíîãî êîíñòðóêòèâèçìà [Áèëàëîâ, Ì.È. 20017, ñ. 40-49., Áèëàëîâ, Ì.È.2014, ñ.157-161].

Ðàçóìååòñÿ, è äàæå òîãäà, ïðè âñåì ó÷åòå âñåõ ýòèõ ìåòîäîëîãè÷åñêèõòðåáîâàíèé, íåò óâåðåííîñòè â èñòèííîñòè ýòîé ñòðàòåãèè, åå àäåêâàòíîñòèðåàëüíûì îáùåñòâåííûì ïðîöåññàì. Çäåñü îïÿòü-òàêè óìåñòíû ðàçìûøëåíèÿ óæåïðîöèòèðîâàííîãî À.Áàäüþ. "Íàì èçâåñòíî, ÷òî ïîäàâëÿþùåå áîëüøèíñòâîïîëèòèê íå èìåþò íè÷åãî îáùåãî ñ èñòèíîé. Îíè îðãàíèçóþò íåêóþ ñìåñüìîãóùåñòâà è ìíåíèÿ. Îäóùåâëÿþùàÿ èõ ñóáúåêòèâíîñòü ÿâëÿåòñÿ ñóáúåêòèâíîñòüþïðîòåñòíûõ òðåáîâàíèé è çëîïàìÿòíîñòè, òðàéáàëèçìà è ëîááèçìà,ýëåêòîðàëüíîãî íèãèëèçìà è ñëåïûõ ñòîëêíîâåíèé ìåæäó ñîîáùåñòâàìè. Îáî âñåìýòîì ôèëîñîôèè íå÷åãî ñêàçàòü, òàê êàê ôèëîñîôèÿ ìûñëèò òîëüêî ìûñëü" [Áàäüþ, À. 2005.ñ.180]. Ìû íå óòâåðæäàåì, ÷òî ðåàëèçóþùàÿ ñòðàòåãèþñóáúåêòèâíîñòü òàê ñîìíèòåëüíà, êàê îíà îïèñàíà â ïðèâåäåííîé öèòàòå, íîâïîëíå âîçìîæíî, ÷òî ïðèìåíèòåëüíî ê âûøåíàçâàííîé ãîñóäàðñòâåííîéíàöèîíàëüíîé ïîëèòèêå, ïðàêòè÷åñêàÿ ôèëîñîôèÿ è íå ïðîÿâèëà ñâîþêîìïåòåíòíîñòü â ïîëíîé ìåðå. Îò÷àñòè ýòî ìîæåò áûòü ïîòîìó, ÷òî âñåâîçìîæíûå


68


öèâèëèçàöèîííûå, ýòíîêîíôåññèîíàëüíûå, êóëüòóðíûå èññëåäîâàíèÿ çà÷àñòóþìîãóò áûòü îòíåñåíû ê öèâèëèçàöèîëîãèè èëè êóëüòóðîëîãèè. Ñêàæåì, òå æåâîïðîñû î öèâèëèçàöèîííûõ îðèåíòèðàõ Ðîññèè è Äàãåñòàíà îïèðàþòñÿ íàìàòåðèàë ñîöèîêóëüòóðíîé êîíêðåòèêè. Èõ ïðàêòè÷åñêàÿ íàïðàâëåííîñòüîñóùåñòâëÿåòñÿ íà ñòûêå êóëüòóðîëîãèè, íàöèîëîãèè, äðóãèõ ìåæäèñöèïëèíàðíûõòåîðåòè÷åñêèõ ïîñòðîåíèé. Åñëè äàæå ìû èñõîäèì èç íåêîòîðûõ óñòîÿâøèõñÿ âîòå÷åñòâåííîì è ðåãèîíàëüíîì îáùåñòâîçíàíèè îáîñíîâàíèé ïðèíàäëåæíîñòèðåñïóáëèêè ê åâðàçèéñêîìó ñîöèîêóëüòóðíîìó ïðîñòðàíñòâó, íàïðàâëåííîñòèåãî öèâèëèçàöèîííîãî âåêòîðà íà ñîâðåìåííîå èíôîðìàöèîííîå îáùåñòâîãðàæäàíñêîãî òèïà, ãäå ãàðàíòèÿ ôèëîñîôñêîãî óðîâíÿ ýòèõ îáîñíîâàíèé?

Ïðàêòè÷åñêàÿ ôèëîñîôèÿ ìîæåò äàòü ñîäåðæàòåëüíóþ êîíêðåòèçàöèþðåãèîíàëüíûõ áàçîâûõ öåííîñòåé ñ ïîçèöèé åâðàçèéñêîé èäåîëîãèè, ïîíèìàíèþèõ êàê ðåñóðñà ñîöèàëüíîé äèíàìèêè Äàãåñòàíà. Äà, ïðèêàñïèéñêèå ñòðàíû -êîëûáåëü åâðàçèéñêîé öèâèëèçàöèè - ýòî ðåàëüíàÿ èñòîðèÿ ðåãèîíà. Ñëîæíàÿñòðóêòóðèðîâàííîñòü åâðàçèéñêîãî ïðîñòðàíñòâà ïðåäïîëàãàåò ðàçíûå ïî ñòåïåíèèíòåíñèâíîñòè ñìåøåíèÿ ýòíè÷åñêèõ è ðåëèãèîçíûõ êóëüòóð. Îñîáûì ïîíàñûùåííîñòè ñîâîêóïíûì ìåæíàöèîíàëüíûì îòâåòîì íà âûçîâû èñòîðèè,ïðåäñòàåò Þã Ðîññèè - íà ýòîì "ãåîïîëèòè÷åñêîì ïðîñòðàíñòâå îò ×åðíîãî äîÊàñïèéñêîãî ìîðÿ âåêàìè ôîðìèðîâàëàñü óíèêàëüíàÿ êóëüòóðíàÿ öåëîñòíîñòü,êîòîðàÿ âûñòóïàåò "ñîåäèíèòåëüíûì ðóáåæîì íàðîäîâ è öèâèëèçàöèé,âíóòðåííèì ìîñòîì åâðàçèéñêîãî ìèðà" [Ãîðøêîâ, Ì. Ê. 2015, ñ.27-37. ñ.35]. Íîãîâîðèòü ñ òî÷êè çðåíèÿ ôèëîñîôèè îá ýòîì îáùåñòâåííîì ïðîñòðàíñòâå íåòàê-òî ïðîñòî. Íåèçâåñòíî, êîãäà è â êàêèõ îáúåêòèâíûõ ãðàíèöàõ îíî áûëîðåàëüíîñòüþ. È ÿâëÿåòñÿ ëè ýòà ðåàëüíîñòü îáúåêòîì ôèëîñîôèè. Âñïîìíèìâûøåèçëîæåííîå - âîçíèêàþò è äðóãèå âîïðîñû, èç-çà êîòîðûõ, ïî ìíåíèþ òåõæå ïîñòìîäåðíèñòîâ, "òðåáóåòñÿ äàòü îòâîä òàêèì "îáúåêòèâíûì" ñóùíîñòÿì,êàê "îáùåñòâî" èëè "ñëîæíàÿ öåëîñòíîñòü", è ñòðîãî ïðèäåðæèâàòüñÿ äèñöèïëèíûêàòåãîðèé (òàêèõ, êàê "èñòîðè÷åñêèé ðåæèì ïîëèòèêè"), êîòîðûå ñîîòíîñÿòñÿòîëüêî ñ ñóáúåêòèâíûìè ñèíãóëÿðíîñòÿìè..." [ Áàäüþ, À. 2005, ñ.132]. È åñëèòîìó æå åâðàçèéñêîìó ãåîïîëèòè÷åñêîìó ïðîñòðàíñòâó ñàìàÿ ñîâðåìåííàÿôèëîñîôèÿ ðåêîìåíäóåò äàòü îòâîä, êàê îáúåêòèâíîé ñóùíîñòè, çàìåíèòü åãîíåêèì "èñòîðè÷åñêèì ðåæèìîì ïîëèòèêè", î÷åâèäíî òåì ñàìûì ñíèæàåòñÿ ãðàäóñôèëîñîôñêîé ñîñòîÿòåëüíîñòè âñåõ íàøèõ ðàññóæäåíèé...

Ñ÷èòàÿ äâèæåíèå ê ñîâðåìåííîé ïîñòèíäóñòðèàëüíîé öèâèëèçàöèè èãëîáàëüíîìó ãðàæäàíñêîìó îáùåñòâó ñ ðåãèîíàëüíûìè áàçîâûìè öåííîñòÿìè,à òàêæå åäèíñòâî íàðîäîâ Äàãåñòàíà â ñîñòàâå Ðîññèéñêîé Ôåäåðàöèè îñíîâíûìèñîñòàâëÿþùèìè íàöèîíàëüíîé èäåè äàãåñòàíñêèõ íàðîäîâ, çàäà÷åé ãóìàíèòàðíîãîïîçíàíèÿ ñ÷èòàåì âûðàáîòêó íà ýòîé îñíîâå èäåîëîãèè êàê òåîðåòè÷åñêîãîîáîñíîâàíèÿ ðåàëüíîé ïîëèòèêè Äàãåñòàíà â ýïîõó ãëîáàëèçàöèè. Ïðè ýòîìêîíòóðû öèâèëèçàöèîííîãî îðèåíòèðà Ðîññèè è Äàãåñòàíà, îïðåäåëÿåìû íàîñíîâå íàöèîíàëüíîé èäåè è îáùåñòâåííîé èäåîëîãèè êàê ñèñòåìå îïðåäåëåííûõìèðîâîççðåí÷åñêèõ è ïîëèòè÷åñêèõ öåííîñòåé. Â öåëîì ðÿäå íàó÷íî-ïðàêòè÷åñêèõôîðóìîâ ïîñëåäíèõ äåñÿòèëåòèé â ðåñïóáëèêå áûëè îñìûñëåíû êðóã ýòèõ âîïðîñîâè îïðåäåëåíû îñíîâíûå âåêòîðû ðàçâèòèÿ Äàãåñòàíà. Ïåðå÷èñëþ íåêîòîðûå èççíà÷èìûõ êîíôåðåíöèé: Ýòíîíàöèîíàëüíûå öåííîñòè â óñëîâèÿõ ãëîáàëèçàöèè.Ìàõà÷êàëà, 2008; Èñëàìñêàÿ öèâèëèçàöèÿ è ñîâðåìåííûé ìèð. Ìåæäóíàðîäíàÿíàó÷íî-ïðàêòè÷åñêàÿ êîíôåðåíöèÿ (Ìàõà÷êàëà, 13-24 îêòÿáðÿ 2011ã.);


69


Ðåãèîíàëüíûå ïðîáëåìû ïðåîáðàçîâàíèÿ ýêîíîìèêè: ìåæäèñöèïëèíàðíûé ïîäõîäê ôîðìèðîâàíèþ ìåõàíèçìà ñòèìóëèðîâàíèÿ ðàçâèòèÿ. III Âñåðîññèéñêàÿ íàó÷íî-ïðàêòè÷åñêàÿ êîíôåðåíöèÿ (23-24 îêòÿáðÿ 2012 ã.). Ìàõà÷êàëà; ×òî åñòü èñòèíà?.Âñåðîññèéñêàÿ íàó÷íî-ïðàêòè÷åñêàÿ êîíôåðåíöèÿ (ã.Ìàõà÷êàëà, 6-7 ñåíòÿáðÿ2013 ã.); Îáùåå è îñîáåííîå â ôîðìèðîâàíèè ãðàæäàíñêîãî îáùåñòâà íà ÑåâåðíîìÊàâêàçå. Âñåðîññèéñêàÿ íàó÷íî-ïðàêòè÷åñêàÿ êîíôåðåíöèÿ ( ã. Ìàõà÷êàëà, 30ìàÿ 2014 ã.); Ðîññèéñêèé Êàâêàç. Ìåæäóíàðîäíûé ïîëèòîëîãè÷åñêèé ôîðóì,Ìàõà÷êàëà, 2014 ã.;Ïðîáëåìû ðîññèéñêîãî ñàìîñîçíàíèÿ: èñòîðè÷åñêàÿ ïàìÿòüíàðîäà. 12-ÿ Âñåðîññèéñêàÿ êîíôåðåíöèÿ. Ìîñêâà-Ìàõà÷êàëà, àïðåëü 2015 ã.Âñåðîññèéñêàÿ íàó÷íàÿ êîíôåðåíöèÿ "Ôèëîñîôèÿ è ïðàêòèêà ýòíè÷åñêîãîìíîãîîáðàçèÿ è åäèíñòâà Ðîññèè", 2017; Âñåðîññèéñêàÿ êîíôåðåíöèÿ ñìåæäóíàðîäíûì ó÷àñòèåì "Äàãåñòàí â êóëüòóðå è öèâèëèçàöèè. Ôèëîñîôñêî-ïîëèòîëîãè÷åñêèé ïðîãíîç", Ìàõà÷êàëà, 2018 ã. è äð. Ýòè ôîðóìû ñïåöèôè÷íûñâîåé íàöåëåííîñòüþ íà ôèëîñîôñêîå îñìûñëåíèå îáùåñòâåííî-ïîëèòè÷åñêèõïðîáëåì.

Îñìûñëåíèå ðîëè ôèëîñîôèè â íàöèîíàëüíî-ãîñóäàðñòâåííîì ñòðîèòåëüñòâåè ðàçâèòèè Äàãåñòàíà â ýïîõó ãëîáàëèçàöèè äîëæíî èìåòü êîíå÷íîé öåëüþôîðìèðîâàíèå ìåòîäîëîãèè ñîöèîêóëüòóðíîé è íàöèîíàëüíîé ñòðàòåãèè âîñíîâíûõ íàïðàâëåíèÿõ, ñðåäñòâàõ è ñðîêàõ ðåàëèçàöèè óïðàâëåí÷åñêèõ ðåøåíèéðóêîâîäñòâîì Äàãåñòàíà. Èõ ïðàêòè÷åñêèé ðåçóëüòàò - óñòîé÷èâîå ðàçâèòèå,îïðåäåëåíèå ýêîíîìè÷åñêèõ è ýêîëîãè÷åñêèõ ïóòåé è ìåõàíèçìîâ ðàçâèòèÿ âýïîõó ãëîáàëèçàöèè è êîíêðåòèçàöèÿ ïóòåé âûõîäà èç ñîöèîêóëüòóðíîãî êðèçèñàÄàãåñòàíà, åãî äóõîâíîãî âîçðîæäåíèÿ. Íóæíà ýêîíîìè÷åñêàÿ ïîëèòèêà ðàçâèòèÿîáùåñòâåííîãî ïðîèçâîäñòâà ñ ìîùíûì ãîñóäàðñòâåííûì ñåêòîðîì, â ïåðâóþî÷åðåäü, åñëè èìåòü â âèäó Äàãåñòàí, â ñåëüñêîì õîçÿéñòâå, îáîðîííîé è ëåãêîéïðîìûøëåííîñòè. Íåîáõîäèìî óìåëîå ñî÷åòàíèå ýëåìåíòîâ ðûíî÷íîé ýêîíîìèêèñ ãîñóäàðñòâåííûì óïðàâëåíèåì, íàõîæäåíèå îïòèìàëüíîãî ñîîòíîøåíèÿ ìåæäóãîñóäàðñòâåííîé, îáùåñòâåííîé è ÷àñòíîé ñîáñòâåííîñòüþ ñ ó÷åòîìòðàäèöèîííîãî óêëàäà æèçíè è óìåëîãî ýêîëîãè÷åñêè ýôôåêòèâíîãîõîçÿéñòâîâàíèÿ â Äàãåñòàíå. Áåç ñèëüíîé ýêîíîìèêè, îñíîâàííîé íàïðîèçâîäèòåëüíîì òðóäå, íåëüçÿ îáóçäàòü êîððóïöèþ, ðåøèòü ïîëèòè÷åñêèå èñîöèàëüíûå âîïðîñû, îçäîðîâèòü äóõîâíóþ æèçíü îáùåñòâà. Òàêîâûñïåöèôè÷åñêèå áàçîâûå ïîäõîäû ðåøåíèÿ êëþ÷åâîé çàäà÷è ñîâðåìåííîãî ýòàïà- äîñòèæåíèÿ óñòîé÷èâîãî ðàçâèòèÿ è äðóãèõ ðåãèîíîâ.Ôèëîñîôèÿ è ïîëèòîëîãèÿäîëæíû íàìåòèòü ñòðàòåãèþ ðàçðåøåíèÿ ïðîáëåìû ñîöèàëüíîé ñïðàâåäëèâîñòèäëÿ âûðàáîòêè ñîîòâåòñòâóþùèõ êîíêðåòíûõ ìåõàíèçìîâ â ñîâðåìåííîìãîñóäàðñòâåííîì óïðàâëåíèè. Äëÿ Äàãåñòàíà ïåðâîñòåïåííû â ýòîì êîíòåêñòåðåêîìåíäàöèè ôèëîñîôèè êàê ñðåäñòâà ãàðìîíèçàöèè ìåæíàöèîíàëüíûõ èìåæêîíôåññèîíàëüíûõ îòíîøåíèé â Äàãåñòàíå â ýïîõó ãëîáàëèçàöèè.


Òàêèì îáðàçîì, èç âîïðîñà î ñïîñîáíîñòè ôèëîñîôèè ìûñëèòü ëîãè÷åñêèâûòåêàåò âîïðîñ î ñîñòîÿòåëüíîñòè ïðàêòè÷åñêîé ôèëîñîôèè. Â îòëè÷èå îòîáùåìèðîâîé, ÷èñòîé ôèëîñîôèè ïðàêòè÷åñêàÿ ôèëîñîôèÿ âî ìíîãèõ ñâîèõâàðèàöèÿõ ïðåäñòàåò êàê íàöèîíàëüíàÿ ôèëîñîôèÿ ìíîãèõ, ïðåæäåíåôèëîñîôñêèõ íàðîäîâ. Â ñòàòüå ýòî ïðîäåìîíñòðèðîâàíî íà ïðèìåðå ðîëè


70


ôèëîñîôèè â íàöèîíàëüíî-ãîñóäàðñòâåííîì ñòðîèòåëüñòâå è ðàçâèòèè Äàãåñòàíà.Íà áàçå íàèáîëåå ñîäåðæàòåëüíûõ âîïðîñîâ ýòîé ðîëè ìîãóò ôîðìèðîâàòüñÿíàöèîíàëüíàÿ èäåÿ, îáùåñòâåííàÿ èäåîëîãèÿ è ïîëèòèêà. È åñëè îíè "èìåþòèëè áóäóò èìåòü ñîîòíåñåííîñòü ñ èñòèíîé, ñ êîëëåêòèâíîé èñòèíîé êàê òàêîâîé",òî òîëüêî òîãäà "ôèëîñîôèÿ ìîæåò ìûñëèòü". Õî÷åòñÿ íàäåÿòüñÿ, ÷òî íàöèîíàëüíàÿôèëîñîôèÿ Äàãåñòàíà, êàê è âñå ôîðìèðóþùèåñÿ ôèëîñîôñêèå ñèñòåìû íàðîäîâåâðàçèéñêîãî ïîñòñîâåòñêîãî ïðîñòðàíñòâà, - èç ÷èñëà "ìûñëÿùèõ ôèëîñîôèé"è îíè áóäóò ñïîñîáíû ê ðåàëèçàöèè òðàäèöèîííûõ ôóíêöèé ïðàêòè÷åñêîéôèëîñîôèè.


ÁÀÄÜÞ, À. (2005). 'Ìåòà/Ïîëèòèêà: Ìîæíî ëè ìûñëèòü ïîëèòèêó? Êðàòêèéòðàêòàò ïî ìåòàïîëèòèêå'. Ïåð. ñ ôð. Á.Ñêóðàòîâ, Ê.Ãîëóáîâè÷. Ìîñêâà: Ëîãîñ, 240 c.

ÀÄÎ, Ï. (2004). 'Ôèëîñîôèÿ êàê ñïîñîá æèòü'. Ìîñêâà: Êàòàðñèñ, ñ.163.ÁÅËÎÂ, Ì. Â. (2003). 'Ôèëîñîôèÿ ôèëîñîôèè (Ñàìîîïðåäåëåíèå ôèëîñîôèè

â àêòå ðåôëåêñèâíîãîìûñëåäåéñòâèÿ)'. Ïåðìñêàÿ îáëàñòü, ã. Áåðåçíèêè: Äèçàéí-ñòóäèÿ "Ñôåðà", - c.120

ËÈÏÌÀÍ,Ó. (2004). 'Ïóáëè÷íàÿ ôèëîñîôèÿ'. Ïåðåâîä ñ àíãë. È. Ìþðáåðã.-Ìîñêâà: Èäåÿ-Ïðåññ, - ñ. 160

Ïîä íàó÷íîé ðåäàêöèåé ÁÀÅÂÎÉ Ë.Â. è ÌÀÐÊÅËÎÂÀ,Ê.À.(2018).'Ïðàêòè÷åñêàÿ ôèëîñîôèÿ: îò êëàññèêè äî èíôîðìàöèîííîãî ñîöèóìà':Ñáîðíèê ìàòåðèàëîâ Âñåðîññèéñêîé êîíôåðåíöèè (Àñòðàõàíü, Àñòðàõàíñêèéãîñóäàðñòâåííûé óíèâåðñèòåò, 27-28 ñåíòÿáðÿ 2018 ã.) /- Àñòðàõàíü: Èçäàòåëü:Ñîðîêèí Ðîìàí Âàñèëüåâè÷, -ñ.550. https://publications.hse.ru/mirror/pubs/share/direct/225097103

ßÕØÈËÈÊÎÂ, Æ. ß.(2018). 'Àêàäåìèê Ñàèä Øåðìóõàìåäîâ.-îñíîâîïîëîæíèê øêîëû ôèëîñîôèè êóëüòóðû'// Philosophy and life / ¹ 3/4 (2)ñ.176.

ÀÁÄÓËËÀÅÂ, Ì. À.(1993). 'Èç èñòîðèè ôèëîñîôñêîé è îáùåñòâåííî-ïîëèòè÷åñêîé ìûñëè Äàãåñòàíà (ñ äðåâíåéøèõ âðåìåí äî ïðèñîåäèíåíèÿÄàãåñòàíà ê Ðîññèè)'. Ìàõà÷êàëà: ÌÐÈÏ "Þïèòåð", - 352 c.

ÁÀÉÄÀÐÎÂ, Å. (2018). ÌÓÌÈÍÎÂ È. 'Ïîðòðåò ìûñëèòåëÿ íà ôîíå ýïîõè (ê110-ëåòèþ ñî äíÿ ðîæäåíèÿ)'//Philosophy and life / ¹ 3/4 (2) ñ.171

ÁÈËÀËÎÂ, Ì. È. (2017). 'Ýòíîêóëüòóðíûå èìïåðàòèâû ìåòîäîëîãèè òåîðèèíàöèîãåíåçà'// Ìàòåðèàëû âñåðîññèéñêîé íàó÷íîé êîíôåðåíöèè "Ôèëîñîôèÿ èïðàêòèêà ýòíè÷åñêîãî ìíîãîîáðàçèÿ è åäèíñòâà Ðîññèè" ïîä.ðåä. Ì.È. Áèëàëîâà.Ìàõà÷êàëà: ÎÎÎ ÐÀ "Ìàã". -584ñ. Ñ. 40-49;

ÁÈËÀËÎÂ, Ì.È. (2014). 'Ïðèìîðäèàëèçì è êîíñòðóêòèâèçì â èññëåäîâàíèèýòíè÷åñêèõ ïðîöåññîâ'. Âåñòíèê Äàãåñòàíñêîãî ãîñóäàðñòâåííîãî óíèâåðñèòåòà.Ñåðèÿ 3: Îáùåñòâåííûå íàóêè. ¹ 5. Ñ. 157-161.

ÃÎÐØÊÎÂ, Ì.Ê.(2015). 'Ôîðìèðîâàíèå îáùåðîññèéñêîé èäåíòè÷íîñòè:êîíòåêñò Ðîññèéñêîãî Êàâêàçà' // Ðîññèéñêèé Êàâêàç: ïðîáëåìû, ïîèñêè,ðåøåíèÿ. Íàó÷íîå èçäàíèå/ Ïîä îáù.ðåä. Ð.Ã.Àáäóëàòèïîâà, À.-Í.Ç.Äèáèðîâà.Äàãåñòàí: Èçäàòåëüñòâî "Àñïåêò Ïðåññ",- 600 ñ.


71


TRANSLITERATION

BADYU, A. (2005). 'Meta / Politics: Is it possible to think of politics? A Brief Treatiseon Metapolitics '. Per. with fr. B. Skuratov, K. Golubovich. Moskow: Logos, - p.240

ADO, P. (2004). 'Philosophy as a way to live'. Moskow: Catharsis, - p.163See about this: BELOV, M.V. (2003). 'Philosophy of Philosophy (Self-determination

of philosophy in the act of reflexive action)'. Perm Region, Berezniki: Design Studio"Sphere", - c.120

LIPMAN, W. (2004). 'Public Philosophy'. Translation from English I. Murberg.-Moskow: Idea Press, - p.160

Under the scientific editorship of BAEVA L.V. and MARKELOVA K.A. (2018).'Practical philosophy: from classics to information society': Collection of materials ofthe All-Russian Conference (Astrakhan, Astrakhan State University, September 27-28, 2018) / - Astrakhan: Publisher: Sorokin Roman Vasilievich, - ñ.550.

https://publications.hse.ru/mirror/pubs/share/direct/225097103YAKHSHILIKOV, J. Ya. (2018). 'Academician Said Shermukhamedov. - founder

of the school of philosophy of culture' // Philosophy and life / No. 3/4 (2) - p.176.ABDULLAEV, M. A. (1993). 'From the history of philosophical and socio-political

thought of Dagestan (from ancient times until the accession of Dagestan to Russia)'.Makhachkala: MRIP "Jupiter" - 352 c.

BAYDAROV, E. MUMINOV I. (2018). 'Portrait of a thinker against the backdropof an era (on the occasion of the 110th birthday)' // Philosophy and life / No. 3/4 (2)p.171

BILALOV, M. I. (2017). 'Ethnocultural imperatives of the methodology of thetheory of Naziogenesis' // Materials of the All-Russian Scientific Conference "Philosophyand Practice of Ethnic Diversity and Unity of Russia" ed. M.I. Bilalova. Makhachkala:LLC RA "Mag." p.58440-49;

BILALOV, M. I. (2014). 'Primordialism and constructivism in the study of ethnicprocesses'. Bulletin of Dagestan State University. Series 3: Social Sciences. No. 5. p. 157-161.

GORSHKOV, M. K. (2015). 'Formation of All-Russian Identity: The Context ofthe Russian Caucasus' // Russian Caucasus: Problems, Searches, Solutions. ScientificEdition / Ed. R.G. Abdulatipova, A.-N.Z.Dibirova. Publishing house Dagestan: "AspectPress", p 600.

Bilalov Mustafa Isayevich (Rossiya, Maxachkala)

Qachon falsafa "mushohada" qilishi mumkin ?

Ànnotatsiya. Amaliy falsafaning hayotiyligi haqidagi savolning mantiqiy natijasi kontekstida falsafaningfikrlash qobiliyati masalasi ko'rib chiqiladi. Umumjahon, klassik falsafadan farqli o'laroq, amaliy falsafako'plab o'zgaruvchanliklarida ilgari ko'plab falsafiy bo'lmagan xalqlarning milliy falsafasi sifatida namoyonbo'ladi. Bu Dog'istonning davlat qurilishi va rivojlanishidagi falsafaning roli to'g'risidagi maqolada ko'rsatilgan.

Tayanch so'zlar: mantiq, amaliyot, boshqaruv, rivojlanish, jamiyat, falsafa, siyosat, strategiya,haqiqat

Tayanch so'zlar: (2): sof falsafa, milliy falsafa, dinlararo munosabatlar, yangilangan falsafa, Dog'istonmadaniyati, islom tsivilizatsiyasi, amaliy falsafa, haqiqiy falsafa


72


Àçèçîâ Àçèçõàí Àçèçîâè÷Ìàãèñòðàíò 1-ãî êóðñà ôèëîñîôñêîãî ôàêóëüòåòà êàôåäðû îíòîëîãèè è

òåîðèè çíàíèé Äàãåñòàíñêîãî ãîñóäàðñòâåííîãî óíèâåðñèòåòà(Ðîññèÿ Ìàõà÷êàëà)


ÓÄÊ:291.21[297.1]

http://dx.doi.org/10.26739/2181-9505-2019-2-7

Àííîòàöèÿ. Â äàííîé ñòàòüå áûë ïðîâåäåí àíàëèç íàó÷íîãî çíàíèÿ àðàáî - ìóñóëüìàíñêîéôèëîñîôèè ñðåäíåâåêîâüÿ, êîòîðàÿ áûëà ïëàöäàðìîì äëÿ äàëüíåéøåãî èñòîðè÷åñêîãî ðûâêà íàÇàïàäå. Â õîäå ïðîâåäåííîãî àíàëèçà, áûëî âûÿñíåíî, ÷òî íåò ðàçëè÷èé ìåæäó íàóêîé è ðåëèãèåéâ èñëàìå, êàê ïðèíÿòî ñ÷èòàòü â íàøå âðåìÿ, â ïëàíå òî÷åê ñîïðèêîñíîâåíèÿ è ïðîòèâîðå÷èé,èáî, - ýòî èíîé äèñêóðñ ïîçíàíèÿ. È òàêæå âûÿâèëè îäíó èç îñíîâíûõ ïðè÷èí ïàäåíèÿ èñëàìñêîéíàó÷íîé ìûñëè ñðåäíåâåêîâüÿ.

Êëþ÷åâûå ñëîâà: èñëàì, íàóêà, ôèëîñîôèÿ, áîãîñëîâèå, ñðåäíåâåêîâüå, ðåëèãèÿ, ïîçíàíèå,Çàïàä, Âîñòîê

Êëþ÷åâûå ñëîâà (2): èñëàìñêàÿ íàóêà, ïðîöåññóàëüíîå ìûøëåíèå, ðåëèãèîçíîå ïîçíàíèå,ìóñóëüìàíñêàÿ ñðåäíåâåêîâàÿ ôèëîñîôèÿ, ðàçâèòèå íàóêè, èñëàìñêîå íàñëåäèå, ñôåðû ïîçíàíèÿ,ìûøëåíèå èñëàìà, ìóñóëüìàíñêàÿ ôèëîñîôèÿ

ÂÂÅÄÅÍÈÅ

Íåñìîòðÿ íà íàïàäêè ïðîòèâíèêîâ, êîòîðûå ñ÷èòàþò èñëàì è åãî ïîñòóëàòûñäåðæèâàþùèì ôàêòîðîì ðàçâèòèÿ íàóêè è îáùåñòâà, òàêîé ïîäõîä ïî áîëüøåé÷àñòè ÿâëÿåòñÿ íåêîíñòðóêòèâíûì, íåêðèòè÷åñêèì ïîäõîäîì ê èçó÷åíèþèñëàìñêîãî íàñëåäèÿ.

Åñëè ïîñìîòðåòü èñòîðèêî-ôèëîñîôñêèå ðàáîòû, òî ìû óâèäèì óäèâèòåëüíóþêàðòèíó, ãäå èñëàì ñïîñîáñòâîâàë ñîõðàíåíèþ è ðàçâèòèþ êóëüòóðíîãî êîäà èíàóêè. Ñêàçàë âåäü Àëëàõ â Êîðàíå, ïðèçûâàÿ ñâîåãî ïîñëàííèêà: "×èòàé âî èìÿòâîåãî Ãîñïîäà, Êîòîðûé ñîòâîðèë âñå ñóùåå" (Êîðàí. 2012, ñ.603), òî åñòü ÷èòàé,äàæå åñëè òû íå çíàåøü íè÷åãî, ÷èòàé è ðàçìûøëÿé íàä òâîðåíèÿìè Áîãà òâîåãî,êîòîðûé ñîçäàë âñÿêóþ âåùü âî Âñåëåííîé, ïîñòèãàé, òàêèì îáðàçîì, Âåëè÷èåÃîñïîäà òâîåãî.

Íàóêà è ðåëèãèÿ èìåþò äâå ðàçíûå ñôåðû ïîçíàíèÿ. Íàóêà ïîçíàåò òî, ÷òîÿâëÿåòñÿ ìàòåðèåé, â òî âðåìÿ êàê ðåëèãèÿ ïîñòèãàåò äóõîâíîå, íå èìåþùååìàòåðèàëüíîé îñíîâû, òî åñòü, ïîñòèãàåò íå ïîñòèæèìîå íàó÷íûìè ìåòîäàìè,

ÐÀÇÂÈÒÈÅ ÍÀÓ×ÍÎÃÎ ÇÍÀÍÈß Â ÀÐÀÁÎ - ÌÓÑÓËÜÌÀÍÑÊÎÉÔÈËÎÑÎÔÈÈ ÑÐÅÄÍÅÂÅÊÎÂÜß

TARIX FALSAFASI VA FALSAFA TARIXI / ÔÈËÎÑÎÔÈß ÈÑÒÎÐÈÈ È ÈÑÒÎÐÈßÔÈËÎÑÎÔÈÈ / PHILOSOPHY OF HISTORY AND HISTORY OF PHILOSOPHY

73


òàê êàê ìîæíî îäíî ïðîòèâîïîñòàâëÿòü äðóãîìó. Ñòàâèòü çíàê ðàâåíñòâà ìåæäóíèìè â ïîçíàíèè ìàòåðèàëüíîãî ìèðà ÿâëÿåòñÿ íåïðàâèëüíûì èíåêîíñòðóêòèâíûì, ðåëèãèÿ ëèøü ìîæåò óêàçàòü íàìåêîì è òåì ÿçûêîì, êîòîðûéîí áûë íèñïîñëàí ëèáî ïðÿìî, ëèáî ìåòàôîðè÷íî, íà êàêèå-òî îñíîâû, à íàóêà- èçó÷èòü è ïîíÿòü ýòî, íî íèêàê ïðîòèâîïîñòàâëÿòü îäíî äðóãîìó.


Öåëüþ äàííîãî èññëåäîâàíèÿ ÿâëÿåòñÿ ðàññìîòðåíèå âçàèìîñâÿçè ìåæäóíàóêîé è Èñëàìîì, à òàêæå åãî èñòîðè÷åñêîå ðàçâèòèå â ñðåäíåâåêîâüå èïîíèìàíèå ïðè÷èí ïàäåíèÿ íàóêè â èñëàìñêèõ ñòðàíàõ ñðåäíåâåêîâüÿ.Ìåòîäîëîãè÷åñêîé îñíîâîé ÿâëÿþòñÿ îáùåíàó÷íûå ìåòîäû, êàê òåîðåòèêî-ëîãè÷åñêèå è ñèñòåìíûé àíàëèç, à òàê æå èñòîðè÷åñêèé è ñðàâíèòåëüíûé àíàëèç.Äëÿ íàñòîÿùåãî èññëåäîâàíèÿ áûëè èñïîëüçîâàíû ìàòåðèàëû òàêèõ àâòîðîâ êàêÌ.È. Áèëàëîâ, À.Â. Ñìèðíîâ, Ì. Àëü-Äæàíàáè, Ñèãðèä Õóíêå, Êîðáåí À. è ò.ä. Âõîäå äàííîãî èññëåäîâàíèÿ àâòîð àíàëèçèðóåò ðàçâèòèå íàóêè â Èñëàìå è åãîðàçâèòèå â ñðåäíåâåêîâüå, à òàêæå ïðè÷èíó ïàäåíèÿ çíà÷èìîñòè íàóêè â òîòïåðèîä.


Íàóêà ðàçâèâàëàñü â äðåâíåé Ãðåöèè, êîòîðàÿ ïåðåíÿëà çíàíèÿ îò ÄðåâíåãîÅãèïòà. Äðåâíÿÿ Ãðåöèÿ ðàçðàáîòàëà ìíîãèå èäåè è íà÷àëà ñâîþ àêòèâíóþíàó÷íóþ ðàáîòó íà îñíîâå íàêîïëåííîãî çíàíèÿ è îñòàâèëà ïîñëå ñåáÿêîëîññàëüíûé ïëàñò äëÿ ïðîðàáîòêè è ïåðåðàáîòêè êàê ôèëîñîôñêèõ, òàê èíàó÷íûõ çíàíèé. Ìûøëåíèå Èñëàìà îòëè÷àëîñü îò ìûøëåíèÿ Äðåâíåé Ãðåöèè,Ðèìà, âåäü èõ ìûøëåíèå áûëî îñíîâàíî íà ñóáñòàíöèÿõ, â òî âðåìÿ êàêìûøëåíèå Èñëàìà îñíîâàíî íà ïðîöåññóàëüíîì ñòèëå ìûøëåíèÿ. Äëÿïîíèìàíèÿ ïðîöåññóàëüíîé ëîãèêè ìûøëåíèÿ, àâòîð ññûëàåòñÿ íà ðàáîòû À.Â.Ñìèðíîâà "Ëîãèêà Ñìûñëà", "Øêàòóëêà ñêóïöà, èëè ïî÷åìó ìû âåðèì â çàêîíûëîãèêè " è ò. À.Â. Ñìèðíîâ ïèøåò: "Àëüòåðíàòèâà, ïðåäëàãàåìàÿ ïðîöåññóàëüíî-îðèåíòèðîâî÷íûì ìûøëåíèåì, èíòåðåñíàÿ êàê ïðèíöèïèàëüíîå ðàñøèðåíèåïîëÿ ïðîäóìûâàíèÿ òàêèõ çàäà÷. Ñðåäè íèõ - âîïðîñ î ïðåäîïðåäåëåííîñòèáóäóùèõ ñîáûòèé, äèëåììà ñâîáîäû è äåòåðìèíèçìà, çíàìåíèòàÿ ïðîáëåìàçàâòðàøíåãî "ìîðñêîãî ñðàæåíèÿ" òî, ÷òî ïðåäñòàåò êàê äèëåììà â ïåðñïåêòèâåìûøëåíèÿ î÷åð÷åííîé Àðèñòîòåëåì, ïåðåñòàåò áûòü òàêîâîé - ïîïðîñòóïåðåñòàåò áûòü äèëåììîé - â ïðîöåññóàëüíî-îðèåíòèðîâàííîé ïåðñïåêòèâå.Äåéñòâèòåëüíî ëè òàêèå ïðîáëåìû èìåþò ñâîèì îñíîâàíèåì íåêîå îáúåêòèâíîåóñòðîéñòâî ìèðà, èëè æå îñíîâàíèå - â óñòðîéñòâå íàøåé ñìûñëîïîëàãàþùåéäåÿòåëüíîñòè, â ëåæàùèõ â åå îñíîâàíèè ëîãèêî-ñìûñëîâûõ çàêîíîìåðíîñòÿõ?"[ Èáí Àðàáè. 2015, ñ.149].

Èç-çà èíîãî ñòèëÿ ëîãè÷åñêîãî ìûøëåíèÿ èñëàìñêàÿ öèâèëèçàöèÿ ñìîãëàîòêðûòü íå÷òî íîâîå è ïåðåîñìûñëèòü ðàçðàáîòêè ïðîøëûõ öèâèëèçàöèé, ïîñëå÷åãî â äàëüíåéøåì ïîëó÷èëà òîë÷îê â ðàçâèòèè íàó÷íîé ìûñëè â åâðîïåéñêîìðàçóìå - ñóáñòàíöèîíàëüíîì îñìûñëåíèè ëîãèêè.

Â ïàðàäèãìå ñóáñòàíöèîíàëüíîãî ìûøëåíèÿ âðåìÿ èìååò íåêîòîðûåïàðàäîêñû, êàê ïàðàäîêñû Çåíîíà, êîòîðûå íåëüçÿ ðåøèòü êëàññè÷åñêèì

Àçèçîâ Àçèçõàí Àçèçîâè÷ÐÀÇÂÈÒÈÅ ÍÀÓ×ÍÎÃÎ ÇÍÀÍÈß Â ÀÐÀÁÎ -ÌÓÑÓËÜÌÀÍÑÊÎÉ ÔÈËÎÑÎÔÈÈ ÑÐÅÄÍÅÂÅÊÎÂÜß

74


ïîäõîäîì. Â òî âðåìÿ ìóòàçàëèòû, àøàðèòû ïðîäîëæèëè ó÷åíèå ìûñëèòåëåéäðåâíåé Ãðåöèè è äðåâíåé Èíäèè è ðàçâèëè àòîìèñòè÷åñêóþ êîíöåïöèþ âðåìåíèâ ïàðàäèãìå èñëàìñêîãî âåðîó÷åíèÿ, êîòîðàÿ ðåøàåò âñå ïðîáëåìû è íåñòûêîâêè.Îíè ïðåäëîæèëè ñëåäóþùóþ èäåþ: "Åñëè ìàòåðèÿ íå èìååò â ñåáå ñàìîéäîñòàòî÷íîé ïðè÷èíû äèôôåðåíöèàöèè è ðàçëè÷íûõ ïîñëåäóþùèõ ñî÷åòàíèé,òî, ñëåäîâàòåëüíî, íåîáõîäèìî, ÷òîáû êàæäîå ñî÷åòàíèå àòîìîâ, ñîñòàâëÿþùååòî èëè èíîå ñóùåñòâî, èìåëî ñîâåðøåííî ñëó÷àéíûé (àêöèäåíòàëüíûé) õàðàêòåð.Ýòè àêöèäåíöèè, íàõîäÿùèåñÿ â âå÷íîì èçìåíåíèè, íóæäàþòñÿ âî âìåøàòåëüñòâåòðàíñöåíäåíòíîãî ïðèíöèïà, òâîðÿùåãî è ïîääåðæèâàþùåãî èõ. Íàïðàøèâàåòñÿâûâîä: íåîáõîäèìî, ÷òîáû ìàòåðèÿ è åå ñî÷åòàíèÿ òâîðèëèñü êàæäîå ìãíîâåíèå"[Êîðáåí, À.2013, ñ.128].

Âñåëåííàÿ ðàñøèðÿåòñÿ êàæäûé ìèã èç-çà òîãî, ÷òî îíà óíè÷òîæàåòñÿ èâîññîçäà¸òñÿ Áîæåñòâåííîé Ìîùüþ, êîòîðóþ íåâîçìîæíî óñëåäèòü íè ðàçóìîì,íè èíûì îïûòîì. Òàê ïîääåðæèâàåòñÿ âñÿêèé ïîðÿäîê è åãî âçàèìîñâÿçü ìåæäóâñÿêîé âåùüþ, òàê êàê, êðîìå âîñïðèÿòèÿ ñàìîãî âðåìåíè ÷åëîâåêîì, íè÷åãîíåò. Ðàäè ñïðàâåäëèâîñòè ñòîèò ñêàçàòü, ÷òî ìíîãèå ôèëîñîôû Èñëàìà, êàê èáîãîñëîâû, êðèòèêîâàëè àòîìèñòè÷åñêóþ êîíöåïöèþ âðåìåíè. Íàïðèìåð, ñêàçàëÀëëÿìà àëü-Ìóòû'è: "Âðåìÿ - ïðåäìåò, íàëè÷èå êîòîðîãî ðåàëèçóåòñÿ ëèøü ñíàëè÷èåì ìàòåðèè. Îíî ìûñëèìî ðàçóìîì çà ñ÷¸ò âçàèìîçàìåíÿåìîñòèâîçíèêàþùèõ îáúåêòîâ, è îíî ïðîñòèðàåòñÿ ñ ìîìåíòà âîçíèêíîâåíèÿ äî ìîìåíòàèñ÷åçíîâåíèÿ ìàòåðèè". [Àëëÿìà àëü Ìóòû'è (äàòà îáðàùåíèÿ: 3.05.2019)]. Òî åñòü,âðåìÿ íå ñóùåñòâóåò áåç ìàòåðèè, âåäü îíî ñâÿçàíî ñ ìàòåðèåé êàê íåîòäåëèìîå,èáî îäíî áåç äðóãîãî íå ñóùåñòâóåò, è ìû îñìûñëèâàåì åãî àïðèîðè ïîèçìåíåíèÿì â ìàòåðèè, ñëåäîâàòåëüíî, áåç ìàòåðèè íåò è âðåìåíè, àâîñïðèíèìàåìîå åñòü ëèøü ïñèõîëîãè÷åñêàÿ îñîáåííîñòü ïîçíàíèÿ, êîòîðàÿñâÿçóåìà ñ ñóùíîñòüþ.

Â òî âðåìÿ êàê Åâðîïà áûëà ïîðàáîùåíà âíóòðåííèìè âîéíàìè, Èñëàìñêàÿíàó÷íàÿ ìûñëü ðàçâèâàëàñü, õîòÿ â îòñòàëîñòè åâðîïåéñêîé íàóêè âèíèëè èìåííîÈñëàì ñ åãî çàâîåâàòåëüíûìè ïîõîäàìè è ïðèîáùåíèÿìè ê ñåáå Èíîãî â ñâîéýïèñòåìîëîãè÷åñêèé áàçèñ. Íî ýòà êðèòèêà ÿâëÿåòñÿ ëèøü îïðàâäàòåëüíîé, âåäüâ äàëüíåéøåì âñå ïîìåíÿëîñü ìåñòàìè è îêàçàëîñü, ÷òî íå èñëàì, à èìåííîõðèñòèàíñòâî ñäåðæèâàëî ïðîãðåññ íàóêè è ïðèìåíÿëî ðåïðåññèè ïî îòíîøåíèþê ñâîèì ó÷åíûì, ñæèãàÿ èõ íà êîñòðå èç-çà ïðîòèâîðå÷èé ñ Áèáëèåé. Ñòîèòîòìåòèòü, ÷òî òàêèå ýïèçîäû åñòü è â èñëàìñêîé èñòîðèè, íî îíè íå òàêìíîãî÷èñëåííû.

Íà Èñëàìñêèõ òåððèòîðèÿõ áûëà ñèëüíàÿ øêîëà ïåðåâîäîâ íàó÷íûõ òðàêòàòîâ.Â IV â.õ.(Õ â.) èóäåé Õàñäàé á. Øàáðóò ïåðåâåë êíèãó ïî ìåäèöèíå "Îëåêàðñòâåííûõ âåùåñòâàõ", ýòà êíèãà âïîñëåäñòâèè áûëà èñïðàâëåíà è äîïîëíåíàêîììåíòàðèÿìè Èáí Äæóëüäæóëÿ, íàïèñàëè òàêæå òðàêò îá àêóøåðñòâå. Ïîñëåíåãî â V â.õ. (ÕI â.) âåëè÷àéøèé ìóñóëüìàíñêèé õèðóðã Àç-Çàõàðàâè íàïèñàëêíèãó ïîä íàçâàíèåì "Êíèãà îáúÿñíåíèÿ òîìó, êòî íå ñïîñîáåí ê ñî÷èíèòåëüñòâó"[Ãèáàäóëëèíà, È., Äæàíàáè, Ì. 2016, c.84]. Êàê ìû âèäèì, èñëàìñêèå ó÷åíûå íåñòîÿëè íà ìåñòå, èçó÷àëè è êîììåíòèðîâàëè òî, ÷òî ïîñðåäñòâîì îïûòà áûëîóæå îïðîáîâàíî, òàêæå êðèòèêîâàëè òî, ÷òî íå èìåëî ïðàêòè÷åñêîãî îïûòà.Ïî÷òè âñå ôèëîñîôû è áîãîñëîâû áûëè çàíÿòû èçó÷åíèåì äðóãèõ íàó÷íûõäèñöèïëèí, âåäü èõ ñôåðà èçó÷åíèÿ íå çàêàí÷èâàëàñü ôèëîñîôèåé èëè æåáîãîñëîâèåì, îíè ïàðàëëåëüíî çàíèìàëèñü è èíûìè íàóêàìè.


75


Â òî âðåìÿ ïðàâèòåëè èç äèíàñòèè Àëüìîõàäîâ ñ÷èòàëè íåîáõîäèìûì ñîáèðàòüó ñåáÿ ó÷åíûõ ñî âñåõ êîíöîâ ñâåòà, ÷òîáû óñòðàèâàòü íàó÷íûå è ôèëîñîôñêèåñîáðàíèÿ, íà êîòîðûõ îíè ìîãëè áû ñîâåùàòüñÿ è äèñêóòèðîâàòü ñ äðóã äðóãîì.Îäíèì èç òåõ, êòî íàñòîé÷èâî óáåæäàë íåêîòîðûõ ïðàâèòåëåé ïðèãëàøàòü ó÷åíûõè ôèëîñîôîâ, áûë Èáí Òóôàéë [Ãèáàäóëëèíà, È., Äæàíàáè, Ì. 2016, c.84]. Èâîò îí ïðåêðàñíûé ïðèìåð äëÿ ðàçâèòèÿ íàóêè è îòòîðæåíèÿ òåõ ìåòîäîëîãèé,òåîðèé, ïðàêòèê êîòîðûå ÿâëÿþòñÿ íåýôôåêòèâíûìè. Âåäü èõ öåëü çàêëþ÷àëàñü âîáúÿñíåíèè è ïîñòèæåíèè Ìèðà, äëÿ ïîíèìàíèÿ âñåõ òîíêîñòåé, êîòîðûå ñîçäàëÀëëàõ, âåäü ãîâîðèòñÿ â Êîðàíå "Íåóæåëè îíè íå âãëÿäûâàþòñÿ â öàðñòâî íåáåñè çåìëè, òàêæå âñåãî, ÷òî ñîòâîðèë Àëëàõ?...!" [7:185] [Êîðàí. 2012, ñ.180].

À òàêæå ãîâîðèòñÿ: "Íåóæåëè îíè íå âèäÿò, êàê ñîçäàíû âåðáëþäû, êàêâîçíåñåíî íåáî, êàê âîäðóæåíû ãîðû, êàê ðàñïðîñò¸ðòà çåìëÿ?" [88:17-20] [Êîðàí.2012, ñ.598]. Êàê íå èçó÷àòü òî, ÷òî ñàì Àëëàõ âåëèò èçó÷àòü? Èñëàìñêàÿöèâèëèçàöèÿ ïûòàëàñü äåëàòü âñå âîçìîæíîå äëÿ ïîñòèæåíèÿ òâîðåíèÿ, äàæååñëè ýòî ïðîòèâîðå÷èëî ïðÿìîìó òåêñòó Êîðàíà è Õàäèñà. Âåäü "Èäåÿ ñëîæíîñòèè ïðîòèâîðå÷èâîñòè ïîçíàíèÿ, ñâîéñòâåííàÿ íå òîëüêî èñëàìó, íî è äðóãèììèðîâûì ðåëèãèÿì, íàñòðàèâàåò ëþäåé íà ñêðîìíîñòü â îöåíêå ñâîèõ çíàíèé èíàöåëèâàåò íà ïîñòîÿííîå èõ ñîâåðøåíñòâîâàíèå" [Áèëàëîâ, Ì.È. 2017, ñ. 223].

