Philosophy and life / ¹ 3 (6) 2019 · Jurnal bir yilda 4 marta e'lon qilinadi. Æóðíàë âûõîäèò 4 ðàçà â ãîä. The journal is published 4 times in a year. 3

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Philosophy and life / ¹ 3 (6) 2019

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Toshkent-2019

FALSAFA VA HAYOTXALQARO JURNAL

ÔÈËÎÑÎÔÈß È ÆÈÇÍÜÌÅÆÄÓÍÀÐÎÄÍÛÉ ÆÓÐÍÀË

PHILOSOPHY AND LIFEINTERNATIONAL JOURNAL

¹ 3 (6) 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.

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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 uyushmasi 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) Ivatova, L.M. - s.f.d., professor (Qozog’iston) 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, A., Hakimogli, - PhD filos., professor (Turkiya) Olatunji Felix.O - DSc., professor (Nigeriya) Paxruddinov, Sh. I.- s.f.d., professor (O’zbekiston) Sergeev, M.Y. – PhD, 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. (Ingliz tili) Madiyorova, V. (Ingliz tili) Saurov, R.R. (O’zbekiston)

(O’zbekiston)(O’zbekiston)

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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) 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, А., Хекимоглы. - PhD, профессор (Туркия) Олатунжи Феликс О. - DSc 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. (английский язык) Мадиярова В. (английский язык) Сауров, Р.Р. (Узбекистан)

(Óçáåêèñòàí)(Óçáåêèñòàí)

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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) Ivatova, L. M. - doctor of political sciences., professor (Kazakhstan) 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, A., Hakimogli. - PhD. philos., professor (Turkey) Olatunji, Felix.O - DSc, 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. (Englsh language) Madiyorova, V. (Englsh language) Saurov,R.R. (Uzbekistan)

(Uzbekistan)(Uzbekistan)

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ÌUNDARIJA

SIYOSAT VA JAMIYAT FALSAFASI

Ujomu Philip Ogo, Bature Anthony IAfrikaning yaxlit rivojlanishiga doir Insoniy qadriyatlar va Ubuntu paradigmasi: Afrika falsafiy yondashuvi......9

Shamsiddinov Burxon Jakbarovich, Kurbanov Muzaffar UmmatovichO'zbekistonda kichik biznes va xususiy tadbirkorlikni rivojlantirishning ijtimoiy-tarixiy asoslari.......................23

TA'LIM VA FAN FALSAFASI

Berna ArdaEtika tadqiqoti va nashr bo'yicha o'quv amaliyoti............................................................................................30

Sàmàdîv Àktàmqul RàfiqîvichShaxs eståtik idåàlini shàkllàntirishning etikàlîgik, ekîeståtik muàmmîlàri....................................................38

Shadmanov Qurbon BadriddinovichIjtimoiy-etika so'zlarining lingvistik-falsafiy tabiati haqida..............................................................................50

TARIX FALSAFASI VA FALSAFA TARIXI

Bulekbayev Sagadi Bayuzakovich, Bulekbayeva Raziya UdarbayevnaTurklarning dunyo tarixi, madaniyati va sivilizatsiyasida tutgan o'rni va roli..............................................62

Shiukashvili IaFridrix Nitshening hayot falsafasida subyektiv aksiologiya......................................................................74

Kasim MuminogluAbu Ali Ibn Sino Olloh va Inson haqida.................................................................................................84

DUNYO MADANIYATI VA DINIY AN'ANALAR

Adigezalova Svetlana Mamed qiziGender va madaniyatshunoslik...............................................................................................................99

Gabitov Tursyn XafizovichIslom kontekstida Qozoq madaniyati....................................................................................................109

" Abu Nasr Farobiyning 1150 yilligiga " bag'ishlanadi

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CÎÄÅÐÆÀÍÈÅ

ÔÈËÎÑÎÔÈß ÏÎËÈÒÈÊÈ È ÎÁÙÅÑÒÂÀ

Óæîìó Ôèëèï Îãî, Áàòóðå Àíòîíè È×åëîâå÷åñêèå öåííîñòè äëÿ öåëîñòíîãî ðàçâèòèÿ Àôðèêè è ïàðàäèãìû óáóíòó: àôðèêàíñêàÿôèëîñîôñêàÿ ðåôëåêñèÿ........................................................................................................................9

Øàìñèääèíîâ Áóðõîí Æàêáàðîâè÷, Êóðáàíîâ Ìóçàôôàð Óììàòîâè÷Ñîöèàëüíî-èñòîðè÷åñêèå îñíîâû ðàçâèòèÿ ìàëîãî ïðåäïðèíèìàòåëüñòâà è ÷àñòíîãîïðåäïðèíèìàòåëüñòâà â Óçáåêèñòàíå.................................................................................................23

ÔÈËÎÑÎÔÈß ÎÁÐÀÇÎÂÀÍÈß È ÍÀÓÊÈ

Áåðíà ÀäàÓ÷åáíûé îïûò ïî ýòèêå èññëåäîâàíèé è ïóáëèêàöèè..............................................................................33

Ñàìàäîâ Àêòàìêóë Ðàôèêîâè÷Ýòèêîëîãè÷åñêèå, ýêîýñòåòè÷åñêèå ïðîáëåìû ôîðìèðîâàíèÿ ýñòåòè÷åñêîãî èäåàëà.....................38

Øàäìàíîâ Êóðáàí Áàäðèääèíîâè÷Î ëèíãâî-ôèëîñîôñêîé ïðèðîäå ñîöèàëüíî-ýòè÷åñêîé ëåêñèêè..........................................................50

ÔÈËÎÑÎÔÈß ÈÑÒÎÐÈÈ È ÈÑÒÎÐÈß ÔÈËÎÑÎÔÈÈ

Áóëåêáàåâ Ñàãàäè Áàéóçàêîâè÷, Áóëåêáàåâà Ðàçèÿ ÓäàðáàåâíàÎ ìåñòå è ðîëè òþðêîâ â ìèðîâîé èñòîðèè, êóëüòóðå è öèâèëèçàöèè..................................................62

Øèóêàøâèëè ÈàÏðîáëåìû ñóáúåêòèâèñòñêîé àêñèîëîãèè â ôèëîñîôèè æèçíè Ôðèäðèõà Íèöøå.............................74

Êàñèì ÌóìèíîãëóÀáó Àëè Èáí Ñèíà î áîãå è ÷åëîâåêå..................................................................................................84

ÌÈÐÎÂÀß ÊÓËÜÒÓÐÀ È ÐÅËÈÃÈÎÇÍÛÅ ÒÐÀÄÈÖÈÈ

Àäûãåçàëîâà Ñâåòëàíà Ìàìåä ãûçûÃåíäåð è êóëüòóðîëîãèÿ.......................................................................................................................99

Ãàáèòîâ Òóðñèí Õàôèçîâè÷Êàçàõñêàÿ êóëüòóðà â êîíòåêñòå èñëàìà..........................................................................................109

Ïîñâÿùÿåòñÿ 1150- ëåòèþ àëü- Ôàðàáè

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CONTENT

PHILOSOPHY OF POLITICS AND SOCIETY

Ujomu Philip Ogo, Bature Anthony IHuman values for holistic African development and the Ubuntu paradigm: an African philosophicalreflection.....................................................................................................................................................9

Shamsiddinov Burkhon Jakbarovich, Kurbanov Muzaffar UmmatovichSocio-historical basis of development of small business and private entrepreneurshi p inUzbekistan................................................................................................................................................23

PHILOSOPHY OF EDUCATION AND SCIENCE

Berna ArdaA training experience on research and publication ethics...............................................................................30

Samadov Aktamkul RafikovichEthical, ecoaesthetical problems of forming personal astetic ideas.................................................................38

Shadmanov Kurban BadriddinovichLinguistic-philosophical nature of socio-philosophical words.......................................................................50

PHILOSOPHY OF HISTORY AND HISTORY OF PHILOSOPHY

Bulekbaev Sagadi Bayuzakovich, Bulekbaeva Rasiya UdarbaevnaOn place and role of the Turks in world history, culture and civilization.................................................62

Shiukashvili IaProblems of subjectivistic axiology in philosophy of life of Friedrich Nietzsche....................................74

Kasim MuminogluAbu Ali Ibn Sina on God and Man..................................................................................................................84

WORLD CULTURE AND RELIGIOUS TRADITIONS

Adigozalova Svetlana Mamed giziGender and cultural science...................................................................................................................99

Gabitov Tursyn KhafizovichKazakh culture in the context of Islam................................................................................................109

Dedicated to the 1150th anniversary of Abu Nasr Farabi

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HUMAN VALUES FOR HOLISTIC AFRICAN DEVELOPMENT AND THEUBUNTU PARADIGM: AN AFRICAN PHILOSOPHICAL REFLECTION

Ujomu, Philip OgoDepartment of Philosophy and Religious Studies, Faculty of Humanities,

Management and Social Sciences, Federal University, Wukari, Taraba State, Nigeria.E-mail: [email protected], [email protected]

(Nigeria, Taraba State, Wukari)Bature, Anthony I

Department of Philosophy and Religious Studies, Faculty of Humanities,Management and Social Sciences, Federal University, Wukari, Taraba State, Nigeria.

E-mail: [email protected](Nigeria, Taraba State, Wukari)

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

Abstract.This study examines in a philosophical way the problem of what kinds of values arerequired for African development. It focuses on the value of Ubuntu or Ubuntu as a core human value.Values are desirable or important things and some values are needed for development in Africa. Moreimportantly, there is a need for a philosophical foundation for those key values without which Africa'squest for holistic human development will be a mirage. The consequences of a foreign dominating tradition;selective humanism, compels us to evolve philosophical perspectives African development concerns.Specifically we are looking at a multi-layered conceptualization of ubuntu in the realms of its theory,principles and practice. These domains are embodied in the following: Pursuing conceptual decolonizationas a means of building interdependence of reason and rationality for a critical and tolerant disposition toideas and life nationally and internationally: Identifying human values for achieving interconnectionsbased on human dignity, freedom and the common good of the Africans: Upholding basic universallyaccepted ethical behavior or obligations that enhance reciprocity, the rule of law and social orderamong men: Promoting a culturally sensitive learning trend in science and technology for improvingendogenous knowledge acquisition and quality of life in Africa.

Keywords: guarantee, promoting, infrastructure, ethical lapses, manifest.Keywords (2): academic discipline, mother country, human values, intellectual qualities, Morality,

dignity, conceptual decolonization.

UDÑ: 09.00.03

INTRODUCTIONCompeting Notions of Development

Should development be about building up human beings or building up physicalinfrastructure? The best infrastructure may not necessarily translate into the fact thathuman beings will live a better life ethically or socially. The ethical lapses associatedwith such infrastructure may even be the cause of the destruction of physical and socialfabric of the society as we find in some African societies where corruption,authoritarianism, ethnicity, otherwise the intolerance and disrespect for the rule of lawas well as the human dignity of others have led to social dislocation and collapse as aresult of inequalities, justice deficits, conflicts, terrorism and wars. The traditional attemptto conceive development sees it in terms of the technological, economical or political.

http://dx.doi.org/10.26739/2181-9505-2019-3-1

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Iconic scholars such as Kwasi Wiredu [Wiredu in Oladi po, 2000: p.121] wouldargue that the notion of development is material and moral. While the materialdimension of development involves the careful application of the dividends of scienceand technology to exploit and control the physical environment, the moral aspect ofdevelopment is made up of the consistent endeavour in regulating, as well asimproving human relationships via the promotion of equality and mutual cooperation.[Igbafen, 2003: p. 2-3].

At the heart of development, it seems, is the human person and all his innatepotentialities and creations. These manifest in the different social, psychological, moral,political, physical, spiritual, intellectual, and even aesthetic realms. This culminates inthe realization of development by the "utilization of natural resources at man's disposal,perfecting and coordinating them toward the ends of both the individual and thecommunity" [Igbafen, 2003: p. 2-3]. Let us review the values needed for Africandevelopment in a philosophical manner by reviewing the hitherto existing problem ofself definition and the attending crisis of value systems in Africa.

MATERIALS AND METHODSThe Problem of Self-Definition and the Challenge of Conceptual

Decolonization in AfricaPhilosophy can be relevant by helping us to review or revise some of our foreign

dominating or local ossified ideas so that we can understand their logic and effectsbetter and create our own endogenous visions and values. To put it more theoretically,it may be said that "one of the crucial issues in terms of which these directions ofresearch can be defined is that of African self definition in the contemporary world"[Oladipo, 1998b: p. 67]. As Oladipo [1995, p. 9] insists "the problem of self definitionarises from the fact that African philosophers, like their colleagues in other disciplines,are products of foreign institutions, whether these are located at home or abroad."Oladipo argues that "it is time to begin the process of decolonizing our minds so thatwe can undertake painstaking investigations into the nature of causal explanation intraditional thought" [Oladipo, 1991: p. 100]. Wiredu [1992, p. 62-63] holds that "theanswer to Africa's problem of identity in the contemporary world does not lie in acultural traditionalism but in a critical and reconstructive self evaluation, in the strugglefor African mental decolonization." This issue of decolonization is critical to the area ofphilosophy because "the search for African philosophy's identity also stems from theinternalization of western condescension about things African" [van Hook, 1999: p. 12].Conceptual decolonization is a combination of two things: "reversing through a criticalconceptual self awareness the unexamined assimilation in our thought of the conceptualframeworks embedded in the foreign philosophical traditions that have had an impacton African life and thought" [Wiredu, 1995: p. 22]. Also there is a second dimension of:"exploiting as much as is judicious the resources of our own indigenous conceptualschemes in our philosophical meditations on even the most technical problems ofcontemporary philosophy" [Wiredu, 1995: p. 22].

Oladipo [1998a, p. 88] argues strongly that "the intellectual programme of theAfrican philosopher will have to be a broad based one. It has to transcend the twocommitments that now dominate the African philosophical scene, namely thecommitment to African culture and the commitment to philosophy as an academicdiscipline." Africa must look inwards, critically interrogating and rediscovering its cultural

Ujomu, Philip Ogo, Bature, Anthony I,HUMAN VALUES FOR HOLISTIC AFRICAN DEVELOPMENT AND THE UBUNTU PARADIGM: AN AFRICAN

PHILOSOPHICAL REFLECTION

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values in order to select those, which may be relevant and adaptable to the needs ofthe modern day. Wiredu [1998, p. 2000] makes a connection between knowledge, actionand survival. For him "the most obvious problem is that much of the knowledge weneed in Africa now is in the hands, and sometimes in the heads of non Africans.

As things stand now pressing for science and technology in Africa is apt to give theappearance that Africans simply want to imitate their erstwhile colonizers" [Wiredu,1998: p. 17-18, 2000:181]. Uroh [1998, p.8] reminds us that "developmental dislocationsin Africa were brought about as a result of Africa's contact with the outside world." Thesecontacts were mainly due to slavery and colonialism. Hountondji [1983, p. 136-137]observes that "Africa must go to the capitals of industrialized countries in search ofmodern science and technology. Colonial Africa served rather as an immense reservoirof data to be supplied to the laboratories and research centers of the "mother country"where alone these new facts were analyzed and categorized. In the economic as in thescientific field only the metropolis had the initiative." The truth is that the best equippedlaboratory, universities and research centers, inspiration and leadership, material andhuman bases of scientific journals, publishing houses, books, manuals, and pedagogictools are all based outside Africa [Hountondji, 1983: p. 136].

Philosophy can be relevant by helping us to review or revise some of our modelsof human society as places where we can realize our fullest humanity in a fair, just,equitable and humane manner. Oladipo observes that "the man centeredness of theAfrican conception of reality makes pragmatism a powerful current in African thought"[Oladi po,1991: p. 100]. Pragmatically, we seek to focus on "the development andmaintenance of social institutions through which viable social orders can be establishedthroughout the African continent" [Oladipo, 1998b: p. 71]. The point needs to be madethat in many of the African societies certain institutions are already in existence. Theseinstitutions have been beset by a combination of man-made and structural problemsleading to their vitiations and even outright failure. The problem of identifying a set ofcore moral and democratic values necessary for the sustenance of social order or ourschemes of social relations is most relevant for the promotion of the DSP dominantsocial paradigm of peace, dialogue and security in the conflict-ridden, multi-religious,multi-ethnic societies of Africa [Ujomu, 2008, 2009].

As Ujomu [2001a, p. 201 and 2001b] has noted many societies in Africa are facedwith the challenge of internally creating sustainable forums for problem solving,intercultural communication and social reconciliation. These societies are faced withthe challenge of providing basic frameworks for defining and articulating mutualexperiences on the basis of dialogue and compromise. They are confronted by theproblems of establishing appropriate values and institutions for the mitigations of mutualmistrust, conflict and instability. The crisis of social order in most African states todayis clearly illustrated by the fact that they lack viable institutions for the attainment ofsocial goals such as security, peace, freedom and justice. Some of the core socialinstitutions that are lacking in most of these societies include; a viable constitution,good and purposeful leadership, effective systems of social justice and a strong civilsociety. There is a lack of rules, structures and institutions that can effectively guaranteethe preservation of the dignity and worth of the human person as a free and responsibleagent. Most of these African societies have actually failed to create or establish thenorms and opportunities that can facilitate the fullest development of human personaland social life.



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DISCUSSION AND RESULTSTraditional Values of Communalism, Authoritarianism and Anachronism as Obstacles

to Development in AfricaThe corporate nature of African traditional communities and their continuation

in the contemporary era, is defined by the fact that "they are knit together by a web ofkinship relations and other social structures" [Mbiti, 1969: p. 208]. There is a socialperspective to kinship that is irrevocable in Africa [Abraham, 1992: p.19]. This suggeststhat problematizing development and even justice starts from the ontology of community.Community "was conceived in Africa as a problem of a consciousness of community.In the beginning, there had been the founding ancestors sent from God. These hadled their people to a homeland, explained by application to God just how theirpeople should live and work. Each living person was thus clasped within a communitywhich identified itself by its own unique 'charter' of belief and behaviour" [Davidson,1978: p. 44].

As such Wiredu was emphatic that "the three evils currently tormenting most ifnot all African cultures and nationalities are authoritarianism, permanent control of allaspects of life, politics included that ensues in people doing things against their will,anachronism, systems or principles outliving their suitability and utility, supernaturalism,the tendency to establish supernatural foundations for a natural code of conduct"[Kaphawagani, 1998: p. 86]. The basic point that culture is age long practice, is reinforcedby Nwala [1985, p. 58-59] who says that omenala custom and tradition means "thatwhich obtains in the land or community, according to the custom and social traditionof the community." This insinuates that social practices embody justice, and that theseare done according to ways of our fore fathers. This immediately raises the question ofthe defence of a model of justice based on the rule of antiquated traditions that usher ina distinctive wave of anachronism and closure to new ideas.

There are other elements which impact on social living and justice in traditionalAfrica. One of these elements is authoritarianism. Authoritarianism is understood broadlyin terms of the concrete manifestation of hegemonic power that certified dominanceand subjugation either by singular monarchy, elitist oligarchy or a messianic theocracy.Seen in either of these ways, there is a limitation of traditional culture and its capacityfor justice as seen in its authoritarian orientation, manifested in the demand andlegitimating of unquestioning obedience by people to the authorities of elders. The pointis that "each community or society has its form of restitution and punishment. It isgenerally the elders who deal with disputes and breaches. Traditional chiefs have theduty of keeping law and order, and executing justice [Mbiti, 1969: p. 211].

Traditional African society and its modern derivation was essentially authoritativelycommunitarian, and therefore, not much room could be made for deviant ideas orsocial practices. This point is significant, given the serious communal religiouspreoccupations with strengthening the moral-cultural bonds for collective survival in aphysically and psychologically hostile environment. Such a situation and the desperatecircumstances surrounding it ensured that little premium, if any, was placed on"intellectual qualities such as curiosity or independence of thought" [Oladipo, 1996:p.47]. The imperative of community survival, the real life threatening consequences ofany putative social deviance and the near impossibility of eliciting specific and subordinatejustice claims from the restrictive collectivistic countenance, made the negotiation ofnon-ontological justice a mirage. Authoritarianism understood as subordination to



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hegemony, at best served to maintain order in the society at the cost of respect forindividuality and openness to change and progress.

Pursuing Human Dignity and Freedom as Core Values of African DevelopmentThe dignity of the human person is upheld through responsible and responsive

conduct among rulers and the ruled, based on the humane, just and fair treatment ofall. To have a viable development concept or plan, there needs to be a holistic andhumanistic view of social knowledge that allows for human dignity. Philosophy can berelevant by helping us to review or revise some of our ethical underpinnings of scienceand technology especially the foreign models. Oladipo [1998b, p.71] identifies a problemof knowledge by which we wish to discover "how to acquire and apply scientificknowledge and how to utilize man's accumulated wisdom for promoting humanwellbeing."

There is a need for science and technology to facilitate the promotion of humandignity which is itself the foundation of human rights. Human dignity involves individuals,institutions and groups in the society acting knowingly and willingly to define theirworth, affirm the sanctity of human life and obey the rule of law. This implies thathuman beings should in their personal and social lives be capable of acting freely andresponsibly in view of their obligations to work for the common good and respectsocial rules and conventions for upholding the rights of others.

Put more theoretically, we can analyze two key elements of human dignity suchas freedom and responsibility in this way. In general, "freedom refers to that state of notbeing forced or determined by something external in so far as it is joined to a definitefaculty of self determination" [Brugger, 1974]. Freedom for Brugger can be viewedfrom the physical, moral and psychological perspectives. Seen in the context of theprinciple of personality, Brugger holds that freedom presupposes freewill or the powera being possesses to determine itself with regard to known limited values, and to chooseor not to choose any limited good. Freewill is important to the personality and dignityof man because, without freewill a man cannot be held responsible for his willedactions as such he is not worthy of praise or blame. For him, if freewill is abandoned,then the moral dignity of the person is renounced [Brugger, 1974].

The dignity of man is achieved by upholding the freedom and responsibility of theindividual as necessary conditions for existence in a social order. According to Brugger,responsibility is also linked to the principle of personality because responsibility is anecessary consequence of human free will, which allows the moral person to be adecisive cause of his good and evil deeds. Responsibility also ensures that a personanswers for his deeds and accepts any consequences of his actions. Brugger holds thatthe dignity of the human person, as a vital condition for his existence within a socialorder, is seen in his capacity to bear personal responsibility. It is within this context ofthe freedom and responsibility of the person that the idea of social order as the allocationof social roles, rights and duties in a social system can be best understood [Brugger,1974]. Put simply, the dignity of the human person is maintained by imposing freedom,choice and responsibility upon him. How can science enhance human dignity?

Although, Wiredu [1998, p.18] insists that Africans are in need of science andtechnology as well as the human values that can bring out the best in this endeavour,there is a need to be more specific about these values. African philosophical discoursescan promote the theorizing of basic social values needed for more peaceful human



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social action. These include fuller discussions and promotion of the values of tolerance,consideration and dialogue. There will also be the need for the entrenchment of thevalues of discipline, vision and humility. At the level of socialization, education can bean instrument in the fostering of such values. When these values have been conceptualizedand entrenched within an African society, it will be easier to attain social reconciliation.Science and technology can then be applied with more disci pline, taking intoconsideration the values of good resource management, civility, patriotism andaccountability as necessary conditions for productive social life. Oladipo [1998b]is clearon the view that while we are committed to the development of science and technologyin Africa the concern over its desirability is secondary to that of "how it may be used topromote human values. This makes the problem of knowledge in Africa to be how toexploit all the resources of the modern world for the benefit of our society withoutjeopardizing the strong points of our culture" [Oladipo, 1998c: p. 5]. Africa can enterthe struggle for establishing and sustaining human and humane values by conceptualizingand interrogating authentic endogenous values. One of these is the notion or ideologyof ubuntu. What is ubuntu? Why is it important in the quest for enduring and lifechanging values among Africans?

The Value of Ubuntu or Ubuntu as a Human ValueUbuntu can be said to be an ideology or a belief about the way the good life should

be. The concern about how one ought to live his life in the society remains one of thefundamental topics of philosophical investigation all through human history. Manyscholars have offered different responses to this question with varying degrees of success.In this age, the idea of ubuntu has been proposed as a possible response to the same issueof: What rules and norms can help human beings relate properly with others? Ubuntuis in a more important sense, a value system or a way of life that determines humanpersonal and social actions in the cultural, political and economic domains of life in asociety. It can be seen as a principle for guiding human behavior at the national andeven possibly the international level.

On a positive note [Mwase, 2013] brings to our notice that elements of the ubuntuideal could be located in the works of scholars of different eras from all around theworld. This is an interesting point to note. Such personalities Mwase says include; JohnRawls, Desmond Tutu, Martin Buber, Mohandas Ghandi, Immanuel Kant amongothers. One immediate implication of this is that the primal or primitive elements thatcomprise ubuntu can be found within and across nations and tribes. More importantly,it is instructive that attempts had been made to highlight these elements comprisingubuntu even though these were not clearly defined and the discourses were not consciouslyand systematically tailored to a having a purposeful study of the concept. What is distinctiveabout the idea or concept of ubuntu? Essentially ubuntu refers to the interdependencyof human beings, the idea that a human being is a complete person to the extent that thesociety gives him or her recognition as a person and allows him or her to realize thefull potentials and benefits of being a human person. [Mwase, 2013: p. 1-2]. Also ubuntuemphasizes the importance of other people or the society in the life of a human being.It highlights the fact that a person cannot do without others. Our individual lives areintricately and inextricably tied to the lives of others and we all need to cherish theseinterrelations and interconnections. Such interconnection should be guided by kindness,openness, accommodation and willingness to work for others' interest. The philosophical



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basis of ubuntu rests on the belief in, and realization of our common humanity; oursense or perception of being part of the whole human family.

Thus the idea of ubuntu retains a cocktail of features or values. Notable amongsuch values or elements are: respect for human dignity, the value of the humanperson, an ethic of care and compassion, as well as a push for key moral and democraticvalues such as consensus, dialogue and tolerance among others. What is at the heart ofubuntu is a moral norm; a directing principle for governing human action; a pattern orprinciple of human relations; a system of interaction by which human beings can positivelydevelop themselves individually and collectively. More importantly, ubuntu is meant tofoster a means of probable escape from, or mitigation of certain egoistic, oppressive,denigrating and conflictive elements inherent in human behavior as a result of hisnature or nurture. Put simply, ubuntu promotes the desire to establish an ethical basisfor human existence. Human existence may not make much sense unless there is aroom for an ethical dimension. What then is ethics? Ethics is the science of humanbehavior. It is the study of the way that human beings behave and conduct their affairsin order to live properly, responsibly and productively.

Ubuntu could then be conceived as an ethical system or a moral way of lifebecause it seeks to promote the social nature of human beings. Human beings are socialbecause they need to, or desire to, live together. Human beings are also social because,they need to cooperate with each other, in order to attain the common good orpurpose. Pursuing the common good is a central element of the social, ethical or morallife. Morality and moral values are necessary for human beings. The ubuntu principleemphasizes some of these elements. What is morality? Why is it important for humanexistence? Morality has to do with a set of rules for guiding human behavior and a setof reasons or grounds of moral obligation. Why are we obliged to be moral or behavemorally? Morality is needed because it does not only harmonise interests, it also affirmsthe importance of the human person as an end in himself. To say that man is an end inhimself is to say that man is a being who has intrinsic worth or value as an end and,therefore, whose interests have to be given sympathetic consideration. Morality alsotries to cultivate in people, certain desired traits of character such as honesty, fairness,truth, justice, kindness, compassion and the respect for human dignity. [Ujomu, 2001a:p. 94-105] The feeling of consideration and sympathy for others remains key values ofmorality. These values explain why the human person as a moral agent ought to beviewed as a being endowed with dignity, freedom and responsibility.

What is the logical relationship between these under listed allied ubuntu concepts?The ideas include: The respect for human dignity, the value of the life of the humanperson, an ethic of care and compassion, as well as a push for key moral and democraticvalues such as consensus, dialogue and tolerance. The unique conception of the humanperson or being that ubuntu defends rests on the belief that a human being or humanperson has a worth that is not quantifiable in instrumental or extrinsic terms. The worthof the human being is seen in his self worth or dignity. This dignity is a priceless item orquality that gives rise to all other claims that we make in regard of being human.Dignity is intrinsic to the human being by virtue of his being human, and dignityrequires that human beings be addressed and treated in ways that demonstrate theirintrinsic worth, freewill, freedom and responsibility to themselves and others.

Such qualities are significant and valuable because of the opportunity they providefor human beings to live in a productive, peaceful and purposeful manner. These qualities



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compel us to uphold the value of human life as an inalienable right, deserving ofrespect and protection under the law, morality and customs. This claim does not detractfrom the fact that actual human societies have fallen far short of these ideals and values.Such deficits and shortfalls serve as impetus for the principle or values of ubuntu to beproposed as a way out of the human predicament. The value of human life is the moreappreciated and regarded when human beings show humaneness and compassion toone another as members of a species or mankind. Compassion is a moral virtue and amoral value. Respect for others and compassion to them combine together to fosterconsensus. Consensus is important because it fosters interaction and reconciliation.