Íàó÷íûé ïëàñò Äðåâíåé Ãðåöèè áûë áåðåæíî ñîõðàíåí è ðàçâèò. Èçâåñòíî,÷òî ðàáîòû Èáí Ñèíû ïî ìåäèöèíå áûëè äîëãîå âðåìÿ â îáèõîäå åâðîïåéñêîéíàóêè è ñ÷èòàëèñü àâòîðèòåòîì, òàê æå êàê è ìíîãèå îòêðûòèÿ, êîòîðûå áûëèðàçðàáîòàíû è ñîçäàíû èñëàìñêèìè ó÷åíûìè è áûëè íåçàñëóæåííî ïðèñâîåíûåâðîïåéñêèìè èçîáðåòàòåëÿìè, ÷òî è îòìå÷àåò Ñèãðèä Õóíêå. "Èñëàìñêàÿöèâèëèçàöèÿ ïîäàðèëà Çàïàäó áåñ÷èñëåííîå ìíîæåñòâî öåííûõ îòêðûòèé èèçîáðåòåíèé âî âñåõ îòðàñëÿõ ýìïèðè÷åñêîé íàóêè, ìíîãèå èç êîòîðûõ áûëèçàòåì íå÷åñòíî ïðèïèñàíû ñåáå åâðîïåéñêèìè àâòîðàìè, îäíàêî íàèáîëååáåñöåííûì èç íèõ, âåðîÿòíî, áûëà ìåòîäîëîãèÿ ýìïèðè÷åñêèõ èññëåäîâàíèé âîáëàñòè åñòåñòâîçíàíèÿ, â êîòîðîé ìóñóëüìàíå áûëè ïèîíåðàìè, ÷òî ïîçâîëèëîåâðîïåéöàì èçó÷èòü çàêîíû â îáëàñòè åñòåñòâîçíàíèÿ" [Ñèãðèä Õóíêå. 1991, c. 420].Èìåííî èñëàìñêèìè ó÷åíûìè áûëè ïðîâåäåíû ñëîæíåéøèå â èõ âðåìÿ îïåðàöèèáåç âñÿêîãî âðåäà è ïîñëåäñòâèé äëÿ ïàöèåíòà. Ðåëèãèÿ íå ñòàâèëà âîïðîñ î òîì,÷òîáû äîêàçàòü ñóùåñòâîâàíèå Áîãà, îíà ñòàâèëà âîïðîñ, êàê ýòî ðàáîòàåò, êàêèåìåõàíèçìû è çàêîíû åñòü, ÷òîáû ìû ìîãëè ïîçíàòü Áîãà è Åãî ìîãóùåñòâî, áåçâñÿêîãî ïðîòèâîïîñòàâëåíèÿ îäíîãî èíîìó, âåäü èìàìû ïîíèìàëè, ÷òî Áîã ýòîèíîå Áûòèå, âûõîäÿùåå çà ïðåäåëû ïîçíàíèÿ íàøåãî ìèðà è íàøèõ çàêîíîâ,÷òî àáñîëþòíî èíîå êàòåãîðèàëüíî-ýïèñòåìîëîãè÷åñêîå ÿâëåíèÿòðàíñöåíäåíòíîãî ïðîÿâëåíèÿ, ãäå Åãî ïîçíàíèÿ íåâîçìîæíî èçó÷èòü ñðåäñòâàìèíàøåãî ìèðà, âåäü Îí - âûõîäÿùåå çà ïðåäåëû ýòîãî ìèðà. Ãäå ìèð åñòü íåêèéñèìâîëè÷åñêèé îòòåíîê, äëÿ ïîçíàíèÿ ìèðà, "ñèìâîëèçì ïðåäñòà¸ò êàê èíäèêàòîððåëèãèîçíîãî ìèðîñîçåðöàíèÿ, èìåþùèé êàê îíòîëîãè÷åñêóþ, òàê èãíîñåîëîãè÷åñêóþ ïîäîïëåêó. Ñîòâîðåííàÿ âåùü ëèøü îëèöåòâîðÿëà íåêóþôóíäàìåíòàëüíóþ ñóùíîñòü, ñëîâî Áîãà, êîòîðîå, êàê îðóäèå òâîðåíèÿ,ïîçâîëÿëî ïåðåéòè îò îíòîëîãè÷åñêîãî ñèìâîëèçìà ê ãíîñåîëîãè÷åñêîìó - êïîñòèæåíèþ âñåãî, ÷òî âûðàçèìî â ÿçûêå è ìûñëè, êàê ïðèñóùåãîäåéñòâèòåëüíîñòè" [Áèëàëîâ, Ì.È. 2017, ñ. 214]

Â ñðåäíåâåêîâîé àðàáî-ìóñóëüìàíñêîé öèâèëèçàöèè ÷åëîâåê íå áûëïîäòâåðæäåí åäèíûì êîíñåíñóñîì. Â òî âðåìÿ êàê ñåé÷àñ ÷åëîâåê çàðÿæåí


76


èñêàæ¸ííûì ñîçíàíèåì, êîòîðîå ïîäñòðàèâàåòñÿ ïîä âñåîáùèé êîíñåíñóñ,êîòîðûé ÿâëÿåòñÿ ëèøü òåîðèÿìè è ãèïîòåçàìè, ãäå ìóñóëüìàíå äåðæàòñÿïîäàëüøå îò âñÿêîãî ìèðîâîãî êîíñåíñóñà, íî êðàåì ãëàçà çàãëÿäûâàÿñü íàòåõíîëîãèè, òåîðèè Çàïàäà, èáî ýòî ïðàâèëà èãðû íå èñëàìñêîãî ìèðà, àçàïàäíîãî, êîòîðûå îñíîâàíû íà íåîïëàòîíèçìå, ãäå äåéñòâóåò âñåîáùååêîñìè÷åñêîå òîæäåñòâî, â òî âðåìÿ êàê äîêòðèíà Èñëàìà ñòðîèòñÿ íà êîíöåïöèèíå òîæäåñòâà, âåäü Òâîðåö êàê ïðèíöèï íå òîæäåñòâåíåí, íå ïðîòèâîñòîèò ñóùåìó,è çíàíèÿ, îñíîâàííûå íà ýòîì ïðèíöèïå åùå íå âûâåäåíû è íå ñîçäàíû, ÷òîÿâëÿåòñÿ çàäà÷åé áóäóùåãî èñëàìñêîãî íàó÷íîãî ñîîáùåñòâà. Òàêîé ïîäõîä â ñâîåâðåìÿ äàâàë îãðîìíûå âîçìîæíîñòè äëÿ èçó÷åíèÿ íàó÷íî-ôèëîñîôñêîé ìûñëè,è îòõîä îò òàêîãî ïîíèìàíèÿ ñîçäàë êîëëàïñ â ðàçâèòèè íàóêè. Êàê ñêàçàë ÃåéäàðÄæåìàëü â ïîñëåäíåì èíòåðâüþ "Ìîæíî äàæå ñêàçàòü, ÷òî áóäóùàÿ Èñëàìñêàÿêîíöåïöèÿ íàó÷íîñòè áóäåò áàçèðîâàòüñÿ íà êîíöåïöèè ãåîìåòðèè ìíîæåñòâà,èáî ìíîæåñòâî åñòü âàæíîå ïðåäñòàâëåíèå î åäèíñòâå ñóùåñòâà, êîòîðàÿïîòåíöèàëüíî ñîäåðæèòñÿ â Êîðàíè÷åñêèõ òåêñòàõ è èñïîëüçîâàëàñü â ïðîøëîì"[Ãåéäàð Äæåìàëü., "Íàïðÿæåíèå âåðû"]. Â òî âðåìÿ ýòî ïîíèìàëè è èñõîäèëè îòìíîæåñòâà ê åäèíñòâåííîñòè, è òàê æå - îò îáðàòíîãî.

Ïðè ýòîì ìû äîëæíû ïîíèìàòü, ÷òî íàóêà íå ìîæåò îòâåòèòü íà âîïðîñ"ïî÷åìó?", îíà îòâå÷àåò íà âîïðîñ "êàê è ÷òî?", âåäü âîïðîñ "ïî÷åìó?" îòêðûâàåòñìûñë öåëè âåùåé. Â ñðåäíåâåêîâîì àðàáî-ìóñóëüìàíñêîì ìèðå èìåííî òàêîéïîäõîä áûë ïðèîáðåòåí è ïîëüçîâàëñÿ óñïåõîì. Ïðè ýòîì íàóêà îòâåòèò íà âîïðîñ,êàê ïîÿâèëèñü ãîðû, à ïîÿâèëèñü îíè ïóòåì ãåîëîãè÷åñêèõ ïðîöåññîâ, íî âîòöåëè ïîÿâëåíèÿ ãîð íàóêà íå îáúÿñíèò, è äàæå áóäåò îòðèöàòü åå. Öåëü ãîð â òîì,÷òîáû Çåìëÿ íå ïðèõîäèëà â äâèæåíèå è íå ñìîãëà ðàñïàñòüñÿ íà ÷àñòè, êàêèçâåñòíî â íàøå âðåìÿ.

À âåäü âîïðîñ "ïî÷åìó?" ãîâîðèò î ñìûñëå, î öåëè ñóùåñòâîâàíèÿ ãîð, íîìûøëåíèå íàóêè íå ìîæåò ñòàâèòü òàêîé âîïðîñ, èáî ýòî óñòàðåâøàÿ ðåëèãèîçíàÿôîðìà ïîçíàíèÿ, âûðàæàÿñü ÿçûêîì íûíåøíåé ïàðàäèãìû. Òàêèì îáðàçîì,îáúÿñíÿåòñÿ âåñü ìèðîâîé ïðîöåññ ïî çàêîíàì ôèçèêè. À âåäü áåç öåëè íåò èïîíèìàíèÿ, çà÷åì è ïî÷åìó, êðîìå êàê òàê äîëæíî áûòü. Íî åñëè â êîíöå ñòàòüèáóäåò íàïèñàíî "â ýòîé ñòàòüå íåò ñìûñëà", ðàçâå ëþäè ïðèíÿëè áû ýòî? Íåò,òàê æå êàê è àáñóðäíî ïðîòèâîïîñòàâëÿòü îäíî áûòèå ôèçè÷åñêîãî ìèðà íàääðóãèì áûòèåì, âûõîäÿùèì çà ïðåäåëû ôèçè÷åñêîãî îñìûñëåíèÿÒðàíñöåíäåíòíîãî Áûòèÿ, êîòîðîå íåïîçíàâàåìî â íàøåì ìèðå.

Ìóñóëüìàíå ðàçâèâàëè, ðàñøèðÿëè ãðå÷åñêîå çíàíèå ïóòåì ðàñøèðåíèÿýìïèðè÷åñêîãî îïûòà. Èõ ïîäõîä ê íàó÷íîìó îïûòó áûë êðàéíå æåñòêèì, åñëè÷òî-òî íå ïîäõîäèëî, òî îíè îòâåðãàëè åãî èëè æå ñðàçó ó÷èòûâàëè îøèáêè èïðîäîëæàëè ïóòü ïîèñêà, îíè ñòàðàëèñü ïîäîéòè íàñòîëüêî îáúåêòèâíî, êàêâîçìîæíî áûëî â èõ âðåìÿ, äëÿ âûÿñíåíèÿ èñòèííîñòè â èçó÷àåìîì âîïðîñå.Ìóñóëüìàíå ïûòàëèñü "ðàñêðûòü ðåàëüíóþ ñóùíîñòü ïåðñîíàëèé", è èìåííî íàýòó öåëü îíè ïîëàãàëèñü êàê íà ïåðâîîñíîâó [Ãèáàäóëëèíà, È., Äæàíàáè, Ì.2016, ñ.133].

Åñòü ëè ñìûñë ïðèâîäèòü èìåíà âñåõ ó÷åíûõ, êîòîðûå âíåñëè ïåðâîî÷åðåäíóþïîëüçó è ôóíäàìåíò ðàçíûõ íàó÷íûõ íàïðàâëåíèé êàê òåîðåòè÷åñêîãî, òàê èýìïèðè÷åñêîãî? Öåëüþ ýòîé ñòàòüè íå ÿâëÿåòñÿ ïðèâåäåíèå èìåí ó÷åíûõ ìóæåé,èç-çà ÷åãî ìû âàñ îòñûëàåì íà ðàáîòó "Èñëàìñêàÿ öèâèëèçàöèÿ. Èñòîðèÿ èñîâðåìåííîñòü: Ñá. ñòàòåé/ ïåð. ñ ïåðñ. È.Ãèáàäóëëèíà; ðåä.-ñîñò.Ì.Äæàíàáè",


77


ñî ñòðàíèöû 134, õîòÿ âñÿ êíèãà èçîáèëóåò èìåíàìè ó÷åíûõ, à òàêæå íà êíèãó"Áèëàëîâà, Ì.È. - "Ïîñòèæèìîñòü èñòèíû: óëîâèìîñòü, îáúÿñíèìîñòü,âûðàçèìîñòü", ãäå åñòü îòäåëüíûå ãëàâû, ïîñâÿùåííûå èñëàìñêîé ìûñëè.

Èñëàì âñåãäà ïðîÿâëÿë òÿãó ê ÷òåíèþ, âåäü ïåðâûé àÿò, êîòîðûé áûëíèñïîñëàí, ãëàñèë: "×èòàé âî èìÿ òâîåãî Ãîñïîäà, êîòîðûé ñîòâîðèë âñÿêîåñóùåå!" [Êîðàí. 2012, ñ.603], à òàêæå èíûå àÿòû Êîðàíà, êîòîðûå ïîáóæäàëèëþäåé ê ðàçìûøëåíèþ îá îêðóæàþùåì íàñ êàê îò ïåñ÷èíêè, òàê è äî Âñåëåííîé,÷òîáû óçíàòü óñòðîéñòâî ìèðà è ïðèéòè ê ïîëíîìó óáåæäåíèþ ñóùåñòâîâàíèÿ,âñåìîãóùåñòâà, ìóäðîñòè, çíàíèÿ Áîãà.

Â òî âðåìÿ êàê â õðèñòèàíñòâå áûëà èíàÿ ïîçèöèÿ, Òåðòóëëèàí, êàê áû êíåìó íå îòíîñèëèñü, ïðÿìî è íåêîñâåííî ñêàçàë, ÷òî ïî ïîâåëåíèþ ÈèñóñàÕðèñòà, ïîñëå íèñïîñëàíèÿ Ñâÿùåííîãî Ïèñàíèÿ - Åâàíãåëèÿ, íà íàñ áîëüøåíåò îáÿçàííîñòè, ïðîÿâëÿòü ëþáîïûòñòâà è ïîëó÷àòü çíàíèÿ ñâåðõ òîãî, ÷òîñîäåðæèòñÿ â Ïèñàíèè [Çèãðèä Õóíêå 1990, ñ. 96].

Ïðè ýòîì ñàìûå ñèëüíûå íàó÷íûå è ôèëîñîôñêèå èññëåäîâàíèÿ ðàííåãîÑðåäíåâåêîâüÿ, êàê â ñôåðå ìåäèöèíû è ìàòåìàòèêè, òàê è â òàêèõ íàó÷íûõäèñöèïëèíàõ, êàê àñòðîíîìèÿ, àñòðîëîãèÿ è àëõèìèÿ áûëè ñîñðåäîòî÷åíû íàçåìëÿõ Ïðîðîêà Èñëàìà [Charles Homer Haskins., 1971, p.882], ýòî î÷åíüñïðàâåäëèâîå çàìå÷àíèå, ñî ñòîðîíû Çàïàäà, áåç âñÿêîãî èíòåëëåêòóàëüíîãîíåïðèÿòèÿ ýòîãî ôàêòà, ãäå â íàøå âðåìÿ ñòàðàþòñÿ îòðèöàòü ðîëü çíà÷èìîñòèñðåäíåâåêîâîé àðàáî-ìóñóëüìàíñêîé èñòîðèè â çàïàäíîé èíòåëëåêòóàëüíîé ñðåäå.

Ïðè ýòîì íàäî ó÷èòûâàòü, ÷òî èçó÷åíèå íàóê ÿâëÿåòñÿ äîáðîâîëüíîéîñíîâîé, ãäå íåò àïïàðàòà ïðèíóæäåíèÿ, âåäü ýòî åñòåñòâåííîå ïðîÿâëåíèåêà÷åñòâà ÷åëîâå÷åñòâà - ñîâåðøåíñòâîâàòüñÿ âî âñåì, íå îñòàâàòüñÿ íà ìåñòå,èçó÷àòü òî, ÷òî íàì íåèçâåñòíî. Òàêîé ïðîãðåññ è íå óñìîòðåíèå ïðîòèâîðå÷èéìåæäó áîãîñëîâèåì è íàó÷íûìè çíàíèÿìè ÿâëÿåòñÿ âëîæåíèåì ñâîåé äóøè âèçó÷åíèå äèñöèïëèíû è ïîïûòêîé ïåðåîñìûñëèòü òî, ÷òî óæå èìååòñÿ ïóòåìâèäåíèÿ ÷åðåç ïðèçìó Êîðàíà - Øàðèàòà. Îíè ñ÷èòàëè âñå äàðîì Àëëàõà, êîòîðûìíåëüçÿ ïðåíåáðåãàòü è íóæíî èçó÷àòü, äëÿ äàëüíåéøåãî ñîâåðøåíñòâîâàíèÿ÷åëîâå÷åñêîãî îáùåñòâà. Äàæå åñëè áûëè òå, êòî îòõîäèë îò êëàññè÷åñêîãîïîíèìàíèÿ áîãîñëîâèÿ èç-çà íàóêè, òî èõ îñíîâà áûëà â âåðå â Áîãà èïîçèöèîíèðîâàíèè ñåáÿ ìóñóëüìàíèíîì. Èñëàì øåë ê èíûì ëèøü â ïîëèòè÷åñêîìñìûñëå, îñòàâëÿÿ êóëüòóðó, ïîðàáîù¸ííóþ èì æå, åñëè ýòî íå áûëî ïîëíûììíîãîáîæèåì, èç-çà ÷åãî ïðèõîäèëîñü èñêîðåíÿòü åãî.

Ïîñëå äëèòåëüíîãî ðàçâèòèÿ Èñëàìñêîé ìûñëè ïðèøåë ïåðèîä äåãðàäàöèèè ïîëíîãî êðàõà. Ðàññâåò ñìåíèëñÿ çàêàòîì, êàê è ïðåäñêàçûâàë Ïðîðîê: "Òåðïèòå,èáî êàêîå áû âðåìÿ äëÿ âàñ íå ïðèøëî, ïîñëå íåãî íåïðåìåííî íàñòàíóò òàêèåâðåìåíà, êîòîðûå îêàæóòñÿ åùå õóæå, è òàê áóäåò [Àç-Çàáàäè, Àõìàä èáí 'Àáäàëü-Ëÿòèô. 2017, ñ.1329]. À ðàçâå íå íàáëþäàåì ìû çà èñëàìñêîé öèâèëèçàöèåéýòî ñîñòîÿíèå? Óïàäîê èñëàìñêîãî ìèðà ïðîèçîøåë â îñíîâíîì èç-çà îòõîäà îòâåðîó÷åíèé Èñëàìà è ïàäåíèÿ íðàâñòâåííîñòè, ëþáâè ê ýòîìó ìèðó, â òî âðåìÿêàê îíè ëþáèëè òîò ìèð, íî ïðè ýòîì áåðåæíî çàáîòèëèñü è îá ýòîì ìèðå, àñåé÷àñ ïîä ñâîåé ýãîèñòè÷íîé íàòóðîé ñêðûâàþò ëþáîâü ê ýòîìó ìèðó ñ ïîëíûìóíè÷òîæåíèåì åãî. Çàïàäíûé ìèð, êîòîðûé ñ÷èòàåò ñåáÿ ïðàâîïðååìíèêîìàíòè÷íîé ìûñëè òîæå èìååò ïåðèîä ïàäåíèÿ è âçëåòà, è Èñëàìñêèé ìèð ïðèäåòê ýòîìó, âåäü ïîñëå êàæäîãî ïàäåíèÿ îæèäàåòñÿ ïîäúåì, òîëüêî ó êîãî-òî ýòîïðîèñõîäèò ìãíîâåííî, à êîìó-òî íàäî âðåìÿ.


78


Õîòåëîñü áû îòìåòèòü òàêæå, ÷òî ïðè÷èíîé ïàäåíèÿ èñëàìñêîé ìûñëè ñòàë÷àñòè÷íûé çàïðåò ñî ñòîðîíû îðòîäîêñàëüíûõ èñëàìñêèõ ó÷åíûõ, êîòîðûåàðãóìåíòèðîâàëè ñâîþ ïîçèöèþ òåì, ÷òî â íàóêàõ åñòü ôèëîñîôèÿ, è îíà ìîæåòèñêàçèòü âåðîóáåæäåíèå ìóñóëüìàíèíà. Çàïðåùåíèå ïðîèñõîäèëî íå èç-çà ñàìîéíàóêè, à èç-çà åãî ñëåäñòâèÿ. Ïèøåò Èìàì àëü-Ãàçàëè: "Åñëè â íåêîé âåùèçàêëþ÷àåòñÿ ìàëî ïîëüçû è ìíîãî âðåäà, òî íå äîçâîëÿåòñÿ ïîäâåðãàòüñÿ ýòîìóâðåäó ðàäè ìàëîé ïîëüçû. Íà ýòî óêàçûâàåò è çàïðåò íà àçàðòíûå èãðû è âèíî.Âñåâûøíèé ñêàçàë: "Èõ (âèíà è àçàðòíûõ èãð) ãðåõ (âðåä) áîëüøå, ÷åì èõ ïîëüçà"(Ñóðà àëü-Áàêàðà, àÿò 219). Íåò ñîìíåíèé â òîì, ÷òî âèíî îáëàäàåò ïîëüçîé -ïîäíèìàåò íàñòðîåíèå, óêðåïëÿåò õàðàêòåð è ðàçóì, à àçàðòíûå èãðû èìåþòïîëüçó â ïëàíå îòòà÷èâàíèÿ óìà. Äàæå èãðà â øàõìàòû îòòà÷èâàåò ìûøëåíèå. Íîâñå ðàâíî ýòè âåùè íå äîçâîëåíû, è íå ðàçðåøàåòñÿ ïîäâåðãàòü ñåáÿ èõ âðåäó.Òàêèì æå îáðàçîì äåëî îáñòîèò ñ èçó÷åíèåì "Íàóêè Åâêëèäà", "Àëüìàãåñòà",òîíêèõ âîïðîñîâ àðèôìåòèêè è ãåîìåòðèè. Óïðàæíåíèÿ â ýòèõ íàóêàõ îòòà÷èâàþòìûøëåíèå è óêðåïëÿþò ÷åëîâåêà. Íî ìû çàïðåùàåì èõ èçó÷åíèå èç-çà âðåäà: àèìåííî - ýòè íàóêè ÿâëÿþòñÿ ïðåäïîñûëêàìè èçó÷åíèÿ ìåòàôèçèêè, êîòîðàÿ, âñâîþ î÷åðåäü, ñîäåðæèò ïîðî÷íûå èäåè. Õîòÿ ãåîìåòðèÿ è àðèôìåòèêà ñàìè ïîñåáå íå ñîäåðæàò ïîðî÷íûõ èäåé è íå ñâÿçàíû ñ ðåëèãèåé. Îäíàêî ìû îïàñàåìñÿ,÷òî èçó÷åíèå ïðèâåäåò ê èçó÷åíèþ ïîðî÷íûõ èäåé" [Èìàì àëü-Ãàçàëè. 1904, ñ.56].Ïîñëå óêðåïëåíèÿ îðòîäîêñàëüíûõ áîãîñëîâîâ è íàëîæåíèÿ èìè âåòî íà èçó÷åíèåðàçëè÷íûõ íàóê, êîòîðûå ïðèâîäèëè áû ê èñêàæåíèþ âåðîóáåæäåíèÿ, èñëàìñêèåó÷åíûå ïîòåðÿëè î÷åíü ìíîãîå, è íà÷àëàñü îòïðàâíàÿ òî÷êà ðåãðåññà.


Òàêèì îáðàçîì, âîïðîñ î ðàçâèòèè íàó÷íîãî çíàíèÿ â ñðåäíåâåêîâîé àðàáî-ìóñóëüìàíñêîé ôèëîñîôèè ïðåäñòàâëåí â âèäå îáùåãî èñòîðè÷åñêîãî ðàçâèòèÿñ óêàçàíèÿìè íà èìåíà è ò.ä. Ãäå ïîêàçàíî, ÷òî ðåëèãèÿ íèêàê íå ìîæåòïðîòèâîñòîÿòü ðàçâèòèþ íàó÷íîé ìûñëè, êàê è åãî äåãðàäàöèè ïðè ïðàâèëüíîìïîäõîäå ê ïîíèìàíèþ, ÷òî òàêîå íàóêà è ÷òî îíà èçó÷àåò. Ðåëèãèÿ ëèøü ìîæåòðåãëàìåíòèðîâàòü ýòè÷åñêóþ ñòîðîíó èçó÷àåìîãî âîïðîñà è íàëàãàòü ÷àñòè÷íûéçàïðåò è íà óãëóáëåííîå èçó÷åíèå íàóêè, íî ñòîèò îòìåòèòü, ÷òî ñ òåõ ïîðèçìåíèëîñü ìíîãîå, è ÷òî â íàøå âðåìÿ ÿâëÿåòñÿ ýòî íåïðàâîìåðíûì äåéñòâèåì.Â ñòàòüå ïîïûòàëèñü ðàñêðûòü òî÷êè ñîïðèêîñíîâåíèÿ èñëàìà è íàóêè, êîòîðûåâîîáùå â ðåëèãèè íèêàê íå ìîãóò áûòü ïðîòèâîïîñòàâëåíû, à åñëè åñòü è êàêèå-òî òî÷êè íåñîïðèêîñíîâåíèÿ, òî îíè ëèøü èç-çà íåïîíèìàíèÿ ñóòè íàóêè èðåàêöèîííîãî ñîçíàíèÿ.

À òàê æå, â ðàçëè÷èè ìûøëåíèÿ, êàê ïðîöåññóàëüíî-îðèåíòèðîâî÷íûììûøëåíèåì è ñóáñòàíöèîíàëüíîì, èáî ýòî äâà ðàçëè÷íûõ ïîäõîäà ê ïîíèìàíèþìíîãèõ âåùàõ, õîòÿ âîçìîæíî, è ñêîðåå âñåãî èíîãäà îäíî ïåðåòåêàåò â äðóãîå,íî ìóñóëüìàíàìè ýòîò ïðîöåññ îñóùåñòâëÿåòñÿ ëåã÷å, êàê ìû óâèäåëè èç èõíàðàáîòîê â íàóêàõ è ïîñòèæåíèÿ òåîðåòè÷åñêèõ íàóê.

Òàêèì îáðàçîì, óòâåðæäåíèå î òîðìîæåíèè Èñëàìîì íàóêè ÿâëÿåòñÿíåïðàâèëüíûì, ýòî ïîñëåäñòâèå èñòîðè÷åñêèõ ñîáûòèé è ïðîðî÷åñêîãîïðåäñêàçàíèÿ ÷åðåç îòêðîâåíèå îò Àëëàõà îá óïàäêå îáùåñòâà ìóñóëüìàí, òîåñòü, òî, ÷òî áûëî ïðåäîïðåäåëåíî, êàê è âèíà íåêîòîðûõ îðòîäîêñàëüíûõáîãîñëîâîâ èç-çà êàòåãîðè÷íîãî ïîäõîäà êî ìíîãèì âåùàì, êàê è ïðåäîòâðàùåíèÿ


79


ðàçâðàùåíèÿ óáåæäåíèé ìóñóëüìàí èç-çà ñìåøàííîñòè â òî âðåìÿ íàóêè ñôèëîñîôèåé.

È ïðè ýòîì îòìåòèë Î. Ðóà, î ñîâðåìåííîì ïðîöåññå èñëàìñêîãî ìèðà:"Èñëàìñêàÿ óììà, íàïðîòèâ, èãðàåò íà ïîëå ãëîáàëèçàöèè, ÷òîáû ïîñòðîèòü òàìáóäóùèé çîëîòîé âåê â èõ ñîáñòâåííîì ïîíèìàíèè: íîâîå ìèðîâîå ñîîáùåñòâî,ñïîñîáíîå èçáåæàòü ïðîâàëà ïðîøëûõ ìîäåëåé. Èñòîðè÷åñêàÿ è êóëüòóðèñòè÷åñêàÿòî÷êà çðåíèÿ, ïðè âñåé åå ýðóäèöèè è ïðîíèöàòåëüíîñòè, òàêæå èñ÷åðïûâàåòñïîñîáíîñòü îáúÿñíèòü íîâûå ÿâëåíèÿ" [Î. Ðóà., (äàòà îáðàùåíèÿ: 10.05.2109)].


'ÊÎÐÀÍ '. Ïåð.ñìûñëîâ è êîììåíòàðèåèè. (2012). Ïåð. ñ àðàá., Ý. Êóëèåâ. 6-åèçä., ñòåðåîòèï. Ìîñêâà: Óììà, 2012. - ñ.816

ÈÁÍ ÀÐÀÁÈ (2015).' Èçáðàííîå'. Ò. 2 /' Ïåðåâîä ñ àðàáñêîãî, ââîäíàÿ ñòàòüÿè êîììåíòàðèè À.Â. Ñìèðíîâ 2-å èçä'. Ìîñêâà: ßçûêè ñëàâÿíñêîé êóëüòóðû,ÎÎÎ "Ñàäðà", -ñ.400

ÊÎÐÁÅÍ, À. (2016).'Èñòîðèÿ èñëàìñêîé ôèëîñîôèè': ïåð. ñ ôð. - 3-å èçä. //- Ìîñêâà : Àêàäåìè÷åñêèé ïðîåêò; ÎÎÎ "Ñàäðà". -ñ.367

ÀËËßÌÀ ÀËÜ-ÌÓÒÛ'È - ÕÀØÈß ÌÓÒÛ'È (2019). (Ýëåêòðîííûé ðåñóðñ)URL https://vk.com/wall-112576952_1624 (äàòà îáðàùåíèÿ: 3.05.2019).

ÃÈÁÀÄÓËËÈÍÀ, È. (2016). 'Èñëàìñêàÿ öèâèëèçàöèÿ. Èñòîðèÿ èñîâðåìåííîñòü'. Ìîñêâà: ÎÎÎ "Ñàäðà",. ñ 267. [Àêòóàëüíûé ôèëîñîôñêèé äèñêóðñ].

ÁÈËÀËÎÂ, Ì.È. (2017). 'Ïîñòèæèìîñòü èñòèíû: óëîâèìîñòü, îáúÿñíèìîñòü,âûðàçèìîñòü'. Ìàõà÷êàëà: ÃÀÓ ÐÄ "Äàãåñòàíñêîå êíèæíîå èçäàòåëüñòâî",. -ñ.376

ÇÈÃÐÈÄ ÕÓÍÊÅ (1990). 'Àëëàõ ñîâñåì äðóãîé. Ðàçîáëà÷åíèå òûñÿ÷à è îäíîãîïðåäóáåæäåíèÿ îá àðàáàõ'. Èçäàòåëüñòâî Õîðèöîíòå, ïåðâîå èçäàíèåÎðèãèíàë:Sigrid Hunke, Allah ist ganz anders. Enth?llung von 1001 Vorurteilen ?ber Araber,Horizonte, -c.137

ÍÀÏÐßÆÅÍÈÅ ÂÅÐÛ (2019) 'Ïîñëåäíåå èíòåðâüþ Ãåéäàð Äæåìàëÿ'.(Ýëåêòðîííûé ðåñóðñ) URL https://youtu.be/-Ci1USuWqMo (äàòà îáðàùåíèÿ:6.05.2019).

CHARLES HOMER HASKINS. (1971). 'The Renaissance of the Twelfth Century'.U.S.A: Cambridge: Mass ð. 882

ÀÇ-ÇÀÁÀÄÈ, ÀÕÌÀÄ ÈÁÍ ÀÁÄ ÀËÜ-ËßÒÈÔ (2017). 'Àò-Òàäæðèä àñ-ñàðèõ ëè-àõàäèñ Àëò-Äæàìè' àñ-ñàõèõ ßñíîå èçëîæåíèå õàäèñîâ "Äîñòîâåðíîãî ñâîäà": "Ñàõèõ"àëü-Áóõàðè (êðàòêîå èçëîæåíèå) // Ïåð. ñ àðàá. Â. Íèðøà. Ìîñêâà: Óììà, ñ 1439.

ÈÌÀÌ ÀËÜ-ÃÀÇÀËÈ. (1904). 'Ôàòèõàò àëü-óëÿìà áè àõáàð àëü-õóêàìà'. ÈÄ"Àëü-Ìàòáàà àëü-Õóñåéíèéÿ àëü-ìèðèéÿ". Ìîñêâà:

ËÎÊÀËÈÇÈÐÎÂÀÍÍÛÉ ÈÑËÀÌ (2019). (ýëåêòðîííûé ðåñóðñ) URL https//cyberleninka.ru/article/n/globalizirovannyy-islam-v-poiskah-novoy-ummy (äàòàîáðàøåíèÿ: 10.05.2109).

TRANSLITERATION

KORAN. PER.MEANINGS AND COMMENTARIES (2012). // 'Per. with Arab.,E. Quliyev. 6-e Izd., stereotype'. Moskow: Ummah, 2012. p 816.


80


IBN-ARABI. (2015). 'Favourites. Vol. 2 / Translation from Arabic, introductoryarticle and comments A.V. Smirnov - 2nd ed'. Moskow: Languages of Slavic culture:LLC "Sadra", p. 400

CORBEN, A. (2016). -' History of Islamic philosophy: the lane with FR. - 3rd ed'.Moskow: Academic project; LLC "Sadra", 2016. - 367 p. - [Islam: classics and modernity].

THE ALLAMA AL-MUTII (2019). 'Asia Muti (Electronic resource)'URL https://vk.com/wall-112576952_1624 (date accessed: 3.05.2019).

ISLAMIC CIVILIZATION. HISTORY AND MODERNITY. (2016). Sat. articles/translated from the Persian. I. Gibadullina; ed.-comp.M. Janabi. Moskow: LLC "Sadra",.- 267 p. - [Actual philosophical discourse].

BILALOV, M. I. (2017). - 'the Comprehensibility of truth: lovemost, obyasnimo,varasemast'. Makhachkala: GAU RD "Dagestan book publishing". p.376

SIGRID HUNKE. (1990)."Allah is different. Exposing a thousand and one prejudicesabout the Arabs", Horizonte-. Original: Sigrid Hunke "Allah ist ganz anders. Enth?llungvon 1001 Vorurteilen ?ber Araber, Horizonte", p 137

"THE STRAIN OF FAITH." THE LAST INTERVIEW ÃÅÉÄÀÐ JAMAL (2019).(Electronic resource) URL https://youtu.be/-Ci1USuWqMo (date accessed: 6.05.2019).

CHARLES HOMER HASKINS. (1971). 'The Renaissance of the Twelfth Century',// U.S.A: Cambridge: Mass, p. 882

AL-ZABADI, AHMAD IBN ABD AL-LATIF (2017). - 'At-Tajrid as-sarih Li-ahadis Alt-Jami' as-Sahih = Clear izlojenie hadith "Authentic code": "Saheeh" al-Bukhari (summary) // TRANS. with Arab. W. Nirsha. Moskow: Ummah,. - 1439, [1] p.

IMAM AL-GHAZALI (1904). 'Fatihat al-William bi Akhbar al-Hakam'. // ID " alMatthew al-Hussein al-miriya". Moskow:

'LOCALIZED ISLAM'(2019). (electronic resource) URL https//cyberleninka.EN/article/n/globalizirovannyy-islam-v-poiskah-novoy-ummy (date of application:10.05.2019).

Azizov Azizkhan Azizovich (Russia, Makhachkala)

O'rta asrlar Arab-musulmon falsafasida ilmiy bilimlarni rivojlanishi

Annotatsiya: O'rta asrlar Arab-musulmon falsafasining ilmiy bilimlari tahlil qilindi, bu G'arbdagitarixiy g'alayon uchun tramplin edi. Tahlil davomida Islomda ilm-fan va din o'rtasida hech qanday qarama-qarshilik yo'qligi aniqlandi, chunki bizning davrimizda umumiy nuqtai nazar va qarama-qarshiliklar nuqtainazaridan, chunki bu bilimning yana bir ko'rinishidir.. Shuningdek, ular o'rta asrlardagi Islomiy ilmiyfikrning yiqilishining asosiy sabablaridan birini bo'lganligi aniqlandi.

Tayanch so'zlar: Islom, fan, falsafa, ilohiyot, aqida, tamaddun, kalom

Tayanch so'zlar (2): Islom fani, protsessual fikrlash, diniy bilimlar, o'rta asr musulmonlari falsafasi


81


Êóðáîíîâ Óìèäæîíïðåïîäàâàòåëü ôðàíöóçñêîãî ÿçûêà êàôåäðû ðîìàíî-ãåðìàíñêèõ ÿçûêîâ

ôàêóëüòåòà ðóññêîé ôèëîëîãèè ÑàìÃÓ(Óçáåêèñòàí, Ñàìàðêàíä)


ÓÄÊ:291.21[297.1]

http://dx.doi.org/10.26739/2181-9505-2019-2-8

Àííîòàöèÿ. Ñòàòüÿ ïîñâÿùàåòñÿ òâîð÷åñòâó îäíî èç âåëè÷àéøèõ ïðåäñòàâèòåëåé åâðîïåéñêîãîÂîçðîæäåíèÿ Ìèøåëþ Ìîíòåíþ è åãî ãëàâíîìó òðóäó - "Îïûòû". Àâòîð ñòàòüè âûðàæàåò ñâîåêðèòè÷åñêîå îòíîøåíèå ê "Îïûòàì" è ëè÷íîñòè ñàìîãî àâòîðà ïðîèçâåäåíèÿ êàê ãóìàíèñòà ñâîåéýïîõè è ïåðâîîòêðûâàòåëÿ íîâîãî íàïðàâëåíèÿ â ìèðîâîé ëèòåðàòóðå - ýññå, îêàçàâøåãîñóùåñòâåííîå âëèÿíèå íà ïðîöåññ ðàçâèòèÿ ëèíãâî-êóëüòóðîëîãè÷åñêîé ìûñëè ýïîõè è êîòîðûéïî ïðàâó ñ÷èòàåòñÿ ïîñëåäíèì ãóìàíèñòîì Âîçðîæäåíèÿ è ïåðâûì ìîðàëèñòîì Íîâîãî Âðåìåíè.×åëîâåêó áåñêîíå÷íî âàæíî áûëî çíàòü ñàìî ñóùåñòâåííîå íå òîëüêî â îòíîøåíèè ïðèðîæäåííûõèëè ñîöèàëüíûõ ÿâëåíèé ñî âñåì èõ ìíîãîîáðàçèåì, íî òàêæå, à ìîæåò áûòü è ïðåæäå âñåãî, - âîòíîøåíèè ñàìîãî ñåáÿ, ñâîåãî âíóòðåííåãî ìèðà, äóõîâíûõ ìèðîâ äðóãèõ ëþäåé. È ýòî íå ÿâëÿëîñüïðàçäíûì èíòåðåñîì, à ãëóáîêîé, ïîñòîÿííîé, æèçíåííîé ïðàêòè÷åñêîé ïîòðåáíîñòüþ. Áåç ååïåðìàíåíòíîãî óäîâëåòâîðåíèÿ, õîòÿ áû â îïðåäåëåííîé ñòåïåíè, íåâîçìîæíî áûëî îöåíèòüñóùåñòâîâàíèå ÷åëîâåêà. Íå êòî-òî ñî ñòîðîíû, à ñàì ìûñëèòåëü ïî ñâîåé ïðèðîäå, ïî ñâîèìâíóòðåííèì ïîòðåáíîñòÿì, âñåãäà ôèëîñîôñòâóåò, òàê êàê îí íå ìîæåò íå ðàçìûøëÿòü î ñàìîìñåáå ïî îòíîøåíèþ ê "äðóãîìó". Ôàêò îñîçíàíèÿ ÷åëîâåêîì ñâîåé åäèíñòâåííîñòè â ìèðå è ñâîåéñìåðòíîñòè ïåðåä ëèöîì âå÷íîãî ìèðà çàñòàâëÿåò åãî âûõîäèòü íà îñìûñëåíèå îñíîâíûõ ñâÿçåé"ß" è îñòàëüíîãî "ìèðà".

Êëþ÷åâûå ñëîâà: ãóìàíèçì, îïûòû, ñóùåñòâîâàíèå, ÷åëîâåê, ïðèðîäà, îáùåñòâî,åäèíñòâåííîñòü, ìíîãîîáðàçèå

Êëþ÷åâûå ñëîâà (2): àíòè÷íîñòü, Âîçðîæäåíèå, ïåðìàíåíòíûé, ñóùåñòâîâàíèå, ìûñëèòåëü,åäèíñòâåííîñòü, áûòèå, ôèëîñîôñòâîâàíèå

ÂÂÅÄÅÍÈÅ

Ïîìèìî íîâîãî îòíîøåíèÿ ê àíòè÷íîñòè è íîâîãî îòíîøåíèÿ ê õðèñòèàíñòâó- àñïåêòîâ ðåíåññàíñíîé êóëüòóðû, èìåþùèõ êàæäûé ñîáñòâåííîå çíà÷åíèå,åñòü åùå âáèðàþùàÿ è ïåðåêðûâàþùàÿ èõ ïðîáëåìà âçàèìîäåéñòâèÿ èñîâìåùåíèÿ, èñòîðè÷åñêè ðàçâåäåííûõ, ñïîðÿùèõ äóõîâíûõ íàñëåäèé. Î÷åíüâàæíî, ÷òî Âîçðîæäåíèå - âïåðâûå - îñîçíàëî è ïîñòàâèëî ïåðåä ñîáîé ýòîèìåííî êàê ïðîáëåìó. Áåç ýòîé äâîéñòâåííîñòè êóëüòóðíîãî ìàòåðèàëàÂîçðîæäåíèå íå ñîñòîÿëîñü áû íå òîëüêî â ãåíåòè÷åñêîì, íî è â ñòðóêòóðíîìñìûñëå [Áàòêèí, Ë. 1978, ñ.10].

ËÈÒÅÐÀÒÓÐÍÎ - ÔÈËÎÑÎÔÑÊÈÅ ÈÑÒÎÊÈ "ÎÏÛÒÎÂ"ÌÈØÅËß ÌÎÍÒÅÍß

82


Çíà÷èìîñòü äëÿ ÷åëîâåêà ôèëîñîôñêîãî çíàíèÿ êàê î âíåøíèõ, òàê è îâíóòðåííèõ ìèðàõ áûëà ðàâíîâåëèêà è ðàâíîöåííà. ×åëîâåêó áåñêîíå÷íî âàæíîáûëî çíàòü ñàìî ñóùåñòâåííîå íå òîëüêî â îòíîøåíèè ïðèðîæäåííûõ èëèñîöèàëüíûõ ÿâëåíèé ñî âñåì èõ ìíîãîîáðàçèåì, íî òàêæå, à ìîæåò áûòü è ïðåæäåâñåãî, - â îòíîøåíèè ñàìîãî ñåáÿ, ñâîåãî âíóòðåííåãî ìèðà, äóõîâíûõ ìèðîâäðóãèõ ëþäåé. È ýòî íå ÿâëÿëîñü ïðàçäíûì èíòåðåñîì, à ãëóáîêîé, ïîñòîÿííîé,æèçíåííîé ïðàêòè÷åñêîé ïîòðåáíîñòüþ. Áåç åå ïåðìàíåíòíîãî óäîâëåòâîðåíèÿ,õîòÿ áû â îïðåäåëåííîé ñòåïåíè, íåâîçìîæíî áûëî îöåíèòü ñóùåñòâîâàíèå÷åëîâåêà. Íå êòî-òî ñî ñòîðîíû, à ñàì ìûñëèòåëü ïî ñâîåé ïðèðîäå, ïî ñâîèìâíóòðåííèì ïîòðåáíîñòÿì, âñåãäà ôèëîñîôñòâóåò, òàê êàê îí íå ìîæåò íåðàçìûøëÿòü î ñàìîì ñåáå ïî îòíîøåíèþ ê "äðóãîìó". Ôàêò îñîçíàíèÿ ÷åëîâåêîìñâîåé åäèíñòâåííîñòè â ìèðå è ñâîåé ñìåðòíîñòè ïåðåä ëèöîì âå÷íîãî ìèðàçàñòàâëÿåò åãî âûõîäèòü íà îñìûñëåíèå îñíîâíûõ ñâÿçåé "ß" è "ìèðà". Îòñþäàâûâîä î òîì, ÷òî ôèëîñîôèÿ åñòü ôèëîñîôñòâîâàíèå, è ÷òî ýòî "îñíîâíîå ñîáûòèå÷åëîâå÷åñêîãî áûòèÿ" [Õàéäåãåð, Ì.1993, ñ.26]. Ôèëîñîô ñîèçìåðÿåò ñåáÿ è ìèðâ öåëîì, ñåáÿ è îáùåñòâî, ñåáÿ è ãîñóäàðñòâî, ñâîé äóõîâíûé ìèð ñ òàêîâûìäðóãèõ. Ëè÷íîñòíîå ñóùåñòâîâàíèå ÷åëîâåêà íåðàçðûâíî ñâÿçàíî ñ èäåÿìè èïîíÿòèÿìè ìàêñèìàëüíî âîçìîæíîé øèðîòû, òî åñòü ñ ôèëîñîôñòâîâàíèåì[Ãîðôóëüêåëü, À. 1980, ñ.25].

Êðîìå òîãî, ñîöèàëüíîñòü ïî-íîâîìó ïðåëîìèëàñü â ñàìîì õàðàêòåðåðåíåññàíñíîé òâîð÷åñêîé ñðåäû è çàãîâîðèëà íà ÿçûêå êóëüòóðûõ öåííîñòåé[Øàäìàíîâ, Ê. 2015, c.153]. Íî êóëüòóðà íå ïðîñòî îòðàæàåò èñòîðè÷åñêóþñèòóàöèþ, à, â ñâîþ î÷åðåäü, ïðîíèçûâàåò è ïåðåñîçäàåò åå. Ãóìàíèñòè÷åñêàÿïðîñëîéêà îáùåñòâà òîãî èñòîðè÷åñêîãî ïåðèîäà, âûðàáàòûâàâøàÿ íîâûå èäåè,îäíîâðåìåííî ôîðìèðîâàëàñü ïîä âîçäåéñòâèåì ýòèõ èäåé [Õàéäåããåð, Ì.1993,ñ.26]. Êàê ïîä÷åðêèâàþò ìíîãèå èññëåäîâàòåëè, â áèîãðàôèÿõ ãóìàíèñòîâ, â èõó÷åíûõ çàíÿòèÿõ, â èõ ïåðåïèñêå, â ðå÷àõ è ïîâàäêàõ îáíàðóæèâàåòñÿ òîò æåîáùèé ñìûñë, òå æå ïðîáëåìû è ïðîòèâîðå÷èÿ, ÷òî è â òðàêòàòàõ, ïîýìàõ,êàðòèíàõ òîãî âðåìåíè: òèïîëîãè÷åñêèå êà÷åñòâà êóëüòóðû â öåëîì. Ìîæíî ñêàçàòü,÷òî â ýòîé ïëîñêîñòè ãóìàíèçì ìîæåò áûòü ïîíÿò êàê âíóòðåííåå îïðåäåëåíèåâñåãî ðåíåññàíñíîãî êóëüòóðíîãî ìèðà. Êàê ñïðàâåäëèâî óêàçûâàåò Ë.Ì. Áàòêèí,Ðåíåññàíñ - ýòî ãóìàíèñòè÷åñêèé òèï êóëüòóðû; ãóìàíèçì æå - ýòî ðåíåññàíñíûéôåíîìåí è åãî óíèêàëüíîå ïðîÿâëåíèå ñîâåðøåííî êîíêðåòíîå è íåïîâòîðèìîåçàïàäíîåâðîïåéñêîå äóõîâíîå ÿâëåíèå [Áàòêèí, Ë. Ì. 1993, c.13].

Ýïîõà Âîçðîæäåíèÿ äëÿ íàèáîëåå ðàçâèòûõ åâðîïåéñêèõ ñòðàí ÿâèëàñüâðåìåíåì çàðîæäåíèÿ êàïèòàëèñòè÷åñêèõ îòíîøåíèé, ñêëàäûâàíèÿ íàöèîíàëüíûõãîñóäàðñòâ è àáñîëþòíûõ ìîíàðõèé, ãëóáîêèõ ñîöèàëüíûõ è ðåëèãèîçíûõêîíôëèêòîâ, áóðíîãî ðàçâèòèÿ åñòåñòâîçíàíèÿ è âåëèêèõ ãåîãðàôè÷åñêèõ îòêðûòèé.Ïîýòîìó îäíîé èç ïðè÷èí âîçíèêíîâåíèÿ Ðåíåññàíñà ÿâëÿåòñÿ ïðè÷èíàýêîíîìè÷åñêàÿ, òàê êàê ýòî áûëî âðåìÿ áóðíîãî ðàçâèòèÿ ðåìåñåë, âîçíèêíîâåíèÿè óêðåïëåíèÿ ãîðîäîâ (íåäàðîì Âîçðîæäåíèå íà÷èíàåòñÿ èìåííî â Èòàëèè, ãäåñóùåñòâîâàëè òàêèå ãîðîäà-ïîëèñû, êàê Ðèì, Íåàïîëü, Âåíåöèÿ, Ôëîðåíöèÿ,íàèáîëåå ðàçâèòûå ñ ýêîíîìè÷åñêîé òî÷êè çðåíèÿ). Ýêîíîìè÷åñêè ñâîáîäíûåëþäè äëÿ îïðàâäàíèÿ è îáîñíîâàíèÿ ñâîåé äåÿòåëüíîñòè òðåáîâàëè íîâîãîìèðîâîççðåíèÿ, îòëè÷íîãî îò òîãî, êàêîå äàâàëè îòîðâàííûå îò æèçíåííîéïðàêòèêè ñõîëàñòè÷åñêèå ïîñòðîåíèÿ àòîìèñòîâ è ïîçäíèõ íîìèíàëèñòîâ èëèàñêåòè÷åñêèå òðàêòàòû êàòîëè÷åñêèõ ñâÿùåííîñëóæèòåëåé, ìîíàõîâ è ðàííèõ

Êóðáîíîâ ÓìèäæîíËÈÒÅÐÀÒÓÐÍÎ - ÔÈËÎÑÎÔÑÊÈÅ ÈÑÒÎÊÈ "ÎÏÛÒÎÂ" ÌÈØÅËß ÌÎÍÒÅÍß

83


îòöîâ Öåðêâè. Òðåáîâàëàñü äðóãàÿ, áîëåå äåÿòåëüíàÿ è îðèåíòèðîâàííàÿ íà çåìíûåöåëè ôèëîñîôèÿ, êàêîâàÿ è íå çàìåäëèëà ïîÿâèòüñÿ. Î÷åâèäíî, ÷òî êðîìå ÷èñòîýêîíîìè÷åñêèõ ïðè÷èí, êîòîðûå, íåñîìíåííî, äåéñòâèòåëüíî ñóùåñòâîâàëè,áûëè è äðóãèå ïðè÷èíû, èíà÷å ñëîæíî áóäåò îáúÿñíèòü, ïî÷åìó Ðåíåññàíñâîçíèêàåò èìåííî â Çàïàäíîé, à íå â Âîñòî÷íîé Åâðîïå, èìåííî ñðåäè çàïàäíîãî,à íå âîñòî÷íîãî õðèñòèàíñêîãî âåðîèñïîâåäàíèÿ.

Íå ïîñëåäíþþ ðîëü â âîçíèêíîâåíèè Âîçðîæäåíèÿ èãðàåò òà ñïåöèôè÷åñêàÿôîðìà õðèñòèàíñòâà, êîòîðàÿ áûòîâàëà â Çàïàäíîé Åâðîïå. Íå ñëó÷àéíî èìåííîÈòàëèÿ ïîñëóæèëà öåíòðîì ïåðâîíà÷àëüíîãî Âîçðîæäåíèÿ. Âî-ïåðâûõ, ÷èñòîâíåøíÿÿ ñòîðîíà êàòîëè÷åñêîé æèçíè ñëóæèëà íåìàëûì òîë÷êîì äëÿâîçíèêíîâåíèÿ ñâîáîäîìûñëèÿ ðåíåññàíñíûõ ôèëîñîôîâ. ÇíàìåíèòîåÀâèíüîíñêîå ïëåíåíèå ïàï, ïîÿâëåíèå ðàçíîãî ðîäà àíòèïàï (êîãäà ïàïû ñïîðèëèçà âëàñòü è ýòîò ñïîð ïðîèñõîäèë ñ íàðóøåíèåì íå òîëüêî íîðì õðèñòèàíñêîéìîðàëè, íî è ãðàíèö äîçâîëåííîãî þðèñïðóäåíöèåé) ïîðîæäàëè â óìàõ ëþäåéñîìíåíèÿ â ñïðàâåäëèâîñòè ñóùåñòâîâàâøèõ íðàâñòâåííûõ óñòîåâ è äàæå óõîä âñâîáîäîìûñëèå è îòðèöàíèå êàòîëè÷åñêèõ è âîîáùå õðèñòèàíñêèõ èäåàëîâ.

Ñ äðóãîé ñòîðîíû, è ñàìî êàòîëè÷åñêîå ìèðîñîçåðöàíèå âî ìíîãîìñïîñîáñòâîâàëî îòõîäó îò ñõîëàñòè÷åñêîé ôèëîñîôèè. Èìåííî â êàòîëèöèçìå,êàê èçâåñòíî, ôèëîñîôèÿ ðàçâèâàëàñü â áîëüøåé ñòåïåíè, ÷åì â âèçàíòèéñêîìèëè ðîññèéñêîì ïðàâîñëàâèè. Ïîýòîìó ìèðîñîçåðöàíèå çàïàäíîãî êàòîëè÷åñêîãî÷åëîâåêà áûëî áîëåå ðàññóäî÷íûì, áîëåå íàïðàâëåííûì íà ðåøåíèåîíòîëîãè÷åñêèõ è îñîáåííî ãíîñåîëîãè÷åñêèõ âîïðîñîâ. Ïðè òàêîì ïîäõîäå ÷àñòîïîíÿòèå Áîãà îòäåëÿëîñü îò ÷åëîâåêà, è Áîã ñòàíîâèëñÿ íå öåíòðîì ìèðà, íåñìûñëîì è öåëüþ æèçíè, à îáúåêòîì ÷èñòî òåîðåòè÷åñêîãî ïîçíàíèÿ,äîïóñêàâøèì ðàçíîãî ðîäà ñîìíåíèÿ. È òàêèå ñîìíåíèÿ íå çàìåäëèëè ïîÿâèòüñÿ;ïîçäíåå îíè ïåðåøëè â îãóëüíîå îòðèöàíèå Áîãà. Ñàìî ñõîëàñòè÷åñêîåìèðîâîççðåíèå, òàêèì îáðàçîì, êàê áû ïîäãîòîâèëî òî ÿâëåíèå, êîòîðîåíàçûâàåòñÿ Âîçðîæäåíèåì.

Ðàííèé ãóìàíèçì ïåðåí¸ñ àêöåíòû ñ òåîëîãèè, ìåòàôèçèêèíàòóðôèëîñîôèè, ëîãèêè, ñ îáñóæäåíèÿ ïåðâîíà÷àë áûòèÿ è ìûøëåíèÿ, ñïðîáëåì ìàêðîêîñìîñà íà ìèêðîêîñì, à òàêæå íà òå ãóìàíèòàðíûå èïðàãìàòè÷åñêèå ñôåðû, ãäå ëåã÷å áûëî îïåðåòüñÿ íà àíòè÷íîñòü, âûêîâàòüîðèãèíàëüíûé ìûñëèòåëüíûé èíñòðóìåíòàðèé, ïðî÷èñòèòü äîðîãó îáíîâëåííîéêîíöåïöèè æèçíè [Øàäìàíîâ, K. 2015, c.174].


Öåëüþ äàííîãî èññëåäîâàíèÿ ÿâëÿåòñÿ èçó÷åíèå ôèëîñîôñêîãî íàñëåäèÿÌèøåëÿ Ìîíòåÿ. Ìåòîäàìè àíàëèçà äëÿ äàííîé ñòàòüè ïîñëóæèëè òåîëîãèè,ìåòàôèçèêè íàòóðôèëîñîôèè, ëîãèêè, ñ îáñóæäåíèÿ ïåðâîíà÷àë áûòèÿ èìûøëåíèÿ, ñ ïðîáëåì ìàêðîêîñìîñà íà ìèêðîêîñì, à òàêæå íà òå ãóìàíèòàðíûåè ïðàãìàòè÷åñêèå ñôåðû, ãäå ëåã÷å áûëî îïåðåòüñÿ íà àíòè÷íîñòü, âûêîâàòüîðèãèíàëüíûé ìûñëèòåëüíûé èíñòðóìåíòàðèé, ïðî÷èñòèòü äîðîãó îáíîâëåííîéêîíöåïöèè æèçíè.

Ìàòåðèàëàìè èçó÷åíèÿ äëÿ àâòîðà ñòàòüè ïîñëóæèëè âûøåèçëîæåííîãîâïîëíå âïèñûâàåòñÿ ôèãóðà êðóïíåéøåãî ìûñëèòåëÿ åâðîïåéñêîãî Ðåíåññàíñà,âèäíîãî îáùåñòâåííîãî è ïîëèòè÷åñêîãî äåÿòåëÿ Ôðàíöèè ýïîõè Ãåíðèõà IÓ


84


Ìèøåëÿ Ìîíòåíÿ (1533-1592), îêàçàâøåãî ñóùåñòâåííîå âëèÿíèå íà ïðîöåññðàçâèòèÿ ëèíãâî-êóëüòóðîëîãè÷åñêîé ìûñëè ýïîõè è êîòîðûé ïî ïðàâó ñ÷èòàåòñÿïîñëåäíèì ãóìàíèñòîì Âîçðîæäåíèÿ è ïåðâûì ìîðàëèñòîì Íîâîãî Âðåìåíè. Îí,áóäó÷è ýíöèêëîïåäè÷åñêè îáðàçîâàííûì ÷åëîâåêîì, ïðîäîëæèë ðàçâèâàòüòðàäèöèè àíòè÷íîñòè, ðàññìàòðèâàÿ ðÿä òåîðåòèêî-ïîçíàâàòåëüíûõ ïðîáëåì,ïîä÷åðêèâàÿ ïðè ýòîì âàæíîñòü ïðèíöèïà ãíîñåîëîãè÷åñêîãî ñêåïòèöèçìà èñîìíåíèÿ, óòâåðæäàÿ, ÷òî ïðîöåññ ïîçíàíèÿ äîëæåí ñëóæèòü êàê äîñòèæåíèþäîñòîâåðíîãî çíàíèÿ, òàê è ôîðìèðîâàíèþ íðàâñòâåííîñòè ÷åëîâåêà âñå


Êðóïíåéøèé ìûñëèòåëü åâðîïåéñêîãî Ðåíåññàíñà, âèäíîãîîáùåñòâåííîãî è ïîëèòè÷åñêîãî äåÿòåëÿ Ôðàíöèè ýïîõè Ãåíðèõà IÓ ÌèøåëÿÌîíòåíÿ (1533-1592), îêàçàâøåãî ñóùåñòâåííîå âëèÿíèå íà ïðîöåññ ðàçâèòèÿëèíãâî-êóëüòóðîëîãè÷åñêîé ìûñëè ýïîõè è êîòîðûé ïî ïðàâó ñ÷èòàåòñÿïîñëåäíèì ãóìàíèñòîì Âîçðîæäåíèÿ è ïåðâûì ìîðàëèñòîì Íîâîãî Âðåìåíè.Îí, áóäó÷è ýíöèêëîïåäè÷åñêè îáðàçîâàííûì ÷åëîâåêîì, ïðîäîëæèëðàçâèâàòü òðàäèöèè àíòè÷íîñòè, ðàññìàòðèâàÿ ðÿä òåîðåòèêî-ïîçíàâàòåëüíûõïðîáëåì, ïîä÷åðêèâàÿ ïðè ýòîì âàæíîñòü ïðèíöèïà ãíîñåîëîãè÷åñêîãîñêåïòèöèçìà è ñîìíåíèÿ, óòâåðæäàÿ, ÷òî ïðîöåññ ïîçíàíèÿ äîëæåí ñëóæèòüêàê äîñòèæåíèþ äîñòîâåðíîãî çíàíèÿ, òàê è ôîðìèðîâàíèþ íðàâñòâåííîñòè÷åëîâåêàâñå Èçâåñòíî, ÷òî â 1572 ãîäó â âîçðàñòå 38 ëåò Ìîíòåíü íà÷àëïèñàòü ñâîè "Îïûòû" (Les Essais). Îí îñòàâèë ìíîæåñòâî òðóäîâ, íî ñàìûìèíòåðåñíûì äëÿ êóëüòóðîëîãà è ëèíãâèñòà, òàêæå êàê è ôèëîñîôà, ÿâëÿåòñÿèìåííî åãî êíèãà "Îïûòû". Ýòó êíèãó íåëüçÿ íàçâàòü íàó÷íûì òðàêòàòîì, íåíàïîìèíàåò îíà è ëèòåðàòóðíî îáðàáîòàííóþ áèîãðàôèþ. Ýòî ÿâíî íå ðîìàíè íå ñîáðàíèå íðàâîó÷èòåëüíûõ ñåíòåíöèé. Ïî çàìûñëó èçíà÷àëüíî êàêñî÷èíåíèå èíòèìíîå, "Îïûòû" âñêîðå ñòàëè ëèòåðàòóðíûì ïðîèçâåäåíèåìñâåðõ íàöèîíàëüíîãî ìàñøòàáà, îêàçàâøèì îãðîìíîå âëèÿíèå íàôîðìèðîâàíèå ôèëîñîôñêîé, ýòè÷åñêîé, ïîëèòè÷åñêîé ìûñëè íå òîëüêîÔðàíöèè, íî è äðóãèõ åâðîïåéñêèõ ñòðàí, à ñàì àâòîð ñòàë çà÷èíàòåëåìíîâîãî íàïðàâëåíèÿ â ìèðîâîé ëèòåðàòóðå - ýññå.

Ïî æàíðó êíèãà Ìèøåëÿ Ìîíòåíÿ ïðîòèâîñòîèò îôèöèàëüíîé ó÷åíîñòèòîãî âðåìåíè. Âî âðåìåíà ãîñïîäñòâà ó÷åíîé ëàòûíè îíà íàïèñàíà íàôðàíöóçñêîì ÿçûêå, è ëàòèíñêàÿ îáðàçîâàííîñòü àâòîðà, ïðåâîñõîäÿùàÿó÷åíîñòü ïðîôåññîðîâ ôèëîñîôèè è òåîëîãèè òîãäàøíèõ óíèâåðñèòåòîâ,òîëüêî îòòåíÿåò ýòî îáñòîÿòåëüñòâî. Íàïèñàííàÿ â ëèòåðàòóðíî-ôèëîñîôñêîìæàíðå "Îïûòû" íå ó÷åíûé òðàêòàò, íå àâòîáèîãðàôèÿ è íå äíåâíèê, àñâîåîáðàçíûé ìåòîä è ôîðìà èçëîæåíèÿ - ýññå - ýòî ñâîáîäíûåðàçìûøëåíèÿ î ìèðå, î æèçíè, î ÷åëîâåêå è, ïðåæäå âñåãî, î ñåáå ñàìîì.Çäåñü àâòîð äåëèòñÿ ñâîèìè ðàçìûøëåíèÿìè íàä ðàçëè÷íûìè èñòîðè÷åñêèìèôàêòàìè èç ïðîøëîãî òàê è íàñòîÿùåãî, íàáëþäåíèÿìè íàä áûòîì èíðàâàìè ëþäåé ñàìûõ ðàçíûõ âîçðàñòîâ è ñîñòîÿíèé, óðîâíÿ êóëüòóðû èïîëîæåíèÿ â îáùåñòâå. Äàæå ñâÿçü ìåæäó íàçâàíèåì ãëàâ è èõ ñîäåðæàíèåì,âíóòðåííÿÿ ïîñëåäîâàòåëüíîñòü ïðèìåðîâ, ýïèçîäîâ, ðàññóæäåíèé íå âñåãäàî÷åâèäíà ÷èòàòåëþ. Ýòî íå çíà÷èò, ÷òî â "Îïûòàõ" íåò ãëóáî÷àéøåãîâíóòðåííåãî åäèíñòâà, íî îíî îïðåäåëÿåòñÿ íå âíåøíèìè ïðèçíàêàìè, à


85


åäèíñòâîì ìûñëè è - ãëàâíîå - åäèíñòâîì ìûñëÿùåãî ñóáúåêòà: ýòî èìåííîåãî ðàçìûøëåíèÿ, âíóòðåííèé äèàëîã, ÷óòî÷êó îáðàùåííûé åùå è ê êîìó-òî, è â ëè÷íîñòè àâòîðà - ãëàâíûé ñòåðæåíü âñåé ñèñòåìû âçãëÿäîâ,ïðåäñòàþùåé íà ñòðàíèöàõ "Îïûòîâ".

Îñîáóþ ïðåëåñòü êíèãè ñîñòàâëÿþò öèòàòû - èõ áîëåå òðåõ òûñÿ÷,ïðåèìóùåñòâåííî èç äðåâíèõ àâòîðîâ, èç Ëóêðåöèÿ è Ëóêèàíà, Ñåíåêè èÖèöåðîíà, Ãîðàöèÿ è Ïëóòàðõà; ñóæäåíèÿ äðåâíèõ ìûñëèòåëåé ëèøü ïîìîãàþòâûðàçèòü èëè îáúÿñíèòü ñîáñòâåííóþ ìûñëü àâòîðà. Õàðàêòåðíî, ÷òî ýòîò ÷åëîâåê,ïðèâîäÿùèé äî ñêðóïóëåçíîñòè òî÷íîå ìíîæåñòâî öèòàò, ïîñòîÿííîîáðàùàþùèéñÿ ê áîãàòñòâàì àíòè÷íîé ñëîâåñíîñòè è èñòîðèè, ìíîãîêðàòíî,ïîðîé íå áåç íàçîéëèâîñòè, æàëóåòñÿ íà ñâîþ äóðíóþ ïàìÿòü. ×òî ýòî? Êîêåòñòâî?Íà íàø âçãëÿä, ýòî íå êîêåòñòâî. Õàðàêòåð òðàäèöèîííîé îáðàçîâàííîñòè òðåáîâàëíåâåðîÿòíîé ïàìÿòè, äîñëîâíîãî çíàíèÿ âåëèêîãî ìíîæåñòâà òåêñòîâ - îòÑâÿùåííîãî ïèñàíèÿ è îòöîâ öåðêâè - äî ñî÷èíåíèé Ñòàãèðèòà è åãîìíîãî÷èñëåííûõ òîëêîâàòåëåé. ×åëîâåê áåç òðåíèðîâàííîé ïàìÿòè íå ìîãïðåòåíäîâàòü íà ïðîôåññèîíàëüíûå ó÷åíûå çàíÿòèÿ.

Íîâ è ïàðàäîêñàëåí ïðåäìåò "Îïûòîâ". Èáî õîòÿ â ñî÷èíåíèè Ìîíòåíÿèäåò ðå÷ü î ïðèðîäå è áîãå, î ìèðå è ÷åëîâåêå, îá ýòèêå è ïîëèòèêå, íî ïðåäìåòåå îäèí - ýòî ÷åëîâåê, è íå ÷åëîâåê â îáùåì ïîíèìàíèè, à äàííûé ÷åëîâåê,ò.å. ëè÷íîñòü ñàìîãî àâòîðà êíèãè. "Äðóãèå òâîðÿò ÷åëîâåêà, ÿ æå òîëüêîðàññêàçûâàþ î íåì",- ïîëåìè÷åñêè çàÿâëÿåò àâòîð. Êòî "òâîðèò"? - ðå÷ü èäåò íåî ñîòâîðåíèè ÷åëîâåêà áîãîì, íî î òåõ àâòîðàõ, êîòîðûå, ðàññóæäàÿ î ÷åëîâåêå"âîîáùå", î åãî ïðèðîäå, òåì ñàìûì ñîçäàþò, òâîðÿò åãî. Â "Îïûòàõ" ðå÷ü èäåòî ÷åëîâåêå ÷àñòíîì, îáûêíîâåííîì. ß, ïðîäîëæàåò Ìîíòåíü, "èçîáðàæàþëè÷íîñòü, îòíþäü íå ÿâëÿþùóþñÿ ïåðëîì òâîðåíèÿ" [Ìîíòåíü,Ì.1958,ò.Ç, ñ.26].Ãóìàíèñòè÷åñêèé èíäèâèäóàëèçì, ñêîðåå ïðîâîçãëàøåííûé, íåæåëè ãëóáîêîðàçðàáîòàííûé â ñî÷èíåíèÿõ çà÷èíàòåëåé ðåíåññàíñíîãî ãóìàíèçìà, êàæåòñÿ,íàøåë ñâîå ïîëíîå âîïëîùåíèå â "Îïûòàõ": "ß âûñòàâëÿþ íà îáîçðåíèå æèçíüîáûäåííóþ è ëèøåííóþ âñÿêîãî áëåñêà", - ïîä÷åðêèâàåò îí è îòñòàèâàåòíåîáõîäèìîñòü è çàêîííîñòü ïðèëîæåíèÿ ìîðàëüíîé ôèëîñîôèè "ê æèçíèïîâñåäíåâíîé è ïðîñòîé", èáî "êàæäûé ÷åëîâåê ïîëíîñòüþ ðàñïîëàãàåò âñåìòåì, ÷òî ñâîéñòâåííî âñåìó ðîäó ëþäñêîìó" [òàì æå, ñ. 27]. Èíòåðåñ ê÷åëîâå÷åñêîé ëè÷íîñòè, ê åå âíóòðåííåé äóõîâíîé æèçíè íå òîëüêîäåêëàðèðóåòñÿ, íî îñóùåñòâëÿåòñÿ ñ íåâèäàííîé äëÿ ðåíåññàíñíîãî âðåìåíèñìåëîñòüþ è ãëóáèíîé.

Òðè êíèãè "Îïûòîâ" âîññîçäàþò êàðòèíó ìíîãîëåòíåãî, íåïðåñòàííîãîñàìîàíàëèçà, ñàìî ïðèçíàíèé, ïðèñòàëüíîãî âíèìàíèÿ ê ñàìîìó ñåáå è - âòî æå ñàìîå âðåìÿ - êî âñåé ìíîãîãðàííîé æèçíè ÷åëîâå÷åñêîé ëè÷íîñòè âîâñåõ åå ïðîÿâëåíèÿõ. Â êíèãå Ìîíòåíÿ íàõîäÿò ñâîå ìåñòî ðàçìûøëåíèÿ îñàìûõ äåòàëüíûõ ïðîÿâëåíèÿõ ñëîæíîé ôèçè÷åñêîé è äóõîâíîé, ïðåæäå âñåãî,íðàâñòâåííîé, ïðèðîäû ÷åëîâåêà, âçÿòîãî ïðèòîì íå â îòðûâå îò ìèðà, à âíåðàçðûâíîì åäèíñòâå ñ íèì. Ýòî ïðèñòàëüíîå âíèìàíèå ê ñåáå, ïî Ìîíòåíþ,íå òîëüêî îïðàâäàíî, íî è âïîëíå äîñòîéíî ôèëîñîôà: "Ïðîñëåæèâàòüèçâèëèñòûå òðîïû íàøåãî äóõà, ïðîíèêàòü â òåìíûå ãëóáèíû åãî, ïîäìå÷àòüâ íåì òå èëè èíûå èç áåñêîíå÷íûõ åãî ìàëåéøèõ äâèæåíèé - äåëî âåñüìàíåëåãêîå, ãîðàçäî áîëåå òðóäíîå, ÷åì ìîæåò ïîêàçàòüñÿ ñ ïåðâîãî âçãëÿäà.Âîò óæå íåñêîëüêî ëåò, êàê âñå ìîè ïîìûñëû óñòðåìëåíû íà ìåíÿ ñàìîãî,


86


êàê ÿ èçó÷àþ è ïðîâåðÿþ òîëüêî ñàìîãî ñåáÿ, à åñëè ÿ è èçó÷àþ ÷òî-íèáóäüäðóãîå, òî ëèøü äëÿ òîãî, ÷òîáû íåîæèäàííî â êàêîé-òî ìîìåíò ïðèëîæèòüýòî ê ñåáå èëè, âåðíåå, âëîæèòü ýòî â ñåáÿ" [Ìîíòåíü,Ì.1958, ò.2, ñ.59].

Ìîíòåíü ðàññìàòðèâàåò "Îïûòû" êàê ïðîèçâåäåíèå, ïðåæäå âñåãî,ôèëîñîôñêîå. Îí âûñòóïàåò ïðîòèâ "îáùåïðèíÿòîé" ôèëîñîôèè, íèçâåäåííîéäî óðîâíÿ ïóñòûõ ñëîâîïðåíèé, íå èìåþùèõ îòíîøåíèÿ ê æèçíè, ÷óæäûõäåéñòâèòåëüíûì ïðîáëåìàì ÷åëîâå÷åñêîé íðàâñòâåííîñòè: "Ñòðàííîå äåëî,â íàø âåê ôèëîñîôèÿ, äàæå äëÿ ëþäåé ìûñëÿùèõ,- âñåãî ëèøü ïóñòîå ñëîâî,êîòîðîå, â ñóùíîñòè, íè÷åãî íå îçíà÷àåò; îíà íå íàõîäèò ñåáå ïðèìåíåíèÿè íå èìååò íèêàêîé öåííîñòè íè â ÷üèõ-ëèáî ãëàçàõ, íè íà äåëå" [Ìîíòåíü,Ì. 1958, ò. 1, ñ. 204].

Àâòîð, åñëè è íå ãîâîðèò ÿâíî, òî ïîäòåêñò ÿâñòâóåò - òî, ÷òî èìåíóþòôèëîñîôèåé â óíèâåðñèòåòàõ, - ÷óæäàÿ åé ìàñêà, âíóøàþùàÿ ñòðàõ. Ìîíòåíþ,÷åëîâåêó íîâîé ãóìàíèñòè÷åñêîé êóëüòóðû, ñõîëàñòè÷åñêàÿ ôèëîñîôèÿïðåäñòàâëÿåòñÿ ïóñòîé, áåññìûñëåííîé, áåññîäåðæàòåëüíîé. Ïðè÷èíà ýòîãî ååæàëêîãî ñîñòîÿíèÿ - âëàñòü òðàäèöèè, ïðèâû÷êè, àâòîðèòåòà. Íå ìîæåòïðåòåíäîâàòü íà èñòèíó ôèëîñîôèÿ, îñíîâàííàÿ íà îáùåïðèíÿòûõ è íåïîäâåðãàåìûõ ñàìîñòîÿòåëüíîé ïðîâåðêå ìíåíèÿõ. Ïîäëèííûå èñòîêè ðàçóìíîãîôèëîñîôñòâîâàíèÿ - â êëàññè÷åñêîé äðåâíîñòè, ñ÷èòàåò îí . Àíòè÷íàÿ ôèëîñîôèÿâ ãëàçàõ Ìîíòåíÿ ïîòîìó åñòü ïîäëèííàÿ, ÷òî åé ñâîéñòâåííà "ñâîáîäà ìíåíèé èâîëüíîñòü", áëàãîäàðÿ êîòîðûì "êàê â ôèëîñîôèè, òàê è â íàóêå î ÷åëîâåêåîáðàçîâàëîñü íåñêîëüêî øêîë, è âñÿêèé ñóäèë è âûáèðàë ìåæäó íèìè. Â íàñòîÿùååâðåìÿ, êîãäà ëþäè èäóò îäíîé äîðîãîé... è êîãäà èçó÷åíèå íàóê âåäåòñÿ ïîðàñïîðÿæåíèþ âëàñòåé è êîãäà âñå øêîëû íà îäíî ëèöî è ïðèäåðæèâàþòñÿîäèíàêîâîãî ñïîñîáà âîñïèòàíèÿ è îáó÷åíèÿ, óæå íå îáðàùàþò âíèìàíèÿ íàâåñ è ñòîèìîñòü ìîíåòû, à âñÿêèé ïðèíèìàåò åå ïî îáùåïðèíÿòîé öåíå, ïîóñòàíîâëåííîìó êóðñó" [Ìîíòåíü, Ì. 1958, ò.2, ñ. 297].


Ðàöèîíàëèñòè÷åñêàÿ ôèëîñîôèÿ â ýïîõó Âîçðîæäåíèÿ âî Ôðàíöèè áûëàïðåäñòàâëåíà ãóìàíèñòîì Ìèøåëåì Ìîíòåíåì (1533-1592).

Âåëèêèé ôèëîñîô-ãóìàíèñò Ìèøåëü äå Ìîíòåíü - âûõîäåö èç áîãàòîéêóïå÷åñêîé ñåìüè, ïîëó÷èøèé áëåñòÿùåå îáðàçîâàíèå - è ïîñòàâèë òî÷êó âêóëüòóðíîì ðàçâèòèè Ôðàíöèè XVI âåêà.

Ñëàâó Ì. Ìîíòåíþ ïðèíåñëè íàïèñàííûå â óåäèíåíèè ðîäîâîãî çàìêà Ì.Ìîíòåíü áëèç Áîðäî åãî "Les Essais" - "Îïûòû" (1580-1588), äàâøèå íàçâàíèåöåëîìó íàïðàâëåíèþ åâðîïåéñêîé ëèòåðàòóðû - ýññåèñòèêå. Ýòî áûëà ôèëîñîôñêàÿýíöèêëîïåäèÿ, îñíîâíàÿ ìûñëü êîòîðîé çàêëþ÷àëàñü â èäåå î âåðõîâåíñòâå ðàçóìà.Êíèãà-ýññå, îòìå÷åííàÿ âîëüíîäóìñòâîì è ñâîåîáðàçíûì ñêåïòè÷åñêèìãóìàíèçìîì, ïðåäñòàâëÿåò ñâîä ñóæäåíèé î æèòåéñêèõ íðàâàõ è ïðèíöèïàõïîâåäåíèÿ ÷åëîâåêà â ðàçëè÷íûõ îáñòîÿòåëüñòâàõ. Ðàçäåëÿÿ ïðåäñòàâëåíèå îíàñëàæäåíèè êàê öåëè ÷åëîâå÷åñêîãî áûòèÿ, Ìèøåëü Ìîíòåíü òðàêòóåò åãî âýïèêóðåéñêîì äóõå - ïðèíèìàÿ âñå, ÷òî îòïóùåíî ÷åëîâåêó ïðèðîäîé.

Âêëàä Ìèøåëÿ Ìîíòåíÿ â òåîðèþ êóëüòóðû, ïðåæäå âñåãî, ñîñòîèò â òîì,÷òî îí, ðàçâèâàÿ èäåè àíòè÷íûõ êëàññèêîâ, äàåò ðàçâåðíóòóþ è æåñòêóþ êðèòèêóåâðîïåéñêîé öèâèëèçàöèè. Íî âêëàä åãî â êóëüòóðîëîãè÷åñêóþ íàóêó íå


87


èñ÷åðïûâàåòñÿ òîëüêî ýòèì. Íå áóäåò ïðåóâåëè÷åíèåì ñêàçàòü, ÷òî Ìîíòåíüïîêîëåáàë îñíîâû àíòðîïîöåíòðèçìà. Îò íåãî èäåò ëèíèÿ êðèòèêè ìíèìîãîâñåìîãóùåñòâà ÷åëîâåêà. Àïîëîãåòèêà åñòåñòâåííîãî ÷åëîâåêà, æèâóùåãî âãàðìîíèè ñ ïðèðîäîé, ñîçäàþùåãî ìèð êóëüòóðû â ñîîòâåòñòâèè íå òîëüêî ñ÷åëîâå÷åñêèìè, íî è ïðèðîäíûìè çàêîíàìè, íà÷èíàåòñÿ èìåííî Ìîíòåíåì,êîòîðûé ðàçâèë è óãëóáèë èäåè, ñîäåðæàùèåñÿ â òðóäàõ Äåìîêðèòà. "Îïûòû"Ìîíòåíÿ îêàçàëè âëèÿíèå íà ïîñëåäóþùåå ðàçâèòèå çàïàäíîåâðîïåéñêîéôèëîñîôñêîé ìûñëè, íà÷èíàÿ ñ Òîìàñà Ìîðà, Ôð.Áýêîíà è êîí÷àÿïðîñâåòèòåëÿìè XVIII âåêà.


ÁÀÒÊÈÍ, Ë.Ì. (1978). 'Èòàëüÿíñêèå ãóìàíèñòû: ñòèëü æèçíè, ñòèëüìûøëåíèÿ'. Ìîñêâà: Íàóêà, 1978.

ÕÀÉÄÅÃÃÅÐ, Ì. (1993).' Âðåìÿ è áûòèå'. Ìîñêâà:ÃÎÐÔÓÍÊÅËÜ, À. Õ. (1980). 'Ôèëîñîôèÿ ýïîõè Âîçðîæäåíèÿ'. Ìîñêâà:ØÀÄÌÀÍÎÂ, Ê. (2015). 'Àíãëèéñêàÿ äóõîâíîñòü è ÿçûê. Äþññåëüäîðô: Èçä-

âî Lambert'ÕÀÉÄÅÃÃÅÐ, Ì. (1993).' Âðåìÿ è áûòèå'. Ìîñêâà:ÁÀÒÊÈÍ, Ë.Ì. (1978). 'Èòàëüÿíñêèå ãóìàíèñòû: ñòèëü æèçíè, ñòèëü

ìûøëåíèÿ'. Ìîñêâà: Íàóêà, 1978.ÌÎÍÒÅÍÜ, Ì. (1958-1960). 'Îïûòû'. Ò.I-III. Ìîñêâà: 1958-1960.ÕÀÉÄÅÃÃÅÐ, Ì. (1993).' Âðåìÿ è áûòèå'. Ìîñêâà:ÌÎÍÒÅÍÜ, Ì. (1958-1960). 'Îïûòû'. Ò.I-III. Ìîñêâà: 1958-1960.

TRANSLITERATION

BATKIN, L.M. (1978). 'Italian humanist : style of life, style of consideration'.Moskow: Nauka.

HAYDEGGER. M. (1993). 'Time and being'. Moskow:GORFUNKEL, A.H. (1980).'Phylosophy of reincrenation '. Moskow:SHADMANOV, K. (2015). 'English spirit and language'. Dusseldorf: Lambert,SHADMANOV, K. (2015). 'English spirit and language'. Dusseldorf, Lambert,HAYDEGGER. M. (1993). 'Time and being'. Moskow: BATKIN, L.M. (1978). 'Italian humanist : style of life, style of consideration'.

Moskow: Nauka.MONTEN, M. (1958-1960). 'Experiences'. T.I-III. Ìoskow:HAYDEGGER. M. (1993). 'Time and being'. Moskow:MONTEN, M. (1958-1960). 'Experiences'. T.I-III. Ìoskow:

Qurbonov Umidjon (O'zbekiston, Samarqand)

Mishel Monten "tajribalar"ining adabiy va falsafiy asoslari

Annotatsiya. Maqola Yevropa Uyg'onish davrining eng buyuk vakillaridan biri bo'lgan Mishel Montaigneva uning asosiy asari "Tajribalar"ga bag'ishlangan. Maqolaning muallifi "Tajribalar"ga va asar muallifning


88


shaxsiyatini o'z davrining gumanist va jahon adabiyoti kashshofi sifatida tanqidiy munosabatini ifodalaydi;davrning tilshunoslik va madaniy tushunchalari rivojiga sezilarli ta'sir ko'rsatadigan va Yevropa Uyg'onishdavrining so'nggi gumanisti va birinchi Yangi Davrning moralisti sifatida. Insonning nafaqat tug'ma yokiijtimoiy hodisalar bilan bog'liq holda, balki ularning xilma-xilligi bilan, birinchi navbatda, o'zlariga,ichki dunyosiga, boshqa odamlarning ma'naviy olamlariga nisbatan eng muhimligini bilish juda muhim edi.Va bu shunchaki behuda qiziqish emas, balki chuqur, doimiy, hayotiy muhim zarurat edi. Doimiyqoniqishisiz, hatto ma'lum darajada, insonning mavjudligini baholash mumkin emas edi. O'zining ichkiehtiyojlariga ko'ra, tashqaridan emas, balki uning fikricha, o'zini ichgi hissiyotlariga ko'ra har doim "falsafiyfikr yuritadi", chunki u "boshqa"ga nisbatan o'zi haqida o'ylay olmaydi. Inson dunyosidagi o'zining noyobliginiva abadiy dunyoning oldida o'limini anglashi uni "Men" va "dunyo"ning asosiy aloqalarini tushunishgamajbur qiladi.

Tayanch so'zlar: insonparvarlik, tajribalar, mavjudlik, inson, tabiat, jamiyat, o'ziga xoslik, xilma-xillik.

Tayanch so'zlar (2): qadimiylik, uyg'onish, doimiylik, mavjudlik, mutafakkir, o'ziga xoslik, bo'lish,falsafiy fikrlash.


89


Íèçàìè Ìàìåäîâ - Òàãèñîéäîêòîð ôèëîëîãè÷åñêèõ íàóê, ïðîôåññîð Áàêèíñêîãî ñëàâÿíñêîãî

óíèâåðñèòåòà, ãëàâíûé íàó÷íûé ñîòðóäíèê Èíñòèòóòà Ëèòåðàòóðû èì. ÍèçàìèÃÿíäæåâè Íàöèîíàëüíîé Àêàäåìèè Àçåðáàéäæàíà

(Àçåðáàéäæàí, Áàêó)[email protected]

ÓÄÊ: 821.512.162(091)

http://dx.doi.org/10.26739/2181-9505-2019-2-9

Àííîòàöèÿ. Òâîð÷åñòâî êëàññèêà àçåðáàéäæàíñêîé ëèòåðàòóðû XIV - XV ââ. - ÈìàäåääèíàÍàñèìè âåðøèíà àçåðáàéäæàíñêîé ïîýçèè óêàçàííîãî ïåðèîäà. Åãî ïîýòè÷åñêîå íàñëåäèåïðèâëå÷åíî ê èññëåäîâàíèÿìèç ðàçíûõ ðàêóðñîâ. Íàðÿäó ñî ìíîãèìè äðóãèìè âîïðîñàìè â åãîõóäîæåñòâåííî-ôèëîñîôñêîì îñìûñëåíèè îñîáîå ìåñòî çàíèìàåò ñèìâîëüíî-çíàêîâàÿ ñåìàíòèêà.Èçó÷àÿ âçãëÿäû ó÷¸íûõ, èññëåäóþùèõ òâîð÷åñêîå ñâîåîáðàçèå ãàçåëåé Íàñèìè è, îïèðàÿñü íàìíîãî÷èñëåííûå îáðàçöû îðèãèíàëüíîãî òâîð÷åñòâà ïîýòà, àâòîð ñòàòüè ñòðåìèòñÿ ïðîëèòü ñâåòíà åù¸ íå äî êîíöà îñâåù¸ííûå ìîìåíòû ðåëèãèîçíî-ôèëîñîôñêîãî ó÷åíèÿ ïîýòà, â êîòîðîìÍàñèìè óäàëîñü äîêàçàòü èñòèííîñòè ñâîèõ âçãëÿäîâ - ëþáâè ê èñòèíå è Âñåâûøíåìó. Áåçóãëóáëåíèÿ â íåäðû ïîýòè÷åñêîãî ìèðà íåâîçìîæíî ïîíÿòü ñèìâîëüíî-çíàêîâóþ ñåìàíòèêóòâîðåíèÿ Íàñèìè. Àâòîð ðàáîòû çàîñòðÿåò ñâî¸ âíèìàíèå èìåííî íà óêàçàííûõ ìîìåíòàõ.

Êëþ÷åâûå ñëîâà: Íàñèìè, Àëëàõ, ñëîâî, ÷åëîâåê ìèðîâèäåíèå, òâîðåö, îñìûñëåíèå

Êëþ÷åâûå ñëîâà (2): àçåðáàéäæàíñêàÿ êëàññè÷åñêàÿ ïîýçèÿ, ýïîõà õóðóôèçìà, ðåëèãèîçíîåòîëêîâàíèå, ïîýòèêî-ôèëîñîôñêîå òâîð÷åñòâî, íåîðäèíàðíîñòü ìûøëåíèÿ, ñèìâîëüíàÿ ñåìàíòèêà

ÂÂÅÄÅÍÈÅ

Ïîíÿòèå "ñèìâîë" äàâíî ñòàëî ìåæäèñöèïëèíàðíûì. Åãî øèðîêî èñïîëüçóþòôèëîñîôû, èñòîðèêè, êóëüòóðîëîãè, ÿçûêîâåäû, ëèòåðàòóðîâåäû, èññëåäîâàòåëèèñêóññòâà. Ëèòåðàòóðà êàê îäíà èç íåîòúåìëåìûõ ÷àñòåé êóëüòóðû òàêæå ÷àñòîâûðàæàåò ñâî¸ îòíîøåíèå ê äåéñòâèòåëüíîñòè ñèìâîëàìè. Ñèìâîë - ïðåäìåòòåîëîãè÷åñêèõ, ýñòåòè÷åñêèõ, ìèôîëîãè÷åñêèõ è õóäîæåñòâåííûõ íàïðàâëåíèé.Ïîíÿòèå "ñèìâîë" â ñîâðåìåííóþ ýïîõó èçó÷àåòñÿ ñ ðàçíûõ ïîçèöèé. Â äàííîéñòàòüå ìû íàìåðåíû âåñòè ðàçãîâîð îá îíòîãåíåçå ñèìâîëà, î ñèìâîëå êàêïîçíàâàòåëüíîì ïîíÿòèè, î ãåðìåíåâòèêå ñèìâîëà â òâîð÷åñòâå Íàñèìè.Àêòóàëüíîñòü òàêîãî ïîäõîäà ñâÿçàíà ñ áîëüøîé ïîïóëÿðíîñòüþ òâîð÷åñòâà ïîýòàâ òþðêñêîì è âîñòî÷íîì ìèðå. Ñèìâîë â ãàçåëÿõ Íàñèìè, íåñìîòðÿ íà òî, ÷òîìåñòàìè èìååò ÷èñòî çíàêîâûéñìûñë, â òî æå âðåìÿ ñîîòâåòñòâóåò õóäîæåñòâåííî-ôèëîñîôñêîé òðàäèöèè, áåðóùåé ñâîè èñòîêè èç ãëóáèíû âåêîâ. Îáðàùàÿ

ÏÎÍÈÌÀÍÈÅ ÑÈÌÂÎËÜÍÎ - ÇÍÀÊÎÂÎÉ ÑÅÌÀÍÒÈÊÈ ÂÕÓÄÎÆÅÑÒÂÅÍÍÎ-ÔÈËÎÑÎÔÑÊÎÌ ÒÂÎÐ×ÅÑÒÂÅ ÍÀÑÈÌÈ

90


âíèìàíèå íà ïðîáëåìó õóäîæåñòâåííî-ôèëîñîôñêîãî òîëêîâàíèÿ è èñïîëüçîâàíèÿñèìâîëîâ â òâîð÷åñòâå Íàñèìè, ìû ñòðåìèìñÿ ïðîÿñíèòü åãî ÷óâñòâåííî-ýñòåòè÷åñêèé ìèð, ôåíîìåí åãî õóäîæåñòâåííîãî ìèðà, îïèñàòü òðàíñöåíäåíòíîå÷óâñòâî è ìèðîâîççðåíèå ïîýòà. Ñïåêòð ñèìâîëè÷åñêèõ èçûñêàíèé ó Íàñèìèäîñòàòî÷íî øèðîê è ðàçíîîáðàçåí. Íàì êàæåòñÿ, ÷òî èìååòñÿ ðÿä âîïðîñîâ,ñâÿçàííûõ ñ âîñïðèÿòèåì õóäîæåñòâåííîãî ìèðà ïîýòà, êîòîðûé íå çàòðîíóòèññëåäîâàòåëÿìè. À âåäü ñèìâîëè÷åñêîå ñîçíàíèå Íàñèìè óíèâåðñàëüíî. Îíòîãåíåçåãî ñèìâîëîâ âêëþ÷àåò â ñåáÿ ïðîáëåìàòèêó íàðÿäó ñ ôèëîñîôñêîé è ðåëèãèîçíî-òðàíñöåíäåíòàëèñòè÷åñêóþ ñôåðû, áëàãîäàðÿ ÷åìó ìîæíî âûÿâèòü àïðèîðíóþñòðóêòóðó áûòèÿ ñèìâîëà â ãàçåëÿõ Íàñèìè.

Â òî æå âðåìÿ çàìåòèì, ÷òî ïðîáëåìà õóäîæåñòâåííî-ôèëîñîôñêîãîòîëêîâàíèÿ è èñïîëüçîâàíèÿ ñèìâîëîâ â òâîð÷åñòâå Íàñèìè èçó÷åíà íå òîëüêîàçåðáàéäæàíñêèìè èñòîðèêàìè ëèòåðàòóðû, ôèëîñîôàìè, ýñòåòàìè, íî èòóðåöêèìè, ðîññèéñêèìè, åâðîïåéñêèìè, àìåðèêàíñêèìè òþðêîëîãàìè èîðèåíòàëèñòàìè. Áóäó÷è çíàêîìûì ñ âçãëÿäàìè ìíîãèõ ó÷¸íûõ, àâòîð ñòàòüè,îñíîâûâàÿñü íà ãàçåëÿõ Íàñèìè, âûñêàçûâàåò ñâîþ òî÷êó çðåíèÿ íà óêàçàííóþïðîáëåìàòèêó, èñõîäÿ èç íîâàòîðñêèõ èñêàíèé ïîýòà, ñâÿçàííîãî ñ åãîðåëèãèîçíî-ôèëîñîôñêèì ìèðîâèäåíèåì. Ïîýòèêî-ôèëîñîôñêèå âçãëÿäû Íàñèìèíàñòîëüêî îðèãèíàëüíû è ñâîåîáðàçíû, ÷òî áåç ïîíèìàíèÿ åãî ñâîåîáðàçíûõïîýòè÷åñêèõ ïîäõîäîâ íåâîçìîæíî ïîíÿòü õóäîæåñòâåííî-ýñòåòè÷åñêèé ìèð,èçîáðàæàåìûé âî âñ¸ì åãî òâîð÷åñòâå.


Ìàòåðèàëàìè èçó÷åíèÿ äëÿ àâòîðà ñòàòüè ïîñëóæèëè âñå ïîýòè÷åñêîåíàñëåäèå È. Íàñèìè, èìåþùèåñÿ ñòàòüè, ìàòåðèàëû, ìîíîãðàôè÷åñêèå òðóäûó÷¸íûõ, èñòîðèêîâ ëèòåðàòóðû, ëèòåðàòóðîâåäîâ, â òîé èëè èíîé ìåðåèññëåäóþùèõ ïðîáëåìó, ïîñòàâëåííóþ âî ãëàâó óãëà íàøåãî èññëåäîâàíèÿ.

Ìåòîäàìè àíàëèçà äëÿ äàííîé ñòàòüè ïîñëóæèëè òàêîâûå â òâîð÷åñòâåêëàññèêîâ àçåðáàéäæàíñêîé ïîýçèè èçó÷àåìîé ýïîõè, à òàêæå ðàáîòûàçåðáàéäæàíñêèõ, àðàáñêèõ, ïåðñèäñêèõ, òþðêñêèõ, óçáåêñêèõ, ðîññèéñêèõ,åâðîïåéñêèõ, àìåðèêàíñêèõ ó÷¸íûõ, àíàëèçèðóþùèõ ìíîãîãðàííûå àñïåêòûïîýòè÷åñêîãî íàñëåäèÿ È. Íàñèìè, à òàêæå ñðàâíèòåëüíî-ñîïîñòàâèòåëüíûéìåòîä, ïðèìåíÿåìûé ïðè èçó÷åíèè òâîðåíèÿ âîñòî÷íûõ êëàññèêîâ íå òîëüêîèñòîðèêàìè ëèòåðàòóðû, íî è ðåëèãèîçíûìè äåÿòåëÿìè, ôèëîñîôàìè,èçó÷àþùèìè âîïðîñû çåìíîãî áûòèÿ è âçàèìîîòíîøåíèå "Àëëàõ - ñëîâî -÷åëîâåê".


Èìàäåääèí Íàñèìè ñâîåé æèçíüþ è ïîýòèêî-ôèëîñîôñêèì òâîð÷åñòâîìïðîäîëæèë è ðàçâèâàë íå òîëüêî òðàäèöèè ðîäíîé òþðêñêîé è âîñòî÷íîéëèòåðàòóð, íî è â çíà÷èòåëüíîé ñòåïåíè ðàçäâèíóë óñòîÿâøèåñÿ èõ ãðàíè,îáîãàòèë èõ æàíðîâî-òåìàòè÷åñêèé äèàïàçîí.

Òâîð÷åñòâî È. Íàñèìè ðåçêî îòëè÷àåòñÿ îò òâîð÷åñòâà äðóãèõ õóäîæíèêîâñëîâà ñâîåé îðèãèíàëüíîñòüþ, ïîäëèííûì íîâàòîðñòâîì, èñêëþ÷èòåëüíîñâîåîáðàçíûì ìèðîâèäåíèåì, ðåëèãèîçíî-ôèëîñîôñêîé íåîðäèíàðíîñòüþ. Ýòè

Íèçàìè Ìàìåäîâ - ÒàãèñîéÏîíèìàíèå ñèìâîëüíî - çíàêîâîé ñåìàíòèêè â õóäîæåñòâåííî-ôèëîñîôñêîì òâîð÷åñòâå Íàñèìè

91


êà÷åñòâà, â ïåðâóþ î÷åðåäü, ïðîÿâëÿþòñÿ êàê â ôîðìå è ñîäåðæàíèè, òàê è âîïèñàíèè ñâîåãî îòíîøåíèÿ ê îêðóæàþùåé äåéñòâèòåëüíîñòè è Âñåâûøíåìó.Íàñèìè ñâîèì òþðêñêèì äèâàíîì äîâ¸ë òþðêñêóþ ïîýòèêî-ôèëîñîôñêóþ ìûñëüäî ñîâåðøåíñòâà àðàáî-ïåðñèäñêîãî ñòèõà, èìåþùåãî íåçûáëåìûå òðàäèöèè íàïðîòÿæåíèè íåñêîëüêèõ ñòîëåòèé [Seyid, I.N. 2009, c.206].

Ïîýçèÿ Íàñèìè âñåãäà îñòà¸òñÿ ëþáîïûòíûì ïñèõîëîãî-ôèëîñîôñêèìÿâëåíèåì è íèêîãäà íå óòðàòèò ñâîèõ õóäîæåñòâåííûõ êðàñîò. Îí áûë ïîêëîííèêîìñâîáîäû è âðàãîì ïðèòåñíåíèÿ, âûðàæàë ìîãóùåñòâåííûé ïðîòåñòïðîòèâîòðèöàòåëüíûì ñâîéñòâîì ó ëþäåé ñâîåé ýïîõè. Ïîýçèÿ Íàñèìè âîçâûøàåò÷åëîâåêà è ðàñêðûâàåò âñå ïîòåíöèàëüíûå âîçìîæíîñòè ÷åëîâå÷åñêîãî äóõà. Óíåãî èëëþçèÿ ñìûêàåòñÿ ñ äåéñòâèòåëüíîñòüþ. Èìåííî ïîýòîìó Íàñèìè æèâ¸òñðåäè íàñ. Íàñèìè - òî ÿâëåíèå â ïîýçèè, êîòîðîå ïðèíÿòî íàçûâàòü ÷óäîì. Êàæäûéðàç çàíîâî îòêðûâàåòñÿ åãî âíóòðåííèé ìèð ïåðåä íàìè. Íàñèìè ãîâîðèò ñ áîãîì,êàê ðàâíûé ñ ðàâíûì, òàê íèêòî íå óìåë âîéòè â ñâÿçü ñ Àëëàõîì. ×åëîâåêóçíà¸ò â Íàñèìè ñâîþ áîæåñòâåííîñòü. Îí çíàë òàéíó âûõîäà èç ïðèðîäû â Àëëàõà,èç ñòèõèé ê íåáó. ×óâñòâî ïðàâäû âîçáóæäàëî â í¸ì ñòðàøíóþ íåíàâèñòü êîâñåìó æèâîìó è íå åñòåñòâåííîìó.

Õàðàêòåð Íàñèìè áûë ñàìîãî êðåïêîãî íàêàëà. È ÷åì ãðîçíåå ïàäàëè íàíåãî óäàðû ñóäüáû, òåì áîëåå ñòàíîâèëñÿ îí òâ¸ðäûì. Îí íå ìîã ïðîòèâîñòîÿòüïðåñëåäîâàâøåé åãî ñóäüáå, íî â òî æå âðåìÿ íå õîòåë åé ïîêîðèòüñÿ. Â íàø âåêëþäñêîãî îçëîáëåíèÿ è ãëîáàëüíîé áåçäóõîâíîñòè Íàñèìè ñ åãî âäîõíîâåííûìïîðûâîì ê ñâîáîäå è íåçàâèñèìîñòè ÷åëîâåêà, ñ åãî èñïîâåäàëüíîé áîëüþ èäîâåð÷èâîñòüþ ïîäíèìåò â ëþäÿõ òî ëó÷øåå, ÷òî äà¸ò âîçìîæíîñòü äóøå äåðæàòüñÿ.Íàñèìè ïîýò íå òîëüêî ìèðîñîçåðöàíèÿ, íî è ïåâåö ëè÷íîé è ÷åëîâå÷åñêîéãðóñòè. Íåò â ìèðå ïîýòà, áîëåå ãëóáîêî ïðî÷óâñòâîâàâøåãî è èùóùåãî äóõîâíîéñâîáîäû, ÷åì Íàñèìè.

Â ïîýòè÷åñêîì íàñëåäèè Íàñèìè õóäîæåñòâåííî-ôèëîñîôñêàÿ ìûñëü, å¸âûðàæåíèå äîñòèãàþò ñâîåãî áåçóñëîâíîãî ñîâåðøåíñòâà. Ìû âïîëíå ñîëèäàðíûñ ìûñëüþ, ÷òî íå áóäü Íàñèìè, õóðóôèòñêèå èäåè î÷åíü áûñòðî ìîãëè áû ïîòåðÿòüñâîþ áûëóþ ñëàâó è ñèëó. Ïðàâû èññëåäîâàòåëè, îòìå÷àâøèå, ÷òî âàæíóþ ÷àñòüõóäîæåñòâåííîãî íàñëåäèÿ ïîýòà ñîñòàâëÿþò ñòèõè, îòñòàèâàâøèå èìåííîõóðóôèòñêèå èäåè. Ýòè ïîýòè÷åñêèå îáðàçöû èññëåäîâàòåëè êâàëèôèöèðóþò ïî-ðàçíîìó. Ïî èõ ìíåíèþ, åñëè â íåêîòîðûõ ñòèõàõ ïîýòà â îïðåäåë¸ííîé ñòåïåíèçàòðàãèâàþòñÿ òå èëè èíûå âûðàæåíèÿ â êàêîé-òî êîíêðåòíîé ñòðîêå èëèäâóñòèøèè, òî â äðóãèõ ïîýòè÷åñêèõ îáðàçöàõ ñîäåðæàíèå, ñèìâîëüíàÿ ñåìàíòèêà,èõ èäåéíûå öåëè â îáùåì ïðèçâàíû ñëóæèòü òðàêòîâêå õóäîæåñòâåííî-ôèëîñîôñêîãî òîëêîâàíèÿ õóðóôèçìà [Babayev, Y. 2018, c.234].

Äî XIV âåêà ïîýòû Àçåðáàéäæàíà ñîçäàâàëè ñâîè ïðîèçâåäåíèÿ íàïåðñèäñêîì è àðàáñêîì ÿçûêàõ. Ýòó òðàäèöèþ, îáóñëîâëåííóþ îáúåêòèâíî-èñòîðè÷åñêèìè ïðè÷èíàìè, íàðóøèëè Íàñèìè, Õàêèêè, Õàáèáè è äð. ïîýòûïîñëåäóþùèõ âðåì¸í [Àñëàíîâ, Â. 1980, ñ. 8]. Õóäîæåñòâåííàÿ ðå÷ü ýòèõ òèòàíîâ,ñîâåðøèâøèõ ïåðåâîðîò â ïîýòè÷åñêîì ìèðå, íåñìîòðÿ íà àíòèôåîäàëüíóþíàïðàâëåííîñòü èõ ôèëîñîôñêîé èäåè, â òî æå âðåìÿ ïåðåñûïàíà áûëàêîðàíè÷åñêèìè âûðàæåíèÿìè.

Â ëèðè÷åñêèõ ãàçåëÿõ Íàñèìè íàðÿäó ñ îáðàçîì êðàñàâèöû, ñîãðåâàåìîéçåìíîé ëþáîâüþ, ìåñòàìè ìû âèäèì è îáðàç àñêåòà ïðîïîâåäíèêà. Â ïîíèìàíèè.Íàñèìè òàêîé ÷åëîâåê áåç ñåðäöà è äóøè. Íåñìîòðÿ íà òî, ÷òî â ãàçåëÿõ Íàñèìè


92


ïîíÿòèå "àñêåò" è "ñóôèé" ÷àñòî óïîòðåáëÿåòñÿ êàê ñèíîíèìû, îäíàêî ñàì ïîýòáûë ÿðêèì ïðèâåðæåíöåì ñóôèçìà. Íàñèìè ïåðåíèìàë ñóôèéñêîå ó÷åíèå,ðàçðàáîòàííîå ïîýòîì Õ âåêà Õàëëàäæîì Ìàíñóðîì, âïåðâûå ïðîâîçãëàñèâøèììûñëü "ß - Àëëàõ" çà ÷òî è áûë êàçí¸í. Æèçíü è îáðàç Õàëëàäæà Ìàíñóðà èìåííîâ ýòîì ñìûñëå ñòàëè äëÿ Íàñèìè ñèìâîëîì ìóæåñòâà è îòâàãè. Íàñèìè âñþ ñâîþæèçíü ñëåäîâàë åãî ó÷åíèÿì. Õóäîæåñòâåííî-ôèëîñîôñêèå âçãëÿäû Íàñèìèèìåííî ïî ýòîìó ñâîåìó êà÷åñòâó ñòîÿëè âûøå ñâîåé ýïîõè. Îí âî âñåõ ñëó÷àÿõíðàâñòâåííûå öåííîñòè ÷åëîâåêà ñòàâèò âî ãëàâó óãëà ñîáñòâåííîãî ìèðîâîççðåíèÿ.Â îñìûñëåíèè Íàñèìè ÷åëîâåê íå äîëæåí áûòü ñêëîííûì ê íàæèâå,ìàòåðèàëüíîìó áîãàòñòâó. Îí â ïåðâóþ î÷åðåäü äîëæåí ïîíÿòü ñàìîãî ñåáÿ èïîñòè÷ü èñòèíó. Â åãî ôèëîñîôñêî-ýñòåòè÷åñêèõ âçãëÿäàõ ÷åëîâåê, ïîñòèãøèéèñòèíó, ìîæåò áûòü óâàæàåìûì âñåìè.

Îáðàùàÿñü ê îáðàçó âîçëþáëåííîé, îí ñòàâèò å¸ âðîâåíü ñ áîæåñòâîì, ÷òîñàìî ïî ñåáå ÿâëÿëîñü â ãëàçàõ äóõîâåíñòâà áîãîõóëüñòâîì. Ýòî õîðîøîïðîñìàòðèâàåòñÿ â íèæåñëåäóþùèõ áåéòàõ ïîýòà:

Êëÿíóñü ñâÿùåííîé êðàñîòîé, òû ìîé ïðåñòîë - äðóãîãî íåò!Ëóíà ìîÿ, âñå ïðåâçîøåë òâîé îðåîë, äðóãîãî íåò....Òû - áåçóïðå÷íîñòü êðàñîòû, ìîÿ åäèíñòâåííàÿ òû.Ëèê, ÷üè áîæåñòâåííûå ÷åðòû, âñåõ ïðåâçîøåë - äðóãîãî íåò

[Íàñèìè, È.1980, ñ. 57]

Êàê ìû âèäèì, Íàñèìè êðàñàâèöó ñòàâèò â îäèí ðÿä ñ Àëëàõîì, Âñåâûøíèì,óêàçûâàÿ íà å¸ "áîæåñòâåííûå ÷åðòû". Ýòî êðåäî ïîýòà ïðîõîäèò ÷åðåç âñ¸ åãîòâîð÷åñòâî. Âîò ïî÷åìó â îñìûñëåíèè ïîýòà â ÷åëîâåêå êðîåòñÿ áîæåñòâåííîåíà÷àëî. Èñõîäÿ èç ýòîãî, ìû âèäèì, ÷òî â åãî õóäîæåñòâåííî-ôèëîñîôñêèõâçãëÿäàõ, îñíîâíîå ìåñòî çàíèìàåò ñèìâîëüíî-çíàêîâàÿ ñåìàíòèêà, ñâÿçàííàÿ ññîâåðøåííûì ïîçíàíèåì Àëëàõà. Ïî ìíåíèþ Íàñèìè ÷åëîâåê, äîøåäøèé äîñîâåðøåíñòâà, âñåìîãóù è âåëèê. Ýòó îñîáåííîñòü ìèðîâîççðåíèÿ âåëèêîãîôèëîñîôà óäà÷íî ïîäòâåðæäàþò ìûñëè íàðîäíîãî ïîýòà Ñóëåéìàíà Ðóñòàìà,ïîä÷åðêíóâøåãî: "Íàñèìè - íå òîëüêî ïîýò, íî è ïëàìåííûé ïðîïîâåäíèê, îäèíèç îñíîâîïîëîæíèêîâ õóðóôèçìà..., óòâåðæäàâøåãî, ÷òî âûñøèå áîæåñòâåííûåíà÷àëà ñëåäóåò èñêàòü íå â íåáåñàõ, à â ÷åëîâå÷åñêîé äóøå, ÷òî êàæäûé ÷åëîâåêè åñòü âîïëîùåíèå áîãà íà çåìëå" [Ðóñòàì,Ñ. 1974, ñ. 4]

Áóäó÷è ðåëèãèîçíî-ôèëîñîôñêè ìûñëÿùèì õóäîæíèêîì, Íàñèìè ñâîèìòâîðåíèåì ïîäíÿë "ñëîâî" íà íîâóþ âûñîòó. Îïèðàÿñü íà òîëêîâàíèå, èñõîäÿùååèç Êîðàíà, Íàñèìè ðóêîâîäñòâîâàëñÿ ôîðìóëîé "Àëëàõ ñëîâî ÷åëîâåê", ÷òîáûëî õàðàêòåðíî äëÿ ñóôèåâ è õóðóôèòîâ. "Ñëîâî" ââåäåíî èì â êîíòåêñòìóñóëüìàíñêîãî ïàíòåèçìà. Ïî èäåå Íàñèìè, ñëîâî ñîñòîèò èç øåñòè ãðàíåé,èìåþùèõ ñâîè õðîíîòîïû. Íåñìîòðÿ íà ýòî, ñëîâî â òîëêîâàíèè Íàñèìè â òî æåâðåìÿ íå èìååò ãðàíèö, ãëóáèíó è äëèíó. Â åãî ôèëîñîôñêîì ïîíèìàíèè Òâîðåöè ñëîâî èìåþò îäíó è òó æå àíàëîãèþ è ñóòü (ñð. ïîíÿòèå "ëîãîñ"). Òâîðåöôàêòè÷åñêè åñòü ïðîÿâëåíèå ñóòè â áóêâå, ñëîâå, âûðàæåíèè.