Consensus is based on recognition and consultation. These values emphasize theneed to ask and receive the consent of others. We get peoples' consent, not merely outof courtesy, but because such consent understood as choice and voice, is requiredfor inclusive and socially responsible and responsive decision making. When we havethe urge to seek consensus or mutual accord then we are more disposed to pursuedialogue construed as conversation, negotiation or reconciliation. The end result ofdialogue is to have an agreement or settlement. As such dialogue presupposes somesort of positive communication, sincerity, openness and accommodation of others.These values are the bedrock of what is referred to as tolerance. Tolerance is theopportunity we allow for others around us especially those who do not share ourbeliefs, ancestry, language and ways of life, to thrive and survive without undueobstruction or hindrance from the rest of us. The whole idea is to create a worldwhereby all parties or members can aspire to attain their fullest personal and socialdevelopment unfettered by petty prejudices typical of human nature and discriminationoccasioned by inimical institutionalized injustices.

What sort of ethical correlates or moral values can emerge from the ubuntuprinciple to mitigate or slow down this surge of discrimination, inequity and loss ofhuman dignity at the national and international levels? It seems that the ethics or ethosof ubuntu avails us the opportunity to seek life promoting or life enhancing values.Values in themselves are things we desire, our choices, things that are of interest to us.We require moral and democratic values that facilitate the realisation of a better qualityor standard of life in the society. Certain positive moral and democratic values areaimed at promoting peace, justice, harmony, co-operation, honesty and transparencyamong human beings. The three moral values crucial to the establishment of ubuntu insocial order are the respect for human dignity, compassion and justice. Of particularimportance is the value of respect for human dignity as a major element of ubuntuethics. The dignity of the human person is maintained by imposing freedom, choice andresponsibility upon him. Responsibility is assured by the allocation of rights andcorresponding duties. Rights and duties are ordained in order to ensure human dignityand respect. Some of the basic the rights of man, are inalienable; such as the right to lifeand protection of property, the right to be free, self-determining and responsible. Suchrights are more easily defended in some types of society rather than others. For instance,what are the key principles, features, institutions, values of a democratic society thatfacilitate ubuntu ethics? The primary democratic values are freedom, equality andjustice. However, we may include tolerance, participation, dialogue and fair treatmentamong others. What is the link between ubuntu and such democratic values? The idea isthat there are certain ways of doing things that human beings ought to embrace becausethese promote human wellbeing, peace, stability, security, inclusiveness, actualization



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of individual human potential, consensus, participation and prosperity in the socialsystem. Democracy ought to be encouraged due to some reasons outlined below.

Democracy as a political or social system promotes certain values. Some of the keyvalues of democracy affirm the basic fact that, despite the differences in human talents,gifts, strengths and endowments, the similarities between men are more profound andsignificant than the differences between them. Such talents and diverse qualities can beused for the benefit of the human person and society. More importantly, every man isrecognised as a being that possesses equal moral worth, human dignity, moral responsibilityand freedom, just like any other man [Dewey, 1963: p. 475, 1992: pp. 321-322]. Someof the equalities which democracy upholds may be social, economic, political andlegal. For instance, politically, a democracy allows each man the right to vote, and bevoted for, and the right to engage in other forms of legitimate political association.Also, democracy affirms legal equality of the equality of every man before the law andthe provision of equal opportunities for all.

Democracy nurtures a sense of participation in social life and ensures that everyoneretains a stake in the society and its resources, through socially just policies, opportunitiesand actions. In this way, democracy ensures that everyone participates in promoting thesocial goods he has participated in producing. Democracy, by allowing each person toexercise his intelligence, talents and creativity, ensures that he is accountable as a stakeholderin the society. The individual can be seen to be valuable. He can add value and make acontribution to the social system. More so, by allowing popular elections, debate onissues of collective concern, freedoms of worship, speech and association, and equalitybefore the law, democracy offers individuals greater opportunity to realise their humanpotentials. Ubuntu simply put is that principle that seems to allow the human being toattain his fullest potential in a manner coterminous with other human interests.

ConclusionWe studied some values are required for African development, especially those

values needed for philosophical development in Africa but more importantly, we did aphilosophical review of key values without which Africa's quest for development wastruncated or retarded. We noted some blockages from an inherited foreign coloniallegacy and interrogated some theoretical and practical philosophical perspectives thathelped us solve endemic African development concerns. Specifically we looked at thechances available for development, if we pursued conceptual decolonization in a waythat built a critical and tolerant disposition to ideas and life. We also identified corehuman values that guaranteed our achieving human dignity and the common good ofthe Africans. We clarified some basic ethical behavior or obligations that enhancedreciprocity, the rule of law and social order. Finally, we made a case for a culturallysensitive trend in science and technology that improved knowledge acquisition andbetter quality of life in Africa.

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UJOMU, P. O. (2001)b. Cultural Relations, Human Communication And TheConditions For Intercultural Relations: A Critique of Anta Diop and Kwasi Wiredu. Pages165-188. In: H. Igboanusi. Edited. Language Attitude and Language Conflict in WestAfrica. Ibadan: Enicrownfit.

UJOMU, P. O. (2008). The Bounds of Security Theorizing: Envisioning DiscursiveInputs For The Rectification Of A Postcolonial Situation. Pages 5-56. In: Dapo AdelugbaD and Philip Ujomu. Edited. Rethinking Security in Nigeria: Conceptual issues in thequest for social order and national integration. Dakar: CODESRIA.

UJOMU, P. O. (2009). Nigeria's national security problematic and the reinventionof social order: some aesthetic considerations. The Constitution. 9 (1)21-37.

UROH CHRIS. (1996). Africa in the philosophy of culture: demystifying an ideologyof cultural imperialism. Journal of Philosophy and Development. 2 (1&2): 10-17.

UROH CHRIS.(1998). Introduction: Situating the challenge of development. pages1-21. in Chris Uroh edited Africa and the challenge of development. Ibadan: Hope.

VAN HOOK JAY M. (1999). Universalism and Particularism: African Philosophy orPhilosophy of Africa? African Philosophy. 12 (1): 11-19.

WAMBA-DIA-WAMBA ERNEST. (1991). Philosophy in Africa: Challenges of theAfrican Philosopher. pages 211-246. in Tsenay Serequeberhan edited. African PhilosophyThe Essential Readings. New York: Paragon House.

WEALE ALBERT. (1996). Democracy. In: Paul Clarke et al. Edited. Dictionary ofEthics, Theology and Society. London: Routledge.

WIREDU KWASI. (1992). The moral foundations of an African culture. pages 193-205. in K. Wiredu and K. Gyekye edited. Person and Communty Ghanaian PhilosophicalStudies. 1. Washington D.C.: The Council for Research in Values and Philosophy.

WIREDU KWASI. (1992). Problems in Africa's Self-Definition in the ContemporaryWorld. pages 59-70. In: K. Wiredu and K. Gyekye edited. Person and Community GhanaianPhilosophical Studies. 1. Washington D.C.: The Council for Research in Values and Philosophy.

WIREDU KWASI. (1995). Post-Colonial African Philosophy: Some Comments. Pages11-21. In: Olusegun Oladipo Conceptual Decolonization in African Philosophy: 4 Essays.Ibadan Hope.

WIREDU KWASI. (1995). The need for conceptual decolonization in AfricanPhilosophy. pages 22-32. In: Olusegun Oladipo Conceptual Decolonization in AfricanPhilosophy: 4 Essays. Ibadan: Hope.

WIREDU KWASI. (1995). Democracy and consensus in African traditional politics:a plea for non- party polity. Pages 53-63. In: Olusegun Oladipo selected. Conceptualdecolonization in African philosophy. Ibadan: Hope.

WIREDU KWASI. (1997). Democracy and consensus in African traditional politics:a plea for non- party polity. Pages 303-312. In: Emmanuel Chukwudi Eze. Edited.Postcolonial African philosophy: A critical reader. London: Blackwell.

WIREDU KWASI. (2000). Our problem of knowledge: Brief reflections on knowledgeand development in Africa. pages181-187. In: Ivan Karp and D. A. Masolo. Edited. AfricanPhilosophy as cultural inquiry. Indianapolis: Indiana university press.



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CROSS-REFERENCESDEWEY, J. (1963). "Morals and the Political Order." in J. Santoni and R. Somerville

edited Readings in Social and Political Philosophy. New York: Anchor Books.DEWEY, J. (1992). "A Defense of Democracy." in J. Burr et al. Edited. Philosophy

and Contemporary Issues. New York: Macmillan. Pp.320-324.DEWEY, J. (1994). "The Great Community." in M. Daly. Edited. Communitarianism.

A New Public Ethics. California: Wadsworth. Pp. 154-165.KEARNEY, M. (1995). "The Local and the Global: The anthropology of

globalization and transnationalism." American Anthropological Review.KYMLICKA WILL. (2006). "Communitarianism." in Donald M. Borchert. Edited.

Encyclopedia of Philosophy. Second Edition. New York: Thomson Gale. Pp. 368-369.MARX KARL & ENGELS FRIEDRICH. (1990). Manifesto of the Communist

Party. in Mortimer J. Alder. Edited. Great Books of the Western World, 50 Chicago:Encyclopaedia Britannica Inc.

MBITI JOHN. S. (1969). African Religions and Philosophy. London: Heinemann.MWASE ISAAC M. T. (2013). Aspects of Ubuntu for International Research Ethics.

Fifth Annual Teaching Skills in International Research Ethics (TaSkR) Workshop.Indiana University: Center for Bioethics. April 17 - 19, 2013. 1-27.

POGGE THOMAS. (2007). "Cosmopolitanism." in Robert E. Goodin, PhilipPettit and Thomas Pogge. Edited. A Companion to Contemporary Political Philosophy. 2ndEditio Volume I. Oxford: Blackwell Publishing Ltd. Pp. 312-331.

UJOMU PHILIP OGOCHUKWU. (2001). Morality, Democracy and Social Order:Conceptual issues in the search for community. Ph.D., Thesis, in the Department ofPhilosophy, Faculty of Arts, University of Ibadan. Nigeria. Pp.1-261.

UJOMU P, O. (2001)b. "Cultural Relations, Human Communication And TheConditions For Intercultural Relations: A Critique Of Anta Diop And Kwasi Wiredu."in H. Igboanusi. Edited. Language Attitude and Language Conflict In West Africa. Ibadan:Enicrownfit. Pp.165-188.

SAMUEL VISCOUNT RT. HON. (1956). 'Philosophy and the life of the nation.'Philosophy. XXXI. (118): 197-212.

WIREDU KWASI. (1996). Cultural Universals and Particulars: An African Perspective.Indianapolis: Indiana University Press.

WIREDU KWASI. (1998). "Are there Cultural Universals?" in Pieter H. Coetzeeand A. P. J. Roux Edited. The African Philosophy Reader. London: Routledge. Pp.31-39.

ANDOH CLETUS T. (2011). "Bioethics and the Challenges to Its Growth inAfrica." Open Journal of Philosophy. Sci.Res. DOI:10.4236/ ojpp.2011.12012. Vol.1. No.2.67-75.

BEHRENS, K. G. (2013). "Towards an indigenous African bioethics." S Afr J BL.DOI:10.7196/ SAJBL.255. 6(1):32-35.

MWASE ISAAC. M. T. (2013). Aspects of Ubuntu for International Research Ethics.Fifth Annual Teaching Skills in International Research Ethics (TaSkR) Workshop.Indiana University: Center for Bioethics. April 17 - 19, 2013. 1-27.

PRINSLOO ERASMUS D. (2008). "Ubuntu culture and participatory management."in P. Coetzee and A. P. J Roux edited. The African Philosophy Reader. London: Routledge.41-51.



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Óæîìó Ôèëèï Îãî, Áàòóðå Àíòîíè È(Íèãåðèÿ, Âóêàðè, øòàò Òàðàáà)

×åëîâå÷åñêèå öåííîñòè äëÿ öåëîñòíîãî ðàçâèòèÿ Àôðèêè è ïàðàäèãìû óáóíòó: àôðèêàíñêàÿôèëîñîôñêàÿ ðåôëåêñèÿ

Àííîòàöèÿ. Â ýòîì èññëåäîâàíèè ôèëîñîôñêè ðàññìàòðèâàåòñÿ ïðîáëåìà òîãî, êàêèåöåííîñòè íåîáõîäèìû äëÿ ðàçâèòèÿ Àôðèêè. Îñíîâíîå âíèìàíèå óäåëÿåòñÿ öåííîñòèÓáóíòó èëè Óáóíòó êàê îñíîâíîé ÷åëîâå÷åñêîé öåííîñòè. Öåííîñòè ÿâëÿþòñÿæåëàòåëüíûìè èëè âàæíûìè âåùàìè, à íåêîòîðûå öåííîñòè íåîáõîäèìû äëÿ ðàçâèòèÿâ Àôðèêå. ×òî åùå áîëåå âàæíî, ñóùåñòâóåò ôèëîñîôñêàÿ îñíîâà äëÿ òåõ êëþ÷åâûõöåííîñòåé, áåç êîòîðûõ ñòðåìëåíèå Àôðèêè ê öåëîñòíîìó ÷åëîâå÷åñêîìó ðàçâèòèþ ñòàíåòìèðàæîì. Ïîñëåäñòâèÿ äîìèíèðóþùåé èíîñòðàííîé òðàäèöèè, èçáèðàòåëüíûé ãóìàíèçìçàñòàâëÿåò íàñ ðàçâèâàòü ôèëîñîôñêèå âçãëÿäû íà ïðîáëåìû ðàçâèòèÿ Àôðèêè. Â ÷àñòíîñòè,ìû ñìîòðèì íà ìíîãîñëîéíóþ êîíöåïòóàëèçàöèþ Óáóíòó â ñôåðàõ åãî òåîðèè, ïðèíöèïîâè ïðàêòèêè.

Êëþ÷åâûå ñëîâà: ãàðàíòèÿ, ïðîäâèæåíèå, èíôðàñòðóêòóðà, ýòè÷åñêèå ïðîìàõè,ìàíèôåñò.

Êëþ÷åâûå ñëîâà (2): ó÷åáíàÿ äèñöèïëèíà, ìåòðîïîëèÿ, îáùå÷åëîâå÷åñêèå öåííîñòè,èíòåëëåêòóàëüíûå êà÷åñòâà, íðàâñòâåííîñòü, äîñòîèíñòâî, êîíöåïòóàëüíàÿäåêîëîíèçàöèÿ.

Ujomu Filip Ogo, Bature Antony I(Nigeriya, Vukari, Taraba Shtati)

Afrikaning yaxlit rivojlanishiga doir Insoniy qadriyatlar va Ubuntu paradigmasi:Afrika falsafiy yondashuvi

Annotatsiya: Ushbu maqolada Afrika rivojlanishi uchun qanday turdagi qadriyatlarga ehtiyojborigi haqida falsafiy jihatdan so'z boradi. Bunda Ubuntu qadriyati yoki Ubuntu tub Insoniyqadriyat ekanligiga asosiy e`tibor qaratiladi. Qadriyatlar shunday muhim narsalardirki, Afrika o'zrivojlanish yo'lida ularga muhtojdir. Eng muhimi, bunday asosiy qadriyatlarga falsafiy asosga zaruratmavjud bo'lib, ularsiz Afrikaning yaxlit rivojlanishi sarobga aylanadi. Xorij dominantligianànalarining asoratlari; Inson selektsiyasi bizni Afrika rivojlanishining falsafiy tamoyillariniyaratishga undaydi. Spesifik jihatdan olib qaraganda, biz nazariya, tamoyil va amaliyot jihatdanUbuntu konseptualizatsiyasining ko'p tarmoqliligiga e`tibor qaratamiz.

Kalit so'zlar: kafolat, reklama, infratuzilma, axloqiy xatolar, manifest.Kalit so'zlar (2): o'quv intizomi, metropoliya, umumInsoniy qadriyatlar, intellektual

fazilatlar, axloq, qadr-qimmat, kontseptual dekolonizatsiya.



23


SOCIO-HISTORICAL BASIS OF DEVELOPMENT OF SMALL BUSINESSAND PRIVATE ENTREPRENEURSHIP IN UZBEKISTAN

Shamsiddinov Burkhon JakbarovichSenior teacher of Kokand state pedagogical Institute

(Uzbekistan, Kokand)E-mail: [email protected] Muzaffar Ummatovich

Senior teacher of Kokand state pedagogical InstituteE-mail: [email protected]

(Uzbekistan, Kokand)

Abstract: Many economies throughout the world are still making difficult transitions from planningto markets while a handful of other countries seem to be trying to reestablish government-controlled,centrally planned economies. Establishing the small business and entrepreneurship is the easy way totransit into market system. Development of small business and private entrepreneurship is a component ofsocio-economic reforms in Uzbekistan, in particular, the transition to market relations. In the 1990sI.A.Karimov emphasized that the economic independence of the country, the removal of administrativeand command management, and the increase of people's socioeconomic activity were connected withtransition to market relations. When Uzbekistan became independent in 1991, it began to form smallbusiness and private entrepreneurship based on privatization. Small business and private entrepreneurshipis a type of activity that is based on individual initiative and interests. Hence, there are certain subjects andareas of activity. Small businesses and private entrepreneurship can not even be imagined without showingthese signs. We pay particular attention to property rights, entrepreneurship, freedom of enterprise andchoice, competition, and the role of profits in this article, because these concepts are often misunderstoodby people worldwide.

Key words: population, socio-economic life, speculator, sponger, bravery, stock.Key words (2): small business, private entrepreneurship, economic democracy, individual initiative,

legal aspects of entrepreneurship, property rights, freedom of enterprise and choice, competition, therole of profits.

ÓÄÊ 10(09). Ð-273

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

INTRODUCTIONSmall business and private entrepreneurship is a widespread form of economic

democracy. As an economic base of civil society this activity is being specially supportedby our government after reaching independence.

We have not formed definite thought or idea about the entrepreneurship yet. Somepeople think that entrepreneur is a man who does buying and selling something, some ofthem think that one who make profit from economic activity, and some others think thatthey are speculators who make money from illegal activity. In totalitarian regime theywere called and abused as a 'fence', 'speculator', 'sponger' [Sindarov, K. 2006].

With typical entrepreneurship, our ancestors established business relations withChina, India, and Babylon and European countries. We can say that the Great SilkRoad is an example for entrepreneurship. The established economic and cultural relationsby our people mean the entrepreneurship of our ancestors. Amir Temur said that 'The

24


owner of competency, bravery and courage, and constancy in entrepreneur and vigilantone is better than thousands of apathetic man'[Ortikov, A. 1996].

There are so many descriptions for the activity of entrepreneurship. A.Ortikovgive a description that entrepreneurship is an activity connected with creation a firm orplant to take profit from the production within legal boundaries [Normative acts. 2002].

While focusing on individual initiatives, the remaining aspects take into accountthe organizational and legal aspects of entrepreneurship in this description. This approachcan be seen in the law of Uzbekistan about 'Guarantees of free entrepreneurshipactivity'. This law says that - entrepreneurship activity (entrepreneurship) is an activitythat is directed to get profit on his initiative by taking risk on him and with propertyresponsibility within legal boundaries. However, in this case the main stress is given tothe initiative, other sides is stressed to the formational and legality of entrepreneur.

Doctors of jurisprudence, professors R. Ruziev and Sh.Ruzinazarov studiedentrepreneurship in agriculture and described it as follows: 'The main purpose ofentrepreneurship in agriculture is to provide farmers with great freedom for theirentrepreneurship and initiative, to guarantee the right of self-employed people to increasetheir interest in the results of their work' [Ruziev, R. & Ruzinazarov, Sh. 2009].

In this definition, attention is paid to the social character of business and theresults of work. It is true that scientists do not deny the organizational and legalmechanisms of entrepreneurial activity, since monographs are devoted to revealing thespecific features of the entrepreneurial activity in agriculture and its legal mechanism ofits organization. Nevertheless, they have sought to provide a broad, socially-philosophicaldefinition of entrepreneurship.

The analysis of the definitions can be continued, but with the objective of ourresearch, we limit ourselves to the following description of entrepreneurial activity.

MATERIALS AND METHODSEntrepreneurship is a type of activity that is based on individual interests and

interests, which ensures the rights and freedoms of a person in the socio-economic life.In this definition, entrepreneurship is a type of economic democracy. This feature

is a fundamental feature of entrepreneurial activity.In fact, democracy is the ideal that represents the direction of political development

of society [Nudenko, L.D. 2001: p. 14].It is the source of the people's power, the equality of citizens, the equality, the

subordination of the minority to the will of many, the existence of the electoral system.Economic democracy, meanwhile, implies introducing these indicators into economiclife and socioeconomic relations. Here is an important part of our business activity,which is a system of actions that address the concrete needs and needs of the population,which strengthens the relationships between the consumer (service provider), the buyer,the consumer, with the real socio-economic relationship. It is the main goal of dailysocio-economic life, the creation of the necessary conditions for living, living andprosperity of the population. This is the reason for the private initiative and interests ofbusiness entities. In this way, the producer or service provider freely seeks social andeconomic relations with the buyer or consumer.

Small business and private entrepreneurship is a type of activity that is based on individualinitiative and interests. Hence, there are certain subjects and areas of activity. Small businessesand private entrepreneurship can not even be imagined without showing these signs.

Shamsiddinov Burkhon Jakbarovich, Kurbanov Muzaffar Ummatovich,SOCIO-HISTORICAL BASIS OF DEVELOPMENT OF SMALL BUSINESS AND PRIVATE ENTREPRENEURSHIP

IN UZBEKISTAN

25


In accordance with the Law of the Republic of Uzbekistan 'On guarantees offreedom of entrepreneurship', subjects of small business and entrepreneurship:

- any citizen of the Republic of Uzbekistan who is not bound by the law inaccordance with the procedure established by the legislation;

- a working group of citizens (partners), including state, cooperative and otherenterprises;

- the citizens or legal entities of other foreign states, as well as persons withoutcitizenship within the competence provided by law;

mixed property subjects. [Normative acts. 2002: p. 7-8]If we designate these entities from an organizational-legal point of view, the following

types of activities are available:- physical persons engaged in entrepreneurial activity without formation of a legal entity;- Private entrepreneurship activity;- Small business (small enterprises);- joint-stock companies, limited and additional liability companies, and others;- in agrarian sphere - on the basis of dehkan and farm enterprise;- lease and community-based business;Entrepreneurshi p through establishing joint ventures with foreign partners

[Karimov, I.A. 2011: p. 16].As you can see, small businesses and private entrepreneurship are closely linked

to almost all areas of socio-economic sphere. It can engage in joint ventures with theirforeign labor masters, from public enterprises to foreign citizens. However, this doesnot deny the existence of a specific strategy and strategy for small business and privateentrepreneurship in Uzbekistan.

Development of small business and private entrepreneurship is a component ofsocio-economic reforms in Uzbekistan, in particular, the transition to market relations.

In the 1990s I.A.Karimov emphasized that the economic independence of thecountry, the removal of administrative and command management, and the increaseof people's socioeconomic activity were connected with transition to market relations.'The main issue here is,' he said in his speech at the XXII Congress of the SupremeCouncil of Uzbekistan (June 5, 1990). It is impossible to develop approaches toproduction relations, without specifying our concept of property, in other words, todetermine which forms of ownership in the country are.

We consider the diversity of forms of ownership as a crucial factor in the controlledmarket. Alongside with the state property and on equal terms, collective, joint-stock, family,personal work, and personal property are widely spread [Karimov, I.A. 2011: p. 200-201].

The socio-economic sphere was large, complex infrastructure, and some enterprisesemployed 30-40 thousand people. Therefore, it was impossible to transfer them tomarket relations and to privatize them. At that time there were radical views on variousmodels of transition to market relations, even radicals such as '500 days', and therewas a sharp controversy. At the same time I.A.Karimov suggested that Uzbekistan hasits own way of transition to market relations and offered to start privatization fromsmall, small enterprises. In his opinion, these enterprises are very successful in theconditions of Uzbekistan. '... They can be entities that produce certain commodities,such as consumer goods, folk craft, folk art products, public catering and householdservices, or auxiliary enterprises, secondary resources, and manufacturing wastes'[Karimov, I.A. 2011: p. 201-202]. Thus, the privatization strategy was defined.


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DISCUSSIONS AND RESULTSStages of development of small business in Uzbekistan

When Uzbekistan became independent in 1991, it began to form small businessand private entrepreneurship based on privatization. In the first phase of privatizationin 1992-1994, housing stock, small shops and enterprises were completely privatized,ie transferred to small businesses and private entrepreneurshi p. By the beginning of1994, more than 96% of enterprises in procurement and processing industries, aswell as privatized state and office housing funds. Then, more than 82 percent of thegross national product of trade and catering accounted for non-government sectors.In 1993, 1,374 enterprises were privatized, including 1260 enterprises producingconsumer goods, 72 in construction, 20419 in trade, 1953 in catering, 389 inprocurement, 8630 in housing and communal services. In 1992-1994, about 54,000enterprises and structures were transformed into private ownershi p, of which 18,400were privatized, 26,100 enterprises and constructions were transferred to joint-stock companies, 8700 to community and 661 to leasing companies. [Gulyamov,S.S. 1987: p. 43].

The second stage of privatization was in 1994-1997. At this stage such reforms asthe creation of open joint-stock companies, their shares circulation, the expansion ofproperty forms, the creation of the securities market, and the expansion of agriculturaldehkan farms.

By 1997, there were over 4,500 open joint stock companies, 19,300 dehkanfarms, over 83,400 small and private businesses. These figures are almost twice as manyas in 1994 [Gulyamov, S.S. 1987: p. 45].

Activation of business entities can also be seen in the following figures. AcademicianS. Gulyamov said that over 85,000 private and small enterprises were established inUzbekistan on the basis of private capital. Their total area is 793.5 thousand sq. m. 3768unused and less used buildings were leased. The total area is 104.5 thousand sq. m. 282buildings were purchased by entrepreneurs at an auction. There are 1469 large-scalemarkets and structures, 1256 small-scale commercial centers and trade houses, providingthem with material resources. 1128 fairs and trade fairs were held to sell raw materialsand ready goods. Entrepreneurs purchased 512 uncompleted objects [p. 7, p. 46].

In the second stage 1074 thousand residential buildings, 2 mln. shares, shares,shares of enterprises. 3 million private subsidiary farms, 85,000 private and smallbusinesses, and 19,000 real estate owners, thus creating a market infrastructure [p. 7, p.59]. Thus, by 1997, small business and private entrepreneurship in Uzbekistan becamean infrastructure that could play a significant role in socio-economic life, able to meetsocio-economic relationships in line with the requirements of market democracy.

In 1997-2000, the continuation of socio-economic reforms in Uzbekistan,increasing the role of private property in the real economy, and support to smallbusiness and private entrepreneurship through taxation, banking and financial serviceswere continued. As a result, the dynamics of the production of consumer goods andservices was as follows: consumer goods production increased by 115.4 percent in1997, 106.2 percent in 2000, paid services to 121.4 percent in 1997, 115.7 percent in2000, freight and passenger transportation was 105.6 percent in 1997, 112.8 percent in2000, and retail trade turnover by 112.6 percent in 1997 and 107.6 percent in 2000[Sodikov, Z. 2011: p. 17]. There is a reversal of the right interest rate dynamics, but thefigures are higher than the total percentage (100%).


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The post-2000 period is the second phase in Uzbekistan's transition to a marketeconomy. During these years, the Law of the Republic of Uzbekistan 'On guaranteesof freedom of entrepreneurial activity' (May 25, 2000). , 'On licensing of certain typesof activity' (May 25, 2000), 'On foreign economic activity of the Republic of Uzbekistan'(May 26, 2000), 'On Auditing Activities' (May 26, 2000), 'On State GeographicalData Banks' , 'On Stock Exchanges and Exchange Activity' (August 29, 2001), 'OnProtection of Investors' Rights in the Securities Market' (August 30, 2001), 'OnEconomic Unions' (December 6, 2001), 'On Bankruptcy' (2003), 'On Public Funds'(29 August 2003), On Farms (August 16, 2004), On Chamber of Commerce andIndustry of the Republic of Uzbekistan (December 3, 2004), On Microfinance(September 15, 2006) Laws 'On microcredit organizations' (20 September 2006),'On credit unions' (2006), 'On charity' (May 2, 2007), 'On activities of non-governmental non-commercial organizations' (3 January 2007) , Decrees of thePresident of the Republic of Uzbekistan and the Cabinet of Ministers of the Republicof Uzbekistan Decisions, and legal documents. At the same time, the first PresidentIslam Karimov signed the Law of the Republic of Uzbekistan 'On measures to furtherimprove the legal protection system of business entities' (June 14, 2005), 'Onliberalization of financial responsibility for economic offenses in business entities' (24June 2005), 'On Measures for Further Support and Development of EntrepreneurshipActivity' (October 5, 2005), 'On Measures to Further Reduce and ImproveEntrepreneurial Activity' (May 15, 2009).

As a result of the consistent support measures taken by the Government and thegovernment, GDP grew by 2.1 times in 2000-2011, industrial production by 6.3%,agriculture by 6.6%, retail trade turnover 4%, paid services to the population - by16.1% [Karimov, I.A. 2012]. Examples of such socio-economic achievements can bere-found. For example, in 2001, the state allocated 171.5 billion sums to support smallbusiness and private entrepreneurship in 2005, reaching 464.0 billion sums, and in2011 - 2347.5 billion sums [Statistical data].