Þ.È.Ðóñòàìîâ ñïðàâåäëèâî îòìå÷àåò: "Òâîð÷åñòâî... Íàñèìè ïîñâÿùåíîäîêàçàòåëüñòâó èñòèííîñòè ñóôèéñêîãî ó÷åíèÿ - ðåëèãèè ëþáâè ê Èñòèíå,ñëóæåíèþ Àëëàõó, ñòðåìëåíèþ ê äóõîâíîìó ñëèÿíèþ ñ Íèì, ... îáåñïå÷åíèþ÷åëîâåêó âå÷íîãî ñ÷àñòüÿ ïîñëå åãî ôèçè÷åñêîé ñìåðòè" [Ðóñòàìîâ,Þ. 2006. c.115].


93


Íàñèìè, òàêæå êàê è åãî íàñòàâíèê Íàèìè, èñõîäèë èç òîãî, ÷òî áóêâûÊîðàíà ìîãóò áûòü îäíîâðåìåííî è ìàòåðèàëüíûìè è äóõîâíî-áîæåñòâåííûìè.Ýòî äà¸ò íàì ïðàâî ñóäèòü î òîì, ÷òî Íàñèìè ñâîèì ìèðîâîççðåíèåì íàìíîãîðàñøèðèë ôèëîñîôñêî-ýñòåòè÷åñêîå ïîíèìàíèå ñóòè õóðóôèçìà, ñáëèçèë åãî ñæèçíüþ è äóõîâíûìè çàïðîñàìè ÷åëîâåêà. Öåëü õóðóôèòñêèõ âçãëÿäîâ Íàñèìè -îâëàäåâàòü èñòèííûìè çíàíèÿìè, ñ òåì, ÷òîáû ïðèáëèçèòüñÿ ê ñîâåðøåíñòâó.Êòî ñóìååò ïîéòè ïî ýòîìó ïóòè, îí, áåçóñëîâíî, îáðåò¸ò èñòèííóþ ñâîáîäó.Òàêîé ïîäõîä ê ïîíèìàíèþ äà¸ò åìó íðàâñòâåííîå ïðàâî íà ïðîâîçãëàøåíèåôîðìóëû "Àíàë-Õàêê", ò.å. "ß - Èñòèíà, ÿ - Àëëàõ". Ñâîèì õóðóôèòñêèì âçãëÿäîìÍàñèìè ïðîòèâîïîñòàâèë ãîðäûé äóõ - çàãíèâàþùåé äîãìå, ñâîáîäíîåèíàêîìûñëèå - ðàñòåðÿííîñòè, îáåñêóðàíòèçìó:

Âñ¸ â ìèðå - ÷åëîâåê, îí - ñâåò è ìèðîçäàíüå,È ñîëíöå â íåáåñàõ - åñòü ÷åëîâå÷èé ëèê

[Íàñèìè, È. 1973, c.256].

Ñ.Øèõèåâà, â òå÷åíèå äîëãîãî âðåìåíè ïîñëåäîâàòåëüíî è êîíöåïòóàëüíîèçó÷àâøàÿ âñå íàñëåäèå ïîýòà, îòìå÷àåò, ÷òî "Àíàë-Õàêê" êàê ìèñòè÷åñêîåñëîâî, ïðåäîïðåäåëèâøåå ýñòåòè÷åñêóþ ñèñòåìó Íàñèìè, êîðíÿìè óõîäèò âó÷åíèå åãî ïðåäøåñòâåííèêà Ìîâëàíû. Óãëóáëÿÿñü â íåäðû "Àíàë-Õàêê", ó÷¸íûéçàìå÷àåò, ÷òî ýòî âûðàæåíèå íå åäèíñòâåííûé èñòî÷íèê, ïèòàþùèé åãîðåëèãèîçíî-ôèëîñîôñêî-ïîýòè÷åñêîå ìûøëåíèå. Òóò èìåþòñÿ ñîçâó÷èÿ ñêîíöåïöèÿìè Ñàíàè, Áàãëè, Àòòàðà è äð. Â ñâîèõ ãàçåëÿõ Íàñèìè, êàê ïðàâèëî,íàçûâàåò ñåáÿ íå ñóôèåì, à "?hli-irfan"(ò.å. ÷åëîâåêîì, ïîñòèãøèì ìèñòèêó)[ªixiyeva, S. 2016, c. 122 - 123].

Ôèëîñîôñêî-ýñòåòè÷åñêàÿ êîíöåïöèÿ Íàñèìè, áåçóñëîâíî, â ÷àñòè åãîðåëèãèîçíûõ âîççðåíèé, îïèðàåòñÿ íà ìûñëè ïðåäøåñòâåííèêîâ. Èìåííî ïîýòîìóîí îäíîçíà÷íî ðàçäåëÿåò èõ ìíåíèå "âàõäàò àëü-âóäæóä" ("åäèíñòâî áûòèÿ"). ÄëÿÍàñèìè ðàçäâîåíèå äóøè íå ïðèåìëåìî. Èáî äâîéñòâåííîñòü ìîæåò ñîäåðæàòüïðîòèâîïîëîæíûå, âçàèìîèñêëþ÷àþùèå äðóã äðóãà ãèïîòåçû. Ïîýò ãëóáîêî âåðèòâ òî, ÷òî îí âñåé ñâîåé ñèëîé ñòðåìèòñÿ ïîñòè÷ü èñòèíó:

ß èñòèíó ïîñòèã, ïðîéäÿ ÷åðåç ñòðàäàíüÿ,ß èñòèíó ïîñòèã è æàæäó ñ íåé ñëèÿíüÿ....ß ïîñòîÿííî ïüÿí, íî ïüÿí íå îò âèíàß ïüþ âèíî ëþáâè, è ïüþ âèíî ïîçíàíüÿ

[Íàñèìè, È. 1973, c. 36]

Â òâîð÷åñòâå Íàñèìè âàæíîå ìåñòî çàíèìàåò èäåîëîãèÿ õóðóôèçìà. Ìîæíîñêàçàòü, ÷òî â ïîäàâëÿþùåì áîëüøèíñòâå ãàçåëåé ïîýòà îñíîâíàÿ èäåÿîðèåíòèðîâàíà èìåííî íà ðàçúÿñíåíèå ñåìàíòèêî-ñèìâîëè÷åñêîãî ñîäåðæàíèÿ,õóäîæåñòâåííî-ôèëîñîôñêîãî òîëêîâàíèÿ õóðóôèçìà.

Íàñèìèâåä Ñ.Øèõèåâà â ñèñòåìàòèêå ìèñòè÷åñêèõ âçãëÿäîâ âåëèêîãîïîýòà âûäåëÿåò ñëåäóþùèå ðàêóðñû: à)îòíîøåíèå ê ìèñòèêå è "?hli-irfan" (ò.å.÷åëîâåêó, ïîñòèãøåìó èñòèíó); á) ìåñòî è ðîëü ìèñòèêè â ôèëîñîôñêî-ïîýòè÷åñêîì îñìûñëåíèè; â) òåðìèíû, èìåþùèå ìåòàôîðè÷åñêèé ñòàòóñ âìèñòèêå Íàñèìè.


94


Îòðàæàþùèå ïàíòåèñòè÷åñêî-õóðóôèòñêèå èäåè ñòèõè Íàñèìè ñîçäàëè èâûðàæàëè ãèìí î âåëè÷èè ðàçóìà ÷åëîâåêà. Íåâîçìîæíî íàéòè ãàçåëåé Íàñèìè,ãäå íå âîñïåâàëèñü ÷åëîâå÷åñêàÿ ãîðäîñòü, ïîäëèííàÿ âûñîòà åãî äóõà. Âîñïåòûåâ åãî ëèðèêå ÷åëîâå÷åñêàÿ ëþáîâü, ëèðè÷åñêèé ãåðîé, ìîæíî ñ óâåðåííîñòüþóòâåðæäàòü, áûëè êà÷åñòâåííî íîâûì øàãîì, íîâûì ÿâëåíèåì â ëèòåðàòóðåÁëèæíåãî Âîñòîêà ýïîõè XIV â. Íåñìîòðÿ íà òî, ÷òî ýòîò ëèðè÷åñêèé ãåðîéæàëóåòñÿ è òîñêóåò î ëþáâè è ðàçëóêå, â òî æå âðåìÿ îí ïîêàçàí êàê ñèëüíàÿ,âîëåâàÿ è íåñãèáàåìàÿ ëè÷íîñòü [Quluzad?, M.1973, s. 3].

ßâëÿþùèìñÿ êà÷åñòâåííî íîâûì âî âòîðîì ïåðèîäå òâîð÷åñòâà ïîýòà, ìûñëèî ëþáâè, îðãàíè÷åñêè ñîåäèíÿÿñü ñ åãî ãóìàíèñòè÷åñêèìè âîççðåíèÿìè, åù¸áîëåå ïðîÿñíèëèñü, êîíêðåòèçèðîâàëèñü, îòøëèôîâûâàëèñü, ñòàíîâèëèñüïðîçðà÷íûìè. Íàñèìè âñåé ñèëîé âîñïåâàë êðàñàâèöó ñ ïîìîùüþ ñâîåãî òàëàíòà,ñ òåïëîòîé äóøè.

Â ñâîèõ õóðóôèòñêèõ âçãëÿäàõ ïîýò îòíîñèòåëüíî ëþáâè è êðàñîòû ïîðîþñòðåìèëñÿ îñâîáîäèòüñÿ îò ìèñòè÷åñêîé ñèìâîëèêè è ìèñòè÷åñêîé îáîëî÷êè,îïèðàÿñü íà àÿòû Êîðàíà, çàùèùàë èäåþ ëþáâè ê ÷åëîâåêó è ÷åëîâå÷åñêîéêðàñîòû.

Íàñèìè êàê ïîýò-ôèëîñîô âñåãäà ñòîÿë âûøå ñâîåé ýïîõè. Îí íå ñìèðÿëñÿñ çàêîíàìè òîãî îáùåñòâåííî-èñòîðè÷åñêîãî ñòðîÿ, â êîòîðîì æèë è òâîðèë. Îí- ïîýò-ôèëîñîô è áîðåö-áóíòàðü. Èìåííî ïîýòîìó â öåíòðå âíèìàíèÿ Íàñèìèñòîèò ïðèçûâ ñîâðåìåííèêîâ ê áîðüáå.

Ìÿòåæíàÿ ïîýçèÿ Íàñèìè áûëà èñïîëíåíà äóõîì ïðîòåñòà, ñòðåìëåíèåì êñâîáîäå è ãóìàíèñòè÷åñêèì èäåàëàì. Âíåøíå ýòîò ïðîòåñò ÿâëÿëñÿ â îáîëî÷êåðåëèãèîçíî-ôèëîñîôñêîãî âîëüíîäóìñòâà. Ïðîïîâåäóÿ åðåòè÷åñêèå èäåèõóðóôèçìà, Íàñèìè óòâåðæäàë, ÷òî â êàæäîì ÷åëîâåêå æèâî äûõàíèå áîæåñòâà.Èìåííî ïîýòîìó, ÷åëîâåê â õóäîæåñòâåííî-ôèëîñîôñêîì îñìûñëåíèè Íàñèìèâñåîáúåìëþùå âåëèê, â åãî ñóòè âñåëåííàÿ, îí âñåìîãóù, â í¸ì âñÿ ïðåìóäðîñòüìèðà.

Â ñâîèõ ãàçåëÿõ áîëüøåé ÷àñòüþ Íàñèìè ãîâîðèë ñèìâîëàìè. Çäåñü æå,îòìåòèì, ÷òî ñëîâî "ñèìâîë", ïðîèñõîäÿùåå îò ãðå÷åñêîãî ñëîâà "symbolon",îçíà÷àåò "óñëîâíûé ÿçûê", çàêëþ÷àþùåå â ñåáå ïåðåíîñíîå çíà÷åíèå, ÷òîñáëèæàåò åãî ñ ìåòàôîðè÷íîñòüþ. Îäíàêî ýòà áëèçîñòü îòíîñèòåëüíà. Èçâåñòíî,÷òî ìåòàôîðà - áîëåå ïðÿìîå óïîäîáëåíèå îäíîãî ïðåäìåòà èëè ÿâëåíèÿ äðóãîìó.Ñèìâîë â ïîýçèè Íàñèìè çíà÷èòåëüíî ñëîæíåå ïî ñâîåé ñòðóêòóðå è ñìûñëó.Ñìûñë ñèìâîëà íåîäíîçíà÷åí è åãî òðóäíî, ÷àùå íåâîçìîæíî ðàñêðûòü äî êîíöà.Ñèìâîë â ãàçåëÿõ Íàñèìè çàêëþ÷àåò â ñåáå íåêóþ òàéíó, íàì¸ê ïîçâîëÿþùèéëèøü äîãàäûâàòüñÿ î òîì, ÷òî èìååòñÿ â âèäó, î ÷¸ì õîòåë ñêàçàòü ïîýò. Ïîýòîìóèñòîëêîâàíèå ñèìâîëîâ ïîýòà âîçìîæíî ïîíÿòü íå ñòîëüêî ðàññóäêîì, ñêîëüêîèíòóèöèåé è ÷óâñòâîì [www.bukinist.ru].

Ïîìèìî îòìå÷åííîãî, â ïîýçèè Íàñèìè ñèìâîë îäíà èç âàæíûõðàçíîâèäíîñòåé õóäîæåñòâåííîãî îáðàçà. Âíóòðè ñàìîãî ñèìâîëà ïîýòðàçðàáàòûâàë ñâîþ ÷àñòíóþ ñèìâîëè÷åñêóþ ñèñòåìó (å¸ ìîæíî ðàññìàòðèâàòü èêàê ñèñòåìó ìåòàîáðàçîâ. Îäíàêî ýòî âîïðîñ íåñêîëüêî äðóãîãî ïëàíà). Ïðåäìåòíûéîáðàç è ãëóáèííûé ñìûñë ó Íàñèìè âñòóïàþò â ñòðóêòóðå ñèìâîëà êàê äâà ïîëþñàíåìûñëèìûå îäèí áåç äðóãîãî (èáî ñìûñë òåðÿåò âíå îáðàçà ñâîþ ÿâëåííîñòü, àîáðàç âíå ñìûñëà ðàññûïàåòñÿ íà ñâîè êîìïîíåíòû), íî è ðàçâåä¸ííûå ìåæäóñîáîé è ïîðîæäàþùèå ìåæäó ñîáîé íàïðÿæåíèå, â êîòîðîì è ñîñòîèò ñóùíîñòü


95


ñèìâîëà. Ïåðåõîäÿ â ñèìâîë, îáðàç ñòàíîâèòñÿ "ïðîçðà÷íûì", ñìûñë"ïðîñâå÷èâàåò" ñêâîçü íåãî êàê ñìûñëîâàÿ ãëóáèíà, ñìûñëîâàÿ ïåðñïåêòèâà [https://vorks.doklad.ru].

Ñ òî÷êè çðåíèÿ æàíðîâî-ôîðìàëüíûõ îñîáåííîñòåé ñîçäàííûå ïîýòîì îáðàçöûäîñòàòî÷íî ðàçíîîáðàçíû. Èíòåðåñíî, ÷òî ìíîãèå ïîýòè÷åñêèå îáðàçöû Íàñèìè("Ñëîâî", "Â ìåíÿ âìåñòÿòñÿ îáà ìèðà, íî â ýòîò ìèð ÿ íå âìåùóñü ", "Êòî èñòèíóïîñòèã" è äð.) äàþò âîçìîæíîñòü äëÿ ïðîÿñíåíèÿ èäåéíîé ñèñòåìû è êîíöåïöèèìûñëèòåëÿ. Ìíîãèå îáðàçöû íàöåëåíû íà ðàñêðûòèå òèïè÷åñêîãî è îáùèõïîëîæåíèé äëÿ ôîðìèðîâàíèÿ ñîáñòâåííûõ âçãëÿäîâ Íàñèìè íà ðåëèãèîçíî-ôèëîñîôñêóþ êîíöåïöèþ õóðóôèçìà. Íåçàâèñèìî îò èñòîðèêî-ïîëèòè÷åñêîéîáñòàíîâêè ýïîõè, Íàñèìè ÷óòêî îòêëèêàåòñÿ íà âñå ÿâëåíèÿ ñîâðåìåííîé åìóäåéñòâèòåëüíîñòè "íà ðåëèãèîçíî-ôèëîñîôñêèå, ñîöèàëüíî-ïîëèòè÷åñêèå,íðàâñòâåííûå è æèòåéñêèå ïðîáëåìû" [Èáðàãèìîâ, Ì. 1973, ñ. 17-20].

Ïîýçèÿ Íàñèìè ïî ñâîåé òåìàòè÷åñêîé íàïðàâëåííîñòè äîñòàòî÷íîðàçíîîáðàçíà. Ñòèõîòâîðåíèÿ è ãàçåëè â åãî õóäîæåñòâåííîì íàñëåäèè âïîäàâëÿþùåì áîëüøèíñòâå ñâî¸ì èìåþò ñâåòñêèå ìîòèâû. Èõ ãðóïïèðóþò ïî÷åòûð¸ì îñîáåííîñòÿì: 1) Ñòèõè, âîñïåâàþùèå çåìíóþ êðàñîòó è ëþáîâü;2) Ñòèõè îáùåñòâåííî-ôèëîñîôñêîãî ñîäåðæàíèÿ; 3) Ñòèõè, ïîñâÿù¸ííûåïðèðîäå; 4) Ñòèõè ìîðàëüíî-äèäàêòè÷åñêîãî íàïðàâëåíèÿ.

Êàæäàÿ ãðóïïà ñòèõîâ îòëè÷àåòñÿ ñóãóáî ïðèñóùèìè èì ÷åðòàìè. Â íèõâûðàæåíû îñíîâíûå ìûñëè ïîýòà ïî êîíêðåòíîé òåìàòèêå. Åñëè â ñòèõàõ,ïîñâÿù¸ííûõ òàðèêàòó (ðåëèãèîçíîé ñåêòå) ïðåäñòàâëåíû îáðàçöûäåéñòâèòåëüíîãî õàðàêòåðà, òî â çåìíûõ - ìåòàôîðè÷åñêîãî ñîäåðæàíèÿ. Â ñòèõàõòàðèêàòñêîãî ñîäåðæàíèÿ âîçëþáëåííàÿ, êðàñàâèöà îáðåòàþò áîæåñòâåííûå ÷åðòûè êà÷åñòâà.

Ïî ìíåíèþ Íàñèìè, ïóòü ê Èñòèíå ìó÷èòåëüíûé è äîëãèé:È ÷òîáû èñòèíó óçðåòü, å¸ íå ñòîðîíèòåñü,Ãëÿäèòå ââûñü èëè âîêðóã âëþáë¸ííûìè ãëàçàìè

[Íàñèìè, È. 1973, c. 44].

èëè

Êòî èñòèíó ïîñòèã, òîò ïîíÿë áåç òðóäà:Ëþáîâü äëÿ ñìåðòíûõ íàñ âîèñòèíó - áåäà [Íàñèìè, È. 1973, c.161].

èëè êàê â ñòèõîòâîðåíèè "Ëèøü ïðîçîðëèâûì èñòèíà âèäíà":

Êòî èñòèíó ïîñòèã, òîò ñòàë êîðàëëîì,Ðóáèíîì ñòàë, ÷üÿ ãëàäü îòãðàíåíà.

Ñóòü âñåõ êðóãîâ è ðàçäåëåíèé àäà,Ñóòü âñåõ ñòèõèé ëèøü ìóäðåöó ÿñíà

[Íàñèìè, È. 1973, c.221].

èëè


96


Âñå òàéíû ðàçãàäàë, â ñóòü ìèðà ÿ ïðîíèê,Âñå áóêâû òðèäöàòü äâå âìåñòèë â ñåáÿ ìîé ëèê.

Èñòîê ïðåäâå÷åí ìîé, êîíåö ìîé áåñêîíå÷åí,ß â ìèðå âñåìîãóù, âñåìèëîñòèâ, âåëèê

[Íàñèìè, È. 1973, c. 249].

Ïî÷åìó Íàñèìè âñåãäà â öåíòð âíèìàíèÿ ñòàâèò Èñòèíó? Ïîòîìó, ÷òî îíÿñíî ïðåäñòàâëÿåò ñåáå, ÷òî Èñòèíà ïîñòîÿííî óñêîëüçàåò ïåðåä ëèöîì óñèëèéïîñòè÷ü å¸. Âåäü ñ ïîïûòêîé ïîñòè÷ü Èñòèíó ðàñêðûâàåòñÿ ïåðåä ÷åëîâåêîì åù¸áî?ëüøàÿ ãëóáèíà ïðîòèâîðå÷èé â ïðåäûäóùåé Èñòèíå. Ýòî ïîêàçûâàåò, ÷òîÈñòèíà - ñóùíîñòü áåñêîíå÷íàÿ. Íåñìîòðÿ íà áåñêîíå÷íîñòü Èñòèíû, Íàñèìèóñòðåìëÿåò ñâîè âçîðû ê âîçìîæíîñòÿì å¸ ïîñòèæåíèÿ. Â ýòîì ïëàíå Íàñèìèêàæåòñÿ, ÷òî òîëüêî ëþáîâü ê Èñòèíå ìîæåò ïðèâåñòè ÷åëîâåêà ê å¸ ïîñòèæåíèþ.Åìó êàæåòñÿ, ÷òî åñëè ÷åëîâåê ïîéì¸ò âå÷íûå èñòîêè æèçíè, òî òåì ñàìûì îíóæå ìîæåò áûòü âñåìîãóùèì - è "áîæèì ðàåì", è "íåáîñâîäîì", "è åãî ñîçäàòåëåì","àÿòîì" èç Êîðàíà, "Êààáîé è êûáëà", "ëèêîì Àëëàõà", "ñêðûòûì êëàäîì", "îáàýòèõ ìèðà", "è ñâå÷îé" è "Ñóäíûì äí¸ì" è ò.ä. è ò.ïð.:

ß - áîæèé ðàé è Êîóñàð ïðîõëàäíûé,È òà ðåêà, êîòîðîé âûñûõàòü.

È íåáîñâîä ÿ, è åãî ñîçäàòåëü,Àÿò, êîòîðûé íàäî òîëêîâàòü.

ß è êîâ÷åã, ÿ è ïîòîï âñåìèðíûé.È Íîé, êîòîðûé ïðèçâàí âñåõ ñïàñàòü.

Êààáà è êûáëà, ÿ - ëèê Àëëàõà,Ìîëèòâà ÿ, è âàì å¸ øåïòàòü.

... ß - âñå ñòèõèè âñå øåñòü èçìåðåíèéÌíå ïîä÷èíÿòüñÿ è ïîâåëåâàòü

[Íàñèìè, È. 1973, c.34].

Íàñèìè õîðîøî ïðåäñòàâëÿåò ñåáå, ÷òî ôèçè÷åñêèé êîíòàêò ÷åëîâåêà ñÀëëàõîì íåìûñëèì. ×åëîâåê ëèøü ÷óâñòâåííî ìîæåò åãî âîñïðèíèìàòü è ñëèòüñÿñ íèì. Ïîýòîìó âñå óñèëèÿ âåëèêîãî ïîýòà óñòðåìëåíû íà òî, ÷òîáû ÷óâñòâåííîñëèòüñÿ ñ Àëëàõîì. Îí ïîíèìàåò, ÷òî áîãîì ñîòâîðåí, îí ïðåäñòàâëÿåò ñåáåâåëè÷èå áîãà, à ïîòîìó è îí - áîæèé ëþáèìåö:

ß äóõ è òåëî, ñóòü è îáîëî÷êà,ß ôîðìà, ñîäåðæàíèÿ çàëîã

[Íàñèìè, È. 1973, c.29].

Â òî æå âðåìÿ îí ñîçíàåò è òî, ÷òî îí - ñóôèé. È îãîíü ëþáâè ê Àëëàõó åãîñæèãàåò:


97


Êàê ñóôèé ÿ Àëëàõà âîñõâàëÿþ,Ñâÿòîå èìÿ ÿ ñåáå íàð¸ê

[Íàñèìè, È. 1973, c.30].

Íàñèìè õîðîøî çíàåò îñîáåííîñòè ìèðîâ. Ïîýòîìó îí ñ÷èòàåò ñåáÿ áîæüèìñèÿíüåì, ðàéñêèì ñàäîì, àíãåëîì, ñòðàæåì ó ðàéñêèõ âîðîò, "êàô" è "íóí"îì,íà÷àëîì âñåé âñåëåííîé, ñóðîé Êîðàíà, îí - æèçíü è ñìåðòü:

ß - òàéíà ìèðà, ñèëà è áåññèëüå,ß òîò, êîãî óâèäåòü âñå õîòÿò.

... ß íàáëþäàåìûé è íàáëþäàòåëü,ß ñâåò è òåìåíü, ÿ è ñòàð, è ìëàä.

... ß - Íàñèìè, âî ìíå âèäåíüå áîãà,ß - ñâåò íåáåñ, âîñõîä ÿ è çàêàò

[Íàñèìè, È. 1973, c.31 -33].

Òàê, ïî÷åìó æå Íàñèìè ïðåäñòàâëÿåò ñåáÿ â òàêîì ñâåòå? Äà ïîòîìó, ÷òîñëèÿíèå ñ Âñåâûøíèì çàêëþ÷àåòñÿ â íåçûáëåìîì ïîäîáèè ñâîéñòâ òâîðåíèÿ èÒâîðöà. Îí õîðîøî çíàåò, ÷òî â òàêîì ïîäîáèè è îñóùåñòâëÿåòñÿ ïîñòèæåíèåÀëëàõà. Ïî÷åìó Íàñèìè ñòðåìèòñÿ ê Èñòèíå? Ïîòîìó ÷òî îí, èìåÿ â âèäóñîñòîÿíèå àáñîëþòíîãî ñëèÿíèÿ êàê åäèíîãî öåëîãî ñ âûñøåé ñèëîé, îñîçíà¸ò:èìåííî â ýòîì ñëó÷àå Àëëàõ ïîëíîñòüþ ïîñòèãàåòñÿ â òâîðåíèè. Îí çíàåò è òî,÷òî Àëëàõ ïåðâîîñíîâà, ïåðâîïðè÷èíà, à òâîðåíèå âòîðè÷íî.

Ïðîïîâåäóÿ ñâîè õóðóôèòñêèå ìûñëè, â òî æå âðåìÿ Íàñèìè âûñòóïàåòè ïðîïàãàíäèñòîì õóðóôèòñêèõ èäåé, ñòðåìèòñÿ ïðèâëå÷ü ëþáîâü ÷èòàòåëåé êèõ îñíîâàòåëþ Ôàçëóëëàõó. Â åãî ïðîèçâåäåíèÿõ Ôàçëóëëàõ ïðåäñòàâëÿåòñÿ êàêâåðíî ïîñòèãøèé âñå òàéíû áûòèÿ, âîæä¸ì, îòêðûâøèì òå ñòîðîíûäåéñòâèòåëüíîñòè, êîòîðûå íå áûëè óÿñíåíû ïðîðîêàìè Ìóñîé, Èñîé,Ìóõàììåäîì. Ôàçëóëëàõ èäåàëèçèðóåòñÿ ïîýòîì êàê ëè÷íîñòü, âåðíî ïîíÿâøèéòàéíû Êîðàíà, ãîâîðèò î åãî áîæåñòâåííîé ÷åðòå, î åãî îòêðûòèÿõ òàéíÂñåëåííîé [Arasli, H. 1972, c. 44 - 45].

Â ñâîèõ ñòèõàõ Íàñèìè ñâîåãî ó÷èòåëÿ è íàñòàâíèêà íàçûâàåò Èñòèíà, Àëëàõ.Çäåñü ñëåäîâàëî áû ïîä÷åðêíóòü, ÷òî õóðóôèòñêèå ìûñëè â åãî ïîýòèêî-ôèëîñîôñêîé êîíöåïöèè íàõîäÿò îòðàæåíèå â ðàçíîîáðàçíûõ òîíàõ. Â âûðàæåíèèñâîåãî õóðóôèòñêîãî îòíîøåíèÿ ê Èñòèíå Íàñèìè ïî-ñâîåìó òðàêòóåò êðàñîòó.Ýòî õîðîøî âèäíî â ñòèõîòâîðåíèè "Áîã ïðåäî ìíîé ïðåäñòàë":

Ëþáèìàÿ ìîÿ, â òâîèõ ÷åðòàõ óçíàëß áîæèè ÷åðòû, áîã ïðåäî ìíîé ïðåäñòàë.

Ìíå ðå÷ü òâîÿ ñëàäêà, òàêîþ ñëàäêîé ðå÷üþËèøü ïðàâåäíûé Èñà êîãäà-òî îáëàäàë

[Íàñèìè, È. 1973, c.43]

èëè æå êàê â ñòèõîòâîðåíèè "Òû - ñâåòî÷ êðàñîòû":


98


Òû - ñâåòî÷ êðàñîòû, òû ìîé ìåêêàíñêèé õðàì,Äëÿ ñåðäöà ìîåãî - öåëèòåëüíûé áàëüçàì.

Îáúÿëà òû ñîáîé è íåáåñà è çåìëþ,Âëàäû÷èöåþ ñòàâ ïîä ñòàòü çåìíûì öàðÿì

[Íàñèìè, È. 1973, c.56].

Âîñïåâàíèå êðàñîòû ñëóæèò ó Íàñèìè êàê îòíîøåíèå ê ðåàëüíîé (à èíîãäàè èððåàëüíîé) äåéñòâèòåëüíîñòè. Åñëè â íà÷àëüíûõ äâóñòèøèÿõ Íàñèìèïðèâëåêàåò âíèìàíèå ÷èòàòåëÿ ê èçîáðàæàåìîìó ìèðó, òî â ïîñëåäóþùèõ îíñòðåìèòñÿ äàòü ïðåäñòàâëåíèå î ñâîèõ ìîðàëüíî-ýòè÷åñêèõ è ôèëîñîôñêî-ýñòåòè÷åñêèõ âçãëÿäàõ.


Êàê ìû óáåäèëèñü âèçëîæåííûõ, â õóäîæåñòâåííî-ôèëîñîôñêîì îñìûñëåíèèñèìâîëîâ ó Íàñèìè äîìèíèðóþùåå ìåñòî èìååò âîñïåâàíèå ×åëîâåêà è Ëþáâè.Íàñèìè, òðàêòóÿ ëþáîâü, êàê ôèëîñîôñêî-ýñòåòè÷åñêóþ êàòåãîðèþ, â ñâî¸ìâîñïðèÿòèè âûñòóïàåò, ïðåæäå âñåãî, êàê õóðóôèò. Ìèñòè÷åñêîå îáðàùåíèå Àëëàõóó íåãî âûñòóïàåò êàê åäèíñòâåííî âåðíûé ïóòü äîñòèæåíèÿ Èñòèíû. Âîñïåâàÿ âñâî¸ì òâîð÷åñòâå ïðîðîêîâ è èìàìîâ, îí â òî æå âðåìÿ è ñåáÿ âèäåë â êà÷åñòâåñâÿòûõ. Äåòàëüíî èçó÷àÿ ó÷åíèå, Íàñèìè óáåæäàåò íàñ â òîì, ÷òî äóøà îáëàäàåòâîçìîæíîñòüþ ïåðåñåëÿòüñÿ. Äîñêîíàëüíîå èçó÷åíèå âñåãî òâîð÷åñêîãî íàñëåäèÿïîýòà ïðèâîäèò íàñ ê ìûñëè î òîì, ÷òî îí - ìèñòèê-ñóôèé, ïîñâÿòèâøèé ñâîþæèçíü ïîèñêó Àëëàõà - Èñòèíû è ïóòåé ñîâåðøåíñòâà ÷åëîâåêà. Ìèñòè÷åñêàÿñèìâîëèêà áóêâ ñëóæèò ó Íàñèìè ñðåäñòâîì äëÿ õóäîæåñòâåííî-ôèëîñîôñêîãîïîíèìàíèÿ ñîâåðøåííîãî ÷åëîâåêà. Ïîëüçóÿñü ñèìâîëèêîé, ïîýòâûäâèãàåòñóæäåíèÿ îá èõ ïðåäåëàõ è óðîâíÿõ èíòåëëåêòóàëüíûõ âîçìîæíîñòåé è ðîëè ðàçóìàïîçíàíèÿ Áîæåñòâåííîãî ñâåòà, ÿâëåííîãî â ÷åëîâåêå.

Êàê ìû âèäèì, â íåïîâòîðèìîñòè ìèðîñîçåðöàíèÿ, ïðåëîìëåíèè ñèìâîëüíî-çíàêîâîé ñåìàíòèêè â õóäîæåñòâåííî-ôèëîñîôñêîì îñìûñëåíèè Íàñèìè âàæíóþðîëü ñûãðàëè åãî äóõîâíûå, íðàâñòâåííûå âçãëÿäû íà ìèð è ëþáîâü ê Àëëàõó.Ïîýòèêî-ôèëîñîôñêèé ëîãîñ êàê ÿäðî ñîçíàíèÿ, ïîêàçàòåëü çðåëîñòè Íàñèìèôîðìèðîâàëñÿ ÷åðåç åãî ñîáñòâåííûå çíàíèÿ, ÷óâñòâà, ýìîöèè, ìèðîñîçåðöàíèÿ,îòíîøåíèÿ ê äîáðó è çëó. Èìåííî ïåðå÷èñëåííûå ÷åðòû äàëè âîçìîæíîñòü Íàñèìèíàéòè ñâî¸ ïîäîáàþùåå ìåñòî â èñòîðèè àçåðáàéäæàíñêîé ïîýòèêî-ôèëîñîôñêîéìûñëè XIV - XV ââ.

БИБЛИОГРАФИЯ ARASLI, H. (1972). ‘Эmadəddin Nəsimi (həyat və yaradiciliрi)’. Baki: Azərbaycan

Dцvlət Nəєriyyati, 74 s. АСЛАНОВ, В. (1980). ‘Предисловие // Врата Древнего Востока’ (сборник).

Пер. Т.Стрешневой. Баку: «Язычы», с. 8 (с. 7 – 9). BABAYEV, Y. (2018). ‘Azərbaycan ədəbiyyat tarixi (XIII – XVIII əsrlər)’. Baki:

“Elm və təhsil”, 760 s. ‘БОЖЕСТВЕННЫЕ СЛОВА’ (2010). Фольклор и литературные памятники

s.74


99


‘БОЖЕСТВЕННЫЕ СЛОВА’ (2010). Фольклор и литературные памятники Азербайджана. Сост. и коммент. А.М.Багирова. Москва: 2010, 726 с.

АСЛАНОВ, В. (1980). ‘Предисловие. Врата Древнего Востока (сборник)’. Пер. Т.Стрешневой. Баку: «Язычы», сс. 45 – 100.

QULUZADƏ, M. (1973).’Bцyьk humanist ‘. Baku: “Elm və həyat”, 3 (s. 2 – 5) ИБРАГИМОВ, М. (1973). ‘Насими и его время. Насими. Лирика’. Москва:

«Худож. лит.», с. 7 –20. «И НЕВЕДОМ ЕМУ ЗАКАТ» (1973). ‘Молодёжь Азербайджана’, 14

апреля, с. 4. НАСИМИ, И. (1973). ‘Лирика’. Москва: «Худож. лит.», 360 с. РАЗУМ – ТВОЙ ПРОРОК (1973). ‘Бакинский рабочий’, 1973, 13 марта, с. 4. РУСТАМОВ, Ю.(2006). ‘Поэзия Насими – религия любви к Истине’

(некоторые размышления о мировоззрении поэта под впечатлением нового прочтения сборника его стихотворений). Журнал «Mьtərcim», № 3 – 4, с. 115 – 123.

РУСТАМ, С. (1973). ‘Габиль. Насими. Предисловие’ // Баку: «Азгосиздат», с. 3 – 6.

SEYID ЭMADƏDDIN NƏSIMI (2009). ‘Azərbaycan ədəbiyyati tarixi, Baki, Elm’, s. 206 – 251.

‘СУФИЗМ В КОНТЕКСТЕ МУСУЛЬМАНСКОЙ КУЛЬТУРЫ’. (1989). Москва: 344 с.

ЄIXIYЕVA, S.(2016). ‘Nəsiminin irfani gцrьєləri’. Baki: Avrasiya Universiteti. “Sivilizasiya”. C. 5, № 4, s. 122 – 131.

HTTPS://VORKS.DOKLAD.RU WWW.BUKINIST.RU

TRANSLITERATION ARASLI, H. (1972). ‘Imadeddin Nasimi (life and creativity)’. Baku: Azerbaijan

State Publishing House, 74 s. ASLANOV, V. (1980). ‘Preface // Gates of the Ancient East’ (collection). Per.

T.Streshnevoy. Baku: "Yazychy", 1980, p. 8 (p. 7 - 9). BABAYEV, Y. (2018). ‘The history of Azerbaijan literature (XIII – XVIII

centuries)’. Baku: "Science and Education", 760 s. ‘DIVINE WORDS‘(2010). ‘Folklore and literary monuments of Azerbaijan. Comp.

and comments’. A.M. Bagirov. Moskow: 2010, 726 p. ASLANOV, V. (1980). ‘Preface. Gates of the Ancient East’ (collection). Per.

T.Streshnevoy. Baku: "Yazychy", p.45 - 100. GULUZADE , M. (1973). ‘Great humanist. Science and Life’. Baku: p. 2 – 5. IBRAGIMOV, M. (1973).’ Nasimi and his timeю Nasimi. Lyrics’. Moskow:

“fiction literature", with. 7 –20. ‘AND HE KNOWS NO SUNSET‘ (1973). ‘Youth of Azerbaijan’.April 14, p. 4. NASIMI, I. (1973). ‘Lyrics’. Moskow: “fiction literature”, 360 p. MIND IS YOUR PROPHET (1973).’Baku Worker’, March 13, p. 4. RUSTAMOV, YU. (2006). ‘The poetry of Nasimi is a religion of love for the

.

WWW.BUKINIST.RU


100


Nizami Mamedov-Tagisoy (Azerbaijan, Baku)

Nasimiyni badiiy va falsafiy ijodini anglashda semantik ramziy belgilarni tushunish

Annotasiya. XIV - XV asrlardagi Îzarbayjon adabiyoti klassikining ijodi. - Imadedina Nasimi - budavrdagi ozarbayjon she'riyatining cho'qqisi. Uning she'riy merosi turli tomonlardan izlanishlarga jalbqilingan. Boshqa ko'plab masalalar qatori, uning badiiy va falsafiy talqinida ramziy-semantik semantikaalohida o'rin tutadi. Noshimiy g'azallarining ijodiy o'ziga xosligini o'rganuvchi olimlarning fikrlarini o'rganib,shoirning asarlaridagi ko'plab misollar asosida maqola muallifi shoirning diniy va falsafiy ta'limotlarininghali to'liq yoritilmagan tomonlarini yoritishga intiladi, bunda Nasimiy o'z qarashlarining haqiqatini isbotlashgamuvaffaq bo'ldi - haqiqatni sevish va sevgi. Qodir Allohga. Shoirlik dunyosiga chuqurroq kirmasdan, Nasimiyijodining ramziy-semantik semantikasini tushunish mumkin emas. Asar muallifi o'z e'tiborini aynan shujihatlarga qaratadi.

Tayanch so'zlar: Nasimi, Alloh, so'z, odamni ko'rish, yaratuvchi, tushunish

Tayanch so'zlar (2): Ozarbayjon mumtoz she'riyati, Hurufizm davri, diniy talqin, she'riy va falsafiyijod, tafakkurning o'ziga xosligi, ramziy semantika.

MIND IS YOUR PROPHET (1973).’Baku Worker’, March 13, p. 4. RUSTAMOV, YU. (2006). ‘The poetry of Nasimi is a religion of love for the

Truth (some reflections on the poet’s worldview under the impression of a new reading of a collection of his poems)’. Magazine "Mutercim", № 3 - 4, p. 115 - 123.

RUSTAM, S. (1973).’Gabil. Nasimi. Preface’ Baku: Azgosizdat, p. 3 - 6. SEYID IMADEDDIN NASIMI (2009). ‘History of Azerbaijan Literature’, 6 c., 3

c. Baku: "Science", p. 206 - 251. SHIKHIYEVA,S. (2016). ‘Irfan's meetings with Nasimi’ Baku: Eurasian

University. "Civilization". C. 5, No. 4, p. 122 - 131. HTTPS://VORKS.DOKLAD.RU WWW.BUKINIST.RU


101


Àííàãóëûåâà Ìàðàë Ìóõàììåäîâa ñîèñêàòåëü ó÷åíîé ñòåïåíè êàíäèäàòà ïåäàãîãè÷åñêèõ íàóê, ïðåïîäàâàòåëü

ïåäàãîãèêè è ïñèõîëîãèè ïåäàãîãè÷åñêîé øêîëû èìåíè Õûäûðà Äåðüÿåâà(Òóðêìåíèñòàí, Ìàðû).

E- mail: [email protected]

ÓÄÊ: 37.034:821.512.164 - 13

http://dx.doi.org/10.26739/2181-9505-2019-2-9

Àííîòàöèÿ. "Îáùå÷åëîâå÷åñêîå ïðîñòðàíñòâî" â íðàâñòâåííîì àñïåêòå ñîçäà¸ò ôîíä ðåøåíèÿîáùå÷åëîâå÷åñêèõ ïðîáëåì ñðåäñòâàìè ëþáîé êóëüòóðû, ëþáîãî ÿçûêà, ëþáîé ëèòåðàòóðîé ìèðà,íå çàâèñèìî îò ãðàíèö âðåìåíè ïîêîëåíèé, ýòíîñà, òðàäèöèé. Âî âñå âðåìåíà, âåçäå è âñåãäà,áåç ñîìíåíèÿ, îáðàç ìàòåðè êàê íà÷àëî âñåãî äóõîâíîãî è íðàâñòâåííîãî, çàñëóæèâàåò ïðåêëîíåíèÿè ïîêëîíåíèÿ.

Â äàííîé ñòàòüå ìîðàëüíûå öåííîñòè è ãóìàíèçì îáðàçîâ æåíùèí-ìàòåðåé â "Êíèãå ìîåãîäåäà Ãîðêóòà" è ïîâåñòè ×.Àéòìàòîâà "Ìàòåðèíñêîå ïîëå", ðàñêðûâàþòñÿ â òàêèõ îñîáåííîñòÿõêàê ïàòðèîòèçì, ëþáîâü ãåðîèíü ê ïðèðîäå, â ãóìàííîì îòíîøåíèè ê áëèçêèì, ïðîùåíèå, âñïîñîáíîñòè ïîíÿòü è ïðèíÿòü èõ òàêèìè êàêèå îíè åñòü, ñòðåìëåíèå ñîõðàíèòü ñåìüþ, î÷àã.Ýìïàòèÿ æåíùèí-ìàòåðåé è èõ âîçäåéñòâèå íà ÷ëåíîâ ñåìüè, ìîòèâèðóþùèõ ñîâåðøåíèåíðàâñòâåííûõ ïîñòóïêîâ ïî äîáðîé âîëå, ÿâëÿþòñÿ èñòî÷íèêîì â âîñïèòàíèè íðàâñòâåííîñòè.

Êëþ÷åâûå ñëîâà: æåíùèíà, ìàòü, äóõîâíîñòü, ýòíîñ, íðàâñòâåííîñòü, ãóììàíîñòü, òðàäèöèÿ,âîéíà, ëþáîâü

Êëþ÷åâûå ñëîâà(2): îáùå÷åëîâå÷åñêîå ïðîñòðàíñòâî, ìàòåðèíñêîå ïîëå, íðàâñòâåííîãîâîñïèòàíèÿ, äóõîâíûé îáëèê, íàðîäíîé ìóäðîñòè

ÂÂÅÄÅÍÈÅ

Êàæäûé èç íàñ ïðåäñòàâëÿåò ñîáîé ñâîé ýòíîñ, à êàæäûé ýòíîñ - ýòîîïðåäåëåííûé èñòî÷íèê íàðîäíîé êóëüòóðû, íàðîäíîé ìóäðîñòè, íàðîäíûõòðàäèöèé è îáû÷àåâ, êîòîðûå ìû äîëæíû âëîæèòü â ñâîèõ äåòåé. Òðàäèöèè, êàêèçâåñòíî, îòðàæàþò ñâÿçü ïîêîëåíèé, ïåðåäà÷ó äóõîâíûõ öåííîñòåé è èìåííîíà òðàäèöèÿõ ñòðîèòñÿ êóëüòóðíàÿ æèçíü íàðîäà. Êàæäîé êóëüòóðå ïðèñóùåñàìîáûòíîñòü. Íî âìåñòå ñ òåì, ýòà ñàìîáûòíîñòü âëèâàåòñÿ â "îáùå÷åëîâå÷åñêîåïðîñòðàíñòâî".

ÍÐÀÂÑÒÂÅÍÍÛÅ ÖÅÍÍÎÑÒÈ È ÃÓÌÀÍÍÎÑÒÜ ÆÅÍÙÈÍÛ-ÌÀÒÅÐÈ Â ËÈÒÅÐÀÒÓÐÍÛÕ ÏÐÎÈÇÂÅÄÅÍÈßÕ (ÍÀ ÌÀÒÅÐÈÀËÅ

"ÊÍÈÃÈ ÌÎÅÃÎ ÄÅÄÀ ÃÎÐÊÓÒÀ" È ÏÎÂÅÑÒÈ ×. ÀÉÒÌÀÒÎÂÀ"ÌÀÒÅÐÈÍÑÊÎÅ ÏÎËÅ")

DUNYO MADANIYATI VA DINIY AN'ANALAR / ÌÈÐÎÂÀß ÊÓËÜÒÓÐÀ È ÐÅËÈÃÈÎÇÍÛÅÒÐÀÄÈÖÈÈ / WORLD CULTURE AND RELIGIOUS TRADITIONS

102


Ñ äðåâíèõ âðåì¸í íàöèîíàëüíàÿ êóëüòóðà, êàê îäíî èç âàæíûõ ñðåäñòââîñïèòàíèÿ è ôîðìèðîâàíèÿ ëè÷íîñòè â îáùåñòâå ïðîñëàâëÿþò ÷èñòîòó ñîâåñòè.Îíà ó÷èò ñàìûì ïðåêðàñíûì è âîçâûøåííûì ÷åëîâå÷åñêèì íîðìàì â æèçíè÷åëîâåêà, ýìîöèîíàëüíî âîçäåéñòâóÿ íà ñîçíàíèå, äîñòèãàåò áîëååðåçóëüòàòèâíîãî óñâîåíèÿ. Òàêèì îáðàçîì, êîððåêòèðóåò ÷åñòü, ÷åëîâå÷íîñòü èíðàâñòâåííîñòü ëè÷íîñòè. Äåëàåò èõ áîëåå ñîâåðøåííûìè, ìóäðûìè.

"Íðàâñòâåííîñòü ó÷èò íå òîìó, êàê ñòàòü ñ÷àñòëèâûì, à òîìó, êàê ñòàòüäîñòîéíûì ñ÷àñòüÿ!" Ýòî âûñêàçûâàíèå Èììàíóèëà Êàíòà ðàñêðûâàåò ñóùíîñòüíðàâñòâåííûõ öåííîñòåé è ãóìàíèçìà îáðàçà æåíùèíû-ìàòåðè â "Êíèãå ìîåãîäåäà Ãîðêóòà" è ïîâåñòè ×. Àéòìàòîâà "Ìàòåðèíñêîå ïîëå". Îáðàçû ìàòåðåé â ýòèõïðîèçâåäåíèÿõ ñèìâîëèçèðóþò òî åäèíîå è ñâÿòîå, ÷òî ÿâëÿåòñÿ ñòåðæíåì ëþáîãîîáùåñòâà, íàðîäà è èñòîðè÷åñêîãî âðåìåíè. Åñòü ïîíÿòèå "îáùå÷åëîâå÷åñêîåïðîñòðàíñòâî", êîòîðîå äà¸ò âîçìîæíîñòü ðåøåíèÿ îáùå÷åëîâå÷åñêèõ ïðîáëåìñðåäñòâàìè ëþáîé êóëüòóðû, ëþáîãî ÿçûêà, ëþáîé ëèòåðàòóðîé ìèðà, áîëüøîéèëè ìàëîé.

×èíãèç Àéòìàòîâ, ðàñêðûâàÿ â ïîâåñòè "Ìàòåðèíñêîå ïîëå" íðàâñòâåííûéîáëèê æåíùèíû-ìàòåðè, îáóñëàâëèâàåò âîñêðåøåíèå èñòîðè÷åñêîãî ïðîøëîãî,ìåñòî êîòîðîãî â íàøåì èññëåäîâàíèè èìååò îáðàç æåíùèíû-ìàòåðè ýïîñà "Êíèãàìîåãî äåäà Ãîðêóòà".

Òðàäèöèÿ - ýòî òî, ÷òî îñòà¸òñÿ íàäîëãî, îíî ïåðåäà¸òñÿ èç ïîêîëåíèÿ âïîêîëåíèå, ñîñòàâëÿÿ ôóíäàìåíò òîãî öåííîãî è íåçûáëåìîãî â õàðàêòåðàõ.Ìîùíûì ñðåäñòâîì ïåðåäà÷è òðàäèöèé ïðåêëîíåíèÿ ïåðåä ñâÿòûíåé ìàòåðèÿâëÿåòñÿ "Êíèãà ìîåãî äåäà Ãîðêóòà", ïî ïðàâó ïðèçíàííàÿ îáúåêòîìíåìàòåðèàëüíîãî íàñëåäèÿ ÷åëîâå÷åñòâà è âíåñ¸ííàÿ Ðåïðåçåíòàòèâíûé ñïèñîêUNESKO. Â ñâî¸ì èññëåäîâàíèè ìû ïîïûòàëèñü íå òîëüêî ñðàâíèòü îáðàçûìàòåðåé äâóõ ïðîèçâåäåíèé, íî è ðàñêðûòü ïðååìñòâåííîñòü ïîêîëåíèéïðåêëîíåíèÿ ïåðåä ñâÿòûíåé ìàòåðè è îáùíîñòü ýòîé ïðîáëåìû â"îáùå÷åëîâå÷åñêîì ïðîñòðàíñòâå".

Íîâàòîðñòâî - ýòî òî, ÷òî ïðèõîäèò íà ñìåíó áûâøåãî. ×èíãèç Àéòìàòîâñóìåë ïîñòðîèòü íðàâñòâåííûé ìîñò, îòîáðàâ èç ïðîøëîãî íåîáõîäèìîå, óáðàâëèøíåå èç íàñòîÿùåãî è ïåðåäàòü òî öåííîå è âå÷íîå, îáåñïå÷èâàþùååíðàâñòâåííîå ìèðîâîççðåíèå, íà îñíîâå êîòîðîãî âåêîâå÷íûé îáðàç æåíùèíû-ìàòåðè äàðèò ìèðó æèçíü, ñîçèäàíèå, ëþáîâü è âåðó.

ÎÑÍÎÂÍÀß ×ÀÑÒÜ

Öåëü íàøåãî èññëåäîâàíèÿ çàêëþ÷àåòñÿ â èçó÷åíèè ìîðàëüíûõ öåííîñòåé èãóìàíèçìa îáðàçîâ æåíùèí-ìàòåðåé â ñîõðàíåíèè "÷åëîâå÷íîñòè â ÷åëîâåêå" â"Êíèãå ìîåãî äåäà Ãîðêóòà" è ïîâåñòè ×.Àéòìàòîâà "Ìàòåðèíñêîå ïîëå".

Ïàòðèîòèçì, ëþáîâü ãåðîèíü ê ðîäíîé çåìëå, íàðîäó, êîðíÿì ÿâëÿþòñÿîäíèì èç ãëàâíûõ íðàâñòâåííûõ êà÷åñòâ îáðàçîâ æåíùèí-ìàòåðåé. Â "Êíèãå ìîåãîäåäà Ãîðêóòà" æåíà Ñàëûð Ãàçàíà Áóðëà õàòûí íà ïîëå áîÿ ïðèõîäèò íà ïîìîùüê ñûíó Îðàçó, îòâàæíàÿ "Ñòàòíàÿ Áóðëà õàòûí ñðàçèëà ìå÷îì è ïîâàëèëà íàçåìëþ íåâåðíîãî ñ ÷åðíûì çíàìåíåì" [Kitaby dadem Gorkut. 2015, ñ.118]. Êàêâèäíî èç ïðèâåä¸ííîãî ïðèìåðà, Áóðëà õàòûí ïîêàçûâàëà îáðàçöû õðàáðîñòè,ñàìîïîæåðòâîâàíèÿ, îòâàãè, çàùèùàÿ íå òîëüêî ñûíà è ñåìüþ, íî è Îò÷èçíó,íàðîä è êîðíè. Â ïðîèçâåäåíèè ïåðåä ýòîé ìóæåñòâåííîé æåíùèíîé ñòàâÿò åù¸

Àííàãóëûåâà Ìàðàë ÌóõàììåäîâaÍÐÀÂÑÒÂÅÍÍÛÅ ÖÅÍÍÎÑÒÈ È ÃÓÌÀÍÍÎÑÒÜ ÆÅÍÙÈÍÛ-ÌÀÒÅÐÈ Â ËÈÒÅÐÀÒÓÐÍÛÕ

ÏÐÎÈÇÂÅÄÅÍÈßÕ (ÍÀ ÌÀÒÅÐÈÀËÅ "ÊÍÈÃÈ ÌÎÅÃÎ ÄÅÄÀ ÃÎÐÊÓÒÀ" È ÏÎÂÅÑÒÈ ×. ÀÉÒÌÀÒÎÂÀ"ÌÀÒÅÐÈÍÑÊÎÅ ÏÎËÅ")

103


îäèí ñëîæíûé âûáîð, âûáîð ìåæäó ñûíîì è ÷åñòüþ, çàæàâ â êóëàê ùåìÿùåå îòáîëè ñåðäöå, îíà ðåøàåòñÿ îòâåäàòü ìÿñî ñûíà ðàäè ñîõðàíåíèÿ ÷åñòè ìóæà,ñåìüè, ðîäà, îãóçîâ, ðîäíîé çåìëè.

Â ïîâåñòè ×.Àéòìàòîâà "Ìàòåðèíñêîå ïîëå" îáðàç æåíùèíû-ìàòåðè è îáðàççåìëè-ìàòåðè òåñíî âçàèìîñâÿçàíû. "...Ìàòåðèíñêîå ñ÷àñòüå èä¸ò îò íàðîäíîãîñ÷àñòüÿ, êàê ñòåáåëü îò êîðíåé. Íåò ìàòåðèíñêîé ñóäüáû áåç íàðîäíîé ñóäüáû....Íå îòðåêóñü îò ýòîé ñâîåé âåðû, êàê áû êðóòî æèçíü íå îáîøëàñü ñî ìíîé.Íàðîä æèâ, ïîòîìó è ÿ æèâà"... [Àéòìàòîâ, ×. 1985, ñ. 19] - òàê ðàññóæäàåò ãëàâíàÿãåðîèíÿ. Èçìó÷åííàÿ âîéíîé ìîë÷àëèâàÿ Òîëãîíàé ïðèõîäèëà ê ðîäíîìó "ïîëþ",ìîë÷à çäîðîâàëàñü, ÷òîáû çàðÿäèòüñÿ è âåðíóòüñÿ ñèëüíîé, ãîðäîé, âåäü îíàáûëà áðèãàäèðîì, êîòîðàÿ õëåáàëà ñâî¸ è ÷óæîå ãîðå, äåëèëà ñ íàðîäîì íåâçãîäû,ãîëîä è õîëîä. Âîò ïî÷åìó îíà âûñòîÿëà, ðàäè äðóãèõ âûñòîÿëà, èíà÷å áû âîéíàðàñòîïòàëà áû å¸ â ïûëü, îíà ïîíÿëà, ÷òî íà âîéíó òîëüêî îäíà óïðàâà – áèòüñÿ,áîðîòüñÿ, ïîáåæäàòü. Òîëüêî âìåñòå ñ íàðîäîì è ðàäè íàðîäà, îíà ñìîãëà âûæèòü,îñîçíàâàÿ âñþ öåííîñòü æèçíè, çà êîòîðóþ îòäàâàëè ëó÷øèå ñûíû çåìëè ðîäíîéñâîþ æèçíü.

Îáðàç ìàòåðè âûïîëíÿåò â èñòîðèè äâå âàæíûå ñâÿùåííûå èñòîðè÷åñêèåìèññèè: "ñîçèäàòü" è "ïðîäîëæàòü". Ìàòü, êîòîðàÿ ïðîèçâåëà íà ñâåò ñâî¸ ÷àäî,ââîäèò åãî â íàðîäíóþ ñèñòåìó âîñïèòàíèÿ, îñíîâûâàÿñü íà íàöèîíàëüíûåòðàäèöèè, âîñïèòûâàåò ïðåêðàñíûå ÷åëîâå÷åñêèå êà÷åñòâà, ôîðìèðóåòýòíè÷åñêóþ èäåíòè÷íîñòü, íàïðàâëÿåò â îáùåñòâåííóþ æèçíü ïîëíîöåííîéëè÷íîñòüþ, òåì ñàìûì, âûïîëíÿåò â èñòîðèè äîëã "ñîçèäàíèÿ". "Ñ ñàìîãîñîòâîðåíèÿ ìèðà ìàòü ? ýòî íà÷àëî âñåõ íà÷àë. Ýòî âåëèêîå ïîíÿòèå, èìåþùååîòíîøåíèå êî âñåìó. Áûòü áëàãîäàðíûì ìàòåðè îçíà÷àåò áûòü áëàãîäàðíûì çàòî, ÷òî òû ïðè÷àñòåí êî âñåìó ìèðó è êî âñåé ðåàëüíîñòè [Áåðäèìóõàìåäîâ, Ã.2018, ñ.11]." Ôóíêöèÿ ìàòåðè â êà÷åñòâå "ïðîäîëæàòåëÿ" íå îãðàíè÷èâàåòñÿ òîëüêîïðîäîëæåíèåì ðîäà, à âêëþ÷àåò â ñåáÿ ñëîæíóþ ñèñòåìó ïåðåäà÷è íðàâñòâåííûõ,îáùå÷åëîâå÷åñêèõ è íàöèîíàëüíûõ öåííîñòåé, ñïîñîáíóþ ñîõðàíèòüâîñïèòàòåëüíóþ öåëü ïðååìñòâåííîñòè ïîêîëåíèé.

Ïðèðîäà è çåìëÿ â ïðîèçâåäåíèÿõ âûñòóïàþò â ðîëè èñïîâåäíèêà, ñîâåò÷èêà,íàñòàâíèêà. Îíè îäóõîòâîðåíû è ñïîñîáíû âûñëóøàòü è ïîñîâåòîâàòü, òàê êàêãåðîè âèäÿò â íèõ âòîðîå "ÿ" èëè ðàâíûé âíóòðåííèé ìèð. Ïðèðîäà â ýïîñå è âïîâåñòè îäóõîòâîðåíà. Â "Êíèãå ìîåãî äåäà Ãîðêóòà" æåíà Äèðñå õàíà íå çàâèäåâñûíà, îáâèíÿåò è ñåáÿ è ãîðó Êàâêàç, è âîäû, è òðàâû... Çåìëÿ ÿâëÿåòñÿ èñòî÷íèêîìäóøåâíûõ ñèë, öåëèòåëüíûì ëåêàðñòâîì. Îíà âûñòóïàåò êàê æèâîé îðãàíèçì,íàäåë¸ííûé îñîáîé äóøîé, óìåþùåé âûñëóøàòü è ïîíÿòü, ïîñîâåòîâàòü èïîñî÷óâñòâîâàòü. Ýòî ïîäòâåðæäàþò è ñëîâà Òîëãîíàé: "Çåìëÿ, òû äåðæèøü âñåõíàñ íà ñâîåé ãðóäè; åñëè òû íå äàøü íàì ñ÷àñòüÿ, òî çà÷åì òåáå áûòü çåìë¸é, àíàì, çà÷åì ðîæäàòüñÿ íà ñâåò? Ìû òâîè äåòè, çåìëÿ, äàé íàì ñ÷àñòüÿ, ñäåëàéíàñ ñ÷àñòëèâûìè! [Àéòìàòîâ, ×. 1985, ñ 11]." Ïîðîþ Çåìëÿ îòâå÷àëà, ÷òî ñòðàäàåòè ÷óâñòâóåò áîëü.

Îäíîé èç îòëè÷èòåëüíûõ íðàâñòâåííûõ êà÷åñòâ ãåðîèíü ïðîèçâåäåíèéÿâëÿåòñÿ ãóìàííîñòü ïî îòíîøåíèþ ê áëèçêèì, ïðîùåíèå, ïîíÿòèå è ïðèíÿòèåèõ òàêèìè, êàêèìè îíè åñòü, ñòðåìëåíèå ñîõðàíèòü ñåìüþ, î÷àã. Îñóæäàòü âñåãäàëåã÷å, ÷åì ïîíÿòü. Ëè÷íîñòè, ïðåäàâøèå ñâîè íðàâñòâåííûå ïðèíöèïû, â äàííîìñëó÷àå Äèðñå õàí è Àëèìàí, èñïûòûâàþò áîëüøîå ðàñêàÿíèå, ýòî ñàìîíàêàçàíèåâûøå âñÿêèõ íàêàçàíèé îêðóæàþùèõ è íóæäàåòñÿ íå â îñóæäåíèè, íåíàâèñòè,



104


ïðåçðåíèè, è äàæå íå â æàëîñòè, à â ÷åëîâå÷åñêîé ïîääåðæêå áåç ëèøåíèÿ ïðàâíà âûáîð ðåøåíèÿ, ïóñòü äàæå íå âñåãäà ïðàâèëüíîãî. Â ãëàâå "Ïîâåñòâîâàíèå îñûíå Äèðñå õàíà Áóãà÷å" Äèðñå õàí, ïîääàâøèñü íà êëåâåòíè÷åñêèå óìûñëûïðåäàòåëåé, âûïóñòèâ èç ëóêà ñòðåëó â ñûíà, ðàíèò åãî. Íî, êîãäà Äèðñå õàí, èç-çà ïðîÿâëåíèÿ êîâàðñòâà ñîðîêà äæèãèòîâ ïîïàäàåò â ïëåí, åãî ñóïðóãà íå òîëüêîñàìà ïðîùàåò, íî è âîñïèòûâàÿ â ñûíå íðàâñòâåííûå óáåæäåíèÿ, ïðèçûâàåò åãîíå ïîìíèòü çëà è âûçâîëèòü îòöà, ïëåíåííîãî ïðåäàòåëÿìè, ñïîñîáñòâóÿôîðìèðîâàíèþ ñïîñîáíîñòè ïðîùàòü:

"Ñûí, ìîé õàí! Ïîäíèìàÿñü, âñòàíü âî âåñü ðîñò,...Âûçâîëè îòöà îò òåõ ñîðîêà ìàëîäóøíûõ.Äàâàé, ñûí!Äàæå åñëè îòåö íå ïîæàëåë òåáÿ, òû åãî ïîæàëåé"

[Kitaby dä dem Gorkut 2015, ñ. 33].

Îñíîâûâàÿñü íà âûñîêèå äóõîâíûå ïðèíöèïû è ïåðöåïòèâíûå ñïîñîáíîñòè,Òîëãîíàé ðàññóæäàåò î íåâåñòêå: "...å¸ ðåá¸íîê áóäåò äëÿ ìåíÿ ðîäíûì. Ïóñòüæèâ¸ò ãîðäî...? îíà èìååò ïðàâî áûòü ìàòåðüþ! [Àéòìàòîâ, ×. 1985, ñ. 78]. Çíàÿ âñåòðîïèíêè âíóòðåííåãî ìèðà Àëèìàí, Òîëãîíàé íå îñòàâèâ â ñåðäöå ìåñòîîñóæäåíèþ, ïðîâîçãëàøàåò ïðàâî íåâåñòêè áûòü ìàòåðüþ. Îíà ñóìåëà óâèäåòüîáðàòíóþ ñòîðîíó íåïðèåìëåìîãî îáùåñòâîì ïîñòóïêà è ñ æåíñêîéñîëèäàðíîñòüþ ãîòîâà å¸ ïî ìàòåðèíñêè ïîíÿòü è ïîääåðæàòü, îñîçíàííî çàùèùàÿïðèðîäíûé äàð ìàòåðèíñòâà. Ðàçâå ýòîò ãóìàííûé øàã, âî èìÿ íîâîé æèçíè, íåäîñòîèí âîñõèùåíèÿ?! Â ýòèõ ïðèìåðàõ, ïðè ïîíÿòèè ñóããåñòîðîì ñóããåðåíäà,ýìïàòèÿ æåíùèí-ìàòåðåé, ÿâëÿþùàÿñÿ ñïàñèòåëüíûì ñðåäñòâîì, ïîìîãàåòïðèíÿòü ïðèðîäó ÷åëîâå÷åñêîé íàòóðû: â ïðèðîäå ïðîèñõîäÿò ÿâëåíèÿ íåïîäâëàñòíûå çàêîíàì è ÷üåé-òî âîëå, òàê è ñ ÷åëîâåêîì ïðîèñõîäèò òî, ÷òî íåïîääà¸òñÿ âîëå, ðàçóìó è ëîãèêå. Ãóìàííîñòü æåíû Äèðñå õàíà è Òîëãîíàé ñîñòîèòâ ïîêîðíîñòè ñóäüáå ðàäè ïîñëåäóþùåé æèçíè. Íóæíî îòìåòèòü, ÷òî èç âñåõáëèçêèõ è ðîäñòâåííûõ äóø ÷åëîâå÷åñòâà, â ñàìûé êðèòè÷åñêèé ìîìåíò, ñïîñîáíàïðîñòèòü è ïîíÿòü òîëüêî ìàòü, òàê êàê îíà ëþáèò è ïðèíèìàåò ñâî¸ ÷àäî òàêèìêàêîé îí åñòü, ñ îøèáêàìè è óäà÷àìè, áîëåçíÿìè è óñïåõàìè, óíûíèåì è ñðàäîñòüþ, ñ ðàçî÷àðîâàíèÿìè è ñ ïîáåäîé, îíà ïîñòàðàåòñÿ îòäàòü âñþ ñèëó èñåáÿ ðàäè ñ÷àñòüÿ ñâîåãî ðåá¸íêà.

Ñâÿùåííàÿ ìàòåðèíñêàÿ ëþáîâü, ìîòèâèðóþùàÿ ñîâåðøåíèå íðàâñòâåííûõïîñòóïêîâ ïî äîáðîé âîëå èìååò îñîáîå ìåñòî â èññëåäîâàíèè. Ìàòü ? ýòî ãàðìîíèÿè âåêîâå÷íîñòü ìèðà [Áåðäèìóõàìåäîâ, Ã. 2018, ñ. 225]. Ëþáîâü ìàòåðè ê ñâîåìóðåáåíêó íàñòîëüêî ñèëüíà, ÷òî êîãäà âîçíèêàåò íåîáõîäèìîñòü â ëåêàðñòâå äëÿñïàñåíèÿ æèçíè ñûíà, ó íåå ïîÿâëÿåòñÿ ãðóäíîå ìîëîêî. Ïðèìåð, êîòîðûé âñåëÿåòòðåâîãó â ñåðäöå ìàòåðè, çàñòàâëÿåò åãî ñèëüíî òðåïåòàòü îò âîëíåíèÿ, ìîæíîâñòðåòèòü â ãëàâå "Ïîâåñòâîâàíèå î ñûíå Äèðñå õàíà Áóãà÷ õàíå". Êîãäà äåëîêàñàåòñÿ åå ðåáåíêà, ìàòü çàáûâàåò îáî âñåì íà ñâåòå, äàæå íå ñ÷èòàåò ïîñòûäíûìâûìåñòèòü ñâîþ çëîñòü íà ìóæå, ïðîêëèíàÿ åãî çà òî, ÷òî ïðèåõàë áåç ñûíà,òðåáóÿ äîñòàâèòü ñâîå äèòÿ æèâûì è çäîðîâûì. Ìàòü, óâèäåâ ñûíà ðàíåííûì,ïðîêëèíàåò âåñü ñâåò, ñàìó ïðèðîäó. Íàïèòàâ ñâîå ìîëîêî ëþáîâüþ è ãîðíûìèöâåòàìè, îíà çàëå÷èâàåò ðàíû ñâîåãî ðåáåíêà. Ëþáîâü ìàòåðè âûñòóïàåò â êà÷åñòâåöåëèòåëüíîé ñèëû. Ôàêòîðîì, ïîäíèìàþùèì äî íåäîñÿãàåìûõ âûñîò äóõîâíûéîáëèê æåíùèíû, ñòàíîâèòñÿ ìàòåðèíñêîå ÷óâñòâî.



105


Áóðëà õàòûí, ïîíÿâ, ÷òî ñûí, óåõàâøèé íà îõîòó âìåñòå ñ îòöîì, íåâåðíóëñÿ, òàê ïåðåäàåò ñâîþ áåçãðàíè÷íóþ ëþáîâü ê ñûíó:

"Âäâî¸ì âû îòïðàâèëèñü, îäèí òû ïðèõîäèøü, ãäå ìîå äèòÿ?Ãäå ñûí ìîé, äàííûé ìíå â ìðà÷íîì ìèðå? Ãäå ìîé åäèíñòâåííûé áåê? Åãî íå

âèäàòü; ìîÿ ïå÷åíü ãîðèò. Ñûí ìîé, ñûí! Ñûí, ìîé âåíåö! Ñûí, âåðøèíà ëåæàùåéïðîòèâ (íàñ) ìîåé ÷åðíîé ãîðû. Ñûí, ñâåò ìîèõ ò¸ìíûõ î÷åé!"

[Êíèãà ìîåãî äåäà Êîðêóòà 1962, ñ. 53].

Îíà íå òîëüêî ëüåò ñëåçû, åå ìàòåðèíñêàÿ ëþáîâü, îñíîâàííàÿ íàíðàâñòâåííûõ ïðèíöèïàõ, äåéñòâåííà: íå îáðåòÿ ïîêîÿ, íå ñìèðèâøèñü, îíàâûåçæàåò, ïûòàÿñü ðàçûñêàòü è ñïàñòè ñûíà. Ñòðåìÿñü óáåðå÷ü ñâîå äèòÿ, ïîâòîðÿÿ"æèçíü îòäàì äëÿ òåáÿ, ñûí", ìàòü ãîòîâà ïîæåðòâîâàòü ñâîåé æèçíüþ. Ëþáîâüìàòåðè ê ðåáåíêó êðàñíîé íèòüþ ïðîõîäèò ÷åðåç âñå ýïè÷åñêîå ïðîèçâåäåíèå.Ïðåêëîíåíèå ïåðåä öåííîñòüþ ýòîãî ñâÿùåííîãî ÷óâñòâà â ýïîñå äîñòîéíî îñîáîãîâíèìàíèÿ.

Ó ×èíãèçà Àéòìàòîâà ìîùíûì ïðèìåðîì ëþáîâè ê ñûíó, ÿâëÿþòñÿ ýïèçîäñòðàäàíèÿ è ìó÷åíèÿ ðàññòðîåííîé Òîëãîíàé íà ñòàíöèè, êîòîðàÿ íå ñìîãëàäàæå ìåëüêîì óâèäåòü ñûíà, óõîäÿùåãî íà âîéíó. Ìàòåðèíñêàÿ ëþáîâü ãåðîèíèìîòèâèðîâàëà íà òðóäîâûå ïîäâèãè ðàäè ïîáåäû, îò êîòîðîé îíà æäàëà ìóæà èñûíîâåé.

...Âåëè÷èå ðîæäàåò âåëèêèõ. Ìàòåðèíñêàÿ ëþáîâü íàïðàâëÿåò ãåðîåâ íàâåëèêèå äåëà. Êàæäàÿ ëè÷íîñòü äîñòèãàåò â ñâîåé æèçíè âåðøèí áëàãîäàðÿ ìå÷òàìè ìîëèòâàì ìàòåðè. Âåëèêàÿ ìàòåðèíñêàÿ ëþáîâü ïîìîãàåò èäòè âïåð¸ä,ïîäíèìàòüñÿ ââåðõ, ïîáåæäàòü áîëåçíè, îäåðæèâàòü ïîáåäû, ïîäñîçíàòåëüíîñîäàâàÿ âûñîêèå ÷åëîâå÷åñêèå ÷óâñòâà è ìîòèâèðóÿ íðàâñòâåííûå ïîñòóïêè."×åëîâåê, ëþáÿùèé ñâîþ ìàòü, ëþáèò è ñâîé íàðîä" [Áåðäèìóõàìåäîâ, Ã. 2018,ñ. 231]. Âîò ïî÷åìó Ñàëûð Ãàçàí, ïîòåðÿâøèé âñ¸ ïîñëå îãðàáëåíèÿ, óìàëÿåòâðàãîâ âåðíóòü ñòàðóøêó-ìàòü, îëèöåòâîðÿþùóþ âñ¸ ñâÿòîå íà ñâåòå, Ðîäèíó.

Îáëèê ìàòåðè ÿâëÿåòñÿ èñòî÷íèêîì âîñïèòàíèÿ íðàâñòâåííîñòè.Îáðàç ìàòåðè â îáîèõ ïðîèçâåäåíèÿõ, ÿâëÿÿñü ïðèìåðîì äëÿ ïîäðàæàíèÿ,

âûïîëíÿåò ïåäàãîãè÷åñêóþ ôóíêöèþ íðàâñòâåííîãî âîñïèòàíèÿ.Ëó÷øèå íðàâñòâåííûå êà÷åñòâà æåíùèíû-ìàòåðè, êàê äóøåâíàÿ ÷èñòîòà,

îäóõîòâîðåííîñòü, ÷åñòíîñòü, òåðïèìîñòü, ÷åëîâå÷íîñòü, ïðåäàííîñòü,ãóìàííîñòü, áëàãîðàçóìèå, ñíèñõîäèòåëüíîñòü, ìóæåñòâî, ñàìîîòâåðæåííîñòü,ùåäðîñòü, ëþáîâü ê Ðîäèíå, ðîäíîé çåìëå, ñåìüå, äåòÿì, ãîñòåïðèèìñòâî,óâàæåíèå ê ñòàðøèì, ïðîÿâëåíèå âíèìàíèÿ ê ìëàäøèì, ÿâëÿþòñÿ äîñòîéíûìèäëÿ èçó÷åíèÿ è ïîäðàæàíèÿ. Òîëãîíàé ñóìåëà âîñïèòàòü ñûíîâåé, êîòîðûå õîòåëè,÷òîáû ëþäè îñòàâàëèñü ëþäìè, ÷òîáû âîéíà íå êîëå÷èëà â ëþäÿõ æèâóþ÷åëîâå÷åñêóþ äóøó, ÷òîáû îíà íå âûòðàâëÿëà èç íèõ äîáðîòó è ñîñòðîäàíèå[Àéòìàòîâ, ×. 1985, ñ. 44].

Â îáîèõ ïðîèçâåäåíèÿõ ìû âèäèì èñòîðè÷åñêèé îïûò ãåíäåðíîãî âîñïèòàíèÿ.Îá ýòîì ñâèäåòåëüñòâóþò ñëîâà Ãîðêóòà:" Äåâî÷êà, íå èìåþùàÿ ïðèìåð ìàòåðè,íå áóäåò âíèìàòü ñîâåòàì", "Ñûí íå ñòàíåò íàêðûâàòü ñòîë, åñëè íå óâèäèò ïðèìåðîò îòöà [Kitaby dadem Gorkut 2015, ñ.12]." Â "Ìàòåðèíñêîì ïîëå" ×. ÀéòìàòîâàÒîëãîíàé ñ ìóæåì âîñïèòàëà òðîèõ ìóæåñòâåííûõ ñûíîâåé, ëþáÿùèõ çåìëþçàùèòíèêîâ Ðîäèíû. "Êàê ïîäðîñëè íàøè äåòè è êàê çäîðîâî îíè ïîõîæè íàîòöà"? ñ ãîðäîñòüþ ïîäóìàëà Òîëãîíàé, ïî÷óâñòâîâàâ ñåáÿ ñàìîé ñ÷àñòëèâîé



106


æåíùèíîé. Íå èìåÿ äî÷åðè, ñòàðàëàñü ïåðåíåñòè ñâî¸ òðóäîëþáèå, ãóìàííîñòü,öåëåóñòðåìë¸ííîñòü, æåíñòâåííîñòü ìîëîäîé íåâåñòêå.

Õî÷åòñÿ îòìåòèòü, ÷òî â "Êíèãå ìîåãî äåäà Ãîðêóòà" è â ïðîèçâåäåíèÿõ×.Àéòìàòîâà íà ïðîòÿæåíèè âñåãî òâîð÷åñòâà ñôîðìèðîâàëàñü åäèíàÿ êîíöåïöèÿæåíñêîé ïñèõîëîãèè, ìûøëåíèÿ, ðàçóìà äóõîâíî-íðàâñòâåííûõ ïðåäñòàâëåíèé,îñíîâàííûõ íà âûñîêèõ îáùå÷åëîâå÷åñêèõ öåííîñòÿõ. Ýòè ïðîèçâåäåíèÿâîñïèòûâàþò æåíñêîå äîñòîèíñòâî, êîòîðîå îëèöåòâîðÿþò ãåðîèíè, - ýòîäîñòîèíñòâî çåìíûõ îáû÷íûõ æåíùèí, òåõ, êòî ìå÷òàåò î ñ÷àñòüå äëÿ âñåõ. Èñòðàñòíîñòü ýòîé ìå÷òû, ñòàâøåé ñìûñëîì æèçíè, äåëàåò îáðàçû æåíùèí-ìàòåðåéðàâíûì òîìó, êòî îòêðûâàåò çâåçäû.

"Äîáðó ÷åëîâåê ó ÷åëîâåêà ó÷èòñÿ" [Àéòìàòîâ, ×. 1985, ñ. 44]. Æåíà Äèðñåõàíà ïîó÷àåò: "Óâèäèøü ãîëîäíîãî - íàêîðìè, óâèäèøü ðàçäåòîãî - îäåíü ..."

Æåíùèíà-ìàòü, ñîåäèíÿþùàÿ â ñåáå ýòè íðàâñòâåííûå öåííîñòè è ãóìàíèçì,ïî ïðàâó çàñëóæèâàþò îáðàùåíèÿ Çåìëè-ìàòåðè: "Òû - ÷åëîâåê. Òû âûøå âñåõ,òû ìóäðåå âñåõ, òû ? ×åëîâåê. Òû ñêàæè! [Àéòìàòîâ, ×. 1985, ñ. 90]. "... È îáðàçÆåíùèíû-ìàòåðè âñåõ âðåì¸í è íàðîäîâ äîñòó÷èòñÿ äî ñåðäöà êàæäîãî ÷åëîâåêà,÷òîáû âîñïèòàòü è ñîõðàíèòü ÷åëîâå÷íîñòü!!!


Ïðîàíàëèçèðîâàâ ïðîèçâåäåíèÿ ñ ïàðàëëåëíûìè ñðàâíåíèÿìè, áûëîâûÿâëåíî, ÷òî ìîðàëüíûå öåííîñòè è ãóìàíèçì îáðàçîâ æåíùèí-ìàòåðåé â "Êíèãåìîåãî äåäà Ãîðêóòà" è ïîâåñòè ×.Àéòìàòîâà "Ìàòåðèíñêîå ïîëå" â ñîõðàíåíèè"÷åëîâå÷íîñòè â ÷åëîâåêå" ðàñêðûâàþòñÿ â ñëåäóþùèõ îñîáåííîñòÿõ:

1. Ïàòðèîòèçì, ëþáîâü ãåðîèíü ê ðîäíîé çåìëå, íàðîäó, êîðíÿì.2. Èñòîðè÷åñêèå ìèññèè: "ñîçèäàòü" è "ïðîäîëæàòü".3. Îòíîøåíèå æåíñêèõ îáðàçîâ ê ïðèðîäå, çåìëå.4. Ãóìàííîñòü ïî îòíîøåíèþ ê áëèçêèì, ïðîùåíèå, ñòðåìëåíèå ñîõðàíèòü

ñåìüþ, î÷àã. Ýìïàòèÿ æåíùèí-ìàòåðåé.5. Ñâÿùåííàÿ ìàòåðèíñêàÿ ëþáîâü, ìîòèâèðóþùàÿ ñîâåðøåíèå íðàâñòâåííûõ

ïîñòóïêîâ ïî äîáðîé âîëå.6. Æåíùèíà-ìàòü? èñòî÷íèê âîñïèòàíèÿ íðàâñòâåííîñòè.Ýòè íðàâñòâåííûå îñîáåííîñòè æåíñêèõ îáðàçîâ îïðåäåëÿþò âûñîêîå

ïåäàãîãè÷åñêîå è ñîöèàëüíîå íàçíà÷åíèå ìàòåðè. Â "Êíèãå ìîåãî äåäà Ãîðêóòà"÷àñòî ïîâòîðÿþùàÿñÿ ïîñëîâèöà "Ïðàâî ìàòåðè - ïðàâî Âñåâûøíåãî" [Kitabydadem Gorkut 2015, ñ. 56] ... îçíà÷àåò âûñîêóþ ñòåïåíü ñâÿòîñòè îáðàçà ìàòåðè.Ýòèì ïðàâîì îíà âûïîëíÿåò ñîçèäàòåëüíóþ è âîñïèòàòåëüíóþ ìèññèþ, ôîðìèðóåòëè÷íîñòü è ãðàæäàíèíà ñòðàíû.


ÁÅÐÄÈÌÓÕÀÌÅÄÎÂ, Ã. (2018). 'Ïîêëîíåíèå ìàòåðè – ïðåêëîíåíèå ïåðåäñâÿòûíåé. Õóäîæåñòâåííî-ïóáëèöèñòè÷åñêèé òðàêòàò'. Aøõàáàä: Ãîñóäàðñòâåííàÿñëóæáà èçäàòåëüñòâà Òóðêìåíèñòàíà. ñ.309.

ÀÉÒÌÀÒÎÂ, ×. (1985). 'Ïîâåñòè è ðàññêàçû'. Êûðãûçñòàí: ñ. 608.



107


KITABY DÄDEM GORKUT (2015). 'Aºgabat, Türkmen döwlet neºirýat gullugy'.Aºgabat: ñ. 269.

ÊÍÈÃÀ ÌÎÅÃÎ ÄÅÄÀ ÊÎÐÊÓÒÀ (1962).'Îãóçêèé ãåðîè÷åñêèé ýïîñ'.Ïåðåâîä àêàäåìèêà Â.Â.Áàðòîëüäà. Æèðìóíñêèé Â.Ì. Îãóçêèé ãåðîè÷åñêèé ýïîñè "Êíèãà Êîðêóòà". Ìîñêâà-Ëåíèíãðàä: Èçäàòåëüñòâî Àêàäåìèè íàóê ÑÑÑÐ. ñ.290.

KITAB-I DEDE KORKUT (1991). 'English. The Book if Dede Korkut'. A Turkish Epic. Translated and edited bu Faruk Sumer. Ahmet E. Uysal and Warren

S.Walker. University of Texas Press. Austin. Aºgabat: p. 248

TRANSLITERATION

BERDIMUHAMEDOW, G. (2018). 'The Worshipping Mother – Worshipping ASacred Person'. Artistic – publicistic tractate. Ashgabat.Government office publishing ofTurkmenistan. Ashxabad: p 309

AITMATOW, CH. (1985). 'Stories' F.Kyrgyzstan: p.608.'THE BOOK OF MY FATHER GORKUT'. (2015). 'Ashgabat: Turkmen state

publishing office'. p.269.THE BOOK OF MY FATHER GORKUT. (1962). 'The oguz heroically epos'. The

Translation academician. V.V.Bartold. Zirmunskiy V.M.The Oguz heroically epos. "TheBook of Gorkut". Moskow: The Publishing Academic science SSSR. p.290.

KITAB-I DEDE KORKUT. (1991). 'English. The Book of Dede Korkut'.A Turkish Epic'. Translated and edited bu Faruk Sumer. Ahmet E. Uysal and Warren

S.Walker. University of Texas Press. Austin. Ashgabad: - p. 248.

Annagulieva Maral Muhammedovna (Turkmaniston, Mari)

Adabiyotdagi ayol - onalar obrazlarining axloqiy qadriyatlari va insonparvarligi("mening otam gorkutning kitobi" va Ch.Aytmatovning "onalik maydoni" romani)

Annotatsiya. "Umumjahon insoniy makon" axloqiy jihatlarida insoniyatning universal muammolarinihar qanday madaniyat, til va dunyoning istalgan adabiyoti, avlodlar, etnik kelib chiqishi va urf-odatlariningchegaralaridan qat'i nazar hal qilish uchun zamin yaratadi. Har doim, hamma joyda va har doim, shubhasiz,onaning har qanday ma'naviy va axloqiy ibtidosi bo'lgan tasviri hayratga va sajda qilishga loyiqdir. Ushbumaqolada Ch.ning "Mening otam Gorkutning kitobi" dagi ayol-onalar obrazlarining axloqiy qadriyatlari vainsonparvarligi. Aytmatovning "Onalik maydoni" vatanparvarlik, qahramonlarning o'z qarindoshlariga bo'lganinsonparvarlik munosabati, ular kimligi, oilani saqlab qolish istagi kabi xususiyatlarda namoyon bo'ladi.Xotin-qizlarning ongiga achinish va ularning oila a'zolariga ta'siri, axloqiy tarbiyaning manbai bo'lgan irodaerkinligini amalga oshirishga turtki.

Tayanch so'zlar: ayol, ona, ma'naviyat, etnos, axloq, insoniylik, urf-odat, urush, sevgi

Tayanch so'zlar (2): universal insoniy makon, onalik maydoni, axloqiy tarbiya, ma'naviy qiyofa,xalq donoligi



108


Áóëåêáàåâ Ñàãàäèäîêòîð ôèëîñîôñêèõ íàóê, ïðîôåññîð Êàçàõñêèé óíèâåðñèòåò

ìåæäóíàðîäíûõ îòíîøåíèé è ìèðîâûõ ÿçûêîâ èìåíè Àáûëàé Õàí(Êàçàõñòàí, Àëìàòû)

ÓÄÊ: 37.034:821.512.164 - 13

http://dx.doi.org/10.26739/2181-9505-2019-2-11

Î ÍÅÎÁÕÎÄÈÌÎÑÒÈ ÏÐÎÃÐÀÌÌÛ ÄÓÕÎÂÍÎÃÎÂÎÇÐÎÆÄÅÍÈß ÒÞÐÊÑÊÈÕ ÍÀÐÎÄÎÂ

Àííîòàöèÿ. Ã¸òå â ñâîå âðåìÿ ñïðàâåäëèâî ïèñàë, ÷òî "Â íàøè äíè íå îñòàåòñÿ íèêàêîãîñîìíåíèÿ â òîì, ÷òî âñåìèðíóþ èñòîðèþ âðåìÿ îò âðåìåíè ïðèäåòñÿ ïåðåïèñûâàòü. Ïîäîáíàÿíåîáõîäèìîñòü ïðîèñòåêàåò íå âñëåäñòâèå òîãî, ÷òî ñî âðåìåíåì âûÿâëÿþòñÿ âñå íîâûå è íîâûåñîáûòèÿ, à îòòîãî, ÷òî ïîÿâëÿþòñÿ íîâûå âçãëÿäû, ïîáóæäàþùèå ïåðåäîâîãî ÷åëîâåêà íîâîãîâðåìåíè çàíÿòü òàêóþ òî÷êó çðåíèÿ, ñ êîòîðîé îí ìîã áû ñîâåðøåííî ïî-íîâîìó âèäåòü è îöåíèâàòüïðîøëîå". Òàêàÿ íåîáõîäèìîñòü íîâîãî ïðî÷òåíèÿ è ïåðåîñìûñëåíèÿ ìåñòà è ðîëè íîâûõíåçàâèñèìûõ ãîñóäàðñòâ â ìèðîâîé èñòîðèè ñåãîäíÿ ñîâåðøåííî î÷åâèäíà. Îíî âàæíî è äëÿÊàçàõñòàíà, îñîáåííî ñ òî÷êè çðåíèÿ îïðåäåëåíèÿ ñâîåé èñòîðè÷åñêîé, êóëüòóðíîé èíàöèîíàëüíîé èäåíòè÷íîñòè. Ïîñëåäíåå âîçìîæíî ëèøü òîãäà, êîãäà òû çíàåøü ñâîþ èñòîðèþ,ñâîè èñòîêè è ñâîè êîðíè. Çíàíèå ñâîåé ðåàëüíîé èñòîðèè ñåãîäíÿ î÷åíü âàæíî è â ïëàíåïàòðèîòè÷åñêîãî âîñïèòàíèÿ òþðêñêîé ìîëîäåæè, ïîñêîëüêó ïàòðèîòèçì, ëþáîâü ê ñâîåé Ðîäèíå,Îò÷èçíå âîçíèêàåò âñåãäà, êàê ïðàâèëî, íà îñíîâàíèè ïðèçíàíèÿ, óâàæåíèÿ è ÷óâñòâà ãîðäîñòèçà ñâîé íàðîä.

Êëþ÷åâûå ñëîâà: ÷óñòâî, ãîðäîñòü, èñòîðèÿ, êóëüòóðà, èäåíòè÷íîñòü

Êëþ÷åâûå ñëîâà (2): ìèðîâàÿ êóëüòóðà, èñòîðèÿ íàðîäà, îáùå÷åëîâåêñêàÿ êóëüòóðà,íàöèîíàëüíàÿ èäåíòè÷íîñòü, äàëüíåâîñòî÷íàÿ êóëüòóðà

ÂÂÅÄÅÍÈÅ

Ñîâåðøåííî î÷åâèäíî, ÷òî äî ðàçâàëà Ñîþçà, èñòîðèÿ Êàçàõñòàíà, â ñèëóåãî êîëîíèàëüíîãî ñòàòóñà, íå ðàññìàòðèâàëàñü îáúåêòèâíî. Ïîýòîìó, íà íàøâçãëÿä, è èñòîðèÿ, è êóëüòóðà Êàçàõñòàíà äîëæíà áûòü ðàññìîòðåíà â êîíòåêñòåíîâûõ ðåàëüíîñòåé, â êîíòåêñòå íîâûõ ïîäõîäîâ, íå çàøîðåííûõ ìèôîëîãèåé èñòåðåîòèïàìè åâðîïîöåíòðèçìà. Òàêæå è â êîíòåêñòå âûÿâëåíèÿ èõ âêëàäà âìèðîâóþ êóëüòóðó è öèâèëèçàöèþ. Âåäü ïî áîëüøîìó ñ÷åòó, êàê ñïðàâåäëèâîãîâîðèò ïðîôåññîð Íàðûìáàåâà À. Ê. "ó êàæäîãî íàðîäà, êàê è ó êàæäîé ëè÷íîñòè,ñâîÿ ñóäüáà, ñâîÿ èñòîðèÿ: îí ïåðåæèâàåò êàê ïåðèîäû âçëåòà, òàê è ïåðèîäûïàäåíèÿ. Íî âñåìèðíàÿ èñòîðèÿ äîëæíà ñîõðàíÿòü â ñâîåé ïàìÿòè âêëàä íàðîäà,êîòîðûé êîãäà áû òî, íè áûëî, áûë âíåñåí â ìèðîâóþ ñîêðîâèùíèöó, òåì ñàìûì,îáîãàòèâ è ñîçäàâ îñíîâó äëÿ äàëüíåéøåãî ðàçâèòèÿ è ïðîöâåòàíèÿîáùå÷åëîâå÷åñêîé êóëüòóðû!" [Íàðûìáàåâà, À. 2009, ñ. 675-676].

109


Ñâîå âèäåíèå ýòîãî âîïðîñà ìû ïîïûòàåìñÿ äàòü â ýòîé ñòàòüå. Ýòî âçãëÿäíå èñòîðèêà, à âçãëÿä ôèëîñîôà, êîòîðûé íå ïðåòåíäóåò íà òî÷íîñòü èäîñòîâåðíîñòü èñòîðè÷åñêèõ ôàêòîâ. Ýòî ñâîåîáðàçíàÿ ïîïûòêà ðàññìîòðåòüèñòîðèþ òþðêîâ ñ ïîçèöèè ôèëîñîôèè èñòîðèè. Êàê èçâåñòíî, ñîãëàñíîêëàññèôèêàöèè íåìåöêîãî ôèëîñîôà Ä. Ðèêêåðòà, åñòü òðè èñòîðèè: ýòîýìïèðè÷åñêàÿ èñòîðèÿ, òåîðåòè÷åñêàÿ èñòîðèÿ è ôèëîñîôèÿ èñòîðèè. Â äàííîìñëó÷àå äëÿ ìåíÿ âàæíà òðåòüÿ, òî åñòü ôèëîñîôèÿ èñòîðèè. Îíà èìååò òðèçàäà÷è:

- îáîáùåíèå èñòîðè÷åñêîãî ïðîöåññà, ñâåäåíèå îòäåëüíûõ "èñòîðèé" âåäèíóþ âñåìèðíóþ èñòîðèþ;

- îòûñêàíèå ñìûñëà èñòîðèè;- ìåòîäîëîãèÿ èñòîðè÷åñêîãî ïîçíàíèÿ.Â êîíòåêñòå ýòîãî - ÿ ïîïûòàþñü õîòÿ áû íàìåòèòü íåêîòîðûå ïîäõîäû,

êîòîðûå ïîçâîëÿò áîëåå ÷åò÷å îáîçíà÷èòü, âî-ïåðâûõ, ðîëü òþðêîâ âìèðîâîé èñòîðèè, âî-âòîðûõ, èõ âêëàä â ìèðîâóþ êóëüòóðó è öèâèëèçàöèþ, àâ-òðåòüèõ, îòìåòèòü, ÷òî êàçàõè, êàê ÷àñòü òþðêñêîãî íàðîäà ïî èñòîðè÷åñêîìóïðàâó çàíèìàåò ñâîþ çàêîííóþ íèøó è ïîäîáàþùåå ìåñòî â òþðêñêîé èñòîðèè.Çäåñü èìååòñÿ â âèäó òî, ÷òî êàçàõè, êàê íàðîä, èñòîðè÷åñêè ïðîæèâàþùèé âÂåëèêîé Ñòåïè, â öåíòðå Åâðàçèè, ãäå â îñíîâíîì íà÷èíàëèñü è âåðøèëèñüâàæíåéøèå èñòîðè÷åñêèå ñîáûòèÿ, ÷àñòî ìåíÿâøèå õîä ìèðîâîé èñòîðèè, áûëâñåãäà îäíèì èç îñíîâíûõ ñóáúåêòîâ âåëèêîé òþðêñêîé èñòîðèè. Îòñþäàèñòîðèÿ êàçàõîâ íåîòäåëèìà îò òþðêñêîé èñòîðèè. Ïîýòîìó îí ïî ïðàâó äîëæåíðàçäåëÿòü êàê èñòîðè÷åñêèå óñïåõè, òàê è ïîðàæåíèÿ ñâîèõ ïðåäêîâ - òþðêîâ.


Öåëüþ äàííîãî èññëåäîâàíèÿ ÿâëåòñÿ àíàëèç äóõîâíîãî âîçðîæäåíèÿòþðêñêèõ íàðîäîâ. Ìåòîäîëîãè÷åñêîé îñíîâîé èññëåäîâàíèÿ ÿâëÿåòñÿñðàâíèòåëüíûé àíàëèç, ñèñòåìíûé ïîäõîä, îáîáùåíèå. Äëÿ èññëåäîâàíèÿ áûëèèñïîëüçîâàíû ðàáîòû Ë.Ì. Òóìèëîâà, À.Ê.Ìàðûìáàåâà, Â.È.Âåðíàäñêîãî,Ø.Ìîíòåñêüå è ìíîãèõ äðóãèõ.

Èñòîðèÿ òþðêîâ, êàê èçâåñòíî, íà÷èíàåòñÿ ñ V âåêà. Ñ ýïîõè Òþðêñêèõêàãàíàòîâ, êîòîðûå, ñîãëàñíî Ë. Ãóìèëåâó, ñòàëî â êàêîé-òî ìåðå ïåðåëîìíûììîìåíòîì â èñòîðèè ÷åëîâå÷åñòâà" [Óàëè, Ì. 2009, ñ.218].Çäåñü èìååòñÿ â âèäóòî, ÷òî Òþðêñêèé ìèð, êîíòðîëèðóÿ îãðîìíóþ òåððèòîðèþ ìåæäó Âîñòîêîì èÇàïàäîì, âñåãäà áûë òåì ìîñòîì, êîòîðûé íà áàçå Øåëêîâîãî ïóòè, ïðîõîäÿùèé÷åðåç åå îãðîìíóþ òåððèòîðèþ, ñâÿçûâàë êóëüòóðû è öèâèëèçàöèè Âîñòîêà èÇàïàäà. Ýòî ñòàëî âîçìîæíûì ëèøü â êîíöå VI âåêà, ïîñêîëüêó èìåííî òîãäàãðàíèöû òþðêñêîãî êàãàíàòà ñîìêíóëèñü íà çàïàäå ñ Âèçàíòèåé, íà þãå ñ Ïåðñèåéè äàæå Èíäèåé, à íà âîñòîêå ñ Êèòàåì. Ââèäó ýòîãî îáñòîÿòåëüñòâà èñòîðèÿñîñåäíèõ ãîñóäàðñòâ â ýòîò ïåðèîä áûëà ñâÿçàíà ñ ñóäüáîé òþðêñêîé äåðæàâû.Îáðàçîâàíèå òþðêñêîãî êàãàíàòà, ñòàëî â êàêîé-òî ìåðå ïåðåëîìíûì ìîìåíòîìâ èñòîðèè ÷åëîâå÷åñòâà, ïîòîìó ÷òî äî ýòèõ ïîð ñðåäèçåìíîìîðñêàÿ èäàëüíåâîñòî÷íàÿ êóëüòóðû áûëè ðàçîáùåíû, õîòÿ è çíàëè î ñóùåñòâîâàíèè äðóãäðóãà. Áåñêðàéíèå ñòåïè è ãîðíûå õðåáòû ïðåïÿòñòâîâàëè ñíîøåíèÿì Âîñòîêà èÇàïàäà. Òîëüêî ïîçäíåå èçîáðåòåíèå ìåòàëëè÷åñêèõ ñòðåìÿí è âüþ÷íîé óïðÿæè,çàìåíèâøåé òåëåãè, ïîçâîëèëî êàðàâàíàì ñðàâíèòåëüíî ëåãêî ôîðñèðîâàòü

Áóëåêáàåâ Ñ. Á.Î ÍÅÎÁÕÎÄÈÌÎÑÒÈ ÏÐÎÃÐÀÌÌÛ ÄÓÕÎÂÍÎÃÎ ÂÎÇÐÎÆÄÅÍÈß ÒÞÐÊÑÊÈÕ ÍÀÐÎÄÎÂ

110


ïóñòûíè è ïåðåâàëû. Â ýòîé ñèòóàöèè òþðêè ñûãðàëè ðîëü ïîñðåäíèêîâ ìåæäóÂîñòîêîì è Çàïàäîì. Ýòà ñâÿçü îñóùåñòâëÿëàñü íå òîëüêî íà áàçå ØåëêîâîãîÏóòè, íî è íà áàçå ðàçíîñòîðîííèõ ýêîíîìè÷åñêèõ, ïîëèòè÷åñêèõ, êóëüòóðíûõ,âîåííûõ, ìåæäóíàðîäíûõ è äðóãèõ ñâÿçåé ñ ïîãðàíè÷íûìè ãîñóäàðñòâàìè.


Âïîëíå ñîãëàøàÿñü ñ òåì, ÷òî òþðêñêèé ìèð äåéñòâèòåëüíî áûë òåììîñòîì, êîòîðûé ñîåäèíÿë äâå âåëèêèå êóëüòóðû Âîñòîêà è Çàïàäà, âïîëíåïðèçíàâàÿ èõ âëèÿíèå è âîçäåéñòâèå íà òþðêñêóþ, íà ìîé âçãëÿä, èññëåäîâàòåëèòþðêñêîé êóëüòóðû è öèâèëèçàöèè, êàê ïðàâèëî, íåäîñòàòî÷íî óêàçûâàþò íàòî, ÷òî òþðêè èìåëè ñâîþ, ñàìîäîñòàòî÷íóþ êóëüòóðó è öèâèëèçàöèþ.Îòìå÷àÿ ñàìîáûòíîñòü òþðêñêîé êóëüòóðû, êîòîðàÿ âîçíèêëà è ñóùåñòâîâàëàíåçàâèñèìî îò êóëüòóð Èðàíà è Êèòàÿ Ë. Ãóìèëåâ ïèñàë: "Ïîðà ïðåêðàòèòüðàññìàòðèâàòü íàðîäîâ Öåíòðàëüíîé Àçèè òîëüêî êàê ñîñåäåé Êèòàÿ è Èðàíà.Íàäî, íàêîíåö, ñäåëàòü ïðàêòè÷åñêèé âûâîä èç òîãî áåññïîðíîãî ïîëîæåíèÿ,÷òî èõ èñòîðèÿ è êóëüòóðà ðàçâèâàëèñü ñàìîñòîÿòåëüíî. Òîëüêî òàê ìîæíî ïîíÿòü,êàê îíè æèëè, ÷óâñòâîâàëè, òîðæåñòâîâàëè è ïîãèáàëè". Áîëåå òîãî òþðêè, èìåííîâ öåíòðå Åâðàçèè, ñàìè ñîçäàëè íåñêîëüêî î÷àãîâ ìèðîâîé êóëüòóðû èöèâèëèçàöèè, êîòîðûå îêàçàëè ñóùåñòâåííîå âëèÿíèå è íà äðóãèå êóëüòóðû èöèâèëèçàöèè, â ïåðâóþ î÷åðåäü, íà åâðîïåéñêóþ. Çàäàâ, êàê ñïðàâåäëèâî ãîâîðÿòìíîãèå èçâåñòíûå ó÷åíûå, â ÷àñòíîñòè, êàê Äæàâàõàðëàë Íåðó, Âåðíàäñêèé Â.È, åé ñòàðòîâûå óñëîâèÿ ðàçâèòèÿ.

Ñóòü çàäàííûõ ñòàðòîâûõ óñëîâèé çàêëþ÷àåòñÿ â òîì, ÷òî òþðêè ïðèâíåñëèñ ñîáîé áîëåå âûñîêèå äëÿ òîãî âðåìåíè îáðàçöû è ýëåìåíòû êóëüòóðû. Îñîáîçäåñü ñëåäóåò îòìåòèòü ïåðåõîä îò âåêà êàìíÿ è áðîíçû ê âåêó æåëåçà. Îí ïðèøåëñÿíà V- III âåêà äî íîâîé ýðû. Ýòî ñîáûòèå îòìå÷åíî ïðèõîäîì ê òþðêàì íîâîãîÁîãà - Òåíãðè - õàíà. Îí íàó÷èë ëþäåé ïëàâèòü æåëåçíóþ ðóäó. Íà÷àëàñü íîâàÿýïîõà â æèçíè íå òîëüêî àëòàéñêèõ, íî è äðóãèõ íàðîäîâ. Æåëåçî - ìåòàëë äðåâíèé.Îí áûë çíàêîì è åãèïåòñêèì ôàðàîíàì. Æåëåçî äîáûâàëè è íà Êàâêàçå è âÌàëîé Àçèè. Òîëüêî ñ òåì ðàçëè÷èåì, ÷òî çäåñü åãî íå âûïëàâëÿëè, à âûæèãàëè,ïîëó÷àÿ òàê íàçûâàåìîå "êðè÷íîå æåëåçî", ïðèãîäíîå äëÿ êîâêè. ×òî êàñàåòñÿàëòàéñêèõ òþðêîâ, òî îíè ïðèäóìàëè ñâîþ òåõíîëîãèþ, êîòîðàÿ èñïîëüçóåòñÿâî âñåì ìèðå ïîíûíå. Îíè äîäóìàëèñü æåëåçíóþ ðóäó íå âûæèãàòü, à ïëàâèòü âãîðíàõ, ïîñëåäîâàòåëüíî ïîëó÷àÿ ÷óãóí è ñòàëü. Ýòî äàâàëî êîëîññàëüíóþ âûãîäóè óâåëè÷èâàëî âûõîä ìåòàëëà. Ìåæäó ïðî÷èì, "÷óãóí" - òþðêñêîå ñëîâî, "áóëàò"- òîæå. Îíè ïàìÿòíèêè òîé äàëåêîé ïîðû, êîãäà íà÷àëàñü íîâàÿ ýðà â èñòîðèè÷åëîâå÷åñòâà. Æåëåçî â ðóêàõ òþðêîâ óæå íå áûëî äðàãîöåííîñòüþ, êàê ó åãèïåòñêèõôàðàîíîâ, îíî ïðåâðàòèëîñü â ðàáî÷èé ìåòàëë. Ñîãëàñíî Ë. Ãóìèëåâó, õîòÿ "æåëåçîè ðàíüøå áûëî èçâåñòíî êî÷åâíèêàì, íî òîëüêî òþðêþòû ââåëè åãî, à ìàññîâîåóïîòðåáëåíèå. Îí îòìå÷àåò, ÷òî êîãäà èçâåñòíûé Çåìàðõ, óâèäåâ òþðêþòîâ,ïðåäëàãàþùèõ åìó æåëåçî äëÿ ïðîäàæè, áûë ÷ðåçâû÷àéíî óäèâëåí è çàïîäîçðèë,÷òî ýòî äåëàåòñÿ íàðî÷íî, ÷òîáû äåçîðèåíòèðîâàòü åãî: "èáî îáûêíîâåííî ãîâîðÿò,÷òî ó íèõ òðóäíî äîñòàòü æåëåçî".