The strategic goal of the Republic of Uzbekistan for the support of small businessand private entrepreneurship was to build a class of middle class owners through thedevelopment of economic democracy in the country. As we have said: 'The same is thedominant proprietorship of the class of civil society' [Karimov, I.A.1998: p. 167-168].

The announcement of 2011 as the Year of Small Business and PrivateEntrepreneurship is a striking example of the strategic goal of our state in the socio-economic sphere. The state program developed on this front aims to build a competitiveeconomy, civil society, free and prosperous country, free and prosperous life, throughthe development of small business and private entrepreneurship. In 2011 as the firstPresident Islam Karimov said: 'It has been a logical continuation of the program of oureconomy reform, and we can be certain that in the history of Uzbekistan's 20-yearhistory of independent development, our society has become a special place in theprocess of gradual democratic renewal and liberalization' [Karimov, I.A. 2012].

In Section 3.4 of the Strategic Plan for the Development of the Republic ofUzbekistan in five priority areas for 2017-2021, proposed by President of the Republicof Uzbekistan Sh.Mirziyoev in 2017, reduction of state participation in the economy,further strengthening of the rights and protection of private property rights, developmentof small business and private entrepreneurship concrete practical plans for continuationof institutional and structural reforms to promote incentives.


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The logical continuation of the economic reforms carried out in this area is theadoption by the President of the Republic of Uzbekistan Shavkat Mirziyoev fivepriority directions of the development of the Republic of Uzbekistan for 2017-2021, inthe section 3.4: Reduction of state participation in the economy, protection of privateproperty rights and its promising role institutional and structural reforms aimed atstimulating the development of small business and private entrepreneurship on furtherconcrete plans have been developed.

CONCLUSIONSmall business and private entrepreneurship is a widespread form of economic

democracy. As an economic base of civil society this activity is being specially supportedby our government after reaching independence. Many definitions of entrepreneurshipcan be found in the literature describing business processes. There are so many descriptionsfor the activity of entrepreneurship. In some descriptions economists focus on individualinitiatives, the remaining aspects take into account the organizational and legal aspectsof entrepreneurship. In other definitions, attention is paid to the social character ofbusiness and the results of work.

In short, the support and further development of small business and privateentrepreneurship in Uzbekistan remains one of the most pressing issues. The suggestionsmade by the head of our state in this direction play an important role today in theeconomic development of the country and are gradually reflecting.

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Øàìñèääèíîâ Áóðõîí Æàêáàðîâè÷, Êóðáàíîâ Ìóçàôôàð Óììàòîâè÷(Óçáåêèñòàí, Êîêàíä)

Ñîöèàëüíî-èñòîðè÷åñêèå îñíîâû ðàçâèòèÿ ìàëîãî ïðåäïðèíèìàòåëüñòâà è ÷àñòíîãîïðåäïðèíèìàòåëüñòâà â Óçáåêèñòàíå

Àííîòàöèÿ: Ìíîãèå íàöèîíàëüíûå ýêîíîìèêè âî âñåì ìèðå ïðîäîëæàþò ïåðåõîäèòüîò ïëàíîâîé ýêîíîìèêè ê ðûíî÷íîé ýêîíîìèêå, à íåêîòîðûå äðóãèå ñòðàíû ïûòàþòñÿâîññòàíîâèòü êîíòðîëèðóåìûå ãîñóäàðñòâîì öåíòðàëèçîâàííûå ýêîíîìèêè. Ñîçäàíèåìàëîãî áèçíåñà è ïðåäïðèíèìàòåëüñòâà - ñàìûé ïðîñòîé ñïîñîá ïåðåõîäà ê ðûíî÷íîéýêîíîìèêå. Ðàçâèòèå ìàëîãî áèçíåñà è ÷àñòíîãî ïðåäïðèíèìàòåëüñòâà ÿâëÿåòñÿ ÷àñòüþñîöèàëüíî-ýêîíîìè÷åñêèõ ðåôîðì â Óçáåêèñòàíå, âêëþ÷àÿ ðûíî÷íûå îòíîøåíèÿ. C1991 ãîäà Óçáåêèñòàí íà÷àë ôîðìèðîâàòü ìàëûé áèçíåñ è ÷àñòíîå ïðåäïðèíèìàòåëüñòâî,îñíîâàííîå íà ïðèâàòèçàöèè. Ìàëûé áèçíåñ è ÷àñòíîå ïðåäïðèíèìàòåëüñòâî - ýòî òèïáèçíåñà, îñíîâàííûé íà èíäèâèäóàëüíûõ íàìåðåíèÿõ è èíòåðåñàõ. Òàêèì îáðàçîì,êîíêðåòíûå òèïû è ïðèçíàêè ïðåäïðèíèìàòåëüñêîé äåÿòåëüíîñòè. Ñ ýòîéíåîïðåäåëåííîñòüþ íåâîçìîæíî ïðåäñòàâèòü ñåáå ìàëûé áèçíåñ è ÷àñòíîåïðåäïðèíèìàòåëüñòâî. Ìû îáðàòèëè îñîáîå âíèìàíèå íà ýòîò âîïðîñ â ýòîé ñòàòüå,ïîòîìó ÷òî ìû ôîêóñèðóåìñÿ íà ïðàâàõ ñîáñòâåííîñòè, ïðåäïðèíèìàòåëüñòâå, ñâîáîäåïðåäïðèíèìàòåëüñòâà è êîíêóðåíöèè, ðîëè êîíêóðåíöèè è äîõîäà, ïîñêîëüêó ýòè ïîíÿòèÿ÷àñòî íåïðàâèëüíî ïîíèìàþòñÿ ëþäüìè.

Êëþ÷åâûå ñëîâà: íàñåëåíèå, ñîöèàëüíî-ýêîíîìè÷åñêàÿ æèçíü, ñïåêóëÿíò, ñïîíæåð,õðàáðîñòü, çàïàñ.

Êëþ÷åâûå ñëîâà: Ìàëûé áèçíåñ, ÷àñòíîå ïðåäïðèíèìàòåëüñòâî, ýêîíîìè÷åñêàÿäåìîêðàòèÿ, èíäèâèäóàëüíàÿ èíèöèàòèâà, ïðàâîâûå àñïåêòû ïðåäïðèíèìàòåëüñòâà, ïðàâàñîáñòâåííîñòè è ðîëü ïðèáûëè.

Shamsiddinov Burxon Jakbarovich, Qurbanov Muzaffar Ummatovich(O'zbekiston, Qo'qon)

O'zbekistonda kichik biznes va xususiy tadbirkorlikni rivojlantirishning ijtimoiy-tarixiy asoslari

Annotatsiya: Dunyo bo'ylab ko'plab milliy iqtisodiyotlar rejalashtirilgan iqtisodiyotdan bozoriqtisodiyotiga o'tishni davom ettirmoqdalar va ba'zi boshqa davlatlar davlat tomonidan boshqariladiganmarkazlashgan iqtisodiyotlarni tiklashga harakat qilmoqdalar. Kichik biznes va tadbirkorlikni yaratishbozor iqtisodiyotiga o'tishning eng oson yo'li. Kichik biznes va xususiy tadbirkorlikni rivojlantirishO'zbekistonda amalga oshirilayotgan ijtimoiy-iqtisodiy islohotlarning tarkibiy qismi hisoblanadi. 1991-yilda O'zbekiston mustaqillikka erishgach, xususiylashtirish asosida kichik biznes va xususiy korxonalarshakllana boshladi. Kichik biznes va xususiy tadbirkorlik bu shaxsiy xohish va manfaatlarga asoslanganbiznes turidir. Shuning uchun tadbirkorlik faoliyatining o'ziga xos turlari va belgilari. Ushbu noaniqlikbilan kichik biznes va xususiy tadbirkorlikni tasavvur qilib bo'lmaydi. Ushbu maqolada biz ushbumasalaga alohida e'tibor qaratdik, chunki biz mulk huquqi, tadbirkorlik, tadbirkorlik va raqobaterkinligi, raqobat va daromadning o'rni haqida to'xtalamiz, chunki bu tushunchalar ko'pinchaodamlar tomonidan noto'g'ri tushuniladi.

Kalit so'zlar: aholi, ijtimoiy-iqtisodiy hayot, spekulator, jasoratKalit so'zlar (2): kichik biznes, xususiy tadbirkorlik, iqtisodiy demokratiya, individual

tashabbus, tadbirkorlikning huquqiy jihatlari, mulk huquqi va foyda ahamiyati.


IN UZBEKISTAN

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A TRAINING EXPERIENCE ON RESEARCH ANDPUBLICATION ETHICS *

Berna Arda(MD Med Spec PhD)

Ankara University School of Medicine, History of Medicine and EthicsDepartment (Turkey, Ankara)

E-mail:[email protected]

UDC:177

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

INTRODUCTIONBioethics education can be improved at every level, on one hand, this is valid

under the general conditions in the light of educational principles. On the other hand,academic experience shows us that there are enourmous methods and techniques thatmay possible to use. This text will reflect a limited academic experience on researchethics and scientific publication ethics from the point of basic literature. The study willfocus on basic rationals of necessity at first, then the general framework of developingan educational program, and a training program will be introduced in this context.

The first step of the trainers is replying the following question that do we reallyneed ethical subjects in the science curriculum of research and publication aspects ornot. According to historical experience science sometimes has been a part of politicaltyranny and transformed a way to breeching human rights. An ethics component is

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

Abstract. Working in the field of science does not just require to know certain methodology or hugeamount knowledge, it also necessitates the possession of certain ethical features since production ofscientific knowledge requires integrity, patience, modesty. All these features can be improved and thereforeethics compenent an important topic in research education. Therefore designing formal - structuralcourses for the development of young researchers and conducting properly looks crucial.

This text is based on the instructor's personal experience on research and publication ethics. Acourse of Ankara University, a total of twenty semesters. More than four hundred PhD students have takenthis course from different academic fields such as medicine, veterinary, pharmacy, dentistry, biology.

Weekly modules, ''introduction to ethics'', ''informed consent in the light of human rights andscientific research'', "research ethics in the health sciences'', ''publication ethics in the health sciences'',''science policies and ethical preferences'' and "the responsibilities to the society in the context of research'',each one has two hours, conducted by the instructor.

This course is offered two hours a week, totally twelve hours per semester. As it is a compulsorycourse, research and publication ethics part conducted by an academic background of medicine. Interactivetraining methods, small group discussions, case discussions and sub-group presentations are employed.U-shaped seating and name badges are used in classroom. The training material was written and hadaccessible free of charge. At the end of each semester written feedback forms are used.

Limitations, advantages and disadvantages, outputs of this educational experience will mentioned.*This text is based on an oral presentation in 7th IAEE Conference in Porto, 22-24 July 2019.Keywords: research ethics, publication ethics.Keywords (2): training experience, ethics education, bioethics education.

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crucial for humanitarian based science activity [Arda, B. 2004]. It has to be improved;because the professional attitudes related with medical humanities, because the humanisticfeatures of medicine should be protected in the 21st century as in the all eras.

The second step is about clarification of developing an educational program. Whatare the main items of the developing an educational model? This process should has thedeterminants such as "mission and vision", "educational needs", "aims and objectives","planning the contents", "planning the methods and technics" and "assesment process".The third step is about follow up since how can we see whether the education isefficient or not and whether is there any tool to reveal the efficiency of the process.Most of time feed back forms developed by the trainers and follow up meetings seemcrucial [Arda, B. 2015]

Developing a successful program mandates a scientific, practicable, functional,goal-oriented, flexible approach which remains respectful of societal values. It must beeconomic, and avoid administrative burdens. Looks like a miracle! According to therelevant literature there are three different designs for developing a suitable ethics educationprogram in medicine and health sciences [JHPIEGO. 2009].

a. Subject based programs (arranged according to lectures): These programs arecommonplace, with a virtually universal acceptance throughout most educationalinstitutions. Lectures are arranged within a distinct course structure, and students advisedaccordingly. The individual educational needs of each student are satisfied throughscheduled lessons and assigned homework.

b. Student based programs (arranged according to functions): The content of astudent based program is specified by each student's individual needs, interests andgoals, and planned with student-teacher collaboration. Special subjects may be designedor adapted to meet individual needs. The student in this type of program will learnbased on his or her own endeavors, with self-directed learning activities. In studentbased design, student learns with own endeavor, and specifies learning activities accordingto own interest and needs.

c. Question based programs: The vague student based design precipitated a needfor question based programs, which focus on learning through life activities. This typeof educational program is designed to resolve societal and individual issues stemmingfrom social living problems. The heart of the learning process is a problem solving orproblem based learning (PBL) methodology. It incorporates each student's needs,skills and knowledge, with a flexible educational style. The specific functions are plannedthrough student-teacher collaboration, thereby removing any boundary between lecturesand subjects.

The process of developing an educational program is a collaborative team effortwhich starts with planning, and is followed by the complex preparation stages. At first,defining "Mission and Vision", determination of "Aim, Learning Objectives and TargetBehavior" are the most important items of program development. The key to success inestablishing an education institution is the creation of a common mission and vision.Answering the question "What do I exist for?" provides the mission statement. Vision isthen determined by answering "What kind of future will my mission create?" It isimpossible to properly structure an educational program without first articulating themission and vision. An education institute's mission and vision cannot be definedwithout agreement among teachers, managers and employers. The educational processis designed to facilitate specific changes in a student's behavior. Determination of the

Berna Arda ,A TRAINING EXPERIENCE ON RESEARCH AND PUBLICATION ETHICS

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aim establishes the necessary direction of the process, while learning objectives definethe expected finish line. Together, aim and learning objectives shape the very foundationof an educational process [Demirel, Yılmaz E. 2001]

The aim which encourages program development and provides a basis for evaluatingthe educational process, represents a series of general terms designed to provide anexpectation of the objectives of the educational process. The aims should be practicable,ensuring attainment of intended behaviors, and realistic. Learning objectives are thedescribed behaviors such as knowledge, skill and attitude. Every student should toacquire during the educational process in order to achieve. These must be compatiblewith the number, age and gender of students; social, economic and politicalcharacteristics; level of readiness [Arda, B. 2015].

The content may be planned to harmonize with the aims and learning objectivesand it is an answer the question of "what will we teach?". The content will be determinedby the conceptual framework, main themes (sine qua non), key ideas and side-information(examples, knowledge, experiences, practices). On one hand the content must fit thesubject, on the other hand, it should be oriented to student readiness that includes thepossession of certain knowledge, skills and attitude. It should provide students with asound preparatory foundation for life's challenges, including strong values and essentialdescribed behaviors [Demirel, Yılmaz. 2001 ] .