Çäåñü íóæíî îòìåòèòü, ÷òî òþðêè íå òîëüêî ñóìåëè îðãàíèçîâàòü ìàññîâîåïðîèçâîäñòâî æåëåçà, íî è òî, ÷òî èõ ñûðîäóòíîå æåëåçî ñîäåðæàëî, ïî ìíåíèþñïåöèàëèñòîâ, äî 99,45 % ÷èñòîãî ìåòàëëà è ïîýòîìó áûëî âåñüìà êîâêèì è


111


ïðî÷íûì. Èç âûñîêîêà÷åñòâåííîãî æåëåçà êî÷åâíèêè-êóçíåöû èçãîòîâëÿëèîäíîëåçâèéíûå íîæè, òåñëà-òîïîðû, ñòðåìåíà, óäèëà, ìå÷è, ñàáëè ñ ìàëûìèçãèáîì è ìàññèâíûì êëèíêîì, íàêîíå÷íèêè êîïèé è ñòðåë, æåëåçíûå êîòëûäâóõ òèïîâ: êðóãëûå - ïîäâåñíûå è ñòîÿ÷èå - íà êîíè÷åñêîé íîæêå. Ðàçâèòèåìåòàëëóðãèè ïîçâîëèëî òþðêñêèì êàãàíàì ïåðåâîîðóæèòü ñâîþ àðìèþ è ñîçäàòüîòáîðíûå, óäàðíûå ÷àñòè èç ëàòíîé êàâàëåðèè - ôóëè (ò.å. "âîëêè" - "áóðè" -íàçâàííûå òàê "â ïàìÿòü" ñâîåãî ìèôè÷åñêîãî ïðîèñõîæäåíèÿ îò âîë÷èöû).Íà èõ âîîðóæåíèè áûëè ðîãîâûå ëóêè, ïàíöèðè, êîïüÿ, ñàáëè è ïàëàøè.Òàêèì îáðàçîì, êàê óòâåðæäàþò àðõåîëîãè÷åñêèå è ïèñüìåííûå èñòî÷íèêè,è ðàíåå, è â ýïîõó ñðåäíåâåêîâüÿ êî÷åâíèêè âûñòóïèëè íà àðåíó ìèðîâîéèñòîðèè êàê íàðîä, âïåðâûå îñâîèâøèé â Ñòåïÿõ Öåíòðàëüíîé Àçèèïðîìûøëåííóþ äîáû÷ó æåëåçà è áëàãîäàðÿ ýòîìó ïîñòàâèâøèé ñåáÿ âíåçàâèñèìîå ïîëîæåíèå ïî îòíîøåíèþ ê Êèòàþ è Òèáåòó, îòêóäà äî ýòîãîâðåìåíè êî÷åâíèêè ïîëó÷àëè æåëåçíîå îðóæèå íåîáõîäèìîå äëÿ óñïåõà èõâîåííûõ ïðåäïðèÿòèé [Ãóìèëåâ, Ë.Í. (2004)]. Íà íàø âçãëÿä, Ìóðàò Àäæèñîâåðøåííî ïðàâ, êîãäà ãîâîðèò, ÷òî ñîçäàííàÿ òþðêàìè òåõíîëîãèÿïîëó÷åíèÿ æåëåçà íà îñíîâå ïëàâêè æåëåçíîé ðóäû â ãîðíàõ, çíà÷èòåëüíîóâåëè÷èâøàÿ äîáû÷ó ìåòàëëà ïî ñðàâíåíèþ ñ òðàäèöèîííûì âûæèãîì ìåòàëëà,ìîæåò îöåíèâàòüñÿ êàê íàó÷íî-òåõíè÷åñêàÿ ðåâîëþöèÿ, êàê íàñòîÿùèéïåðåâîðîò, êîòîðûé ñîâåðøèëè òþðêè íà Àëòàå, à ïîòîì ðàñïðîñòðàíèëè åãîäî óðîâíÿ Êèòàÿ è âñåé Åâðîïû [Ìóðàò Àäæè. Ñ. 2008, ñ.190-191].

Ãîâîðÿ î òþðêñêîì âêëàäå â ìèðîâóþ öèâèëèçàöèþ, íåëüçÿ íå ïðèâåñòèñëîâà âåëèêîãî ðóññêîãî èñòîðèêà Ë. Í.Ãóìèëåâà, êîòîðûé, ñïîðÿ ñî ñâîèìèîïïîíåíòàìè, ïèñàë: "Íåðåàëüíî äóìàòü, ÷òî â êî÷åâîì îáùåñòâå íåâîçìîæåíòåõíè÷åñêèé ïðîãðåññ. Êî÷åâíèêè âîîáùå, à õóííó è òþðêè â ÷àñòíîñòè, èçîáðåëèòàêèå âåùè, êîòîðûå íûíå âîøëè â îáèõîä ÷åëîâåêà êàê íå÷òî ñàìî ïî ñåáåïîäðàçóìåâàþùååñÿ. Ïåðâîå óñîâåðøåíñòâîâàíèå îäåæäû- øòàíû- ñäåëàíû åùåâ ãëóáîêîé äðåâíîñòè. Ñòðåìÿ ïîÿâèëîñü â öåíòðàëüíîé Àçèè ìåæäó 200 è 400ãã.Ïåðâàÿ êî÷åâàÿ ïîâîçêà íà äåðåâÿííûõ îáðóáêàõ çàìåíèëàñü ñíà÷àëà êîëÿñêîé,à ïîòîì âüþêîì, ÷òî ïîçâîëèëî êî÷åâíèêàì ôîðñèðîâàòü ãîðíûå, ïîðîñøèåëåñîì õðåáòû. Êî÷åâíèêàìè áûëè èçîáðåòåíû èçîãíóòàÿ ñàáëÿ, âûòåñíèâøàÿïðÿìîé ìå÷, è äëèííûé ñîñòàâíîé ëóê, ìåòàâøåé ñòðåëû íà ðàññòîÿíèè äî 700ìåòðîâ. Íàêîíåö, êðóãëàÿ þðòà â òå÷åíèè âðåìåíà ñ÷èòàëàñü íàèáîëååñîâåðøåííûì âèäîì æèëèùà [Ãóìèëåâ, Ë. Í. 1993, ñ.86].

Ñòàðòîâàÿ ïîçèöèÿ äëÿ åâðîïåéñêîé öèâèëèçàöèè áûëà çàäàíà êóëüòóðíûìèäîñòèæåíèÿìè Âîñòîêà. Â ýòîì ïëàíå Òþðêè â çíà÷èòåëüíîé ñòåïåíèñîäåéñòâîâàëè ïðîíèêíîâåíèþ âîñòî÷íîé êóëüòóðû â Åâðîïó. Âåðíàäñêèéîáðàùàåò â ýòîé ñâÿçè îñîáîå âíèìàíèå íà îòêðûòèå è ðàñïðîñòðàíåíèåêíèãîïå÷àòàíèÿ, ïîçâîëÿþùåãî â âåëè÷àéøåé ñòåïåíè óâåëè÷èòü ñèëó÷åëîâå÷åñêîé ëè÷íîñòè è ìûñëè, ôèêñèðóÿ, ñîõðàíÿÿ è ïåðåäàâàòü èç ïîêîëåíèÿïîêîëåíèå íàêîïëåííûå ñâåäåíèÿ è çíàíèÿ. Ñ êíèãîïå÷àòàíèÿ ñîáñòâåííî, âåäåòñâîå ëåòîèñ÷èñëåíèå ñîâðåìåííàÿ íàó÷íî - òåõíè÷åñêàÿ ýïîõà. Íå ïîçäíåå VIâåêà â Êèòàå óæå ïðàêòèêóåòñÿ ñïîñîá ïå÷àòàíèÿ ñ ðåçíûõ äåðåâÿííûõ äîñîê. ÂÕIII - ÕIÓ ââ. îí ïðîíèê â Åâðîïó è ïîäãîòîâèë îòêðûòèå Ãóòòåíáåðãà. ÌàðêîÏîëî, îáðàòèë âíèìàíèå íà ïå÷àòàíèå â ìîíãîëüñêîé èìïåðèè äåíåæíûõàññèãíàöèé. "Îãðîìíîå - ïî âûðàæåíèþ Âåðíàäñêîãî - âñåìèðíî- èñòîðè÷åñêîåçíà÷åíèå" "ìîíãîëüñêîãî íàøåñòâèÿ" ñîñòîèò â òîì, ÷òî áëàãîäàðÿ íåìó â ðàìêàõ


112


åäèíîãî ãîñóäàðñòâåííîãî öåëîãî ñîåäèíèëèñü "íàðîäû ðàçëè÷íîé, íåðåäêî î÷åíüâûñîêîé êóëüòóðû". Âìåñòå ñ êñèëîãðàôè÷åñêèì ñïîñîáîì ïå÷àòàíèÿ ìîíãîëûñïîñîáñòâîâàëè ïðîíèêíîâåíèþ â Åâðîïó áóìàãè, ãðå÷èõè, áóðîâûõ ñêâàæèí[Âåðíàäñêèé, Â. È. 1968, ñ.91-92].

Ê ñêàçàííîìó ìîæíî äîáàâèòü è âûñêàçûâàíèå âûäàþùåãîñÿ êàçàõñêîãîôèëîñîôà Êàñûìæàíîâà À. Õ., êîòîðûé òàêæå îòìå÷àë, ÷òî òþðêè â Åâðàçèèñîçäàëè îñîáóþ öèâèëèçàöèþ. Îí ãîâîðèò: "Ñ ìîåé òî÷êè çðåíèÿ, â ëàíäøàôòíîéçîíå åâðàçèéñêèõ ñòåïåé, â êîòîðûå âõîäèò è òåððèòîðèÿ Êàçàõñòàíà,ñôîðìèðîâàëàñü... . îñîáàÿ öèâèëèçàöèÿ, ñâÿçàííàÿ êîíå÷íî, ñ ïàñòáèùíûìñêîòîâîäñòâîì â ñèëó ïðèðîäíûõ óñëîâèé, íî âêëþ÷àþùàÿ â ñåáÿ, ïîìèìî ýòîãî,òåõíîëîãè÷åñêèå è êóëüòóðíûå äîñòèæåíèÿ, "êîííóþ êóëüòóðó", ïëàâêó æåëåçà,ãîðîäà, ðåìåñëà, çåìëåäåëèå, â òîì ÷èñëå èððèãàöèîííîå èñêóññòâî. Äîáàâüòå êýòîìó îáðàçîâàíèå ìèðîâûõ èìïåðèé è âëèÿíèå íà ìèðîâûå ìèãðàöèîííûåäåìîãðàôè÷åñêèå ïðîöåññû" [Êàñûìæàíîâ, À. Õ. 1999, ñ.88].

Íà ìîé âçãëÿä, âñå äîëæíû çíàòü, îñîáåííî òþðêñêèå íàðîäû, ÷òî îíèïðåäñòàâèòåëè íàðîäà, êîòîðûé óæå â ãëóáîêîé äðåâíîñòè ðàíüøå äðóãèõ îñâîèëäåðåâî è ìåòàëë, ïðèðó÷èë æèâîòíûõ. ×òî ýòè îòêðûòèÿ èõ ïðåäêîâ, ïî ñóùåñòâó,ÿâèëèñü íàó÷íî-òåõíè÷åñêèìè ðåâîëþöèÿìè äëÿ ÷åëîâå÷åñòâà. ×òî èìåííîáëàãîäàðÿ ýòèì îòêðûòèÿì ÷åëîâå÷åñòâî çíà÷èòåëüíî îáîãàòèëîñü è ïðîäâèíóëîñüâïåðåä â ñâîåì ðàçâèòèè. Îá ýòîì íàäî â ïîëíûé ãîëîñ ãîâîðèòü è ïèñàòü.

Ðàñêðûâàÿ ðîëü òþðêîâ â ìèðîâîé èñòîðèè, íåëüçÿ íå ñêàçàòü î òîì, ÷òîÒþðêè ñâîèìè èñòîðè÷åñêèìè çàâîåâàíèÿìè íå ðàç ñóùåñòâåííî âëèÿëè íà õîäè ðàçâèòèå ìèðîâîé èñòîðèè. Îòìå÷àÿ ñóäüáîíîñíóþ ðîëü òþðêîâ â èñòîðèè,èçâåñòíûé ôðàíöóçñêèé ôèëîñîô, Øàðëü Ìîíòåñêüå ïèñàë â ñâîåé êíèãå"Ïåðñèäñêèå ïèñüìà": "Íè îäèí íàðîä â ìèðå ... íå ïðåâçîøåë òàòàð ñâîåé ñëàâîéèëè âåëè÷èåì ñâîèõ çàâîåâàíèé. Ýòîò íàðîä ïîèñòèíå âëàäûêà âñåëåííîé; âñåîñòàëüíûå êàê áóäòî äëÿ òîãî ñîçäàíû, ÷òîáû åìó ñëóæèòü, îí òàêæå îñíîâàòåëüè ðàçðóøèòåëü èìïåðèé; âî âñå âðåìåíà îí ïðîÿâëÿë íà çåìëå ñâîå ìîãóùåñòâî,âî âñå âåêà îí áûë áè÷îì äðóãèõ íàðîäîâ. Ïîä èìåíåì òóðîê îíè ñîâåðøèëèíåîáúÿòíûå çàâîåâàíèÿ â Åâðîïå, Àçèè è Àôðèêå; è îíè ãîñïîäñòâóþò íàä ýòèìèòðåìÿ ÷àñòÿìè ñâåòà. À åñëè óãëóáèòüñÿ â áîëåå îòäàëåííûå âðåìåíà, òî ìû óâèäèì,÷òî îò íèõ æå ïðîèçîøëè íåêîòîðûå èç íàðîäîâ, óíè÷òîæèâøèõ Ðèìñêóþ èìïåðèþ.×òî çíà÷àò çàâîåâàíèÿ Àëåêñàíäðà â ñðàâíåíèè ñ çàâîåâàíèÿìè ×èíãèñõàíà"?[Ìîíòåñêüå, Ø. 1993, ñ.67].

Ìîíòåñêüå ïðàâ, äåéñòâèòåëüíî, òîëüêî çàâîåâàíèÿ ×èíãèñõàíà çíà÷èòåëüíîïðåâîñõîäÿò çàâîåâàíèÿ ñåìè êðóïíåéøèõ åâðîïåéñêèõ ïîëêîâîäöåâ,ïðèçíàííûõ âñåì ìèðîì - Àëåêñàíäðà Ìàêåäîíñêîãî, Ãàííèáàëà, Öåçàðÿ,øâåäñêîãî êîðîëÿ Êàëà XII, Ôðèäðèõà Âåëèêîãî, À.Â.Ñóâîðîâà è ÍàïîëåîíàÁîíàïàðòà. Ñîãëàñíî èññëåäîâàíèÿì ìîíãîëüñêîãî ó÷åíîãî Æàäàìáûíà Ýíõáàÿðà:"...ñåìü âåëèêèõ ïîëêîâîäöåâ ìèðà çàâîåâàëè íà ñåìåðûõ òåððèòîðèþ 6 900 000êâ. êì, â òî âðåìÿ êàê 7 770 000 êâ. êì áûëè ïîêîðåíû òîëüêî îäíèì ×èíãèñõàíîì.Òàêèì îáðàçîì, "íè îäèí èç "âåëèêîëåïíîé ñåìåðêè" ïîëêîâîäöåâ íå èäåò íè âêàêîå ñðàâíåíèå ñ ×èíãèñõàíîì è Áàòó-õàíîì íè ïî ïëîùàäè ïîêîðåííîéòåððèòîðèè, íè ïî óñòîé÷èâîñòè ñîçäàííîãî ãîñóäàðñòâà, íè ïî ñëåäó,îñòàâëåííîìó â èñòîðèè" [Êîçûáàåâ, Ì. 2010, ñ.49-50].

Ìû çäåñü óæå íå ãîâîðèì î äðóãèõ âåëèêèõ òþðêñêèõ ïîëêîâîäöàõ, òàêèõêàê Áóìûí êàãàíå, Èñòåìè êàãàíå, Áèëüãå êàãàíå, Êóëüòåãèíå, Ñóëåéìàíå


113


Âåëèêîëåïíîì, Òàìåðëàíå, ÷üè çàâîåâàíèÿ íå ðàç ìåíÿëè õîä è âåêòîð ìèðîâîéèñòîðèè è ìèðîâîé ïîëèòèêè. Ïîíÿòíî, ÷òî ýòè çàâîåâàíèÿ ñóùåñòâåííî âëèÿëèíà îáùåñòâåííîå áûòèå è ñîöèàëüíûå èíñòèòóòû ïîêîðåííûõ íàðîäîâ. Íà ýòîïðèõîäèòüñÿ îáðàùàòü âíèìàíèå ïîòîìó, ÷òî ìíîãèå åâðîïîöåíòðèñòñêèîðèåíòèðîâàííûå èññëåäîâàòåëè, ñâîäÿò çàâîåâàíèÿ òþðêîâ, ñ îäíîé ñòîðîíû,òîëüêî ê ãðàáåæó è ðàçîðåíèþ, à ñ äðóãîé, ê îïðàâäàíèþ îòñòàëîñòè ðàçâèòèÿñâîèõ ñòðàí. Êàê ïðàâèëî, ïîëíîñòüþ çàáûâàÿ î òîì, ÷òî ëþáîå ÿâëåíèå èëèñîáûòèå èìååò äâå ñòîðîíû - õîðîøóþ è ïëîõóþ. Ýòî çàâèñèò îò òî÷êè çðåíèÿ.Èìåííî îáðàùàÿ âíèìàíèå íà ýòó ñòîðîíó, Äæàâàõàðëàë Íåðó ïèñàë, ÷òîòþðêè íå òîëüêî "îïóñòîøàëè Åâðîïó - íî è öèâèëèçèðîâàëè Åâðîïó" [Ìàêñóäè,Ñ. 2002, ñ.10]. Äðóãèìè ñëîâàìè, òþðêñêàÿ êóëüòóðà îêàçàëà çàìåòíîå âëèÿíèåíà ñòàíîâëåíèå è ðàçâèòèå åâðîïåéñêîé êóëüòóðû.

Îäíàêî, äëÿ òîãî, ÷òîáû îäíà öèâèëèçàöèÿ ñòàëà îêàçûâàòü öèâèëèçèðóþùååâîçäåéñòâèå íà äðóãóþ, îíà ñàìà äîëæíà áûòü äîñòàòî÷íî ðàçâèòà. Â ýòîì ïëàíå,âíå âñÿêîãî ñîìíåíèÿ, âàæíûì äîñòèæåíèåì òþðêñêîé öèâèëèçàöèè, ñîãëàñíîâûäàþùåìóñÿ òþðêîëîãó Ñ. Ìàêñóäè ÿâëÿåòñÿ ñïîñîáíîñòü òþðêîâ êîáùåñòâåííîé îðãàíèçàöèè è ê ñîçäàíèþ ãîñóäàðñòâ [Ãóìèëåâ, Ë.Í. 2004, ñ.7].Íåîáõîäèìîñòü ðàçâèòèÿ è ñîâåðøåíñòâîâàíèÿ òàêèõ èíñòèòóòîâ áûëî âûçâàíîòåì, ÷òî âî âíîâü ñîçäàííûõ îãðîìíûõ èìïåðèÿõ, ïåðåä òþðêàìè âñòàâàëàçàäà÷à - îðãàíèçîâûâàòü, óïðàâëÿòü è êîíòðîëèðîâàòü ïîä ñâîåé âëàñòüþïîêîðåííûå íàðîäû. Ýòî ãîâîðèò î òîì, ÷òî òþðêè äîëæíû áûëèñîâåðøåíñòâîâàòü ñâîþ ñèñòåìó ãîñóäàðñòâåííîãî è àäìèíèñòðàòèâíîãîóïðàâëåíèÿ. Ïî ìíåíèþ èññëåäîâàòåëåé, çà÷àñòóþ ñòðóêòóðà òþðêñêèõ ãîñóäàðñòâáûëà áîëåå ñîâåðøåííîé, ÷åì ó çàâîåâàííûõ íàðîäîâ. Íà ýòî ïðèõîäèòñÿ îáðàùàòüâíèìàíèå ïîòîìó, ÷òî èìåííî íà ýòó ñòîðîíû èññëåäîâàòåëè íåäîñòàòî÷íîóäåëÿþò âíèìàíèå.

Åñëè î çàâîåâàíèÿõ òþðêîâ è èõ èìïåðèÿõ åñòü áîëåå èëè ìåíåå äîñòîâåðíàÿèíôîðìàöèÿ, òî îá èõ âêëàäå â ñîçäàíèå îáùåñòâåííûõ è ãîñóäàðñòâåííûõèíñòèòóòîâ èçâåñòíî î÷åíü ìàëî, õîòÿ, ïî ìíåíèþ Ë. Ãóìèëåâà, òþðêè ñîçäàëèäëÿ ñâîåãî âðåìåíè áîëåå ñëîæíûå è áîëåå ñîâåðøåííûå ôîðìû îáùåñòâåííîãîáûòèÿ è ñîöèàëüíûå èíñòèòóòû: ýëü, óäåëüíî-ëåñòíè÷íàÿ ñèñòåìà, èåðàðõèÿ÷èíîâ, êî÷åâàÿ äåìîêðàòèÿ, íàëîãîâóþ ñèñòåìó, äåíåæíîå îáðàùåíèå,äèïëîìàòèÿ, êíèãîïå÷àòàíèå è ò.ä [Ðàõìàíàëèåâ, Ð. 2009, ñ.576].

Ìû çäåñü ïîëíîñòüþ ñîãëàñíû ñ èçâåñòíûì òþðêîëîãîì Ð. Ðàõìàíàëèåâûì,êîòîðûé ãîâîðèò, òþðêè "çàõâàòèâ òðîíû òðåõ êîíòèíåíòîâ - â Ïåêèíå, Äåëè,Èñôàõàíå, Äàìàñêå, Áàãäàäå, Êàèðå, Êîíñòàíòèíîïîëå, Àëæèðå, - îíè äîëæíûáûëè äåéñòâîâàòü òàê, ÷òîáû íå ïîòåðÿòü èõ [Áàðìàíêóëîâ, Ì. 1996, ñ.182-187]. Àýòî áûëî âîçìîæíî ëèøü â òîì ñëó÷àå, åñëè ìîãëè ñîçäàòü íà çàâîåâàííîéòåððèòîðèè óïðàâëÿåìóþ ñòðóêòóðó, ñîâåðøåííóþ ñèñòåìó ãîñóäàðñòâåííîãî èàäìèíèñòðàòèâíîãî óïðàâëåíèÿ, â ÷àñòíîñòè ãîñóäàðñòâåííûé àïïàðàò, íàëîãîâóþñèñòåìó, òàìîæåííóþ ñëóæáó, íàëàäèòü òîðãîâëþ ñ ñîîòâåòñòâóþùåéïîòðåáíîñòÿì èìïåðèè äåíåæíîå îáðàùåíèå, îáåñïå÷èòü áåçîïàñíîñòü â ñòðàíåè òîðãîâëå. Íå ãîâîðÿ î òîì, ÷òî äîëæíà áûòü äèïëîìàòè÷åñêàÿ ñëóæáà, ðàçâåäêà.×òî êàñàåòñÿ âîåííîãî èñêóññòâà, çäåñü ìû èìååì â âèäó âîåííîé òàêòèêè,ñòðàòåãèè, äèñöèïëèíû, òî â ýòîé îáëàñòè òþðêè çíà÷èòåëüíî ïðåâîñõîäèëèäðóãèå íàðîäû. Êñòàòè âîåííàÿ òàêòèêà è ñòðàòåãèÿ òþðêîâ áûëà âçÿòà íàâîîðóæåíèå ìíîãèìè àðìèÿìè ìèðà, â ÷àñòíîñòè ðóññêîé. Äîêàçàòåëüñòâîì


114


ïðåâîñõîäñòâà âîåííîãî èñêóññòâà òþðêîâ ìîãóò ñëóæèòü çàâîåâàííûå òþðêàìèòåððèòîðèè è ãîñóäàðñòâà. Èõ çàâîåâàíèÿ ïðîñòèðàþòñÿ äî Òèõîãî è Àòëàíòè÷åñêîãîîêåàíà.

Åùå îäèí àñïåêò, íà êîòîðîå, íà íàø âçãëÿä, íåäîñòàòî÷íî óäåëÿþòâíèìàíèå èññëåäîâàòåëè òþðêñêîé èñòîðèè. Ýòî òî, êàê è çà ñ÷åò ÷åãî òþðêèïîìèìî ñèëû âëàñòè è óïðàâëåíèÿ ìîãëè óäåðæèâàòü ñòîëü äëèòåëüíîå âðåìÿ ïîäñâîèì ãîñïîäñòâîì ïîêîðåííûå íàðîäû? Â ÷åì ïðè÷èíû ôåíîìåíà "äîëãîâå÷íîñòè"ñóùåñòâîâàíèÿ îãðîìíûõ òþðêñêèõ ãîñóäàðñòâ, "ñåêðåòû" èõ óïðàâëåíèÿîãðîìíûìè èìïåðèÿìè è ìíîãî÷èñëåííûìè íàðîäàìè? Íà ìîé âçãëÿä, ýòîñâÿçàíî, òàêæå è ñ ìèðîâîççðåí÷åñêèìè îñíîâàíèÿìè òþðêîâ, òî÷íåå, èõôèëîñîôèåé. Êàê ñêàçàíî óæå â ñêàçàíèè îãóçîâ, äëÿ òþðêîâ "íåáî - íàøøàòåð, à ñîëíöå - íàøå çíàìÿ". Îòñþäà îíè ñâîåé ðîäèíîé ñ÷èòàëè ðåãèîíûñâîåãî ïðîæèâàíèÿ è íå ðàññìàòðèâàëè ðÿäîì ïðîæèâàþùèå îáùíîñòè îòäåëüíîîò ñâîåãî ýòíîñà. Îòñþäà ïðîèñòåêàåò èõ òîëåðàíòíîñòüþ. Òþðêè âñåãäàñòðåìèëèñü ê òîìó, ÷òîáû çàñòàâèòü ñàìûå ðàçíûå íàðîäû æèòü âìåñòå, âãàðìîíèè, îñòàâëÿÿ èì, ïðàâäà, ïîä ñâîåé öåíòðàëèçîâàííîé äî ïðåäåëà èäåñïîòè÷åñêîé âëàñòüþ èõ èäåíòè÷íîñòü, ÿçûê, êóëüòóðó, ðåëèãèþ, à ÷àñòî èïðàâèòåëåé. Èõ òîëåðàíòíîñòü èçíà÷àëüíî ïðîèñòåêàåò èç ñïåöèôèêè òþðêñêîãîïîíÿòèÿ ãîñóäàðñòâà, òþðêñêîãî óïðàâëåíèÿ íàðîäàìè. Âçîéäÿ íà âåðøèíûâëàñòè, áëàãîäàðÿ ïðàâó çàâîåâàòåëÿ, îíè íå ãíóøàëèñü îáðàùàòüñÿ çà ïîìîùüþê âàññàëàì, êîãäà òå áûëè áîëåå öèâèëèçîâàííûìè, ÷åì îíè ñàìè, è ÷àñòîäîâåðÿëè èì âàæíûå äåëà; îíè òàêæå íå ñòåñíÿëèñü çàèìñòâîâàòü ó íèõ òî, ÷òîìîãëî áûòü ïîëåçíûì: èíîãäà òåõíèêó, èíîãäà îáðàç æèçíè, èíîãäà ðåëèãèþèëè ÿçûê. Ýòî îáúÿñíÿåò, ïî÷åìó òàê ÷àñòî îíè çàêàí÷èâàëè òåì, ÷òîàññèìèëèðîâàëè â ïîêîðåííûõ ìàññàõ [Ðàõìàíàëèåâ, Ð. 2009, ñ.576].

Çäåñü íóæíî çàìåòèòü, ÷òî òþðêñêîå ãîñóäàðñòâî, êàêèì áû áîëüøèì îíîíè áûëî, ó íåå âñåãäà áûëà öåëü. Ýòîé öåëüþ, óæå íà÷èíàÿ ñ îðõîíñêèõ íàäïèñåé,áûëà ïðîâîçãëàøåíà: áåçîïàñíîñòü, ïîðÿäîê è ñïðàâåäëèâîñòü. Èíà÷å ãîâîðÿ,òþðêè, ñòðåìÿñü îâëàäåòü ìèðîì, îäíîé èç ñâîèõ âàæíûõ öåëåé ñ÷èòàëèïðèâíåñåíèå â íåãî ìèðà, ïîðÿäêà è ñïðàâåäëèâîñòè. Îíè îáåñïå÷èâàëè ýòî ïóòåìíàëàæèâàíèÿ ïîðÿäêà, ÷åòêîé àäìèíèñòðàòèâíîé è òàìîæåííîé ñèñòåìû,áåçîïàñíîé òîðãîâëè ïî âñåé èìïåðèè è ñ ñîñåäíèìè ãîñóäàðñòâàìè.

Ñëåäóåò îòìåòèòü, ÷òî íà çàâîåâàííûõ çåìëÿõ ÷àùå âñåãî íàáëþäàëñÿíåâèäàííûé ðàñöâåò, ê ïðèìåðó, Êèòàé ïîä âëàñòüþ Òàáãà÷à, Èðàí ïîäñåëüäæóêàìè, Åãèïåò ïîä ìàìëþêàìè, Èíäèÿ ïîä âëàäû÷åñòâîì ÂåëèêèõÌîãîëîâ; ÷òî êàñàåòñÿ Îñìàíñêîé èìïåðèè - òî ýòî áûëà îäíà èç êðóïíåéøèõòþðêñêèõ äåðæàâ ìèðà, êîòîðàÿ ñíà÷àëà ÿâëÿëàñü äëÿ èñëàìà ìå÷îì, çàòåì -ùèòîì.


Íóæíî îòìåòèòü, ÷òî òþðêè ïðèâíåñëè ñ ñîáîé âûñîêóþ äëÿ ñâîåãî âðåìåíèíå òîëüêî äóõîâíóþ êóëüòóðó, íî è ìàòåðèàëüíóþ. Ñîãëàñíî ìíåíèþ èçâåñòíîãîòþðêîëîãà Ð. Ðàõìàíàëèåâà, èìåííî ïðè âëàäû÷åñòâå òþðêñêîé äèíàñòèè Âýé âÊèòàå ñôîðìèðîâàëàñü îäíà èç ëó÷øèõ ñêóëüïòóðíûõ øêîë â ïåùåðàõ Þíüãàíà èËóíìýíÿ; òþðêàìè áûëè ñîçäàíû ñàìûå ïðåêðàñíûå è ýêñïðåññèâíûå ìîíóìåíòûÀçèè - áîëüøàÿ ìå÷åòü Ïÿòíèöû â Èñôàõàíå, ìàâçîëåé Àõìåòó ßñàâè â


115


Òóðêåñòàíå, Òàäæ-Ìàõàë â Àãðå, Ðåãèñòàí â Ñàìàðêàíäå è ìå÷åòü Ñóëåéìàíà âÑòàìáóëå [Ðàõìàíàëèåâ, Ð. 2009, ñ.577].

Êàê âèäíî óæå èç âûøåñêàçàííîãî, äîñòèæåíèÿ òþðêîâ âî âñåõ îáëàñòÿõêóëüòóðû è öèâèëèçàöèè âåñüìà âíóøèòåëüíû è âðÿä ëè âñå ìîæíî ïåðåñ÷åñòüâ îäíîé ñòàòüå. Ìû è íå ñòàâèì òàêóþ çàäà÷ó. Äëÿ íàñ âàæíî îáðàòèòü âíèìàíèåòþðêñêèõ íàðîäîâ íà íàñòîÿòåëüíóþ íåîáõîäèìîñòü ñîçäàíèÿ êîíêðåòíîé, âïîëíåîñóùåñòâèìîé ïðîãðàììû âîçðîæäåíèÿ äóõîâíîãî íàñëåäèÿ òþðêñêèõ íàðîäîâ.Ýòà ïðîãðàììà äîëæíà èìåòü ÷åòêèé èäåîëîãè÷åñêèé îðèåíòèð ïîçâîëÿþùàÿòðåçâî îñìûñëèòü ñîñòîÿíèå òþðêñêîãî ìèðà. Ñ òî÷êè çðåíèÿ ýòîé èäåîëîãèè, íàíàø âçãëÿä, íóæíî, â ïåðâóþ î÷åðåäü âîçðîäèòü òþðêñêîå ñàìîñîçíàíèå,òþðêñêóþ äóõîâíîñòü, åå âûñîêèé äóõîâíî-íðàâñòâåííûé ïîòåíöèàë, òî åñòüñîçäàíèå öåëîñòíîé ïðîãðàììû äóõîâíîãî âîçâûøåíèÿ, à íå óíèæåíèÿ ÷åëîâåêà,ôîðìèðóåìîãî ñîâðåìåííîé ïîòðåáèòåëüñêîé öèâèëèçàöèåé çàïàäà


ÍÀÐÛÌÁÀÅÂÀ, À.Ê. (2009). 'Òóðàí - êîëûáåëü äðåâíèõ öèâèëèçàöèé'.Àëìàòû: ñ. 675-676.

ÓÀËÈ, Ì. (2009).' Òþðêñêèå ìîòèâû'. Àëìàòû: Ãàëûì, ñ.218.ÃÓÌÈËÅÂ, Ë.Í. (2004).'Äðåâíèå òþðêè'. Ìîñêâà: ÎÎÎ "Èçäàòåëüñòâî ÀÑÒ",

ÌÓÐÀÒ ÀÄÆÈ. Ñ. (2008).'Àçèàòñêàÿ Åâðîïà'. Ìîñêâà: ÀÑÒ ñ.190-191.ÃÓÌÈËÅÂ, Ë. Í. (1993). 'Òûñÿ÷åëåòèÿ âîêðóã Êàñïèÿ'. Ìîñêâà: Ìàðãèíåì

Ïðåññ. ñ.86.ÂÅÐÍÀÄÑÊÈÉ, Â. È. (1968). 'Òðóäû ïî âñåîáùåé èñòîðèè íàóêè'. 2-å èçä. -

Ìîñêâà: ñ. 91-92 . (Èç êíèãè Êàñûìæàíîâà À. Õ. ñòð150).ÊÀÑÛÌÆÀÍÎÂ, À. Õ. (1999).'Ñàìîîïðåäåëåíèå è äóõîâíîå íàñëåäèå'.

Àëìàòà: ñ. 88.ÌÎÍÒÅÑÊÜÅ, Ø. (1993). 'Ïåðñèäñêèå ïèñüìà' /Ïåðåâîä ñ ôðàíöóçñêîãî

ïîä ðåäàêöèåé Ãóíñòà Å.À. Ìîñêâà: Èçäàòåëüñòâî ÈÎËÎÑ. ñ. 67.ÊÎÇÛÁÀÅÂ, Ì. (2010). 'Êàçàõñòàí íà ðóáåæå âåêîâ'. Êàçàõñòàí: ñ. 49-50.ÌÀÊÑÓÄÈ, Ñ. (2002). 'Òþðêñêàÿ èñòîðèÿ è ïðàâî'//Êàçàíü: Èçäàòåëüñòâî

"Ôýí", - ñ.10ÃÓÌÈËÅÂ, Ë.Í. (2004).'Äðåâíèå òþðêè'. Ë. Í. Ãóìèëåâ. Ìîñêâà: "Èçäàòåëüñòâî

ÀÑÒ", ñ. 7ÐÀÕÌÀÍÀËÈÅÂ, Ð. (2009). 'Èìïåðèÿ òþðêîâ. Âåëèêàÿ öèâèëèçàöèÿ'. Ìîñêâà:

ÐÈÏÎË êëàññèê. ñ.576ÁÀÐÌÀÍÊÓËÎÂ, Ì. (1996). 'Òþðêñêàÿ âñåëåííàÿ'. Àëìàòû: Á³ë³ì. ñ.182-187.ÐÀÕÌÀÍÀËÈÅÂ, Ð. (2009).'Èìïåðèÿ òþðêîâ. Âåëèêàÿ öèâèëèçàöèÿ'. Ìîñêâà:

ÐÈÏÎË êëàññèê. - 576 ñ.ÐÀÕÌÀÍÀËÈÅÂ, Ð. (2009).'Èìïåðèÿ òþðêîâ'. Âåëèêàÿ öèâèëèçàöèÿ. Ìîñêâà:

ÐÈÏÎË êëàññèê. ñ 577.

TRANSLITERATION

NARYMBAEV, A. K. (2009). 'Turan - The Cradle of Ancient Civilizations'. Almaty:with. 675-676.


116


WALI, M. (2009). 'Turkic Motives'. Almaty: Galym, p.218.GUMILEV, L.N. (2004). 'The Ancient Turks'. Moscow: AST Publishing House

LLC, MURAT AJI. S. (2008). 'Asian Europe'. Moscow: AST p. 190-191.GUMILEV, L. N. (1993). 'Millennia around the Caspian'. Moscow: Margin

Press. p. 86.VERNADSKY, V. I. (1968). 'Proceedings on the General History of Science'. 2nd

ed. - Moscow: p. 91-92 /. (From the book of Kasymzhanov A. Kh. ð. 150).KASYMZHANOV, A. H. (1999). 'Self-Determination and Spiritual Heritage' //

Almata: ñ. 88.MONTESQUIEU, C. (1993). 'Persian Letters' / Translation from French edited

by Gunst E.A. - Moscow: Publishing house IOL.S. 67.KOZYBAEV, M. (2010). 'K. Kazakhstan at the turn of the century'. with. 49-50.MAKSUDI, S. (2002). 'Turkic History and Law'. Kazan: Feng Publishing

House, p.10GUMILYOV, L.N. (2004). 'The Ancient Turks'. L. N. Gumilev. Moscow: Publishing

House AST, p. 7.RAKHMANALIEV, R. (2009). 'Empire of the Turks. Great civilization'. Moscow:

RIPOL classic. p.576BARMANKULOV, M. (1996). 'Turkic universe'. Almaty: B³l³m. p. 182-187.RAKHMANALIEV, R. (2009). 'Empire of the Turks. Great civilization'. - Moscow:

RIPOL classic. p.576RAKHMANALIEV, R. (2009). 'Empire of the Turks'. Great civilization. Moscow:

RIPOL classic. p.577

Bulekbaev S. B. (Qozog'iston, Almati)

Ma'naviy uyg'onish dasturiga ehtiyoj to'g'risida turk xalqlari

Annotatsiya. Gyote bir marta haqli ravishda shunday yozgan edi: "hozirgi kunda dunyo tarixini vaqti-vaqti bilan qayta yozish kerak bo'ladi. Bunday ehtiyoj vaqt o'tishi bilan tobora ko'proq yangi hodisalarpaydo bo'lishi sababli yuzaga kelmaydi, balki yangi zamonning ilg'or odamini u ko'rishi va baholashimumkin bo'lgan nuqtai nazarni qabul qilishga undaydigan yangi qarashlarning paydo bo'lishi. o'tmishbutunlay yangi tarzda. Yangi o'qish va yangi mustaqil davlatlarning jahon tarixidagi o'rni va rolini qaytako'rib chiqish zarurati bugun yaqqol ko'rinib turibdi. Bu, ayniqsa, tarixiy, madaniy va milliy o'ziga xosliginianiqlash nuqtai nazaridan, Qozog'iston uchun juda muhimdir. Ikkinchisi, sizning hikoyangizni, kelibchiqishi va ildizlarini bilsangizgina mumkin. Bugungi kunda sizning haqiqiy tarixingizni bilish turkiy yoshlarnivatanparvarlik ruhida tarbiyalash nuqtai nazaridan juda muhimdir, chunki vatanparvarlik, o'z ona Vataniga,Vatanga muhabbat, odatda, o'z xalqining e'tirofi, hurmati va g'ururi asosida paydo bo'ladi.

Tayanch so'zlar: tuyg'u, g'urur, tarix, madaniyat, o'ziga xoslik

Tayanch so'zlar (2): dunyo madaniyati, xalq tarixi, odamparvarlik madaniyati, milliy o'ziga xoslik,Uzoq Sharq madaniyati


117


Kamilov Davron ZafarovichToshkent temir yo'l muhandislari instituti katta o'qituvchisi

(O'zbekiston, Toshkent)E-mail: [email protected]

UDK - 02.41.41

http://dx.doi.org/10.26739/2181-9505-2019-2-12

JÀHON DINLÀRINING JÀMIYAT BOSHQÀRUVINING YANGISTÀNDÀRTLÀRIGÀ MOSLÀSHUVI

Ànnotatsiya. XX asrning ikkinchi yarmida dunyo hamjamiyati yangi tiklanish bosqichiga o'tdi. Birtomondan, II jahon urishi talofatlarini bartaraf qilish uchun insoniyat o'zining barcha aqli imkoniyatlarininamoyon etib texnologik taraqqiyotni boshlagan bo'lsa, ikkinchi tomondan diniy e'tiqod sohasida hamikkiyoqlama yondashuv keskinlashdi. Chunki sobiq ittifoq tuzumining odamlar ongiga ateistik g'oyalarnisingdirishi dunyoning boshqa davlatlariga ham ta'sir ko'rsata boshladi. Davrning ijtimoiy-iqtisodiy, ma'naviyhayotidagi rivoj aholining tafakkuriga ijobiy ta'sir etdi. Àyni paytda dinga e'tiqod ijtimoiy ongning muhimomili sifatida yanada rivojlandi. Bu jamiyat boshqaruvi darajasida dinga e'tiqodning huquqiy asoslarinitakomillashtirishni taqazo etdi.

Jahon dinlari - buddaviylik, xristianlik va islomning inson ma'naviy madaniyatini tarbiyalash vositasisifatidagi funktsiyasi texnogen tsivilizatsiya asrida yanada takomillashdi. Shu nuqtai nazardan jahon dinlariningjamiyat boshqaruvining yangi standartlariga moslashishi bilan bog'liq muammolarni yechish zaruratga aylandi.

Tayanch so'zlar: din, jamiyat, e'tiqod, liberalizm, deklaratsiya, neobuddaviylik, konsensus,sekulyarizatsiya, entsiklika, tolerantlik

Tayanch so'zlar (2): fuqarolik jamiyati, inson huquqlari, vijdon erkinligi, diniy bag'rikenglik,dinlararo muloqot, demokratik davlat, diniy deklaratsiya, fiqhiy manba

KIRISH

XX asr oxiri - XXI asr boshlarida dunyodagi global siyosiy, ijtimoiy, madaniyjarayonlar nafaqat davlatlarning barqaror rivojlanishiga salbiy ta'sir etdi, balki dinlarrivojida ham o'z ifodasini topdi. Bu tomondan, fan, texnika va texnologiyalar rivoji misliko'rilmagan kashfiyotlar va ixtirolar natijalarida o'z ifodasini topgan bo'lsa, ikkinchitomondan odamlarning dinga bo'lgan munosabatida ikkilanish paydo bo'ldi. Ya'ni ba'zilardinga e'tiqodni o'z hayotining mazmuniga aylantirgan bo'lsalar, ba'zilar diniy fanatizmyo'lini tanladilar. Ba'zilar esa diniy e'tiqodni mutlaqo inkor etdilar. Shu bois, diniy e'tiqodnito'g'ri shakllantirish, diniy ma'rifiy g'oyalarni xurofotdan farqlashga yo'naltirilgan faoliyatrivojlandi. Shunday vaziyatda 7.5 milliard dunyo aholisining 31% xristian diniga, 23%esa islom diniga va 7 % buddaviylik diniga e'tiqod qilayotganligi dalili [Kushaev, U. 2019. b.46] din jamiyat hayoti va ijtimoiy munosabatlarning muhim tarkibi qismi sifatida amalqilayotganidan dalolat beradi. Bu diniy qadriyatlarning aholining turli qatlamlari ongigata'sirining kuchayayotganligi, u yangi mazmunda rivojlanayotganligini isbotlaydi.

118


Bugungi kunda din ijtimoiy hayotning tarkibiy qismi, dunyoda siyosiy vaziyatningkeskinlashuvi omili sifatida talqin qilinmoqda va u sekulyarlashuv jarayoni deb nomlangan.Sekulyarizatsiya jarayoni jamiyat madaniy hayotini yangi yo'nalishda qayta shakllantirganasosiy kuchlardan biri sifatida namoyon bo'ldi va zamonaviy inson ma'naviyatiga xosbo'lgan dunyoviylik tamoyillarini qo'llab-quvvatlamoqda ya'ni dunyoda dinning butunlayyo'qolishini emas, aksincha, uning tuzilishi va rolini o'zgarishini aks ettirmoqda. Budiniy e'tiqodning ham o'zgarishiga ta'sir etadi. Hozirgi davrda buddaviylik, xristianlik vaislom dinining ulamolari insonning kamolotida dunyoviy bilimlarning ahamiyati,jamiyatning siyosiy tizimida amal qilayotgan qonunlarga rioya qilishning zarurati va aynipaytda diniy e'tiqodning imon butligini saqlashga yo'nalganligini targ'ib qiladilar.

Shu bois, 1948 yil 10 dekabrda BMT Bosh Àssambleyasi tomonidan qabul qilingan"Inson huquqlari umumjahon deklaratsiya"sida davlat boshqaruvida tizimning demokratiktamoyillaridan biri diniy e'tiqod deb belgilangan. Àyni paytda din davlat boshqaruvigaaralashmasligi ham kafolatlangan. Zamonaviy diniy e'tiqod erkinlikka asoslanishi, harqanday tazyiq va missionerlik faoliyati davlat tomonidan nazorat qilinadi.

Din o'zining komunikativ va kompensatorlik funktsiyasini odamlarning o'z kuchigaishonchi nuqtai nazaridan davom ettirmoqda. Dunyoviy jamiyatda din o'z o'rni vamaqomini saqlash maqsadiga erishish uchun davlat boshqaruvi qonunlari bilan murosagakelishishga harakat qilmoqda.

MATERIALLAR VA METODLAR

Uchinchi ming yillik global miqyosda "diniy jonlanish" jarayonini boshlab berdi.Dunyoviy va diniy bilimlar hamohang rivojlandi. Dinning turli shaklda odamlarningruhiga ta'siri takomillashmoqda. Shu bois, ushbu maqolada jamiyat boshqaruvida dinningrolini tahlil etishga harakat qildik. Bu tahlilning metodologik asosi sifatida umumiy o'zaroaloqadorlik, tizimli tahlil, tarixiylik tamoyillari va qiyosiy tahlil kabi umummantiqiymetodlardan foydalanilgan. Jahon dinlarining yangi tendentsiyalarga munosabatiningtahliliga oid S.N. Àstapov, V. Bader, V. Bogdanova, Y. Yelbakyan, M. Minchenko, L.Syukiyaynen, M. G'azzoliy va boshqalarning ilmiy tadqiqot ishlariga murojaat qilingan.Xususan L. Syukiyaynen jahon dinlarining inson huquq va erkinliklarini ta'minlashdagirolini tadqiq etgan. Jahon dinlarining huquqiy jihatdan jamiyat taraqqiyotining barchadavrlarida din va diniy e'tiqodning shaxslararo munosabatlarni tashkil etish vositasi sifatidagivazifalarga oid ilmiy izlanishlar olib borib, ularni hozirgi davr qonunchiligi bilanaloqadorligini asoslagan [Syukiyaynen, L. 2015. b. 12].

S. Volodina esa, buddaviylik dinining XXI asrdagi rivojlanishi va muammolarinitadqiq etib, mazkur dinning insonga funktsional ta'sirini tahlil etgan. U buddaviylikta'limotini ratsional-axloqiy va irratsional-millenaristik yo'nalishlarga bo'lib, ularningzamonaviy jamiyat boshqaruvi tendentsiyalariga nisbatan ziddiyatli va uyg'un jihatlariniochib bergan [Volodina, S. 2013. s.37]. Shu nuqtai nazardan buddaviylik dinining mohiyatidanisbatan yangi yondashuv shakllangan.

S.N. Àstapov globallashuv sharoitida dinlarning o'ziga xos rivojlanish tendentsiyalariniijobiy baholagan. U o'tgan asrda keng tarqalgan sekulyarlashuv jarayoniga XXI asrdagi"diniy tiklanish" sifatida baho beradi. Diniy va dunyoviy bilimlarni Sharq va G'arb ijtimoiy-madaniyatining asosiy mezoni deb hisoblaydi [Àstapov, S. 2008. s. 45]. Darhaqiqat siyosiyvaziyat qanday bo'lishidan qat'iy nazar dinga e'tiqod inson ma'naviyatining muhim omilibo'lib qolmoqda.

Kamilov Davron ZafarovichJÀHON DINLÀRINING JÀMIYAT BOSHQÀRUVINING YANGI STÀNDÀRTLÀRIGÀ MOSLÀSHUVI

119


XX asrning ikkinchi yarmidan boshlab jahon dinlari asta-sekin BMT BoshÀssambleyasida "Inson huquqlari" umumjahon deklaratsiyasiyada belgilangan vazifalarningijrosini ta'minlash maqsadida inson huquq va erkinliklariga oid turli bahsli muzokaralarolib bordi. Xususan À. Àt-Turkiy, À. Javod, J. Zarbuziy, Yu. Qarzoviy, M. MuhammadSodiq, M. G'azzoliy islom dinining mazkur hujjatga muvofiqligi darajasini aniqlashbo'yicha ilmiy tadqiqot ishlari olib borganlar. Jumladan M. G'azzoliy islom dinidagiinson huquq va erkinliklariga oid g'oyalarni jamiyat boshqaruvining yangi standartlaridagiinson huquqlari, sha'ni, qadr-qimmatini saqlashga oid g'oyalari bilan qiyosiy tahlil etganva ulardagi o'zaro bog'liq va farqli jihatlarni aniqlagan [G'azzoliy, M. 2005. b. 80]. Uningfikricha, 1981 yil Yevropa islom kengashi tomonidan qabul qilingan "Inson huquqlariumumjahon deklaratsiyasi" (Universal Islamic Declaration of Human Rights) va 1990yil Qohira shahrida "Islom konferentsiyasi tashkiloti"ga a'zo davlatlarning tashqi ishlarvazirlari ishtirokidagi XIX yig'ilishida rasmiy tan olingan "Islomda inson huquqlari bo'yichaQohira deklaratsiyasi" (Cairo Declaration on Human Rights in Islam) izchil tahlilqilingan va moddalar bo'yicha izohlarni asoslagan. Ushbu tahlillar jahon dinlariningjamiyat boshqaruvidagi rolini qayta o'rganish uchun asos bo'ldi.

MUHOKAMA VA NATIJALAR

Buddaviylik dinida inson qadr-qimmatiBuddaviylik dini eng qadimgi diniy e'tiqod shakli bo'lib, unda inson huquq va

erkinliklarini ta'minlashning o'ziga xos g'oyalari mujassamlashgan. Shu bois tahlilnibuddaviylik dinining mavqeini asoslashdan boshlaymiz. Hozirgi davrda buddaviylik dininingdavlat va din o'rtasidagi munosabatlarni tartibga solish modeli Janubiy, Janubiy-Sharqiyva Sharqiy Osiyoda, shuningdek ÀQSh va ba'zi Yevropa mamlakatlarida shakllangan.

Buddaviylik o'zining uch ming yillik tarixi davomida turli maktablar faoliyatidarivojlangan bo'lsa-da, XX asrda "an'anaviy" va "neobuddaviylik" yo'nalishlarga ajraldi.XXI asrda buddaviylik doirasida ratsional-axloqiy va irratsional-millenaristik yo'nalish vujudgakeladi. Unga ko'ra, "ratsional-axloqiy yo'nalish davlatning tartib va barqarorlik mafkurasibo'lib hisoblanadi. Irratsional-millenaristik yo'nalish muayyan vaziyatlarda ishlab chiqarilganqarshi mafkura sifatida namoyon bo'ladi", har ikki yo'nalish ham bir-biriga bog'liq [Voldina,N. 2013. b. 118.]. Buddaviylik keng tarqalgan hududlarda rohibona hayot tarzini targ'ibetish bilan birga dunyoviylik mezonlariga moslashuvchanlik, ayni paytda u bilan murosagakelmaslik g'oyalari asosida ikki yo'nalishda rivojlanmoqda.

Àn'anaviy buddaviylik ruhoniylari inson huquqlari va erkinliklari mavzusiga tez-tezmurojaat qilsalarda, ular masalaga din nomidan emas, balki jamoat yoki siyosat arbobisifatida shaxsiy yondashuvlarini namoyon etadilar. T.Robert mazkur masalada quyidagimulohazalarni bildiradi: "Mazkur din uchun asosiy masala – inson huquqlari g'oyasinio'z ichiga olgan ijtimoiy tushunchalar emas, mutlaq haqiqat va borliqdir. Buddaviylikinsonni kosmologik nuqtai nazardan tahlil etadi ya'ni, inson oliy kuchlarning ijodi emas,koinotning bir bo'lagi sifatida talqin qilinadi. Inson boshqa shakldagi dunyolar bilanuzviy bog'liq nisbiy qadriyat tarzida namoyon bo'ladi va o'zini umumiy tizimning zarrasikabi his qilishi lozim" [Robert, T. 1991. p. 35]. Ushbu kontseptsiya hayot va insonni o'zigaxos ekologik jihatdan asoslashga, hayotning barcha turlarini teng darajada hurmat qilishgaqaratilgan.

Shu bois, tibet buddaviylik dinining vakillaridan biri Dalay-lama XIV inson huquqva erkinliklari masalasiga alohida e'tibor qaratadi. U "Inson huquqlari" umumjahon


120


deklaratsiyasining 60 yilligiga bag'ishlangan kongressdagi ma'ruzasida insonlar o'rtasidasog'lom munosabatlarni tartibga solishda asosiy omil kuchli ishtiyoq deb ta'kidlaydi vashaxslararo birdamlikka e'tibor qaratadi [Dalay-lama XIV. 2008, b.2]. Dalay-lama XIVbarcha turdagi inson huquqlarini shafqat tuyg'usi bilan bog'laydi. Shafqat azob-uqubatdanqutilish yo'li, modomiki shunday ekan, inson eng avvalo o'z hayot yo'liga nisbatanshafqatni shakllantirmog'i lozim. Shafqat tinchlikni ta'minlash yo'li hamdir. Uning fikricha,inson o'z ichki olamida tinchlikni topa olsa, atrofdagi kishilar bilan totuv hayotga erishadi[ Tenzin, G. 2010. b. 6]. U demokratiya muammolariga bag'ishlangan maxsus nomasida:"Insonning tenglik tamoyili va o'zaro mas'uliyat asosida erkin hayot kechirishi buddaviylikta'limoti mohiyatiga muvofiq", deb yozgan [Dalay-lama XIV. 1993, b. 4].

Shuni ta'kidlash lozimki, buddaviylik amal qilayotgan ba'zi mamlakatlarda zamonaviyliberal huquq va erkinliklar, xususan, vijdon erkinligiga to'liq rioya qilinmaslik holatlarikuzatilmoqda. Masalan, 1978 yilda qabul qilingan Shri-Lanka Konstitutsiyasining 10-moddasida "Har bir shaxs fikr, vijdon va din erkinligiga ega" [The constitution of thedemocratic socialist republicof Sri-Lanka. 1978, p. 5], 12 - moddasida esa "Har bir shaxsqonun oldida barobardir. Fuqarolar irqi, dini, tili, jinsi, kastasi (diniy mazmundagitabaqalanish), siyosiy qarashlari tufayli kamsitilishiga yo'l qo'yilmaydi" deb qayd etilgan.Ushbu moddalarning mazmuni, davlat aholisining barcha qatlamlari qonun bilanhimoyalanganidan dalolat beradi. Biroq mazkur hujjatning 9-moddasi "Shri-LankaRespublikasi buddaviylikka birinchi darajadagi din maqomini berishi bilan birga davlatuni o'z muhofazasiga oladi hamda buddaviylikning "Sasana" yo'nalishiga g'amxo'rlik qiladi"[The constitution of the democratic socialist republic of Sri-Lanka. 1978, p. 4] debalohida mustahkamlab qo'yilishi qonun moddalarining ziddiyatliligi va unda buddaviylikdinining ulug'lanishi kuzatiladi. Bu esa inson huquqlari deklaratsiyasining moddalari vaShri-Lanka konstitutsiyasini 10 va 12 moddasiga ziddir. Konstitutsiya 9-moddasining ijrosinita'minlash maqsadida buddaviylik dinining targ'ibotiga yo'nalgan ta'lim muassasalari vadiniy tashkilotlar faoliyati tashkil etilganligi, shuningdek ularning Shri-Lanka hukumatitomonidan moliyalashtirilishi ham fikrimizning dalili bo'la oladi. Bu esa shaxslararomunosabatlarga ta'sir etadi. Shu bois, hozirgi davrda e'lon qilinayotgan diniy qonunlardashaxs va jamiyat manfaatlarining himoyasi ustuvor vazifalardan biri etib belgilanishimuhim ahamiyatga ega. Àyni paytda davlat boshqaruvi darajasida dinlarga e'tiqod masalasigaoid ziddiyatlar Laos, Myanma, Tailand, Yaponiya kabi mamlakatlarda ham bor. MasalanYaponiya konstitutsiyasining 19-moddasida "fikr va e'tiqod erkinligi buzilishiga yo'lqo'yilmaydi" [ The constitution of Japan. 1946. p. 6.] deb qayd etilsa-da, bu mamlakatamalda musulmonlar uchun yopiq va islom tarqalishiga rasmiy yo'l qo'ymaydigan yagonadavlat hisoblanadi. Bu esa Yaponiya konstitutsiyasining 14, 19 va 20 moddalariga zidhisoblanib, u musulmonlar huquqlarining poymol qilinishini namoyon etadi. Tabiiyki,mazkur o'zaro ziddiyatli qoidalar ijtimoiy hayotda diniy kamsitishlarni shakllantiradi.

Biroq hozirgi davrda buddaviylik mamlakatning rasmiy dini hisoblangan davlatlarninghuquqiy tizimi so'nggi o'n yillikda vijdon erkinligini kafolatlash, diniy bag'rikenglikmasalalariga u yoki bu darajada e'tibor qaratish va umume'tirof etilgan xalqaro me'yoriyhujjatlarni inobatga olish orqali jamiyatni modernizatsiyalashning zamonaviy modeliniqabul qilishga kirishdi. Shu bilan birga, davlat va muayyan diniy birlashmalarning faoliyatitufayli yuzaga kelgan diniy vaziyat mamlakatda an'anaviy o'ziga xoslikni saqlab qolishomili sifatida baholanayotganini ham ta'kidlash joiz.

Zamonaviy katolitsizmda inson huquqlari himoyasining kafolotlariKatolitsizm inson huquq va erkinliklariga qat'iy cheklovlar qo'yganligi tarixdan ma'lum.


121


XIX asr oxiriga kelib katolitsizm inson huquqlarini himoya qilishga va uni diniy nuqtainazardan asoslashga tayyorligini e'lon qildi. [Syukiyaynen, L. 2015, b. 6].

1963 yilda Rim papasi Ioann XXIII tomonidan e'lon qilingan "Erdagi tinchlik"ma'nosini anglatuvchi (Pacem in Terris) [Pacem in Terris. Peace on Earth. 1963, p 3.]Farmoyishi (entsiklika) ushbu yo'ldagi inqilobiy harakat bo'lib, u dunyoda shafqat vaerkinlik o'rnatish deklaratsiyasi sifatida tan olindi. Ushbu hujjatda Yer yuzida tinchlikfaqatgina ilohiy iroda bilan belgilab qo'yilgan tartib o'rnatilsagina o'z tasdig'ini topishimumkinligi ta'kidlangan. Farmoyishning, "Insonlar o'rtasida tartib" deb nomlangan birinchiqismda shunday yozilgan: "Xudo har bir kishiga ong va iroda erkinligini bergan. Binobarininsonga o'z fitratidan kelib chiqib, huquq beriladi va majburiyat yuklanadi. Bu kabi huquqva majburiyatlar umuminsoniy bo'lib, tajovuz ob'ekti bo'lishi hamda o'z qamroviga ko'rainsonda ayri holda bo'lishi mumkin emas. Ularning dastlabki manbasi ilohiy vahiyhisoblanadi" [ Pacem in Terris. Peace on Earth. 1963, p 3]. Bu esa insonning ongi,irodasi, huquq va majburiyatlarini anglash lozimligi va ayni paytda ular ilohiy vahiytomonidan boshqarilishiga ishoradir.

Katolitsizm tarixida birinchi marta ushbu farmoyish mazmunida bevosita vijdonerkinligi masalasiga ijodiy yondashilgan. Unda har bir inson shaxsini hurmat qilish,yaxshi nom qozonish, ixtiyoriy ravishda haqiqatni izlash, erkin fikrlash huquqi,shuningdek, san'at sohasida faoliyat yuritish, muayyan axloqiy me'yorlar va umumiymanfaatlar uchun xizmat qilish imkoniyatining tan olinishi belgilab qo'yildi. Biroqfarmoyishning mazmunida inson huquq va erkinliklari diniy qoidalar doirasida saqlanganbois, u mustaqil qadriyat sifatida e'tirof etilmadi.

Shu bois 1965 yilda katolik cherkovi "Inson qadr-qimmati"ga doir (DignitatisHumanae) qo'shimcha deklaratsiyani qabul qildi. Unga ko'ra, shaxs o'z vijdoni va e'tiqodidarajasida xudo unga yuklagan vazifalarga nechog'li daxldor ekanligini o'zi belgilaydi.Ilohiy haqiqat majburiy emas, uni inson erkin qabul qiladi. Fuqarolik jamiyati sharoitidadiniy e'tiqod majburiy amalga oshirilishi mumkin emas. Har qanday inson vijdon erkinligigaega va u o'z e'tiqodiga zid harakat qilishga majbur emas [Declaration on Religious freedom"Dignitas humanae". 1965, p. 3].

Vijdon erkinligining batafsil sharhi va mazmuni Ioann Pavel II ning ma'ruzalaridaochib berilgan. Xususan, u 2000 yil 12 martda muqaddas Petr Soboridagi ommaviytavba-tazarru (Mea Culba) marosimida ommaviy ravishda katolik cherkovi a'zolariningamalga oshirgan ixtiloflar, diniy ziddiyatlar, nafrat, adovat, yahudiylarga nisbatanadolatsizlik, Àmerika qit'asini majburiy injillashtirish, etnik kamsitish, ijtimoiy-iqtisodiytengsizlik vaziyatlariga nisbatan hech qanday amaliy chora ko'rmaganliklari uchun ularninggunohlarini avf qilinishini so'radi [Ionkis, G. 2005, b. 4]. Shu davrgacha insoniyat tarixidabirorta diniy konfessiya rahbari bu darajada tavba-tazarru qilmagani bois bu olamshumulvoqea bo'ldi.

Àynan XX asr oxirida katolitsizmning dinlararo muloqotga intilish tendentsiyasikuchaydi. Jumladan, 1980 va 1999 yillar oralig'ida Rim papasi Ioann Pavel II Tibetbuddaviyligi yetakchisi Dalay-lama XIV bilan besh marotaba uchrashdi. 450 yil ilgariÀnglikan cherkovining Rim-katolik cherkovidan ajralib ketganidan qat'iy nazar 1982yilda Rim papasining Kenterbeg arxiepiskopi bilan birgalikdagi ibodati diniy bag'rikenglikniqaror toptirish yo'lidagi qadam bo'ldi. 1985 yilda Ioann Pavel II Marokashdagi ma'ruzasidaellik mingdan ortiq musulmonlarni xalqlar o'rtasidagi diniy nizolarga chek qo'yish,davlatlar va millatlararo birdamlik va tinchlik o'rnatishga da'vat etdi. 1986 yilda katolitsizmtarixida ilk bor Rim papasi Ioann Pavel II Sinagoga ostonasidan o'tib, "Sizlar bizning


122


sevimli birodarlarimiz, qaysidir ma'noda katta og'amizsizlar", deb [Bonocore, M.,Donahue T. 2013. p. 4]. Rimning yuqori martabali ravvinlari bilan bir safdan joy oldi.

947 yil avval xristianlik ikki yirik yo'nalishga ajralib ketgan bo'lsada, 2001 yildatarixda ilk bor Rim papasi pravoslavlik markazlaridan biri bo'lgan Gretsiyaga ziyoratgaborishi [Lukyanova, N. 2001, s. 1.] din faqat e'tiqod manbai emas, balki dunyoda tinchliko'rnatish vositalaridan biri ekanligini tasdiqladi Ioann Pavel II ning dinlararo diologo'rnatish yo'lidagi bu faoliyati Rim papalariga ibrat bo'ldi. Xususan Rim papasi FrantsiskTurkiya (2014), Ozarbayjon (2016), Misr (2017), BÀÀ va Marokash (2019) kabimusulmon mamlakatlariga tashrif etdi [Àxmad, M. 2019, b.1].

Shuni alohida ta'kidlash lozimki, XX asrda sekulyarlashuv jarayonlari shaklan vamazmunan o'zgardi, fuqarolik jamiyati sharoitida zamonaviy demokratik tamoyillargamuvofiqlashdi. Bu bir qator diniy qonunlarning qabul qilinishi va diniy yetakchilarningfaoliyatida namoyon bo'ldi. Cherkov amaliyotida yakka hokimlik pozitsiyasidan chekinish,inson omili, uning haq-huquqlari, dinlararo muloqot kabi masalalarga alohida e'tiborqaratish ehtiyoji kuchaydi.

Protestantlik va inson huquqlariProtestantlik dinida ilgari surilgan "inson huquqlari"ning himoyasiga oid g'oyalari

ijtimoiy jarayonga jiddiy ta'sir ko'rsatdi va unda diniy erkinlik tamoyili qisman tan olindi,insonning ixtiyoriy ravishda xristianlikning istagan yo'nalishini tanlash huquqi borligie'tirof etildi. Xususan, 1618 yildan 1648 yilgacha Rim katoliklari va german protestantlariorasida 30 yil davom etgan urushga yakun yasash maqsadida o'z davrining intelektualelitasi 1645 yilda muzokaralar boshladi. Natijada 1646 yil Vestminster Àssambleyasitomonidan "Vestminstr e'tiqod iqrornomasi" (Westminster Confession of Faith) qabulqilindi. U kalvinizmning rasmiy doktrinasi sifatida tan olindi, unda birinchi marta "xristianozodligi va vijdon erkinligi" (Christian Liberty, and Liberty of Conscience) tushunchasiqo'llanilgan [Vestminsterskoe Ispovedanie Ver.1648. b. 3]. Àynan mana shu tushunchakongregatsionalistlarning 1658 yildagi "Savoy e'tiqod va tartib deklaratsiyasi" (The SavoyDeclaration of Faith and Order)da ham e'tirof etilgan [The Savoy Declaration of Faithand Order. 1658. r. 8].

Unga ko'ra, XX asrning zamonaviy ijtimoiy - siyosiy jarayonlari ta'sirida protestantlikdinining qator yo'nalishlarida inson huquq va erkinliklariga munosabat o'zgardi. Jumladan,presviterian yo'nalishining "1967 yildagi iqrornoma"(The Confession of 1967) mavzusidagikonferentsiyasida global muammolarni hal etishda cherkov ishtirokiga oid aniq takliflar,shuningdek barcha dinlarga nisbatan ochiqlik va hurmat ruhida munosabatni shakllantirishgaoid rezolyutsiya qabul qilindi [Book of Confessions.The Constitution of the PresbyterianChurch (U.S.A.). 2014, p.293]. Bu dunyo mamlakatlarida turli dinlarga mansub aholiningo'zaro hamkorligi va birdamligini tashkil etish yo'lidagi dadil qadam bo'ldi.

1974 yilda Lozanna shahrida o'tkazilgan xalqaro kongressda "Lozanna ahdnomasi"(The Lausanne Covenanti) qabul qilindi. Uning 13 - bandi vijdon erkinligini himoyalashva dinlarni tarqatishga to'sqinlik qilmaslikka da'vat bo'lib: U xudoning irodasi hamda"Inson huquqlari umumjahon deklaratsiyasi"ga muvofiqdir". [The Lausanne Covenant.1974, p.3].

1988 yilda esa Loyenberg cherkov birodarligi Bosh Àssambleyasi aholining e'tiqoddarajasini aniqlash maqsadida xristianlikda ozodlik masalasi bo'yicha "xristianlikka oiderkinlik guvohligi" (Das christliche Zeugnis von der Freiheit) nomli tadqiqot olib borishgako'rsatma berdi. 1989 yilda mazkur murakkab loyihani amalga oshirish maqsadida 20 tacherkovning 22 vakilidan iborat ishchi guruh tuzildi. Bu tadqiqotning maqsadi protestant


123


cherkovining erkinlikka oid munosabatini tahlil etish bo'lib, unda quyidagi fikrlar bayonetilgan: "Injil taqdim qilgan ozodlik haqida cherkovlar guvohlik beradi. Ular shuko'rsatmalar asosida yashaydilar. Ular xudoning kalomini tinglashdan boshqa narsanitalab qilmaydilar. Ularning an'analari bugungi dunyoga ko'maklashuvchi ozodlik kuchiniqo'llab-quvvatlaydi. Ular sukut saqlamaydilar va loqayd ham bo'lmaydilar. Ular hushxabargao'z guvohliklari bilan ibodat qilib, ochiqlik, kamtarlik va jasorat bilan harakatlanadi" [Das christliche Zeugnis von der Freiheit. 1993. b.137].

Zamonaviy protestantlikning inson huquqlariga oid kontseptsiyasi Yevropa protestantcherkovlari uyushmasi tashabbusi bilan 1997-2001 yillarda tayyorlangan "Qonun vaXushxabar" (Law and Gospel) tahliliy materialida o'z ifodasini topgan [Fisher, E. 1996.p. 96]. Mualliflarning fikriga ko'ra, xristianlik inson huquqlarini shakllantirishda mutlaqmaqomga da'vo qilmaydi. Àyni paytda, inson huquqlarining zamonaviy liberal talqini vaprotestantlik o'rtasida muayyan farqlar mavjud. Xususan, protestantlik inson qadr-qimmatini faqatgina ratsional dalillar asosida himoya etishni tan olmaydi. Àyni paytda, udunyoviy qonunlardagi inson huquqlari himoyasini inkor ham etmaydi.

Protestantik dini fuqarolik jamiyatida inson huquq va erkinliklarining himoyasiga oidqonunlarning diniy va huquqiy jihatlarini inobatga oladi, bu esa uning davlat boshqaruvistandartlariga moslashayotganligi, cherkovning dunyoviy jamiyat qonunlari bilan hamkorlikqilishga tayyor ekanligini namoyon etdi.

Inson huquqlarining pravoslavlik dini tomonidan tanqid qilinishiXX asrning ikkinchi yarmida sekulyarlashuv oqibatida pravoslavlik dinida ziddiyatlar

yuzaga kela boshladi. Bu dunyoviy davlat standartlari va pravoslavlikning o'zaromunosabatlarida yangicha sharoitlarga moslashish jarayonlarida o'z e'tiqodini saqlashgae'tiborini kuchaytirdi. Shu bois "Bugungi kunda O'zbekistonda pravoslav dini islom dinidankeyingi eng katta konfessiya hisoblanadi" [Mirziyoev, Sh. M. 2018, b. 451].

2000 yilda Rus pravoslav cherkovining Àrxierey Sobori davlat-cherkov munosabatlariva ijtimoiy ahamiyatga ega bir qator zamonaviy muammolarni mujassamlashtirgan "RusPravoslav Cherkovi ijtimoiy kontseptsiyasining asoslari" (Osnovn sotsialnoy kontseptsiiRusskoy Pravoslavnoy Tserkvi) nomli kontseptsiya qabul qildi. Unda Moskva patriarxliginingdavlat boshqaruvi va fuqarolik jamiyatiga oid rasmiy munosabat aks etgan [Osnovn sotsialnoykontseptsi Russkoy Pravoslavnoy Tserkvi. 2000, b. 15].

Kontseptsiyada cherkov doimo insonlarni o'zlari yashaydigan vatanlari qonunlarigaitoatkor fuqaro bo'lishga chaqirishi ta'kidlangan. Davlat boshqaruvi qonunlari mukammalyoki sayoz bo'lishidan qat'iy nazar aholining barcha qatlamlari unga bo'ysunishlari lozim.Àyni paytda, unda boshqa xristian dini yo'nalishlaridan farqli ravishda diniy aqidalarningustunligi alohida ta'kidlangan. Xususan kontseptsiyada quyidagi fikr bayon etilgan: "Àgardaqonun talablarini bajarish e'tiqoddan voz kechishga undab, abadiy najotga erishishgato'sqinlik qilsa yoki xudoga va unga yaqin bo'lgan zotlarga nisbatan boshqa turdagi gunohsodir etishni taklif qilsa, xristian kishisi xudoning adolati hamda o'z ruhini qutqarishmaqsadida e'tiqodiy jasorat ko'rsatishga da'vat etiladi. U jamiyat va davlat miqyosidagimuqarrar huquqbuzarlikka qonuniy yo'l bilan ochiq qarshi chiqishi kerak. Àgar bundayyo'l bilan qarshi chiqish imkonsiz yoki samarasiz bo'lsa, u holda, davlat va jamiyatqoidalaridagi buzilishlarga itoatsiz fuqaro pozitsiyasini egallash lozim" [Osnovn sotsialnoykontseptsii Russkoy Pravoslavnoy Tserkvi. 2000, b. 15]. Bu provoslavlik dinining vakillariuchun xudoga itoat davlat qonunlariga rioya etishdan ustunligining dalilidir.

Kontseptsiyada sekulyar jamiyatdagi vijdon erkinligi va diniy tashkilotlar faoliyatigaquyidagicha baho berilgan: "Vijdon erkinligining huquqiy jihatdan mustahkamlanishi


124


jamiyat diniy maqsad va qadriyatlarining yo'qolishi, ommaviy ravishda xristian dinidanvoz kechib, murtad bo'lish (apostasiya)ga hamda cherkov faoliyati va gunoh ustidang'alaba qozonishga nisbatan befaqlikni shakllantiradi. Àmmo bu tamoyil sekulyarmamlakatda diniy tashkilotlar, xususan, cherkov yo'qolib ketmasligi uchun huquqiymaqom taqdim etuvchi vositalardan biri hisoblanadi" [Osnov sotsialnoy kontseptsiiRusskoy Pravoslavnoy Tserkvi. 2000, c. 15]. Bu Rus Pravoslav Cherkovi (RPCh) ningaxloqiy tamoyillarni liberal shaklda talqin etishiga salbiy munosabatda ekanligidan dalolatdir.Zero, liberal g'oyalar o'z mohiyatiga ko'ra, gunohdan forig' bo'lishga qaratilmagan. Àgarbir shaxs xristianlik ko'rsatmalariga bo'ysunmay gunoh ish sodir etsa va bu hatti-harakatiqonunga xilof bo'lmasa, biror shaxsning huquq va erkinliklariga to'sqinliq qilmasa, ukishi ayblanmaydi. Shu nuqtai nazardan liberal g'oyalar xristianlikka zid deb baholanadi.Shuning uchun Patriarx Kirill o'z ma'ruzasida haqiqat qarshisida gunohini tan olmaydigang'oyani aksilxristian yondashuv, deb tavsiflagan [Patriarx Kirill. 2014, s.1].

Shunday bo'lsa-da, RPChning inson huquqlariga oid rasmiy yondashuv ba'zidiniy hujjatlarning liberal me'yorlariga qisman moslashib borgani kuzatildi. Xususan 2006yil X Butunjahon Rus Xalq Sobori tomonidan "Inson huquqlari va qadr-qimmatideklaratsiyasi" (Deklaratsiya o pravax i dostoinstve cheloveka) qabul qilindi. Unda dinlararomuloqotning ahamiyati quyidagicha bayon qilinadi: "Biz turli dunyoqarash va e'tiqodegalari bilan inson huquqlari, uning qadriyatlar ierarxiyasida tutgan o'rnini aniqlashuchun muloqotga intilamiz. Bugungi kunda tsivilizatsiyalararo ziddiyatlarning oldiniolish, sayyoramizdagi turli dunyoqarash, madaniyat, huquqiy va siyosiy tizimlarningtinchlik yo'lidagi hamkorligini ta'minlashda biror vosita bunday muloqot kabi omilkorbo'la olmaydi [Deklaratsiya o pravax i dostoinstve cheloveka RPTs. 200, s.5].

Shu bois RPCh boshqa xristian dini yo'nalishlariga qaraganda zamonaviy dunyoningustuvor tendentsiyalari bilan nisbatan murosasiz bahs olib borayotganidan darak beradi.Kontseptsiyaning ustuvor yo'nalishlaridan biri axloqiy tarbiya masalasidir. RPCh qabulqilgan qator hujjatlarda siyosiy, iqtisodiy, ba'zi ijtimoiy masalalarda mamlakatqonunchiligiga e'tiroz bildirilgani e'tirofga molik. Bunga ko'ra 2000 yilda ÀrxiereySoborining cherkov faoliyatiga davlat organlarining bosim o'tkazmaslik sharti bilan 16ta sohada hamkorlik belgilandi. Bu esa provaslavlik e'tiqodining ustuvorligidan dalolatdir.Shuni alohida ta'kidlash lozimki, "Pravoslav diniga etiqod qiluvchilarning barchadiniy amallarni to'liq ado etishlari uchun barcha zarur sharoitlar yaratilgan bo'lib,jumladan, ko'plab pravoslav ibodatxonalari qurilgan va tubdan ta'mirlangan"[Mirziyoev, Sh. M. 2018, b 451].

Islom dinida inson huquqlari himoyasining talqiniMuqaddas islom dini insoniyat tarixidagi nisbatan yosh diniy e'tiqod shakli bo'lsada,

u o'zining qamrovi, g'oyalarining kengligi bilan boshqa diniy yo'nalishlardan farq qiladi."Islom faqat nurli hayotga, ilm ma'rifatga, yaxshilikka undaydi" [Mirziyoev, Sh. M.2018,b.475]. Islom dinida inson huquqi va majburiyatlari fiqhiy asarlarning "muomalot"(insonlarva davlat o'rtasidagi o'zaro munosabatlarni tartibga solish) deb nomlangan bo'limimavzularida e'tirof etilgan va mustahkamlangan.

Àbdulloh ibn Àbdulmuhsin Àt-Turkiy o'zining "Islom va inson huquqi" asaridainson huquqlarining himoyasi qadimiy ildizlarga egaligini ta'kidlaydi. Xususan Qur'onning"Isro" surasining 70 - oyatida "Batahqiq, Biz Bani Odamni azizu mukarram qilib qo'ydik",deb ta'kidlanishi inson umrining qadrlanishiga ishoradir. Shuningdek 1948 yil qabul qilingan"Inson huquqlari umumjahon deklaratsiyasi"ning muqaddimasida ham "Umr insoniyatoilasining hamma a'zolariga xos qadr-qimmat" deb e'tirof etishi 70 - oyatdagi g'oyalar


125


bilan ayniydir [ Àt-Turkiy, À. 2008, b. 35]. Muallif islom dini manbalari "Qur'on" va"Hadislar"ni inson umrining qadrini e'tirof etgan yagona diniy manba sifatida baholab,musulmonlar 14 asr mobaynida mazkur huquq va erkinliklardan foydalanayotganinita'kidlaydi. Demak hozirgi davrda davlat boshqaruvi tizimida inson umrining oliy qadriyatsifatida baholanishi islom dini manbalaridagi g'oyalarga asoslanadi.

Islomda inson huquq va erkinliklarining ta'minlanishiga oid ba'zi g'oyalar, masalanmarhumning sha'ni va qadr-qimmatining himoyalanishi masalasi hatto xalqaro huquqiyhujjatlarda ham o'z ifodasini topganmaganligi uning mukammaligidan dalolatdir[ÀbdulJavad, M. 1972, b. 32].

Islom dinining inson huquqlarining himoyasiga oid g'oyalari o'zining progressivligibilan boshqa dinlardan farq etadi. Shubhasiz, islomdagi "inson huquqlari" tushunchasidunyoviy ahamiyatga ega bo'lib, u "Inson huquqlari bo'yicha umumjahon deklaratsiyasi"ningbosh mavzusi hisoblanadi. Bu musulmon huquqshunoslarining "Inson huquqlariumumjahon deklaratsiyasi"ni islom dinining me'yorlari bilan qiyosiy tadqiq etishni taqozoetadi. Masalan, XX asrda islom olamining taniqli olimi Muhammad G'azzoliy o'zining"Islom ta'limoti va BMT deklaratsiyasi orasidagi inson huquqlari" nomli asarida ushbumuammoni keng qamrovli tadqiq etgan. [ G'azzoliy, M. 2005, á. 226].

Hozirgi kunda inson huquqlarining tadqiqiga bag'ishlangan yangi janr yuzaga keldiva musulmon dunyosida ko'plab risolalar chop etildi. Bu islomshunoslarning insonhuquqlariga oid g'oyalarni umumlashtirib mantiqiy izchil huquqiy hujjatni ta'sis etishinitaqozo etdi. Shu bois 1981 yilda ilk bor Yevropa islom kengashi nodavlat jamoattashkilotining "Inson huquqlari umumjahon deklaratsiyasi" (Universal Islamic Declarationof Human Rights) qabul qilingan. Unda "Har bir inson o'zining diniy e'tiqodiga muvofiqvijdon erkinligi va ibodat qilish huquqiga ega" deb ta'kidlangan [Universal IslamicDeclaration of Human Rights. 1981, p. 9]. Biroq unda dahriylar va islom dinidan vozkechgan shaxs(murtad)larning huquqiga aniqlik kiritilmagan. Islom dinida esa bunga jiddiye'tibor qaratilgan va bu toifadagi insonlarga nisbatan ayovsiz jazolar belgilangan.

Hozirgi davrda islom dini va davlat boshqaruvi tizimi qoidalarida inson huquqlari vaerkinligini ta'minlash masalasida keskin ziddiyat va farqlar yo'q. Faqat davlat boshqaruvitizimida "Xalqqa xizmat qilish" qonunchilikning asosi bo'lsa, musulmonhuquqshunosligining asosi "Àlloh"ning irodasiga itoat etishdir. Inson huquqlariningzamonaviy xalqaro standartining asosi erkinlik va tenglikdan iborat bo'lsa, islomta'limotining bosh omili taqvodorlik va adolat hisoblanadi.

Shu bois, 1990 yil Qohira shahrida "Islom konferentsiyasi tashkiloti"ga a'zodavlatlarning tashqi ishlar vazirlari ishtirokidagi XIX yig'ilishida "Islomda inson huquqlaribo'yicha Qohira deklaratsiyasi" (Cairo Declaration on Human Rights in Islam) qabulqilindi. Uning 1- moddasida shunday deyiladi: "Barcha odamlar Àllohning amri bilanbirlashgan oila va Odam Àtoning avlodlaridir. Barcha odamlar irqi, tanasining rangi, tili,e'tiqodi, jinsi, diniy va siyosiy qarashlari, ijtimoiy mavqei yoki boshqa sabablar tufayliyuzaga keladigan kamsitishlarsiz qadr-qimmat, majburiyat hamda vazifalarda tengdir.To'g'ri e'tiqod insonning takomillashuvi jarayonida uning sha'ni yuksalishining garovihisoblanadi" [Cairo Declaration on Human Rights in Islam. 1990, ð. 12]. Bu esa barchadavlatlarda qabul qilingan konstitutsiyaning inson huquq va erkinliklarini ta'minlashgaoid moddalar mazmuniga to'liq mos keladi. Shuningdek deklaratsiyada musulmonmamlakatlarida yashaydigan noislomiy e'tiqod vakillarining huquqlarini ham tartibga solishva ularning tanasi, or-nomusi va mulkiy dahlsizligini kafolatlashi ta'kidlanadi. Mazkurhujjat moddalaridagi barcha huquq va erkinliklar shariat me'yorlari asosida tartibga solingan


126


bo'lsa-da, moddalarning asosiy mazmuni inson huquqlari bo'yicha xalqaro hujjatgamuvofiqdir. Hozirgi davrda inson huquqlari himoyasiga oid davlat qonunlari islom diniulamolari tomonidan alohida o'rganilmoqda. Demak, O'zbekiston Respublikasi PrezidentiSh. Mirziyoev ta'kidlaganidek "Islom dini bizni ezgulik va tinchlikka asl insoniy fazilatlarniasrab avaylashga da'vat etadi" [Mirziyoev, Sh. M.2018, b.254]. Madomiki shunday ekanuning davlat boshqaruvi tizimi standartlariga moslashuvini inson huquq va erkinlarlarihimoyasining diniy yo'nalishdagi himoyasini ta'minlash bilan bog'liq deb hisoblashmumkin.

XULOSA

Jahon dinlarining davlat boshqaruvining yangi standartlariga moslashuvi davlat,shaxs, din munosabatlarini tizimli tashkil etishga yordam beradi va u quyidagilarda namoyonbo'ladi:

- davlat boshqaruv standartlari va diniy ta'limotlar o'ziga xos tarzda ustuvor mafkurava qonunlar doirasida shakllangan hamda uzoq muddat amaliyotga tatbiq etilgan. So'nggiikki asr davomidagi sekulyarlashuv jarayonining oqibatida diniy normalar ahamiyatiningsusayishi, liberallashuv, demokratiya, fuqarolik jamiyati kabi keng qamrovli erkin hayottarzi haqidagi g'oyalar umume'tirof etilgan me'yor sifatida namoyon bo'ldi;

- diniy tashkilotlarning "inson huquqlarining himoyasiga" oid qonunlarining amaliyahamiyati va nufuzi diniy ko'rsatma va hujjatlarning asl mohiyatini tushunish, insonhuquqlari va erkinliklariga oid g'oyalarni davlat boshqaruvi qonun hujjatlari mazmunibilan muvofiqligini aholi turli qatlamlari ongiga singdirish, dinning mohiyatini noto'g'ritalqin etishga chek qo'yish va davlat boshqaruvi faoliyatini tizimli tashkil etishda namoyonbo'ladi. Zero din jamiyatning tarkibiy qismi inson ma'naviy kamolotining muhim omilisifatida barcha davrlarda o'zining kommunikativ funktsiyasini bajargan. Shu bois, jahondinlarining inson huquq va erkinliklarining himoyasiga oid hujjatlari davlat boshqaruviningyangi standartlariga mos ravishda qabul qilingan. Bu ularning jahon dinlarining mustaqilliginisaqlagan holda davlat boshqaruvi faoliyatini tizimli tashkil etishdagi munosib o'rninibelgilaydi;

- sekulyarlashuv jarayonida jahon dinlarining inson huquqlari himoyasiga munosabatiasosan ikki yo'nalishda namoyon bo'ldi. Birinchi yo'nalish buddaviylik, katolitsizm vaprotestantlik davlat boshqaruvi standartlarini to'liq qo'llab quvvatlaydi, ularga qarshifaoliyat olib bormaydi. Islom va pravoslavlik dinlari ikkinchi yo'nalishga mansub bo'lib,davlat standartlaridagi inson huquqlariga oid zamonaviy me'yorlarning aksariyatini qabulqiladi, biroq, ba'zi hollarda o'zining e'tiqodga oid g'oyalaridan voz kechmaydi;

- dunyoviylik inson qadr-qimmatining tengligi va vijdon erkinligidan iborat ikkimuhim tamoyilga asoslanadi. Uni harakatga keltiruvchi ikki mexanizmdan birinchisi,davlatni diniy tashkilotdan ajratishni, ikkinchisi davlatning dinlarga nisbatan betarafliginita'minlashda namoyon bo'ladi. Shu nuqtai nazardan sekulyar xarakterdagi davlatfuqarolarning vijdon erkinligini himoya qiladi, inson huquqlari va qadr-qimmatini hurmatqilishga asoslangan jamiyatning birdamligini ta'minlashga ko'maklashadi. Shunday bo'lsa-da, sekulyarizatsiya jarayoni barcha jamiyatlarga xos emas. Demak, diniylikdan dunyoviyjamiyatga o'tishning yagona evolyutsion harakati ham mavjud emas. Fikrimizcha, dinto'liq ommaviy makonni egallashi ehtimoli ustuvor bo'lsada sekulyarizatsiya zamonaviyjamiyatdagi barqaror tendentsiyalardan biri sifatida qoladi;

- bugun diniy bag'rikenglik va birodarlik ruhini qaror toptirish, millatlararo tinchlik


127


va xotirjamlikni ta'minlash uchun davlat boshqaruvi tizimining faoliyatini takomillashtirishob'ektiv zaruratga aylandi. Bunday sharoitda, nafaqat hukumat tashkilotlari doirasidaaniq va tizimli chora - tadbirlar amalga oshirilmoqda, balki diniy tashkilot va muassasalarhamda ularning yetakchi arboblari tomonidan ham samarali faoliyat olib borilmoqda.Diniylik va dunyovilikka oid ko'plab bahs-munozaralarga sabab bo'layotgan qatormuammolar mana shu sa'y-harakatlar tufayli sekin - asta o'z yechimini topmoqda.

BIBLIOGRAFIYA

ÂÎËÎÄÈÍÀ, Ñ. (2013). 'Îñîáåííîñòè áóääèéñêîé ãîñóäàðñòâåííî-ïðàâîâîéìîäåëè â ñîâðåìåííîì ìèðå'/C. Âîëîäèíà/ Âåñòíèê Ðîññèéñêîãî óíèâåðñèòåòàäðóæáû íàðîäîâ - ¹ 3. [Ýëåêòðîííûé ðåñóðñ]. Ðåæèì äîñòóïà: https://rucont.ru/efd/418617(äàòà îáðàùåíèÿ 08.05).

ROBERT, T. (2009). 'Buddhists and Human Rights' [Electronic resourse] / T.Robert. Access mode: URL:http://www.religionhumanrights.com/Religion/ Buddhist/buddhist.fhr.htm(appeal date 07.04).

ÄÀËÀÉ-ËÀÌÀ XIV. (2008). 'Ðå÷ü ïîñâÿùåííàÿ øåñòèäåñÿòîé ãîäîâùèíåïðèíÿòèÿ Âñåîáùåé äåêëàðàöèè ïðàâ ÷åëîâåêà'. [Ýëåêòðîííûé ðåñóðñ]. Ðåæèìäîñòóïà:https: //www.un.org/ru/documents/ decl_conv/ declarations/ udhr_60anniversary. Shtml (äàòà îáðàùåíèÿ 14.05).

ÒÅÍÇÈÍ, Ã. (2010). 'Ìîÿ äóõîâíàÿ áèîãðàôèÿ'. Òóâà: Äåêîì, - ñ. 6.DALAI LAMA XIV. (2008). 'Buddhism and Democracy'. [Electronic resourse]. p. 5.

Access mode: https: // www. dalailama.com/messages/buddhism/buddhism-and-democracy(appeal date 07.04).

THE CONSTITUTION OF THE DEMOCRATIC SOCIALIST REPUBLIC OFSRI-LANKA. (1978). [Electronic resourse]. Jayavardenenura-Kotte. Access mode:https://parliament. lk/files/pdf/constitution/1978 Constitution WithoutAmendments.pdf.

ÂÅÑÒÌÈÍÑÒÅÐÑÊÎÅ ÈÑÏÎÂÅÄÀÍÈÅ ÂÅÐÛ. (1648). [Ýëåêòðîííûéðåñóðñ]. Âåñòìèíñòåð: Ðåæèì äîñòóïà: http:// calvinism.ru /west.htm.

THE SAVOY DECLARATION OF FAITH AND ORDER. (1658). [Electronicresourse]. Savoy: Access mode:http:// www. thehighway.com/savoy_declaration.html

BOOK OF CONFESSIONS.THE CONSTITUTION OF THE PRESBYTERIANCHURCH (2014). Part I. Princeton: The office of General Assamble. - p. 293.

THE LAUSANNE COVENANT. (1974). [Electronic resourse]. - Lausanne: - p 7.Access mode: https://www.lausanne.org/ content/covenant/lausanne-covenant.

DAS CHRISTLICHE ZEUGNIS VON DER FREIHEIT.(1999). [Electronicresourse]. Frankfurt am Main: Lembeck, 1999. - s. 137.

FISHER, E. (1996). 'Teaching Law and Gospel'. [Electronic resourse]. - p. 94. Accessmode: https:// www.goodreads.com/book/show/3279502-teaching-law-and-gospel.

ÑÞÊÈßÉÍÅÍ, Ë. (2015). 'Ñîâðåìåííûå ðåëèãèîçíûå êîíöåïöèè ïðàâ÷åëîâåêà: ñîïîñòàâëåíèå òåîëîãè÷åñêîãî è þðèäè÷åñêîãî ïîäõîäîâ'. [Ýëåêòðîííûéðåñóðñ]. c. 12. Ðåæèì äîñòóïà: http://www. perspektivy. info/print.php?ID=338589. (äàòàîáðàùåíèÿ 14.05).

'PACEM IN TERRIS. PEACE ON EARTH' (1963). Vatican: - p. 4. Access mode:http: // www. papalencyclicals. net/john23/j23pacem.htm (appeal date 25.06).


128


'DECLARATION ON RELIGIOUS FREEDOM "DIGNITATIS HUMANAE"ON THE RIGHT OF THE PERSON AND OF COMMUNITES TO SOCIAL ANDCIVIL FREEDOM IN MATTERS RELIGIOUS PROMULGATED BY HISHOLINESS POPE PAULE VI'.(1965). [Electronic resourse]. Access mode:https://w2.vatican.va/archive/hist_counci ls/i i_vat ican_counci l/documents/vat-ii_decl_19651207_dignitatis-humanae_en.html(appeal date 15.09).

ÈÎÍÊÈÑ, Ã. (2005). 'Ïàïà Ðèìñêèé â Êåëüíñêîé ñèíàãîãå'. Ðåæèì äîñòóïà:Catholic.ru/modules.php?name=Encyclopedia&op=content&tid= 493(äàòàîáðàùåíèÿ 14.05).

BONOCORE, Ì., DONAHUE, Ò.(2001). 'Israel: What do Catholics believeabout the Jewish people? Are Catholics into Replacement Theology' [Electronic resourse].-p.25. Access mode: www.catholicbridge.com/ catholik/replacement-theology. php appealdate 15.09).

ËÓÊÜßÍÎÂÀ, Í.(2001). 'Ïåðâûé îôèöèàëüíûé âèçèò ñòðàäàâøåãî áîëåçíüþÏàðêèíñîíà ïàïû Èîàííà Ïàâëà II â Ãðåöèþ'. Ðåæèì äîñòóïà: https://lenta.ru/news/2001/01/04/pope/(äàòà îáðàùåíèÿ 01.04).

ÀÕÌÀÄ, Ì. (2019). 'Ðèì ïàïàñè Ìàðîêàøãà êåëäè'. [Ýëåêòðîí ìàíáà]. Ìàâæóä:https://azon.uz/content/views/rim-papasi-marokashga-keladi(ìóðîæààò ñàíàñè 10.03).

'ÎÑÍÎÂÍÛ ÑÎÖÈÀËÜÍÎÉ ÊÎÍÖÅÏÖÈÈ ÐÓÑÑÊÎÉÏÐÀÂÎÑËÀÂÍÎÉ ÖÅÐÊÂÈ'. (2000). [Ýëåêòðîííûé ðåñóðñ]. -c 15. Ðåæèì äîñòóïà:http: //www.patriarchia.ru /db/document/400443/(äàòà îáðàùåíèÿ 01.04).

ÂÀÑÈËÜÅÂ, Ë.Ñ. (2014). 'Ïàòðèàðõ îñóäèë àíòèõðèñòèàíñêèé õàðàêòåðçàïàäíûõ ýëèò'. [Ýëåêòðîííûé ðåñóðñ]. - ñ 3. Ðåæèì äîñòóïà: https://www.interfax.ru/amp/350382(äàòà îáðàùåíèÿ 21.03).

Õ Âñåìèðíûé ðóññêèé íàðîäíûé ñîáîð ïðèíÿë Äåêëàðàöèþ î ïðàâàõ èäîñòîèíñòâå ÷åëîâåêà. (2006). Ðåæèì äîñòóïà: http://blagovest-info.ru/index. php?ss=2&s=3&id=55584(äàòà îáðàùåíèÿ 12.07).

ÌÈÐÇÈ¨ÅÂ, Ø.Ì. (2018).'Âàòàíèìèç òà³äèðè âà êåëàæàãè é´ëèäà ÿíàäàµàìæèµàò á´ëèá ³àòüèÿò áèëàí µàðàêàò ³èëàéëèê'// Ìèëëèé òàðà³³è¸òé´ëèìèçíè ³àòúèÿò áèëàí äàâîì ýòòèðèá ÿíãè áîñ³è÷ãà ê´òàðàìèç. Òîøêåíò:¤çáåêèñòîí. Á. 475

ÀÒ-ÒÓÐÊÈÉ, À. (2008). 'Õó³ó³óë èíñàí ôèë èñëàì'. Àð-Ðè¸ä: Àë-Ìàêòàáóëòàâóí ëèääàúâà. -á. 35. (àðàá òèëèäà)

ÀÁÄÓË ÆÀÂÀÄ, Ì. (1972). 'Øàðèàò âà µó³ó³ ìàñàëàñèäàãè òàä³è³îò'. £îµèðà:Äàð óë-³àëàì. á. 110. (àðàá òèëèäà)

¢ÀÇÇÎËÈÉ, Ì. (2005). 'ÁÌÒ äåêëàðàöèÿñè âà èñëîì òàúëèìîòè ´ðòàñèäàãèèíñîí µó³ó³ëàðè'. £îµèðà: Íàµçàò óë-Ìèñð. - á. 226 . (àðàá òèëèäà)

ÌÈÐÇÈ¨ÅÂ, Ø.Ì. (2018).'Èíñîí ìàíôààòëàðè âà µó³ó³ëàðèíè òàúìèíëàøäåìêîðàòèê æàìèÿò àñîñèäèð'//Õàë³èìèçíèíã ðîçèëèãè áèçíèíã ôàîëèÿòèìèçãàáåðèëãàí ýíã îëèé áàµîäèð. Òîøêåíò: ¤çáåêèñòîí, á.254

TRANSLITERATION

VOLODINA, S. (2013). 'Features of the Buddhist state-legal model in the modernworld' / C. Volodina / Bulletin of Peoples' Friendship University of Russia - ¹ 3.[Electronic resource]. Access mode: https://rucont.ru/efd/418617 (the contact date is08.05).


129


ROBERT, T. (2009). 'Buddhists and Human Rights' [Electronic resourse] / T.Robert. Access mode: URL:http://www.religionhumanrights.com/Religion/ Buddhist/buddhist.fhr.htm (appeal date 07.04).

DALAI LAMA XIV. (2008). 'A speech dedicated to the sixtieth anniversary of theUniversal Declaration of Human Rights'. [Electronic resource]. Access Mode: https://w w w . u n . o r g / r u / d o c u m e n t s / d e c l _ c o n v / d e c l a r a t i o n s /udhr_60anniversary.shtml(appealdate14.05).

TENZIN, G. (2010). 'My spiritual biography'. Tuva: Decom - p. 6DALAI LAMA XIV.(2008). 'Buddhism and Democracy'. [Electronic resourse]. p. 5.

Access 0mode: https: // www. dalailama.com/messages/buddhism/buddhism-and-democracy(appeal date 07.04).

THE CONSTITUTION OF THE DEMOCRATIC SOCIALIST REPUBLIC OFSRI-LANKA.(1978). [Electronic resourse]. Jayavardenenura-Kotte. Access mode: https://parliament. lk/files/pdf/constitution/1978Constitution WithoutAmendments.pdf.

WESTMINSTER CONFESSION OF FAITH. (1648). [Electronic resource].Westminster: Access mode: http: // calvinism.ru /west.htm.

'THE SAVOY DECLARATION OF FAITH AND ORDER' (1658). [Electronicresourse]. ? Savoy. Access mode:http:// www. thehighway.com/savoy_declaration.html

'BOOK OF CONFESSIONS.THE CONSTITUTION OF THE PRESBYTERIANCHURCH' (2014). Part I. Princeton: The office of General Assamble. - p. 293.

'THE LAUSANNE COVENANT'. (1974). [Electronic resourse]. - Lausanne: - p 7.Access mode: https://www.lausanne.org/ content/covenant/lausanne-covenant.

'DAS CHRISTLICHE ZEUGNIS VON DER FREIHEIT'.(1999). [Electronicresourse]. Frankfurt am Main: Lembeck, 1999. - s. 137.

FISHER, E. (1996). 'Teaching Law and Gospel'. [Electronic resourse]. - p. 94. Accessmode: https:// www.goodreads.com/book/show/3279502-teaching-law-and-gospel

SYUKIYAINEN, L. (2015). 'Modern religious concepts of human rights: acomparison of theological and legal approaches'. [Electronic resource]. - p. 12. Accessmode: http: // www. perspektivy. info / print.php? ID = 338589. (appeal date 14.05).

PACEM IN TERRIS. Peace on Earth. (1963). Vatican. - p. 4. Access mode: http: //www. papalencyclicals. net/john23/j23pacem.htm (appeal date 25.06).

'DECLARATION ON RELIGIOUS FREEDOM "DIGNITATIS HUMANAE"ON THE RIGHT OF THE PERSON AND OF COMMUNITES TO SOCIAL ANDCIVIL FREEDOM IN MATTERS RELIGIOUS PROMULGATED BY HISHOLINESS POPE PAULE VI'. (1965). [Electronic resourse]. Access mode:https://w2.vatican.va/archive/hist_counci ls/i i_vat ican_counci l/documents/vat-ii_decl_19651207_dignitatis-humanae_en.html (appeal date 15.09).

INONIS, G. (2005). 'Pope in the Cologne synagogue'. Access mode: Catholic.ru/modules.php-name=Encyclopedia&op=content&tid=493 (appeal date 14.05).

BONOCORE, Ì., DONAHUE, Ò.(2001). 'Israel: What do Catholics believeabout the Jewish people? Are Catholics into Replacement Theology?' [Electronicresourse]. - p. 25. Access mode: www.catholicbridge.com/catholik/replacement-theology.php (appeal date 15.09).

LUKYANOVA, N. (2001). 'The first official visit of Pope John Paul II, who sufferedfrom Parkinson's disease, to Greece. Access mode: https://lenta.ru/news/2001/01/04/pope/ (appeal date 01.04).

AHMAD, M. (2019). 'The Pope of Rome has arrived in Morocco'. [Electronic


130


resource]. Available at: https://azon.uz/content/views/rim-papasi-marokashga-keladi(appeal date 10.03).

BASIC SOCIAL CONCEPT OF THE RUSSIAN ORTHODOX CHURCH. (2000).[Electronic resource]. - p. 15. Access mode: http: //www.patriarchia.ru / db / document/ 400443/(appealdate01.04).

VASILIEV, L.S. (2014). 'The Patriarch condemned the anti-Christian characterof the Western elites. [Electronic resource]. -p. 3. Access mode: https://www.interfax.ru/amp/350382(appealdate21.03).

'THE 10TH WORLD RUSSIAN PEOPLE'S COUNCIL ADOPTED THEDECLARATION ON THE RIGHTS AND DIGNITY OF MAN '(2006). Access mode:http://blagovest-info.ru/index. php? ss = 2 & s = 3 & id = 55584 (appeal date 12.07).

MIRZIYOYEV, SH. M. (2018).'Let's work harder for the fate and future of ourcountry//'We will take our national development path to a new level. Tashkent: Uzbekistan.475 p.

AT-TURKIY, A. (2008). 'The Human right in Islam'. Ar-Riyad: Al-Maktabultaavunliddava.-p.35.(inArabic)

ABDUL JAVAD, M. (1972). 'Research on Sharia and Law'. Cairo: Dar ul-kalam. -p.110.(inArabic)

GHAZALI, M. (2005). 'Human rights between the UN Declaration and the Islamiceducation'. Cairo: Nahzat al-Misr. - p. 226. (in Arabic)

MIRZIYOYEV, SH. M. (2018). 'Securing human interests and rights is the basis ofa cooperative society' // The consent of our people is the highest happiness given to ouractivities. Tashkent: Uzbekistan, 254 p.

Êàìèëîâ Äàâðîí Çàôàðîâè÷ (Óçáåêèñòàí, Òàøêåíò)

Ïðèñïîñîáëåíèå ìèðîâûõ ðåëèãèé ê íîâûì ñòàíäàðòàì ãîñóäàðñòâåííîãîóïðàâëåíèÿ

Àííîòàöèÿ. Ñ ñåðåäèíû ïðîøëîãî âåêà òàêèå öåííîñòè, êàê ñâîáîäà, ëèáåðàëèçì èïëþðàëèçì, ðàçâèâàëèñü â íîâîì êîíòåêñòå. Â ïðîöåññå ïîñòðîåíèÿ äåìîêðàòè÷åñêîãî ãîñóäàðñòâàè ãðàæäàíñêîãî îáùåñòâà ñòàòóñ ìèðîâûõ ðåëèãèé òàêæå èçìåíèëñÿ. Âìåñòå ñ ïðîäâèæåíèåìèäåé ðåëèãèîçíîãî ïðîñâåùåíèÿ, ðåëèãèîçíûå âåðîâàíèÿ òàêæå îêàçàëè âëèÿíèå íà ðàçâèòèåîáùåñòâà. Ëþäè ìèðà ñîõðàíèëè ñâîè ðåëèãèîçíûå óáåæäåíèÿ êàê ÷àñòü ñâîåé ñîáñòâåííîé æèçíè,ïðè ýòîì ñâåòñêèå çíàíèÿ, à òàêæå íåïîñðåäñòâåííîå ó÷àñòèå â ðàçâèòèè ðàçëè÷íûõ ñôåð îáùåñòâà.Â ýïîõó Ñîâåòñêîãî Ñîþçà ìîæíî òàêæå íàáëþäàòü, ÷òî àòåèçì îäíîâðåìåííî îõâàòûâàåò èäåþðàçëè÷íûõ ñëîåâ íàñåëåíèÿ, èõ ïðèâåðæåííîñòü ñâîåé ðåëèãèîçíîé ïðèíàäëåæíîñòè. Ñåãîäíÿèäåè ñâÿùåííûõ èñòî÷íèêîâ ìèðîâûõ ðåëèãèé, òàêèõ êàê áóääèçì, õðèñòèàíñòâî è èñëàì,âíóøàþòñÿ ëþäÿì â äóõå ñîâðåìåííîñòè. Â òî æå âðåìÿ âàæíî ñîõðàíÿòü îñîáåííîñòü êàæäîéðåëèãèè è ïîääåðæèâàòü âçàèìîñâÿçü ñ èäåÿìè, íàïðàâëåííûìè íà ïîâûøåíèå ÷åëîâå÷åñêîéìîðàëè. Ýòî íàøëî îòðàæåíèå â àäàïòàöèè ìèðîâûõ ðåëèãèé ê ãëîáàëüíûì ïðîöåññàì.

×åì áîëüøå ðàçâèâàëîñü îáùåñòâî, òåì âåðíåå ÷åëîâå÷åñòâî èñòî÷íèêó ñâîåãî ðàçâèòèÿòåïåðü ïðîÿâëÿëîñü â ïðîöåññå ðåëèãèîçíîãî âîçðîæäåíèÿ. Â ñâÿçè ñ ýòèì â äàííîé ñòàòüåðàññìàòðèâàåòñÿ ðîëü ìèðîâûõ ðåëèãèé íà îñíîâå ðåëèãèîçíûõ ñâèäåòåëüñòâ.