The content should build on students' prior knowledge, utilizing the audiovisualtools and interactive teaching methods necessary to ensure a consummate learningmilieu. It must be developed with the intention of emphasizing salient features andenhancing recall of the important points. The educator should consider addressingmedical humanities throughout the development of the subject or unit program, aswell as the whole program [Grant, V.J. 2002]

Class organization should be planned according to the chosen education activity.For example, a student based class organization, should be arranged so that participantscan see each other, allowing the educator to easily move about the classroom, establisheye contact and communicate with everyone. Educational methods and techniques arechosen according to the desired transfer of knowledge, skills and attitude. For example,methods like debate and role-playing work best in "attitude" education; dramatizingand debate serve "communication skills;" and presentations are more effective for"knowledge" transformation [Arda, B. 2015]

The case study method presents problems referencing actual events or real subjects.The problems are debated and analyzed, with a detailed examination of potentialsolutions, and a discussion of how the case relates to actual work situations. The methodconcludes by summarizing the advantages and disadvantages of each solution. Theeffective use of this method in medical ethics education necessitates choosing a suitablecase example which presents a basic problem amenable to analyze [Evans, M. 2002;Arda, B. 2004]

As the last step, the purpose of assessment is to test whether or not specifiedtarget behaviors were acquired, and provide a numerical measurement. An evaluationascertains whether a program's aims and goals were realized. This phase warrants planninghow to accurately measure the gain in specified target behaviors, and ensure thatevaluation is neutral, valid, coherent and continual. We are learning and developingattitudes as a part of our personalities through various interactions in society, whichare influenced by cultural differences, role modeling and formal education. Maintaining


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interactivity is the most effective method of education. Thus, applicable means ofdeveloping attitudes through interactivity include case studies, role playing, simulationsand structured discussions utilizing movies. All of these methods have a vital role in themedical humanities, especially in bioethics [Arda B, 2015].

MATERIALS AND METHODSAccording to relevant methodology the course conducted in Ankara University as

a integrated doctoral course at the Graduate School of Health Sciences which has sixfaculties (Medicine, Veterinary Medicine, Pharmacy, Dentistry, Health Sciences,Physical Education and Sports Faculties), 70 departments and 198 graduate programsin total(134 master and 64 doctorate) with more than1500 students. The course as acompulsory one has been given every two semesters, means spring and autumn peracademic year, for ten years.

At first educational objectives are determined as raising awareness of normativedimensions, creating moral sensitivity, identification of moral issues, providing knowledgeon ethical conducts in research and publication.

Every semester, a maximum of 20 PhD students from the field of health scienceshave been enrolled into this course. Holding an MD or BA degree on these fields is aprerequisite to register. This course is offered two hours a week, amounting to 28 hoursper semester. The syllabus is based on weekly modules and this course has an especiallyprepared material which written by the teaching team [. Arda B, 2009]. U-shaped seatingand name badges are used. Warm up exercises are employed in class. Besides limitedlectures, small group discussions, case discussions and sub-group presentations areconducted according to interactive training approach [Özyurda, F. & Dokmeci, F. et al.2002]. Students' performances are assessed based on their group presentations at theend of each semester. Having divided the topics amongst themselves, each grouppresents a presentation of not more than 30 minutes and submits a written script of thepresentation. At the end of every semester, the participants are asked to evaluate thecourse by filling in the feedback forms.

The modules on research and publication ethics are offered twelve hours eachsemester. The faculty presentation is limited to twenty five minutes in length. Aftergiving information on group study methods and rules, the participants are divided intosubgroups, each consisting of 5-6 participants. Each group discusses the given casesand explains their analyses with their rationales within limited time. These presentationsare at the end of the module and open to enquiry by the trainer and the rest of theparticipants.

FindingsThe all course participants evaluated the course at the end of the final presentations.

According to the course evaluation survey which aims to improve teaching quality, thecourse evaluated by the students with high score in general. 70% of the students don'tthink that they had enough knowledge about science ethics before this course. 90% ofthe participants agreed that the course content and level were well planned. 86% ofthem think that the course content was involved clear and understandable issues. Accordingto 90% the course was educational, informative and instructive. 91% believed that therewas friendly atmosphere in the classroom and positive relationship between the instructorand them ; instructor was generally successful (the same percentage) They agreed and


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strongly agreed that the course helped them interested in these topics (89%) and thecourse was very helpful for their professional development and ethical responsibility (87%).They would recommend this course (80%) [Topçu, E. & Yılmaz, Gören Ş. et al 2014].

According to the survey; results shown us the content instructional and useful, instructoris successful, course is informative about science ethics, it is successful to arouse curiosityabout the subject and helpful to provide professional development. The student-centeredapproach with interactive techniques is a crucial factor for participants to hold discussions.This approach encourages intellectual excitement and promotes the development of logicalthought and critical skills more effectively than a classical didactic method and this resulthas been accordance with the literature [Özyurda, F. & Dökmeci, F. et al. 2002].

LimitationsThere have been a few main limitations;1. Hidden curriculum in academia: The ethical atmosphere in each PhD student's

working place looks crucial. Besides the structural didactic courses or seminars theytook before their graduation, they observed the attitudes of their advisors and exposuredthe overall ethical climate of the academia. Most of the time paternalism and authoritativeapproach was the most obvious feature of this atmosphere.

2. The modules place in the course: The place of research and publication ethicsmodules within the whole course is another limitation.

3. Personal features of instructor: The students reported in their feedback form thatthe instructor was enthusiastic and created a friendly atmosphere, which was encouragingfor them to hold discussions in class. With different instructors, different results may bereported. Therefore this seems to be another important limitation.

DISCUSSION AND RESULTSThe humane attitude has an ethical component and it is accepted broader

educational part that provides perspective. The final aims are encouraging a critical andquestioning attitude to professional identity. Integration has been accepted as an importanteducational strategy in such this education. Didactics and seminars will be taught aspart of the curriculum inevitably but all of them must not be lectures. According to therelevant literature interactive learning experiences are best suited to help students achievethe program's educational objectives[Arda B, 2015].

Scientific integrity for a scientist is the most valid approach both in the short andlong term. According to this scope, the approach towards the place of ethics in theproduction of science is should be included within relevant policies. Thus, to whatextent the context of science encourages ethical conduct, to what extent it discouragesunethical conducts, what kinds of positive or negative impacts these policies have onthe ethical climate of science producing institutions, and what the place of ethics is inthe nurturing and maintenance of cultures of institutions can all be manifested with arealistic analysis [Arda, B. 2012]. Therefore the presence of scientific integrity in theacademic environment should be taken into account with every dimension; during theresearch, during the publication. The role models in the entire process have anotherimportant function to create suitable and encouraging climate to research. On the otherhand structural education to raise awareness and consciousness in researchers; it isessential. This educational program should include research ethics and publication ethics.The fundamental problem in plagiarism is borrowing information without providingreference, thus declaring ownership of the work. In contexts where the discipline of


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research and science productions is not established, we see that various sources are usedby means of the cut-paste method. In any case, the expecting success of such this educationdepends on its place in the research body's hidden curriculum [Arda, B. 2012].

The ethical aspects of science education most of the time ignored since no enoughroom in curricula, absence of experts in the field. Despite of such these excuses, bioethicseducation based on humanistic values must be inserted in the young researchers'curriculum [Silverman, H. & Strosberg, M. et al 2013]. After that the most effective anduseful ways should be found to improve this education.

Almost all the students stated that publication ethics was an important subjectwithin education on ethics. This shows that doctoral students have gained knowledgeand awareness as regards publication ethics. The course could be developed further byadding critical reading and writing skills to the course. To preserve and maintain reliability,assuring that unethical practices will not get away with it will establish the socialresponsibility of science. It seems that this also depends somewhat on this field's capabilityof internal control as emphasized in the relevant literature [Stern, J.E & Elliott, D.1997; Anderson, A. 1989]. This does not necessitate creating a guard on ethics nor doesit justify the shallow approaches that find it sufficient just to remind researchers ofscientific integrity. An integrated ethics dimension of young researchers' curriculum willbe probably prevent them from undisciplined work. It will also enable them to question"what rights they have and do not have" as a researcher.

According to our limited experience, the meaning of plagiarism is knowntheoretically, but that cutting and pasting is also a kind of plagiarism even if reference isgiven is not known. This curriculum needs to improve because it also focuses finely onparticipants' specific pitfalls in their writing skills. Quotation rules, training on writtenskills, and critical reading seem to be ones of the very important items to be part ofyoung academics' formal education from the publication ethics point of view.

CONCLUSIONAn interactive learning experience is best suited to help students achieve the

educational goals of the program. Citation rules, written skills training and criticalreading are some of the very important subjects that should be part of the formaleducation of young scientists.

ReferencesARDA, B.(2004). Human rights in medical ethics education. Journal of the

International Association of Medical Science Educators 14(1): 5-7.ARDA, B. (2015). Ways to Improve the Bioethics Education. Chapter 13 in Bioethics

Education in A Global Perspective Textbook (Editor Henk ten Have), pp.163-175,Springer. ISBN: 978-94-017-9231-8

JHPIEGO. (2009). Clinical Training Skills(CTS) for Health Care ProvidersReference Manual, JHPIEGO Baltimore- Maryland, 21231-3492, USA.

DEMIREL, YILMAZ E. (2001). Trainer's pocket book (E?itici cep kitab?), T?rkTabipler Birli?i (Turkish Medical Association) Publication No: 009/01, pp.23-26,29-33, 35-48, 72-73, 97-98, 168-170. (in Turkish)

GRANT, V.J. (2002). Making room for medical humanities. Medical Humanities


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28:45-48.EVANS, M. (2002). Reflections on the humanities in medical education. Medical

Education 36: 508-13.

ARDA, B. & KAHYA, E. & BASAĞAÇ GÜ L RT.(2009). Science Ethics andHistory of Science; 2nd Edition Ankara University Publication, Ankara, ISBN 978-975-482-810-8 (in Turkish).

Ö ZYURDA, F. & DOKMECI, F. & PALAOĞLU, Ö . & ARDA B. (2002). Therole of interactive training skills courses in medical education at the Ankara UniversitySchool of Medicine. Teaching and Learning in Medicine 14(3): 189 - 193.

TOPÇ U, E. &YILMAZ, GÖ REN Ş.& BASAĞAÇ GÜ L RT. & KAHYA E. &ARDA B. (2014). A compulsory doctoral course at Ankara University; ethics of scienceand history of science, Oral Presentation, 2nd IAEE Conference, 21-23 May.

ARDA. B. (2012). Publication ethics from the perspective of PhD students ofhealth sciences: A limited experience. Journal of Science and Engineering Ethics18(2): 213-222, June.

SILVERMAN, H. & STROSBERG, M. & LUNA, F. & PHILPOTT, S. &HEMMERLE, CA. (2013). An Analysis of Online Courses in Research Ethics in theFogarty-Sponsored Bioethics Training Programs Journal of Empirical Research onHuman Research Ethics, Vo l. 8, No. 5, pp. 59- 74, online issn 1556-2654.

STERN, J.E. ELLIOTT, D. (1997). The ethics of scientific research. A guidebookfor course development (pp. 17-25). Hanover and London: University Press of NewEngland.

ANDERSON, A. (1989). AAU issues guidelines on dealing with scientific fraud.Nature, 337, 196 .

Áåðíà Àäà (Òóðöèÿ, Àíêàðà)

Ó÷åáíûé îïûò ïî ýòèêå èññëåäîâàíèé è ïóáëèêàöèé*

Àííîòàöèÿ. Ðàáîòà â îáëàñòè íàóêè òðåáóåò íå òîëüêî çíàíèÿ îïðåäåëåííîéìåòîäîëîãèè, îíà òàêæå òðåáóåò îáëàäàíèÿ îïðåäåëåííûìè ýòè÷åñêèìè îñîáåííîñòÿìè,ïîñêîëüêó ïðîèçâîäñòâî íàó÷íûõ çíàíèé òðåáóåò ÷åñòíîñòè, òåðïåíèÿ, ñêðîìíîñòè. Âñåýòè ôóíêöèè ìîãóò áûòü óëó÷øåíû, è, ñëåäîâàòåëüíî, ýòèêà ÿâëÿåòñÿ âàæíîé òåìîé âíàó÷íîì îáðàçîâàíèè. Ïîýòîìó ðàçðàáîòêà ôîðìàëüíî-ñòðóêòóðíûõ êóðñîâ â ðàçâèòèèìîëîäûõ èññëåäîâàòåëåé è ïðîâåäåíèå èõ äîëæíûì îáðàçîì âûãëÿäèò î÷åíü âàæíûì.

Ýòîò òåêñò îñíîâàí íà ëè÷íîì îïûòå ïðåïîäàâàòåëÿ â îáëàñòè ýòèêè èññëåäîâàíèéè ïóáëèêàöèé. Êóðñ Óíèâåðñèòåòà Àíêàðû â îáùåé ñëîæíîñòè ñîñòàâëÿåò äâàäöàòüñåìåñòðîâ. Áîëåå ÷åòûðåõñîò àñïèðàíòîâ ïðîøëè ýòîò êóðñ ýòèêè â ðàçëè÷íûõ îáëàñòÿõíàóêè, òàêèõ êàê: ìåäèöèíà, âåòåðèíàðèÿ, ôàðìàöèÿ, ñòîìàòîëîãèÿ, áèîëîãèÿ.

Åæåíåäåëüíûå ìîäóëè: "Ââåäåíèå â ýòèêó", "Èíôîðìèðîâàííîå ñîãëàñèå â ñâåòåïðàâ ÷åëîâåêà è íàó÷íûõ èññëåäîâàíèé", "Ýòèêà èññëåäîâàíèé â íàóêàõ î çäîðîâüå","Ýòèêà ïóáëèêàöèé â íàóêàõ î çäîðîâüå", ïîëèòèêà â îáëàñòè íàóêè è ýòè÷åñêèåïðåäïî÷òåíèÿ, à òàêæå "îòâåòñòâåííîñòü ïåðåä îáùåñòâîì â êîíòåêñòå èññëåäîâàíèé",êàæäûé èç êîòîðûõ èìååò äâà ÷àñà.

Ýòîò êóðñ ïðåäëàãàåòñÿ ïî äâà ÷àñà â íåäåëþ, âñåãî äâåíàäöàòü ÷àñîâ â ñåìåñòðå.Êóðñ ýòèêè èññëåäîâàíèÿ è ïóáëèêàöèé ÿâëÿåòñÿ îáÿçàòåëüíûì è ïðîâîäèòñÿ â êîíòåêñòåìåäèöèíû. Â ïîäãðóïïàõ èñïîëüçóþòñÿ èíòåðàêòèâíûå ìåòîäû îáó÷åíèÿ, îáñóæäåíèå â


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ìàëûõ ãðóïïàõ, òåìàòè÷åñêèå äèñêóññèè è ïðåçåíòàöèè. Â àóäèòîðèè èñïîëüçóþòñÿ U-îáðàçíîå ðàñïîëîæåíèå ñòóäåíòîâ è áåéäæèêè. Ñòóäåíòû îáåñïå÷èâàþòñÿ áåñïëàòíîïîäãîòîâëåííûì ó÷åáíûì ìàòåðèàëîì. Â êîíöå êàæäîãî ñåìåñòðà èñïîëüçóþòñÿïèñüìåííûå ôîðìû îáðàòíîé ñâÿçè.