Êëþ÷åâûå ñëîâà: ðåëèãèÿ, îáùåñòâî, âåðà, ëèáåðàëèçì, äåêëàðàöèÿ, íåîáóäèàëèçì,êîíñåíñóñ, ñåêóëÿðèçì, âå÷íîñòü, òåðïèìîñòü.

Êëþ÷åâûå ñëîâà (2): ãðàæäàíñêîå îáùåñòâî, ïðàâà ÷åëîâåêà, ñâîáîäà ñîâåñòè, ðåëèãèîçíàÿòåðïèìîñòü, ìåæðåëèãèîçíûé äèàëîã, äåìîêðàòè÷åñêîå ïðàâèòåëüñòâî, ðåëèãèîçíàÿ äåêëàðàöèÿ,èñòî÷íèêè ôèêõà.


131


PHILOSOPHY OF POLITICS AND SOCIETY

UDC:141.7.(574)Abdildina Raushan JabayxanovnaAcademician of NAS RK, head of the department of social and humanitarian disciplines of the Kazakhstan

branch of Moscow State University named after M.V. Lomonosov. (Kazakhstan, Nur-Sultan)Email: [email protected]

THE HUMAN IN TRADITIONAL KAZAKH CULTURE

Abstract. Shaping a developed human individual - a free, independent, active and entrepreneurialperson - is impossible without understanding their development in the history of human civilization. Tosolve this problem, it is necessary to study the early stages of human history during the period whenpersonalities were formed in a traditional, clan-based form of society. The main objective of the article isto identify the most important features and essential definition of a person in traditional Kazakh society.For this we need to turn to the history and traditional culture of the Kazakh people.

Key words: individuality, worldview, society, culture, values, consciousness, middle ages, historicismKey words (2): human individuality, Kazakh people, Kazakhstan society, traditional culture, traditional

society, epic hero, historical stages, natural resources, modern man

UDC: 7.01.Kurmangalieva Galiya Kurmangaliyevna (Kazakhstan, Almaty)head. Department of the Institute of Philosophy, Political Science and Religious Studies of the Committee

of Science of the Ministry of Education and Science of the Republic of Kazakhstan, Doctor of Philosophy,Associate Professor

Shaidulina Dariya Rustamovna (Kazakhstan, Almaty)graduate student of the Institute of Philosophy, Political Science and Religious Studies of the Committee

of Science of the Ministry of Education and Science of the Republic of [email protected]

MEDIA ART: GENESIS AND EVOLUTION

Abstract. The article is devoted to the history of the formation of media art. The paper shows theorigins of its occurrence, the problems of justification and the features of three periods of its development.The direct connection between visual art and scientific and technological progress is noted, the axiologicalaspect of artistic manifestos and the reaction of creative communities to changes in the nature of virtualspace are emphasized.

Key words: internet, media art, aesthetics, virtual reality, creativityKey words (2): art, cyber art, media artist, virtual space, scientific and technological progress

UDC: 141.7(574)Qurbonniyozova Raushana QurbanbayevnaSenior Lecturer, Tashkent Medical Academy, Urgen Branch(Uzbekistan, Tashkent)

THE INFLUENCE OF NATIONAL IDENTITY AND PATRIOTISM ON THE FORMATIONOF PUBLIC MENTALITY

Abstract. The level of public life, national identity and patriotism, its institutions and ideology play animportant role in shaping the public mentality of the population. They are determined by the objective

CONTENTS. ABSTRACTSPHILOSOPHY OF POLITICS AND SOCIETY

132


laws of development of the material and spiritual spheres of society and play an important role inaccelerating or temporarily disrupting a certain process. But they are not able to prevent the chronicdevelopment of social development and national identity.

National identity is formed and developed in the objective conditions of social development. Loyaltyto the Motherland creates the prerequisite for the formation and development of national identity and isreflected in the social mentality. Regional unity as a factor in the formation and development of thenational identity of the nation, and most importantly, the centralization of economic, socio-politicaland cultural life.

Key words: nationalism, friendship, life, ideology, fidelity, patriotism, culture.Key words (2): national identity, social changes, objective conditions, social tension, devotion to the

motherland, territorial unity, great ancestors, socio-political

UDK 111.1:902.6(548.4)Kurbanova Lola Abdulkhodimovnasandidate of Philosophy, Associate Professor(Uzbekistan, Andijan)

SOME JUDGMENTS ABOUT ANTHROPOLOGICAL ESSENCE AND ELITE HUMANNATURE

Abstract. The problem of man has always been the objects of interest in the ashing of society.Western and Eastern thinkers described its essence and inner world in different ways. However, there isstill no justification for the determining factors affecting a person, and being a person why he is drawn toevil and not to good.

Indeed, the human problem is becoming complex, and we are consistently striving to identify thecauses of its internal alienation, as well as analyze the factors that influence the formation of man.

Keywords: man, anthropology, appearance, society, faith.Keywords (2): the worldview of a person, philosophical anthropology, internal alienation, the

essence of man, purposeful activity, an elitist culture.

UDC: 370.179Solomon EyesanPhD Student in Social and Political Philosophy, Department of Philosophy, Nnamdi Azikiwe University,

Awka.(Nigeria, Anambra State).E-mail: [email protected]

A CRITICAL PERSPECTIVE ON DEWEY'S DEMOCRACY

Abstract. As a twentieth (20th) century pragmatist, Dewey was concerned about the dichotomy betweentheory and existential experience, and this led him to formulate his own concept of democracy as abreakaway from the traditional notions of democracy before his time. Democracy for Dewey is a socialideal, a system of values whose task is the creation of a freer and more humane experience in which allshare and participate. Thus, this paper interrogates Dewey's democracy to show if really it is a workableidea that can help solve our existential problems: or if it is just a utopian concept that is good just for thepaper. This is important because of the growing gap between the conceptualization and application ofdemocratic principles in some African countries like Nigeria, where most of the features of democracyare absent.

Key words: democracy, pragmatist, social-ideal, community, ideas, education, DeweyKey words (2): deliberation, participation, scientific method, experience, government, cooperation,

equality, philosophy

133


PHILOSOPHY OF EDUCATION AND SCIENCE

UDC: 101.1Bilalov Mustafa IsayevichDoctor of Philosophy, Professor, Head of the Department of Ontology and Knowledge Theory of Dagestan

State University (Russia, Makhachkala).E-mail: [email protected]

WHEN THE PHILOSOPHY "ABLE TO THINK"?Abstract. The question is considered about the philosophie's ability thinking a logic way in context, and

coming out of question about the practical philosophie's consistency. Unlike the global, classical philosophy,practical philosophy is shown like national philosophy a lot of peoples, formerly non-philosophical one'sin many variations. In the article it has been demonstrated on ehample the philosophie's role in nationalstate buildings also development of Dagestan Republic.

Key words: logic, practice, management, development, society, philosophy, politics, strategy, truthKey words (2): pure philosophy, national philosophy, interfaith relations, updated philosophy, Dagestan

culture, Islamic civilization, practical philosophy, true philosophy

PHILOSOPHY OF HISTORY AND HISTORY OF PHILSOPHY

UDC: 291.21[297.1]Azizov Azizkhan AzizovichMagister's 1 student of the faculty of philosophy, Department of ontology and theory of knowledge of the

Dagestan state University (Russia, Makhachkala)E-mail: [email protected]

DEVELOPMENT OF SCIENTIFIC KNOWLEDGE IN ARAB-MUSLIM PHILOSOPHY OFTHE MIDDLE AGES

Abstract. The analysis was conducted on the scientific knowledge of Arab-Muslim philosophy of themiddle ages, which was a springboard for further historical breakthrough in the West. In the course of theanalysis, it was found that there is no difference between science and religion of Islam, as is commonlybelieved in our time, in terms of points of contact and contradiction, because it is a different discourseof knowledge. And also revealed one of the causes of the fall of Islamic scientific thought of the Middleages.

Key words: Islam, science, philosophy, theology, Muslim philosophyKey words (2): Islamic science, procedural thinking, religious knowledge, Muslim medieval philosophy

UDC:291.21[297.1]Qurbonov Umidjonteacher of the Roman-Germanic languages staff of theRussian Filology faculty, Samarkand State University.(Uzbekistan, Samarkand)

LITERARY AND PHILOSOPHICAL ORIGINS OF MONTAIGNE'S "ESSAIS"

Abstract. The article is dedicated to the work of one of the greatest representatives of the EuropeanRenaissance to Michel Montaigne and his main work - "Experiments". The author of the article expresseshis critical attitude to the "Experiences" and the personality of the author of the work as a humanist of hisera and a pioneer of a new direction in world literature - an essay that had a significant impact on thedevelopment of linguistic and cultural thought of the era and which is considered to be the last humanistof the Renaissance and the first a New Age moralist. It was infinitely important for a man to know theessentials, not only in relation to natural or social phenomena with all their diversity, but also, andperhaps above all, in relation to himself, his inner world, and the spiritual worlds of other people. Andthis was not an idle interest, but a deep, constant, vital practical need. Without its permanent satisfaction,

134


at least to a certain extent, it was impossible to assess the existence of man. Not someone from the outside,but the thinker himself, by his nature, by his inner needs, always philosophizes, since he cannot butthink about himself in relation to the "other". The fact that a person realizes his own uniqueness in theworld and his mortality in the face of the eternal world makes him come to understand the basicconnections of the "I" and the rest of the "world".

Key words: humanism, experiments, existence, man, nature, society, uniqueness, diversityKey words (2): antiquity, Renaissance, permanent, existence, thinker, uniqueness, being,

philosophizing

UDC: 821.512.162(091)Nizami Mamedov-TagisoyDoctor of Philology, professor of Baku Slavic University, chief researcher at the Institute of Literature

Nizami Ganjavi Tagisoi National Academy of Azerbaijan(Azerbaijan, Baku)E-mail: [email protected]

THE REFRACTION OF SYMBOLIC-SIGN SEMANTICS IN THE ARTISTIC ANDPHILOSOPHICAL UNDERSTANDING OF NASIMI

Abstract. Creativity of the classic of Azerbaijani literature of the XIV - XV centuries. - ImadaddinNasimi is the peak of Azerbaijani poetry of the specified period. His poetic heritage is drawn to researchfrom different angles. Along with many other issues in its artistic and philosophical understanding, aspecial place is occupied by symbolic-sign semantics. Studying the views of scholars exploring the creativeoriginality of gazelles Nasimi and, relying on numerous ehamples of the poet's original works, the authorof the article seeks to shed light on the still not fully illuminated moments of the poet's religious andphilosophical teachings, in which Nasimi managed to prove the truth of his views - love of truth and TheAlmighty. Without deepening into the depths of the poetic world, it is impossible to understand thesymbolic and symbolic semantics of Nasimi's creation. The author of the work focuses his attentionprecisely on these points.

Key words: Nasimi, poetical and philosophical creativity, Allah, the word, man, symbolic semantics,understanding

Key words (2): Azerbaijani classical poetry, epoch, hurufism, religious interpretation, world view,creator, originality

WORLD CULTURE AND RELIGIOUS TRADITIONS

UDC: 37.034:821.512.164 - 13Annagulyyeva Maral MuhamedovnaDegree Applicant of the Candidate of Science, Teacher of Pedagogics and Psychology of Pedagogic

School named after Khydyr Deryayev(Turkmenistan, Mary)E-mail: [email protected]

THE MORALITY VALUES AND HUMANISM OF THE IMAGES OF WOMEN-MOTHERSIN LITERATURE (ON THE MATERIALS OF "THE BOOK OF MY FATHER GORKUT" AND

NOVEL OF CH.AITMATOV "MATERNAL FIELD")

Abstract: In its moral aspects "The Universal Human Space" creates the foundation for solvinguniversal human problems by means of any culture, any language and any literature of the world,regardless of the boundaries of the time of generations, ethnicity, and traditions. At all times, everywhereand always without a doubt, the image of the mother as the beginning of everything spiritual and moraldeserves admiration and worship. In this article the moral values and humanism of the images of women-mothers in "The book of my Father Gorkut" of Ch. Aitmatov`s "Maternal Field" are revealed in suchfeatures as patriotism, heroes love of nature in humanism relation to relatives, what they are, the desireto preserve the family, the hearth. In the empathy of the female mothers and their impact on familymembers, motivating the commission of moral actions of free will, are a source in the education ofmorality.

135


Key words: woman, mother, spirituality, ethnos, morality, humanity, tradition, war, loveKey words (2): universal human space, maternal field, moral education, spiritual appearance, folk

wisdom

UDC:13Bulekbaev S. B.Doctor of Philosophy, Professor Al-Farabi Kazakh National University(Kazakhstan, Almaty)

ON THE NEED FOR A SPIRITUAL REVIVAL PROGRAM TURKISH PEOPLE

Abstract. Goethe once rightly wrote that "Nowadays there is no doubt that world history will have tobe rewritten from time to time. Such a need does not arise due to the fact that more and more new eventscome to light over time, but because new views appear that encourage the advanced person of a new timeto take a point of view from which he could see and evaluate the past in a completely new way. " Such aneed for a new reading and rethinking of the place and role of the new independent states in world historytoday is completely obvious. It is important for Kazakhstan, especially from the point of view of determiningits historical, cultural and national identity. The latter is possible only when you know your story, yourorigins and your roots. Knowing your real history today is also very important in terms of patrioticeducation of Turkic youth, since patriotism, love for one's Motherland, Fatherland always arise, as arule, on the basis of recognition, respect and pride in one's people.

Key words: latter, possible, patriotism, determiningKey words (2): Turkic youth, your origins, your roots, one's people

UDC: 02.41.41Kamilov Davron ZafarovichSenior Lecturer, Tashkent Institute of Railway Engineers(Uzbekistan, Òashkent)E-mail: [email protected]

ARRANGEMENT OF WORLD RELIGIONS TO NEW STANDARTS OF GOVERNANCEMANEGEMENT

Abstract: Since the middle of the last century, values such as freedom, liberalism and pluralism haveevolved in a new context. In the process of building a democratic state and civil society, the status of worldreligions has also changed. Along with the promotion of the ideas of religious education, religious beliefsalso had an impact on the development of society. The people of the world have preserved their religiousbeliefs as part of their own lives, with secular knowledge, as well as direct participation in the developmentof various spheres of society. In the era of the Soviet Union, it can also be observed that atheismsimultaneously embraces the idea of different segments of the population, their commitment to theirreligious affiliation. Today, the ideas of the sacred sources of the world's religions, such as Buddhism,Christianity and Islam, are instilled in people in the spirit of modernity. At the same time, it is importantto preserve the identity of each religion and to maintain the relationship with ideas aimed at improvinghuman morality. This is reflected in the adaptation of world religions to global processes.

The more developed the society, the more true humanity is to the source of its development is nowmanifested in the process of religious revival. In this regard, this article discusses the role of worldreligions on the basis of religious evidence.

Key words: religion, society, faith, liberalism, declaration, neo-Buddhism, consensus, secularism,eternity, tolerance

Key words (2): civil society, human rights, freedom of conscience, religious tolerance, interreligiousdialogue, democratic government, religious Declaration, fiqh sources.

136


BIZNING MUALLIFLAR

ABDILDINA RAUSHAN JABAYXANOVNA - Qozog'iston Respublikasi Fanlarakademiyasining akademigi, M.V. Lomonosov nomidagi Moskva davlat universitetiningQozog'iston filiali Ijtimoiy va gumanitar fanlar kafedrasi mudiri. (Qozog'iston, Nur-Sulton)

E-mail: [email protected] AZIZXON AZIZOVICH - Dog'iston davlat universitetining falsafa fakulteti,

ontologiya va nazariya bilish kafedrasi birinchi kurs talabasi (Rossiya, Maxachqal'a).E-mail: [email protected] MARAL MUHAMMEDOVNA - Xidir Deryaev nomidagi

pedagogika maktabining pedagogika fanlari nomzodi (Turkmaniston, Ashgabad).E-mail: [email protected] MUSTAFO ISAYEVICH - falsafa fanlari doktori, professor, Dog'iston

davlat universiteti ontologiya va bilish nazariyasi kafedrasi mudiri (Rossiya, Maxachkala).E-mail: [email protected] SAGADI - falsafa fanlari doktori, professor Ablay Han nomidagi

Xalqaro munosabatlar va jahon tillari universiteti (Qozog'iston, Almata)E-mail: [email protected] DAVRON ZAFAROVICH - Toshkent temir yo'l muhandislari instituti

katta o'qituvchisi (O'zbekiston, Toshkent). E-mail: [email protected] GALIYA KURMANGALIEVNA - Qozog'iston Respublikasi

Ta'lim va fan vazirligi Fan qo'mitasining Falsafa, siyosatshunoslik va dinshunoslik institutikafedra mudiri falsafa fanlari doktori (Qozog'iston, Almata). E-mail: [email protected]

MAMEDOV NIZAMI - TAGISOY - filologiya fanlari doctori, Baku slav'yanuniversiteti professori, Nizomi Ganjavi nomidagi Azarbayjon fanlar akadmiyasi adabiyotinstituti bosh ilmiy xodim (Azarbayjon, Baku). E-mail: [email protected]

QURBONNIYOZOVA RAUSHANA QURBANBAYEVNA - Toshkent nibbiyotakademiyasi Urgench filiali kata uqitujvchi ( Ozbekistan, Urgench).

E-mail: [email protected] LOLA ABDULXODIMOVNA- falsafa fanlari nomzodi, dotsent.

(O'zbekiston, Andijon). E-mail: [email protected] EYESAN - Ijtimoiy va siyosiy falsafa doktori talabasi,Nnamdi Azikiwe universiteti, Avka falsafasi bo'limi. (Anambra shtati, Nigeriya) .E-mail: [email protected] DARIA RUSTAMOVNA - Qozog'iston Respublikasi Ta'lim va fan

vazirligi Fan qo'mitasi Falsafa, siyosatshunoslik va diniy tadqiqotlar instituti aspirant.(Qozog'iston, Almata). E-mail: [email protected]

QURBONOV UMIDJON - SamDU Rus filologiya fakulteti Roman-german tillarikafedrasi o'qituvchisi. (Uzbnekistan, Samarkand). E-mail: [email protected]

137


ÍÀØÈ ÀÂÒÎÐÛ

ÀÁÄÈËÜÄÈÍÀ ÐÀÓØÀÍ ÄÆÀÁÈÕÀÍÎÂÍÀ - àêàäåìèê Àêàäåìèè íàóêÐåñïóáëèêè Êàçàõñòàí Çàâåäóþùèé êàôåäðîé ñîöèàëüíî-ãóìàíèòàðíûõ íàóêÊàçàõñêîãî ôèëèàëà ÌÃÓ èì. Ì.Â. Ëîìîíîñîâà. ( Êàçàõñòàí, Íóð-Ñóëòàí).

E-mail: [email protected]ÀÇÈÇÎÂ ÀÇÈÇÕÀÍ ÀÇÈÇÎÂÈ× - ìàãèñòðàíò - 1-ãî êóðñà ôèëîñîôñêîãî

ôàêóëüòåòà êàôåäðû îíòîëîãèè è òåîðèè ïîçíàíèé Äàãåñòàíñêîãî ãîñóäàðñòâåííîãîóíèâåðñèòåòà (Ðîññèÿ, Ìàõà÷êàëà). E-mail: [email protected]

ÀÍÍÀÃÓËÛÅÂÀ ÌÀÐÀË ÌÓÕÀÌÌÅÄÎÂÍÀ - ñîèñêàòåëü ó÷åíîé ñòåïåíèêàíäèäàòà ïåäàãîãè÷åñêèõ íàóê, ïðåïîäàâàòåëü ïåäàãîãèêè è ïñèõîëîãèèïåäàãîãè÷åñêîé øêîëû èìåíè Õûäûðà Äåðüÿåâà. (Òóðêìàíèñòàí, Ìàðè).

E-mail: [email protected]ÁÈËÀËÎÂ ÌÓÑÒÀÔÀ ÈÑÀÅÂÅ× - äîêòîð ôèëîñîôñêèõ íàóê, ïðîôåññîð,

çàâåäóþùèé êàôåäðîé îíòîëîãèè è òåîðèè ïîçíàíèÿ Äàãåñòàíñêîãî ãîñóäàðñòâåííîãîóíèâåðñèòåòà (Ðîññèÿ, Ìàõà÷êàëà). E-mail:[email protected]

ÁÓËÅÊÁÀÅÂ ÑÀÃÀÄÈ - äîêòîð ôèëîñîôñêèõ íàóê, ïðîôåññîð Êàçàõñêèéóíèâåðñèòåò ìåæäóíàðîäíûõ îòíîøåíèé è ìèðîâûõ ÿçûêîâ èìåíè Àáûëàé Õàí(Êàçàõñòàí, Àëìàòû).E-mail: [email protected]

ÊÀÌÈËÎÂ ÄÀÂÐÎÍ ÇÀÔÀÐÎÂÈ× - ñòàðøèé ïðåïîäàâàòåëü Òàøêåíòñêèéèíñòèòóò èíæåíåðîâ æåëåçíîäîðîæíîãî òðàíñïîðòà (Óçáåêèñòàí, Òàøêåíò).

E-mail: [email protected]ÊÓÐÌÀÍÃÀËÈÅÂÀ ÃÀËÈß ÊÓÐÌÀÍÃÀËÈÅÂÍÀ - çàâ. îòäåëîì Èíñòèòóòà

ôèëîñîôèè, ïîëèòîëîãèè è ðåëèãèîâåäåíèÿ Êîìèòåòà íàóêè Ìèíèñòåðñòâàîáðàçîâàíèÿ è íàóêè Ðåñïóáëèêè Êàçàõñòàí (ÈÔÏÐ ÊÍ ÌÎÍ ÐÊ), äîêòîðôèëîñîôñêèõ íàóê, äîöåíò ( Êàçàõñòàí, Àëìàòà). E-mail: [email protected]

ÌÀÌÅÄÎÂ - ÍÈÇÀÌÈ ÒÀÃÈÑÎÉ - äîêòîð ôèëîëîãè÷åñêèõ íàóê, ïðîôåññîðÁàêèíñêîãî ñëàâÿíñêîãî óíèâåðñèòåòà, ãëàâíûé íàó÷íûé ñîòðóäíèê ÈíñòèòóòàËèòåðàòóðû èì. Íèçàìè Ãÿíäæåâè Íàöèîíàëüíîé Àêàäåìèè Àçåðáàéäæàíà Òàãèñîé(Àçåðáàéäæàí, Áàêó). E-mail: [email protected]

ÊÓÐÁÎÍÍÈ¨ÇÎÂÀ ÐÀÓØÀÍÀ ÊÓÐÁÀÍÁÀÅÂÍÀ - ñòàðøèé ïðåïîäàâàòåëüêàôåäðû Ôèëîñîôèè Óðãåí÷ñêîãîôèëèàëà Òàøêåíòñêîé ìåäèöèíñêî é àêàäåìèè(Óçáåêèñòîí, Òàøêåíò). E-mail: [email protected]

ÊÓÐÁÀÍÎÂÀ ËÎËÀ ÀÁÄÓËÕÎÄÈÌÎÂÍÀ - êàíäèäàò ôèëîñîôñêèõ íàóê, äîöåíò.(Óçáåêèñòàí, Àíäèæàí. E-mail: [email protected]

ÑÎËÎÌÎÍ ÝÉÅÑÀÍ - àñïèðàíò êàôåäðû ñîöèàëüíîé è ïîëèòè÷åñêîéôèëîñîôèè, ôèëîñîôñêèé ôàêóëüòåò Óíèâåðñèòåòà Ííàìäè Àçèêèâå, Àâêà. (ØòàòÀíàìáðà, Íèãåðèÿ). E-mail: [email protected]

ØÀÉÄÓËÈÍÀ ÄÀÐÜß ÐÓÑÒÀÌÎÂÍÀ - ìàãèñòðàíò Èíñòèòóòà ôèëîñîôèè,ïîëèòîëîãèè è ðåëèãèîâåäåíèÿ Êîìèòåòà íàóêè Ìèíèñòåðñòâà îáðàçîâàíèÿ è íàóêèÐåñïóáëèêè Êàçàõñòàí (ÈÔÏÐ ÊÍ ÌÎÍ ÐÊ). (Êàçàõñòàí, Àëìàòà).

E-mail: [email protected]ÊÓÐÁÀÍÎÂ ÓÌÈÄÆÎÍ - ïðåïîäàâàòåëü ôðàíöóçñêîãî ÿçûêà êàôåäðû ðîìàíî-

ãåðìàíñêèõ ÿçûêîâ ôàêóëüòåòà ðóññêîé ôèëîëîãèè ÑàìÃÓ (Òîøêåíò, Ñàìàðêàíä).E-mail: [email protected]

138


OUR AUTHORS

ABDILDINA RAUSHAN JABAYXANOVNA - Academician of NAS RK, head ofthe department of social and humanitarian disciplines of the Kazakhstan branch ofMoscow State University named after M.V. Lomonosov. (Kazakhstan, Nur-Sultan).

Email: [email protected] AZIZXON AZIZOVICH - Magister's 1 student of the faculty of philosophy,

Department of ontology and theory of knowledge of the Dagestan state University(Russia, Makhachkala). E-mail: [email protected]

ANNAGULYYEVA MARAL MUHAMMEDOVNA - Degree Applicant of theCandidate of Science, Teacher of Pedagogics and Psychology of Pedagogic Schoolnamed after Khydyr Deryayev (Turkmenistan, Mary). E-mail: [email protected]

BILALOV MUSTAFA ISAEVECH - doctor of Philosophy, Professor, Head of theDepartment of «Ontology and Knowledge Theory» of Dagestan State University (Russia,Makhachkala). E-mail: [email protected]

BULEKBAEV SAGADI - Doctor of Philosophy, Professor Kazakh Ablai Khanuniversity of internotional relations and word languages (Kazakhstan, Almaty).

E-mail:[email protected] DAVRON ZAFAROVICH - Senior Lecturer, Tashkent Institute of

Railway Engineers (Uzbekistan, Tashkent). E-mail: [email protected] GALIA KURMANGALIEVNA - head. Department of the

Institute of Philosophy, Political Science and Religious Studies of the Committee ofScience of the Ministry of Education and Science of the Republic of Kazakhstan,Doctor of Philosophy, Associate Professor (Kazakhstan, Almaty).

E-mail: [email protected] NIZAMI -TAGISOY - Doctor of Philology, professor of Baku Slavyan

University, chief researcher at the Institute of Literature Nizami Ganjavi Tagisoi NationalAcademy of Azerbaijan (Azerbaijan, Baku). E-mail: [email protected]

QURBONNIYOZOVA RAUSHANA QURBANBAYEVNA - Senior Lecturer,Department of Philosophy, Urgench Branch, Tashkent Medical Academy(Uzbekistan, Tashkent). E-mail: [email protected]

KURBANOVA LOLA ABDULKHODIMOVNA - sandidate of Philosophy, AssociateProfessor. (Uzbekistan, Andijan). E-mail: [email protected]

SOLOMON EYESAN - PhD Student in Social and Political Philosophy, Departmentof Philosophy, Nnamdi Azikiwe University, Awka. (Anambra State, Nigeria).

E-mail: [email protected] DARIA RUSTAMOVNA - graduate student of the Institute of

Philosophy, Political Science and Religious Studies of the Committee of Science of theMinistry of Education and Science of the Republic of Kazakhstan. (Kazakhstan, Almaty).

E-mail: [email protected] UMIDJON - teacher of the Roman-Germanic languages staff of

the Russian Filology faculty, Samarkand State University (Uzbekistan, Samarkand).E-mail: [email protected]

139


«FALSAFA VA HAYOT»xalqaro jurnaliga yuboriladigan maqolalarning mazmuni va shakliga doir talablar

1. Jurnalga ilgari hech qaerda nashr etilmagan, ilmiylik mezonlariga rioya qilinganfan, ta'lim, ishlab chiqarish va ijtimoiy hayot, din, madaniyat masalalari, olimlarningfaoliyati, ilmiy kongress va konferentsiyalarning natijalari bo'yicha axborotlar,monografiya, darslik, o'quv qo'llanmalarining mazmuniga oid tahliliy maqolalar elektronko'rinishda qabul qilinadi.

Jurnal bir yilda 4 marta onlayn shaklda nashr etiladi.2. Muallif yuborgan maqolaning mazmuniga oid talablar (ilmiy maqola, obzor,

monografiya, darslik, o'quv qqo'llanmalariga taqrizlar)- ilmiy maqolaning kirish qismida mavzuning dolzarbligi va uning maqsadga muvofiqligi

yoritilishi, maqolaning asosiy qismida izlanayotgan muammoning yo'llari va echimi ochibberilishi, xulosa qismida yakunlovchi fikrlar bayon etilishi va muammoni tadqiq etishnidavom ettirish bo'yicha takliflar berilishi lozim;

- tahliliy maqolada fan taraqqiyotining istiqbollari, mavjud muammolar qiyosiy tahlilbilan ochib berilishi, maqola muammoli bo'lishi, ziddiyatli nuqtai nazarlar qiyoslanishiva mullifning bu fikrlarga munosabati o'z ifodasini topishi, ilmiylik mezonlariga rioyaqilingan xulosalar berilishi lozim;

- monografiya, darslik, o'quv qo'llanmasiga taqriz tanqidiy tahlil, ilmiy ishga maqolamuallifining bahosi (dissertatsiyalar bundan mustasno) publitsistik maqola tarzidayuborilishi mumkin. Maqolaning mavzusini taqriz berilayotgan ilmiy ishning bibiliografiktavsifi bilan boshlanishi ham mumkin.

- ilmiy maqolaga taqriz uning nashr qilinishigacha beriladi. Jurnalga yuboriladigantaqrizda konstruktiv tanqid va maqolaning dolzarbligi metodologik va ilmiy ahamiyatiochib berilishi lozim.

3. Maqolalarni rasmiylishtirish tartibi:-barcha maqolalar ekspertlarning xulosalari asosida nashr qilinadi;-maqolalardagi iqtiboslar matnning o'zida [Ne'matov, E. 2017, b.218] beriladi va

maqolaning oxirida adabiyotlar ro'yxatida ko'rsatiladi;-maqolalarning mazmuniga mualliflarning o'zi javob beradi;-nashr etilgan maqolaning mazmuniga nisbatan ko'rsatilgan har qanday e'tirozlarga

muallif javob beradi;- mualliflar haqidagi ma'lumotlar: ismi sharifi, ilmiy daraja, ilmiy unvon, ishlayotgan

tashkilot, lavozim, kontakt manzili, telefon, elektron manzil ko'rsatiladi. Jamoaviymaqolalarda mualliflar ismi sharifining ketma-ketligini belgilash ularning ixtiyorida qoladi.

4.Maqolalarni tayyorlashning asosiy shartlari:-maqola muallifining ismi sharifi va elektron adresi-mavzu o'zbek, rus va ingliz tillarida qora harflar bilan yoziladi.-annotatsiya 0,5 bet;-tayanch so'zlar (10tagacha) o'zbek, rus va ingliz tillarida maqolaning mazmunidan

olib beriladi;- maqola uch qismdan: kirish, asosiy mazmun, xulosadan iborat bo'lishi lozim;- adabiyotlar ro'yxatida ko'rsatilgan manbalarning aniqligiga muallif javob beradi.- maqolalar 0,5 va 1 bosma toboqqacha (8 betdan 16 betgacha A4 formatda)1 interval,

14 shrift hajmda qabul qilinadi.

140


- materiallar Microsoft Office Word-shrift "Times New Roman"-asosiy matn 14 kegel -interval 1 -yuqori va yon hoshiyalar -2,5 sm, chap yon - 3 sm, o'ng yon -1,5 sm-abzats-1,25 sm da bo'lishi lozim.Sahifalar titul varog'idan boshlab oxirgi varoqqacha izchil ketma-ketlikda raqamlanadi.

Sahifaning tartib raqami varoqning pastki o'ng burchagida 2 raqamidan boshlab yoziladi.Titul varag'iga 1 raqami qo'yilmaydi.

5. Matnning strukturasi:- muallifning ismi sharifi (qora shrift bilan o'rtada)- ilmiy daraja, unvon, ish joyi/ o'qish joyi (mamlakat, shaxar)- elektron manzil- maqolaning nomi (bosh qora harflar bilan)- annotatsiya uch tilda 0,5 betdan kam bo'lmagan, tayanch so'zlar, tayanch so'zlar(2)

(uch tilda 10 ta so'zdan kam bo'lmagan)- uch qismdan iborat matn (kirish, asosiy qism va xulosa)- adabiyotlar ro'yxati6.Iqtiboslarni rasmiylishtirish qoidalari:iqtiboslar matnning ichida iqtiboslan keyin kvadrat qavsda beriladi (adabiyotlar ro'yxatida

ko'rsatilgan manbaning tartib raqami, verguldan so'ng bet);bir nechta manbalarga iqtiboslar nuqta-vergul bilan farqlanadi.7.Iqtiboslarni rasmiylashtirish namunasi:-bir manbaga iqtibos quyidagicha ko'rsatiladi [Stepin, V.S, 2017, s.121]-bir nechta manbaga iqtibos [Stepin, V.S.,2017, s.121; Eshmuxamedov, R.A.

2003, b.67]Adabiyotlar ro'yxatining rasmiylashtirish namunasi (har bir belgiga e'tibor qarating!!!)8. Maqolani rasmiylashtirish qoidasi bo'yicha na'muna:Diqqat. Annotatsiya matn qaysi tilda yozilgan bo'lsa shu tilda yarim betdan kam bo'lmagan

hajmda yoziladi. Keyingi ikki tilda annotatsiya bibliografiyadan keyin qo'yiladi.

Muallif haqida ma'lumot (uch tilda:) Toshmuhamedov Sirojiddin Toshmuhamedovich(O'zbekiston, Toshkent) Falsafa fanlari doktori, O'zbekiston Milliy universiteti professori,E-mail [email protected]

Tahririyat barcha intellektuallarni hozirgi zamonning eng dolzarb muammolari bo'yichaxalqaro bahsga taklif etadi.

141


Òðåáîâàíèÿ ê ñîäåðæàíèþ è ôîðìå íàó÷íûõ ñòàòåé ïðèñëàííûõ âìåæäóíàðîäíûé æóðíàë

"ÔÈËÎÑÎÔÈß È ÆÈÇÍÜ"

1. Â æóðíàë ïðèíèìàþòñÿ àíàëèòè÷åñêèå, ðàíåå íåèçäàííûå ñòàòüè, îòâå÷àþùèåêðèòåðèÿì íàó÷íîñòè, ðàñêðûâàþùèå ïðîáëåìíûå âîïðîñû íàóêè, îáðàçîâàíèÿ,ïðîèçâîäñòâà, ñîöèàëüíîé æèçíè, ðåëèãèè, êóëüòóðû, äåÿòåëüíîñòü ó÷åíûõ, èíôîðìàöèÿî ðåçóëüòàòàõ ïðîâåäåííûõ êîíôåðåíöèé è êîíãðåññîâ, î ñîäåðæàíèå ìîíîãðàôèé,ó÷åáíèêîâ, ó÷åáíûõ ïîñîáèé.

Æóðíàë áóäåò èçäàâàòüñÿ 4 ðàçà â ãîä â îíëàéí ðåæèìå2. Îñíîâíûå òðåáîâàíèÿ ê ñîäåðæàíèþ àâòîðñêèõ ìàòåðèàëîâ (íàó÷íàÿ ñòàòüÿ, îáçîð,

ðåöåíçèÿ íà ìîíîãðàôèþ, ó÷åáíèê, ðåöåíçèÿ íà íàó÷íóþ ñòàòüþ).-Íàó÷íàÿ (ïðàêòè÷åñêàÿ) ñòàòüÿ. Â ââîäíîé ÷àñòè äîëæíû áûòü îáîñíîâàíû

àêòóàëüíîñòü è öåëåñîîáðàçíîñòü ðàçðàáîòêè òåìû (íàó÷íîé ïðîáëåìû èëè çàäà÷è). Âîñíîâíîé ÷àñòè ñòàòüè ïóòåì àíàëèçà è ñèíòåçà èíôîðìàöèè íåîáõîäèìî ðàñêðûòüèññëåäóåìûå ïðîáëåìû, ïóòè èõ ðåøåíèÿ, îáîñíîâàíèÿ âîçìîæíûõ ðåçóëüòàòîâ, èõäîñòîâåðíîñòü. Â çàêëþ÷èòåëüíîé ÷àñòè - ïîäâåñòè èòîã, ñôîðìóëèðîâàòü âûâîäû,ðåêîìåíäàöèè, óêàçàòü âîçìîæíûå íàïðàâëåíèÿ äàëüíåéøèõ èññëåäîâàíèé;

-îáçîð (îáçîðíàÿ ñòàòüÿ): Â îáçîðå äîëæíû áûòü ïðîàíàëèçèðîâàíû, ñîïîñòàâëåíûè âûÿâëåíû íàèáîëåå âàæíûå è ïåðñïåêòèâíûå íàïðàâëåíèÿ ðàçâèòèÿ íàóêè(ïðàêòèêè), åå îòäåëüíûõ âèäîâ äåÿòåëüíîñòè, ÿâëåíèé, ñîáûòèé è ïð. Ìàòåðèàëäîëæåí íîñèòü ïðîáëåìíûé õàðàêòåð, äåìîíñòðèðîâàòü ïðîòèâîðå÷èâûå âçãëÿäû íàðàçâèòèå íàó÷íûõ (ïðàêòè÷åñêèõ) çíàíèé, ñîäåðæàòü âûâîäû, îáîáùåíèÿ, ñâîäíûåäàííûå.

-ðåöåíçèÿ íà ìîíîãðàôèþ, ó÷åáíèê - àíàëèç, êðèòè÷åñêèé ðàçáîð, îöåíêà íàó÷íîãîïðîèçâåäåíèÿ (êðîìå äèññåðòàöèîííûõ èññëåäîâàíèé) ìîæíî ïîäãîòîâèòü â æàíðåãàçåòíî-æóðíàëüíîé ïóáëèöèñòèêè. Çàãëàâèå ðåöåíçèè äîïóñêàåòñÿ çàìåíÿòüáèáëèîãðàôè÷åñêèì îïèñàíèåì ðåöåíçèðóåìîãî ïðîèçâåäåíèÿ.

-ðåöåíçèÿ íà íàó÷íóþ ñòàòüþ - îòçûâ íà íàó÷íóþ ðàáîòó ïåðåä åå ïóáëèêàöèåé.Ðåöåíçèÿ, êîòîðàÿ íàïðàâëÿåòñÿ â æóðíàë, äîëæíà ðàñêðûâàòü àêòóàëüíîñòü,çíà÷èìîñòü, íàó÷íî-òåîðåòè÷åñêóþ ìåòîäîëîãè÷åñêóþ è ïðàêòè÷åñêóþ öåííîñòüñòàòüè, ñîäåðæàòü îöåíêó, õàðàêòåðèñòèêó ðàáîòû, âûâîäû.

3.Ïðàâèëà îôîðìëåíèÿ ìàòåðèàëîâ àâòîðîì- âñå ñòàòüè èçäàþòñÿ íà îñíîâå çàêëþ÷åíèé ýêñïåðòîâ (ýêñïåðòíóþ îöåíêó);- ñíîñêè äàþòñÿ âíóòðè ñòàòüè [Ñòåïèí, Â.Ñ. 2017, ñ. 121] è ëèòåðàòóðà óêàçûâàåòñÿ

â áèáëèîãðàôèè;- îòâåòñòâåííîñòü çà ñîäåðæàíèå ñòàòüè íåñóò ñàìè àâòîðû;- çà ëþáûå ïðåòåíçèè ÷èòàòåëåé â îòíîøåíèå ñîäåðæàíèÿ ñòàòüè îòâå÷àþò ñàìè

àâòîðû;- ñâåäåíèÿ îá àâòîðàõ âêëþ÷àþò ñëåäóþùèå ýëåìåíòû: èíèöèàëû è ôàìèëèÿ àâòîðà;

ó÷åíóþ ñòåïåíü, ó÷åíîå çâàíèå; äîëæíîñòü èëè ïðîôåññèÿ; ìåñòî ðàáîòû/ó÷åáû(íàèìåíîâàíèå ó÷ðåæäåíèÿ èëè îðãàíèçàöèè, íàñåëåííîãî ïóíêòà, ñòðàíà), âêëþ÷àÿïîäðàçäåëåíèå (êàôåäðà, ôàêóëüòåò); êîíòàêòíàÿ èíôîðìàöèÿ (E-mail èëè äðóãàÿêîíòàêòíàÿ èíôîðìàöèÿ, äëÿ óêàçàíèÿ â æóðíàëå); íàèìåíîâàíèå ñòðàíû (äëÿèíîñòðàííûõ àâòîðîâ). Èìÿ àâòîðà ïðèâîäèòñÿ â èìåíèòåëüíîì ïàäåæå. Â êîëëåêòèâíûõðàáîòàõ èìåíà àâòîðîâ ïðèâîäÿòñÿ â ïðèíÿòîé èìè ïîñëåäîâàòåëüíîñòè.

Ðåäàêöèÿ íå íåñåò îòâåòñòâåííîñòè ïåðåä àâòîðàìè è îðãàíèçàöèÿìè çà âîçìîæíûéóùåðá, âûçâàííûé ïóáëèêàöèåé ñòàòüè.

142


Ïðè èñïîëüçîâàíèè è çàèìñòâîâàíèè ìàòåðèàëîâ ññûëêà îáÿçàòåëüíà.4.Îñíîâíûå òðåáîâàíèÿ ê ïîäãîòîâêå ñòàòüè:- Ô.È.Î àâòîðà è åãî ýëåêòðîííûé àäðåñ;- òåìà ñòàòüè îôîðìëÿåòñÿ æèðíûì øðèôòîì íà óçáåêñêîì, ðóññêîì è àíãëèéñêîì

ÿçûêàõ;- àííîòàöèÿ â ïðåäåëàõ 0,5 ñòðàíèö íà óçáåêñêîì, ðóññêîì, àíãëèéñêîì ÿçûêàõ;- êëþ÷åâûå ñëîâà (äî 10 ñëîâ)êëþ÷åâûå ñëîâà(2) ñîñòîèò èç äâóõ ñëîâ íà óçáåêñêîì, ðóññêîì è àíãëèéñêîì

ÿçûêàõ, áåðåòñÿ ñ ñîäåðæàíèÿ ñòàòüè;- ñòàòüÿ ñîñòîèò èç 4 ÷àñòåé: ââåäåíèå, ìàòåðèàëû è ìåòîäû, îñíîâíîå ñîäåðæàíèå,

çàêëþ÷åíèå; áèáëèîãðàôèÿ- àâòîð íåñåò îòâåòñòâåííîñòü çà òî÷íîñòü, ëèòåðàòóðû, êîòîðàÿ óêàçûâàåòñÿ â

êîíöå ñòàòüè;- ïðèíèìàþòñÿ ñòàòüè íå ìåíåå 0, 5 è íå áîëåå 1 ïå÷àòíîãî ëèñòà;- ìàòåðèàëû ïðåäîñòàâëÿþòñÿ â ðåäàêòîðå Microsoft Office Word;- øðèôò "Times New Roman";- îñíîâíîé òåêñò - êåãåëü 14;- èíòåðâàë 1;- âåðõíåå è íèæíåå ïîëÿ -2,5 ñì; ëåâîå ïîëå -3 ñì, ïðàâîå ïîëå - 1,5 ñì;- îòñòóï (àáçàö) - 1,25 ñì;- ñòðàíèöû ñòàâÿòñÿ ñïðàâà â êîíöå ëèñòà ïî ïîðÿäêó;5. Ñòðóêòóðà òåêñòà-ôàìèëèÿ è èíèöèàëû àâòîðà (Ñòðàíà è ãîðîä) (æèðíûì øðèôòîì, ïî öåíòðó);-ñâåäåíèÿ îá àâòîðå (ó÷åíîå çâàíèå, ó÷åíàÿ ñòåïåíü, ìåñòî ðàáîòû/ó÷åáû);- àäðåñ ýëåêòðîííîé ïî÷òû (ïî æåëàíèþ àâòîðà);- íàçâàíèå ñòàòüè (çàãëàâíûìè áóêâàìè, æèðíûì øðèôòîì, ïî öåíòðó);- îñíîâíîé òåêñò ñòàòüè ñîñòîÿùàÿ èç ââåäåíèÿ, îñíîâíîé ÷àñòè è çàêëþ÷åíèÿ- ëèòåðàòóðà (èñòî÷íèêè);6. Îôîðìëåíèå ñíîñîê- ñíîñêè (íà ëèòåðàòóðó) ïå÷àòàþòñÿ âíóòðè ñòàòüè â êâàäðàòíûõ ñêîáêàõ ïîñëå

öèòàòû, (ñíà÷àëà óêàçûâàåòñÿ ôàìèëèÿ èñòî÷íèêà, à çàòåì, ïîñëå çàïÿòîé - ãîäèçäàíèÿ è íîìåð ñòðàíèöû; ñì. ïðèìåð îôîðìëåíèÿ ñíîñîê):

- ñíîñêè íà íåñêîëüêî èñòî÷íèêîâ ñ óêàçàíèåì ñòðàíèö ðàçäåëÿþòñÿ ìåæäó ñîáîéòî÷êîé ñ çàïÿòîé

7. Ïðèìåðû îôîðìëåíèÿ ñíîñîê è ññûëîê:- ñíîñêà íà îäèí ëèòåðàòóðíûé èñòî÷íèê ñ óêàçàíèåì ñòðàíèö: [Ñòåïèí, Â.Ñ.

2017, ñ.121].- ñíîñêè íà ðàçíûå ëèòåðàòóðíûå èñòî÷íèêè ñ óêàçàíèåì ñòðàíèö: [Ñòåïèí, Â.Ñ.

2017, ñ.56; Ýøìóõàìåäîâ Ð.À. 2003, á.12].Îáðàçåö îôîðìëåíèÿ ëèòåðàòóðû: (îáðàòèòå âíèìàíèå íà êàæäûé çíàê!!!)8. Êîä ïî ïðàâèëàì ñòàòüè:Âíèìàíèå. Àííîòàöèÿ íàïèñàíà íå ìåíåå ÷åì íà ïîëîâèíå ÿçûêà, íà êîòîðîì

áûë íàïèñàí òåêñò. Ñëåäóþùèå äâà ÿçûêà áóäóò àííîòèðîâàíû ïîñëå áèáëèîãðàôèè.

Àííîòàöèÿ; (íà àíãëèéñêîì è ðóññêîì) Ñâåäåíèÿ îá àâòîðå (íà òðåõ ÿçûêàõ) Ðåäàêöèÿïðèãëàøàåò âñåõ èíòåëëåêòóàëîâ íà ìåæäóíàðîäíóþ äèñêóññèþ ïî íàèáîëåå àêòóàëüíûìïðîáëåìàì ñîâðåìåííîñòè.

143


PHILOSOPHY AND LIFEThe requirements of form and content of the articles to be sent to the

international magazine

1. The magazine accepts articles about science, education, production and social life:The articles must not be published anywhere before; they must meet scientific criteria.The magazine also accepts articles about the activities and works of scientists, religion,culture, the information about scientific congresses and conferences, monographies,textbooks, and analytical articles about scientific guides;

The documents are accepted in electronic form;The magazine is issued online, 4 times a year.2. Requirements on the meaning of the article of the author (scientific article, overview,

monography, reviews on textbook and students' handbooks)- In the introductory part of a scientific article the author should point out the

importance of the theme, and in the main part he or she must show certain ways orsolutions to that problem, and in conclusion, the author should sum up his or heropinions and give his or her advises to continue the research on the field.

- In an analytical article the author should make analytical comparisons on theperspectives of development of science and on the existing problems. The article mustbe problematic, opposing point of views must be compared and the author must presenthis or her opinions. Conclusions must meet scientific criteria.

- A review for monography, textbook and student's handbooks can be sent as acritical analysis, an author's assessment of graduate work (dissertations excluded), apublication article. The theme of the article may start with the bibliographic descriptionof the reviewing graduate work.

- The review for a scientific article must be sent prior to its publication. The reviewthat is being sent to the magazine must include in itself constructive critique and theimportance of the article must be shown. The author should point out the methodologicaland scientific value of the article.

3. The rules of issuing the author's materials- All articles are published in accordance with expert advises;- The footnotes in the article are given in the text [1.] and listed among the used

literature at the end of the article;- The author is responsible for the meaning and content of the article;- All criticisms on the meaning and content of the published article are directed

toward the author. The author is responsible for such criticisms;- Information about the author: full name, academic degree, organization, occupation,

address, phone number, e-mail address, is presented. In collective articles, the sequenceof authors will be presented according to their own will.

4. The main requirements of an article:- The full name and the e-mail address of the author of article;- The theme is written in bold and black script in Uzbek, Russian and English

languages;- The abstract must be around 0.5 page;- Keywords (up to 10) must be chosen from the essence of the article and given in

Uzbek, Russian and English languages;

144


- Article must include in itself three parts: introduction, main part and conclusion;- The author is responsible for the authenticity of the source given in the list of used

literature;- Article must be from 0.5 to 1 printing page (from 8 to 16 page in A3 format);- Materials must be presented in Microsoft Office Word;- The font of the materials must be in "Times New Roman" font;- The size of the basic material must be 14;- The interval must be 1;- The top and bottom margins must be 2.5 centimeters, left margin 3 centimeters,

right margin 1.5 centimeters;- The indention must be 1.25 centimeters.The pages are numbered from title page to the last page. The number of the page is

printed at the right bottom of the page, starting with the second page. Title page is notnumbered.

5. The structure of the page- The full name of the author (in bold black font in the center);- Academic degree, occupation, work/study;- E-mail address;- The name of the Article (Bold in Capital letters);- The main part of the text;- List of used literature.6. The rules about issuing footnotes:- The footnotes are given after the statement in quadrate clippers in the text (the

number of the source is presented in the Used Literatures, and after comma presentedthe page number);

- Footnotes for several sources are separated with semicolon.7. The sample of issuing footnotes:- The example of the footnote for one source: [Smirnov, V. 2018 pp.3,121];- The example of the footnote for several sources: [Smirnov, V., Ivanov, P. 2012,

p.6,56;].Sample bibliography (pay attention to every sign !!!)8. Code by the rules of the article:Attention. The abstract is written in at least half of the language in which the text was

written. The following two languages will be annotated after the bibliography.

Annotation; (in english and russian) Information about the author (in threelanguages) The editors invite all intellectuals to an international discussion on themost pressing problems of our time.

145


FALSAFA VA HAYOT / ÔÈËÎÑÎÔÈß È ÆÈÇÍÜ / PHILOSOPHY AND LIFE

Veb-sayt: http:/tadqiqot.uz wp - content /.u çioads 2019/03/ 01/03pdf www.tadqiqot.uzE-mail: [email protected], [email protected]: (+99890) 358-62-70

Tahririyat manzili

100085,O'zbekistonToshkent,Sergeli tumani,Mehrigiyo ko'chasi -6

Àäðåñ ðåäàêöèè

100085,Óçáåêèñòàí,ÒàøêåíòÑåðãåëèíñêèé ðàéîí,Óëèöà Ìåõðèãè¸- 6

Address of Editors

100085,UzbekistanTashkentSergeli,Mehrigiyo street-6

MUASSISLAR:O'zbekiston Respublikasi Vazirlar mahkamasi huzuridagi imomBuxoriy xalqaro ilmiy - tadqiqot markaziO'zbekiston falsafa jamiyatiExpert lawyers Ì×Æ Elc.uz

Ó×ÐÅÄÈÒÅËÈ:Ìåæäóíàðîäíûé íàó÷íî-èññëåäîâàòåëüñêèé öåíòð Èìîì Áóõîðèïðè êàáèíåòå Ìèíèñòðîâ Ðåñïóáëèêè ÓçáåêèñòàíÔèëîñîôñêîå îáøåñòâî ÓçáåêèñòàíàÎÎÎ "Expert lawyers" Elc.uz

FOUNDERS:International Research Center Imom Bukhori at the Cabinet of Ministers of the Republic of UzbekistanPhilosophical Society of UzbekistanLLC "Expert lawyers" Elc.uz

Tahririyat sifatli maqolalarni tanlash huquqini saqlagan holda taqdim yetilayotgan materiallarning aniqligiga javob bermaydi.Jurnaldan ko'chirib bosilganda manba qayd etilishi shart.

Ðåäàêöèÿ îñòàâëÿåò çà ñîáîé ïðàâî îòáîðà êà÷åñòâåííûõ ñòàòåé è íå íåñåò îòâåòñòâåííîñòè çà äîñòîâåðíîñòü èíôîðìàöèèâ ïðåäñòàâëåííûõ ìàòåðèàëàõ.

Ïðè èñïîëüçîâàíèè ìàòåðèàëîâ æóðíàëà ññûëêà îáúÿçàòåëüíà.

The editors reserve the right to select quality articles and is not responsible for the reliability of the information in thesubmissions. 25.03.2019.

When using the journal material reference is obligatory.

Kompyuterda sahifalovchi - Yuldashev AkbarÊîìïüþòåðíàÿ âåðñòêà - Þëäàøåâ ÀêáàðComputer layout is made bu - Yuldashev Akbar

Ïîäïèñàíî â ïå÷àòü 25.06.2019. ÔîðìàòÓñë.ï.ë.15. Ó÷.-èçä.ë. 13

Çàêàç ¹ 5Íàðõè ýðêèí

Öåíà ñâîáîäíàÿPrice is free

Íîøèð íàøðè¸òèÈçäàòåëüñòâî Íîøèð

Òîøêåíò øàµðè

Documents

Philosophy and life / ¹ 2 (5) 2019 - Tadqiqot · 3 Philosophy and life / ¹ 2 (5) 2019 Falsafa va hayot õalqaro jurnal Ôèëîñîôèÿ è æèçíü ìåæäóíàðîäíûé