Îãðàíè÷åíèÿ, ïðåèìóùåñòâà è íåäîñòàòêè, ðåçóëüòàòû ýòîãî îáðàçîâàòåëüíîãî îïûòàáóäóò óïîìÿíóòû.

* Ýòîò òåêñò îñíîâàí íà óñòíîé ïðåçåíòàöèè íà 7-é êîíôåðåíöèè ÌÀÃÀÒÝ â Ïîðòó,22-24 èþëÿ 2019 ãîäà.

Êëþ÷åâûå ñëîâà: èññëåäîâàòåëüñêàÿ ýòèêà, ïóáëèêàöèîííàÿ ýòèêà.Êëþ÷åâûå ñëîâà (2): îïûò îáó÷åíèÿ, ýòè÷åñêîå îáó÷åíèå, áèîýòè÷åñêîå îáó÷åíèå.

Berna Ada (Turkiya,Anqara)

Etika tadqiqoti va nashr bo'yicha o'quv amaliyoti*

Annotatsiya. Ilm-fan sohasida ishlash nafaqat ma'lum bir metodologiyani bilishni talabqiladi, balki ma'lum axloqiy xususiyatlarga ega bo'lishni ham talab qiladi, chunki ilmiy bilimlarniishlab chiqarish halollik, sabr-toqat va kamtarlikni talab qiladi. Bu funktsiyalarning barchasiniyaxshilash mumkin, shuning uchun axloqiy ilmiy ta'limdagi muhim mavzu hisoblanadi. Shusababli, yosh tadqiqotchilarning rivojlanishida rasmiy tarkibiy kurslarni ishlab chiqish va ularnito'g'ri bajarish juda muhimdir.

Ushbu matn o'qituvchining tadqiqot va nashr etikasi bo'yicha shaxsiy tajribasiga asoslanadi.Anqara Universiteti kursi jami yigirma semestrdan iborat. To'rt yuzdan ortiq aspirant ushbu etikakursini tibbiyotning turli sohalarida: tibbiyot, veterinariya, farmatsevtika, stomatologiya, biologiyayo'nalishlarida tugatgan.

Haftalik modullar: Axloqqa kirish, inson huquqlari va ilmiy tadqiqotlar nuqtai nazaridanxabardor rozilik, sog'liqni saqlash fanlaridagi tadqiqotlar etikasi, sog'liqni saqlash fanlaridaginashr etikasi, fan siyosati va axloqiy imtiyozlar, shuningdek " tadqiqotlar kontekstidagi ijtimoiymas'uliyat "mavzusida bo'lib, ularning har biri ikki soatdan iborat.

Ushbu kurs haftasiga ikki soat, semestrda atigi 12 soat taklif qilinadi. Tadqiqot va nashretikasi kursi majburiy va tibbiyot nuqtai nazaridan amalga oshiriladi. Kichik guruhlar o'quvninginterfaol usullaridan, kichik guruhli munozaralardan, tematik munozaralardan va taqdimotlardanfoydalanadilar. Tomoshabinlar talabalar va nishonlarning «U» shaklidagi tartibidan foydalanadilar.Talabalar bepul o'quv materiallari bilan ta'minlangan. Har semestr oxirida yozma aloqa shakllariqo'llaniladi.

Cheklovlar, afzalliklar va kamchiliklar, ushbu ta'lim tajribasining natijalari eslatib o'tiladi.* Ushbu matn 2019-yil 22-24 iyulda Porto shahrida bo'lib o'tgan IAEA 7-anjumanida og'zaki

taqdimotga asoslangan.Tayanch so'zlar: tadqiqot etikasi, nashr etikasi.Tayanch so'zlar (2): o'rganish tajribasi, axloqiy tarbiya, bioetik mashqlar.


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SHAXS ESTÅTIK IDÅÀLINI SHÀKLLÀNTIRISHNING ETIKÀLÎGIK,EKÎESTÅTIK MUÀMMÎLÀRI

Sàmàdîv Àktàmqul RàfiqîvichSàmàrqànd dàvlàt univårsitåti,

Fuqàrîlik jàmiyati và milliy g'îya kàfådràsi dîtsåntiE-mail: [email protected](O'zbåkistîn, Sàmàrqànd)

ÓÄÊ: 37.036

http://dx.doi.org/10.26739/2181-9505-2019-3-4

KIRISHEståtik idåàlning mîhiyati shundàki, shaxs o'z erkin ijîdiyoti dàvîmidà o'z eståtik

idåàlini izlàshi và shu àsîsdà vîqålikni hissiy-màjîziy shàkldà tàsvirlày îlishi, shàkl vàmàzmunni individuàl uyg'unlàshtirish imkîniyatlàrini qidirishi, insîniyatni tàjribàsiàsîsidà "dunyoning eståtik mànzàràsi" mukàmmàllik và go'zàlllik nàmunàsi sifàtidàgàvdàlàntirà îlishi zàrur.

Hîzirgi dàvrning dîlzàrb muàmmîlàrini biz ko'prîq etikàlîgik, ekîlîgik, eståtikjihàtlàrgà àjràtib ko'rsàtàmiz. Bungà sàbàb "jàmiyatdà ijtimîiy-iqtisîdiy, ijtimîiy-siyosiy,mà'ànàviy-màdàniy sîhàlàrdà tub o'zgàrishlàr yuz bårib, bu shaxs àõlîqiy và eståtikîngidà, milliy måntàlitåtdà o'zlikni ànglàsh, àn'ànàviy àõlîqni qàytà ko'rib chiqishdåkchuqur o'zgàrishidà àks etmîqdà" [Ivànchuk, À.P. 1995: b.3]. Dåmàk, glîbàllàshuvdàvridà shaxsning eståtik idåàlini shàkllàntirishdà dàstlàb uni etikàlîgik ya'ni àõlîqiy,imîn-e'tiqîdidàgi o'zgàrishlàri, "îmmàviy màdàniyat" îmillàrini tà'siri, qàdriyatlàrnizàmînàviy måtîdîlîgiya àsîsidà ko'rib chiqilishi idåàlning umumnàzàriy qismidà hàmjiddiy o'zgàrish bo'lishi tàbiiydir.

Glîbàllàshuv jàràyonlàri turli õil màdàniyatlàrning yaqinlàshuvi, màmlàkàtlàràrîmàdàniy àlîqàlàrni, tinchlik màdàniyatigà erishuv imkîniyatlàrini tàqdim etishi bilànbir qàtîr muàmmîli vàziyatlàrni kåltirib chiqàrgàn. Màsàlàn, "Îmmàviy àõbîrît vîsitàlàri

Ànnotatsiya. Glîbàllàshuv jàràyonidà shaxsning ijtimîiy và mà'nàviy qiyofàsini umuminsîniyidåàllàrgà mîs ràvishdà shàkllàntirish mà'nàviy-màfkuràviy àhàmiyatgà egà. Glîbàllàshuv dàvri shaxsidàetikàlîgik, e'tiqîd o'zgàrishlàri, "îmmàviy màdàniyat" îmillàrini tà'siri to'g'ri yo'ldàn îg'ishigà, dåviàntõulqni pàydî bo'lishigà îlib kålàdi. Glîbàllàshuv jàràyonlàri turli õil màdàniyatlàrning yaqinlàshuvi,màmlàkàtlàràrî màdàniy àlîqàlàrni, tinchlik màdàniyatigà erishuv imkîniyatlàrini tàqdim etishi bilànbir qàtîr muàmmîli vàziyatlàrni kåltirib chiqàrgàn. ÎÀV và tåõnîlîgiyalàrni rivîjlànishi ijtimîiy îngdàspîrt và sàn'àtning tijîràt kîmpînåntlàri ko'pàyishi, màdàniy sànîàt yo'nàlishi îchilishi; zàmînàviy turmushtàrzini o'zgàrishi nàtijàsidà, insîn istå'mîli pàràmåtrlàrini o'zgàrishi utilitàr, mårkàntil tàfàkkurni shàkllàntiribyubîrmîqdà. Shaxsning eståtik idåàlini shàkllàntiruvchi ehtiyoj và îmillàrni birligi, ulàrni shàkllàntiruvchiinstitusiînàl tizim zàmînàviy istå'mîlchilik kàyfiyati bilàn bîg'lànib qîlmîqdà.

Tayanch so'zlar: glîbàllàshuv, etikàlîgik muàmmîlàr, eståtikà, idåàl, ekîeståtikàTayanch so'zlar (2): eståtik idåàl, àõlîqiy idåàl, ekîeståtik idåàl, spîrt, sàn'àt, istå'mîlchilik kàyfiyati,

dåviànt õulq.

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và tåõnîlîgiyalàr rivîjlànishi ijtimîiy îngdà tijîràt kîmpînåntlàri ko'pàyishi, màdàniysànîàt yo'nàlishi îchilishi; zàmînàviy turmush tàrzini o'zgàrishi nàtijàsidà, insîn istå'mîlipàràmåtrlàri o'zgàrishi, sîddàlàshishi, hissiy-gådînistik kàyfiyatni kuchàyishi; kishilàrningijtimîiy tånglik và àdîlàt hàqidàgi idåàllàri, ungà intilishlàri nàfàqàt tågishli ijtimîiyjàràyonlàrdà, bàlki, bàdiiy àsàrlàrning tågishli qismlàridà và màdàniy imtiyozlàrdà hàmàks ettirilishi; shaxsning mà'nàviy bîrlig'igà nisbàtàn màdàniyatni kîmpånsàtîrlik(to'ldiruvchi) vàzifàsining àhàmiyatini îshirish, zàmînàviy shaxsgà muvàffàqiyatli hàyotssånàriylàrini, shuningdåk råàl hàyotdà bo'lmàgàn tàjribà và hissiyotlàrning virtuàlvàriàntlàrining tàklif qilish [Shvåsîvà, À.V. & Nîrmànskàya, À.V. 2016: b. 52] kàbietikàlîgik muàmmîlàrni kåltirib chiqàrmîqdà.

MÀTERIÀLLÀR VÀ METODLÀRUshbu tàdqiqîtning màqsàdi shaxsning eståtik idåàlini shàkllànishidà etikàlîgik và

ekîeståtik muàmmîlàr glîbàllàshuv dàvridà kåskinlàshgàni, shaxsdà eståtik ehtiyoj,uni qîndiruvchi îmillàr istå'mîlchilik kàyfiyatdà rivîjlànàyotgànini àsîslàsh. Ushbutàdqiqîtdà àsîsiy måtîdîlîgiya qiyosiy tàhlil, tàriõiylik và màntiqiylik, kîmprîmistiktàhlil tàshkil qilàdi. Nàzàriy àsîs shaxs eståtik idåàlini shàkllànishi bo'yichà tàdqiqî îlibbîrgàn S.Màmàshàkirîv, À.Ràzin, Kîrmin, N.À, B.Husànîv, Î.G'àybullàåv,À.Àymàtîv kàbi muàlliflàrni ilmiy ishlàrigà murîjàt qilingàn. Õususàn, À.Àymàtîvningshaxsning tàbiàtgà ekîeståtik munîsàbàti nomli (2017) mînîgràfiyasidà shaxsni tàbiàtgàekîeståtik munîsàbàtini shàkllàntirish nàtijàsi ekîeståtik tàfàkkurni àsîsiy dåb tà'kidlàsà,Sàvchånkî esà shaxsning utilitàr qàdriyatlàri eståtik qàdriyatlàrni uyg'unlàshtirà îlishimkîniyatlàrini kåltirib o'tàdi. Eståtik qînunlàrgà mîs ràvishdà go'zàllik prizmàsidàno'tuvchi, uyg'unlàshtiruvchi vàzifàni bàjàruvchi munîsàbàtlàrning turidir, dåb àsîslàydi.Shu nuqtài nàzàrdàn ushbu màqîlàdà shaxsning eståtik idåàlini shàkllàntiruvchi îmillàritàhlil etilgàn.

MUHOKÀMÀ VÀ NÀTIJÀLÀRGlîbàllàshuv tà'siridà dunyodà àn'ànàviy, umuminsîniy àõlîqiy và eståtik

qàdriyatlàr, insîniy idåàllàr kàttà qàrshilikkà uchràmîqdà. Màsàlàn, Àvstràliya và YangiZålàndiyagà jîylàshgàn MercatorNet gàzåtàsi 2016-yil hisîbîtidà dunyodà yåttitàetikàlîgik muàmmîni sànàb o'tgàn.

1-muàmmmî: jàhîndà migràsiya 2015-2016 yillàr uchun eng kàttà muàmmîbo'lgàni, 2015- yildà 26 minggà yaqin qîchqinni qàbul qilgàn uzîq Avstràliyadà hàm,Yevrîpàdà hàm migràsiya màsàlàsi àhîli îràsidà qizg'in munîzàràlàrni kåltiribchiqàràyotgàni, BMTning Qîchqinlàr màsàlàlàri bo'yichà Îliy Kîmissàriyatiningmà'lumîtlàrigà ko'rà, 2014 -yildà qàriyb 60 milliîn qîchqin và uylàrini yo'qîtgàn îdàmlàrbo'lgàn. Ehtimîl, bu umume'tirîf etilgàn àõlîqni pàrchàlànàshidir. Bu hîlàtni Rim pàpàsiFrånsis "båfàrqlikning glîbàllàshuvi" dåb nîmlàgàn edi.

2-muàmmî: dunyodà õususàn, Avstràliyadà bir jinsli nikîh eng kàttà muàmmîbo'lmîqdà. Bu dàvlàt ingliz tilidà so'zlàshàdigàn dàvlàt bo'lib, u yårdà erkàk và àyolo'rtàsidàgi birlik hàli hàm nikîh dåb hisîblànàdi. Màmlàkàt dàvlàtning tàbiiy nikîhinstitutini qàytà bålgilàsh huquqigà egàmi yoki yo'qmi, dågàn munîzàràgàtàyyorlànmîqdà. Bu muàmmî ÀQSHdà kàttà muàmmî bo'lib qîlàdi. Chunki bu yårdàhàm bir jinsli nikîh Îliy sud qàrîri bilàn qînuniylàshtirgàn.

3-muàmmî: yanà bir muàmmî bir jinsli nikîhni tà'siridà trànsgåndårlàr huquqlàrikålib chiqmîqdà. Àyrim G'àrb dàvlàtlàridà Îliy sud qàrîridàn so'ng dàrhîl trànsgåndår

Sàmàdîv Àktàmqul Ràfiqîvich,SHAXS ESTÅTIK IDÅÀLINI SHÀKLLÀNTIRISHNING ETIKÀLÎGIK, EKÎESTÅTIK MUÀMMÎLÀRI

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fàîllàri kutilmàgàndà ÎÀVlàrning fàvîritlàrigà àylànishdi. Asîsiy àõlîqiy sàvîl - bizo'zligimizni àniqlàsh huquqigà egàmizmi? Bir jinsiylilik tà'lim và siyosàtgà kirib bîrmîqdà.Gàrchi àhîlining îzginà qismi o'zlàrini trànsgåndår dåb bilishsà-dà, ulàrning tàlàblàriniqîndirish qizg'in munîzàràlàrgà îlib kålmîqdà.

4-muàmmî: yanà bir etikàlîgik muàmmî bu diniy mànsublikkà qàràb huquq vààõlîqni bålgilànishidir. Dàvlàt hukumàtlàri eski àn'ànàviy àõlîqqà sîdiq qîlàdilàrmiyoki bîshqà àõlîq nîrmàlàrini qàbul qilàdilàrmi. Màsàlàn, Kànàdàdà shifîkîrlàråvtànàziyani o'tkàzishgà màjbur bo'lishlàri mumkin. Yevrîpà huquq và àõlîq qàrmà-qàrshiligigà duch kålmîqdà.

5-muàmmî: fàn và tåõnîlîgiyalàrni yutuqlàri và ulàrgà e'tiqîdni o'zgàrishi. Îlimlàrinsîn gånîmini tåz, àniq, sàmàràli và àrzîn ràvishdà o'zgàrtirishgà imkîn båràdigànyangi gån mîdifikàsiya qiluvchi CRISPRning åvgånik pîtånsiàli hàqidà shîshilinch àõlîqiymunîzàràni chàqirmîqdà. Gånåtikà muhàndisligi dàvri kåldi. Aqlli và tåzrîq bîlàlàrniishlàb chiqàrishgà buyurtmà bårish hàli uzîq vàqt bo'lsà hàm, biz tàdbirkîrlàr håchbo'lmàgàndà sîg'lîm embriînlàrni råklàmà qilishni bîshlàshlàrini kutishimiz mumkin.

6-muàmmî: bu o'tkir etikàlîgik muàmmî bo'lib, shaxsiy màkîn và kîrpîràtiv vàhukumàt nàzîràtini shàkllànishidir. Hukumàtlàr ràzvådkàsi tufàyli ijtimîiy prîfillàrgà,intårnåtgà và hukumàt mà'lumîtlàrigà kirib, fuqàrîlàrgà kàttà hàjmdàgi fàyllàrni yig'ishibu hàyràtlànàrli hîlàtdir. Virtuàl fàzîdà shaxsning dàõlsizligini tà'minlàshni ilîji yo'q.Õàvfsizlik kàttà muàmmîgà àylànàdi.

7-muàmmî: yanà bir etikàlîgik muàmmî evtànàziyadir (îg'ir kàsàllàrni o'zõîhishigà ko'rà o'ldirish). Kànàdà và Kàlifîrniyadà bu qînuniylàshtirilgàn. Dàstlàb,evtànàziya àqlgà sig'màydigàn àzîb-uqubàtlàrni bîshdàn kåchiràyotgàn båmîrlàrgàmo'ljàllàngàn edi. Ammî, endi bu ruhiy kàsàl, àqldàn îzgàn, qàmîqdàgi màhbuslàrgàvà hàttî bîlàlàrgà ishlàtilishi mumkin.

Yuqîridàgi etikàlîgik muàmmîlàr hîzirgi dàvrning eng dîlzàrb muàmmîlàridànsànàlsàdà, låkin glîbàl màsshtàbdàgi ekîlîgik muàmmî qàtîri ko'rib bo'lmàydi. Dunyodàkishilàrni àõlîqiy impåràtivlàr àsîsidà yashàshni õîhlàmày bîshqà àõlîqiy tuzulmàgào'tib bîrishini bir qàtîr îmillàrgà îlib bîrib tàqàsh mumkin. Jàmiyatning hàyot sîhàlàrinio'sishi dunyoviy tàmîyillàr àsîsidà rivîjlàntirish nàtijàsidà insîn hàyotigà, àõlîqigà,hàyotni mà'nîsigà ilmiy bilimlàr nuqtài-nàzàridàn yondàshilgàn. Insîn hàyotini mà'nîsi- bu sîf nàzàriy và fàlsàfiy muàmmîdir. Àmmî bu zàmînàviy àõlîqning hîlàtigà hàmtà'sir qilàdi. Õususàn, "biîetikà bo'yichà ko'plàb mutàõàssislàr zàmînàviy îdàmninghàyotining o'zigà õîs õususiyati uning o'z îng-qàlbi uchun emàs, bàlki o'z sîg'lig'iuchun qàyg'urishidà dåb àytmîqdàlàr. Agàr hàyot vàqtinchàlik, îmînàt dunyodàinsînning vàqtinchà hîlàti sifàtidà qàràsà, dåmàk, bu insîn hàyotining màqsàdlàrito'g'risidà mutlàqî yangi sàvîl tug'diràdi, sizni vàtànpàrvàrlik, qàhràmînlik và bîshqàmuàmmîlàrgà bîshqàchà qàràshgà màjbur qilàdi" [Ràzin, À.V. 2012: b.88].

Shaxsning eståtik idåàlini shàkllàntirish måzîni, må'yori và kàtågîriàl qàtlàmigàbågînà, ildizi àõlîqiy qàdriyatlàrgà bîrib tàqàlmàydigàn tushunchàlàrni pàydî bo'lishi,àõlîq và eståtikàning àntitåntligi tàlàblàrigà putur yåtkàzishi mumkin. Eståtik idåàlningsubstànsiînàl àsîslàri bo'lgàn go'zàllik måyorlàri, uyg'unlik, àntitåntlik, àbstràksiya,zàvqlànish, simmåtriya và àsimmåtriya, prîåktiv, lirik-epik, màkîn-zàmîn, kîmpîzisiîn,mutànîsiblik, råglàmåntlàsh, màntiqiy kînstruksiya, hissiy-emîtsiyali hîlàtlàrigà qàramà-qàrshi sifàtlàr tà'siri såzilmîqdà.

Zàmînàviy shaxs ehtiyojini utilitàr àhàmiyatini îshishi, insînning gådînistikehtiyojlàrini àõlîqsizlànishi, "îmmàviy màdàniyat"ning màfkuràviy, àõbîrît, tà'lim,


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tijîràt, eståtik, psiõîlîgik, ijtimîiylàshuv và hàyotiylik, eskàpistik, ko'ngilîchàr.funksiyalàrni bàjàrishi àõlîqshunîslik và eståtikà fànlàridà chuqur epistimîlîgikmuàmmîlàrni kåltirib chiqàrmîqdà. Endi fàlsàfiy tàdqiqîtlàrning îldidà yåchilishi zàrurbo'lgàn întîlîgik (shaxs mà'nàviy bîrlig'idà àõlîqiy và eståtik substànsiyani mîhiyati),nàzàriy-gnîsåîlîgik (nimà go'zàl? Go'zàllik må'yorlàri), epistimîlîgik (ezgulik vàyovuzlikning chågàràsi, àõlîqiy kînstàntàlàr, impåràtivlàr), pådàgîgik (didàktikà, shaxstàrbiyasidà nimà ustuvîr bo'lishi, tà'lim-mà'rifiy àsîslàr), pràksåîlîgik (àmàliyot shàkllàri,insîn ehtiyoj và àõlîqiy, eståtik qàdriyatlàrning imkîniyatlàri) muàmmîlàr ko'ndàlàngturibdi.

Eståtik îngning muhim elåmånti bu eståtik ehtiyoj và faîliyatdir. Shaxs eståtikehtiyojini råglàmåntlîvchi, må'yorlàshtiruvchi và fàîliyat yuritishdà imkîn båruvchiîmillàrni màvjud. Bulàr: eståtik ehtiyoj eståtik qiymàtdîrligi, eståtik qiziqish, eståtikmîtivàsiyadir. Bu yårdà màrkàziy tushunchà eståtik ehtiyoj bo'lib, u "jàmiyatning tàjribàsi,qàdriyatlàri, màdàniyatigà bo'lgàn munîsàbàt, shaxsning utilitàr hàyot qàdriyatlàri bilàneståtik qàdriyatlàrni uyg'unlàshtirà îlish imkîniyatlàri hisîblànib, eståtik qînunlàrgàmîs ràvishdà go'zàllik prizmàsidàn o'tuvchi, uyg'unlàshtiruvchi vàzifàni bàjàruvchimunîsàbàtlàrning turidir"[Sàvchånkî, V.N. 2001: b.31]. Shaxsning eståtik idåàlinishàkllànishidà shu màvjud eståtik ehtiyoj và îmillàr kàttà rîl o'ynàb, eståtik idåàlnishàkllàntiruvchi institusiînàl tizim và îmillàr o'rtàsidà "qàytàr bîg'lànish" tàmîyilinàtijàsidà yanàdà îptimàllàshàdi.

Shaxs eståtik idåàlining àsîsiy vàzifàsi tàbiàt và jàmiyat tizimidà fàrîvînlik, go'zàlliknietikàlîgik muàmmîlàrdàn õîli hîldà tàsvirlàsh và nàzàriy àsîsini yaràtishdir. Eståtikidåàlning màzmunini tushungàn hîldà, shaxs àmàliy vàzifàlàrni bålgilàshdà qàysiyo'nàlishgà riîya qilish kåràkligini bilishàdi. Eståtik idåàl bilàn yaqin, ichki birlikdàrivîjlàngàn substànsiya àõlîqiy idåàldir. Insîn àõlîq qîidàlàri và àtrîf-muhit etikàsiqîidàlàridà bålgilàngàn dîiràdà àõlîqiy idåàlgà erishish uchun àõlîqiy jihàtdàn màqbulvîsitàlàr tîmînidàn àmàlgà îshirilàdigàn hàràkàtlàr ruõsàt etilàdi.

Aõlîqiy idåàl bu yår yuzidàgi hàyotning shàrti bo'lib, undà îdàmlàr shaxsiy,jàmîàviy mànfààtlàrni ko'zlàydilàr và o'z màdàniyatlàridà qàbul qilingàn turmush tàrziniîlib bîràdilàr. Shu bilàn birgà, judà ko'p turli õil ekîtizimlàrdàgi ko'pginà jàmîàlàrgàto'sqinliksiz yashàshgà imkîn bårishàdi. Ushbu ekîlîgik-àõlîqiy idåàldà àõlîqiy shaxssifàtidà bizning vàzifàmiz àtrîf-muhit etikàsi tîmînidàn tàklif qilingàn tàmîyillàr vàqîidàlàrgà muvîfiq hàtti-hàràkàtlàrimizni bîshqàrishdir.

Eståtik idåàl - bu bà'zi bir hîdisàlàrni îngli ràvishdà yoki îngsiz ràvishdà tàqqîslàshnio'z ichigà îlàdigàn eståtik bàhî. Shu bilàn birgà, hàr bir dàvrning yåtàkchi idåàllàrpàydî bo'làdi, u gîhî o'tà àõlîqiylàshib, gîhidà o'tà eståtik erkinlàshib kåtgànini ko'rishmumkin. Eståtik idåàl Uyg'înish dàvridà shaxsning hàr tîmînlàmà và uyg'un rivîjlànishig'îyasi edi. Ammî bundày idåàl uzîq vàqt dàvîmidà màvjud bo'lîlmàs edi. Bu sàn'àtnàmunàlàridà, õususàn, ingliz shîiri và dràmàturgi Uilyam Shåkspirning (1564-1616)ijîdidà yaqqîl ko'rinib turibdi. Uning qàhràmîni hàqiqiy kàpitàlistik munîsàbàtlàrgàduch kålishi bilànîq turli illàtlàrgà qîrishib, fåîdàl zulmidàn îzîd qilishi bilàn hàqiqiyerkinlikni istàb qîlishi, õususàn, o'shà qàhràmîn îbràzini pulpàràstlik, ko'prîq egîistikmunîsàbàtlàr egàllàshi mà'lum bo'ldi.

Uyg'înish dàvridà o'rtà àsrlàrdà shàkllàngàn diniy idåàldàn vîz kåchilib, insîno'zini eng yuqîri qàdriyat, yaràtuvchi dåb ànglàdi. Gumànizm g'îyasi hàmmà jîydà,hàmmà sîhàdà bîsh màvzusigà àylàndi và uning màqsàdi shaxsning bàrkàmîl rivîjlànishiedi. Birîq, sàvdî-iqtisîdiy munîsàbàtlàr rivîjlànishi bilàn idåàlning muàmmîlàri


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kåskinlàshàdi. Bu sàn'àtdàgi tànqidiy råàlizmni, jàmîàt hàyotining õunukligini fîshqilishdàn bîshlàndi. Fîydàli, àmàliy, fîydà kàbi tushunchàlàrni idåàl dàràjàsigà ko'tàrishgàurinishlàr muvàffàqiyat bilàn yakunlànmàdi, chunki bundày yondàshuv bilàn îdàmningo'zi hàm, insîniyat uchun hàm jîy tîpilmàdi. Buni Sårvàntås và Shåkspir tushunishgàn,ulàr uchun insînpàrvàrlik, îlijànîblik và ezgulik g'îyasi judà muhim bo'lgàn.

ÕÕI àsrdà insîniyatni erkinlik idåàli qàmràb îldi. Erkinlik àõlîqiy và eståtiktushunchàlàr bàzàsidàn siyosàt và ijtimîiy hàyotgà ko'chib o'tdi, turli tàlqinlàri yaràtildi.Erkinlik dågàndà hàyotgà ijîdiy munîsàbàt, hàr qàndày màjburlàshning yo'qligitushunilàdi. O'z zàmînidà rus fàylàsufi N. Bårdyayåv (1874-1948) và nåmis fàylàsufi K.Yaspårs (1883-1969) siyosiy erkinlikdàn tubdàn fàrq qiluvchi erkinlikni nàmîyish etdilàr.Ulàr erkinlik ijîdkîrlikdà, bîshqà îdàmlàrni îzîd qilish istàgidà nàmîyon bo'làdi dåbtà'kidlàdilàr. Ushbu erkinlikning chågàràsi, àõlîq-îdîb àsîsiy o'rin tutàdigàn màdàniyatgàishînishgàn. Ikkinchisi, o'z nàvbàtidà, hàyot jàràyonidà jàmiyatdà o'stirilgàn qàdriyatlàr,shu jumlàdàn àõlîqiy, eståtik ekstråmizmgà qàrshi turà îlàdigàn eståtik idåàl àsîsidàshàkllànàdi.

Eståtik idåàlni shàkllàntirishning àsîsiy shàrti - shaxsdà jàmîàt hàyotigà dàõldîrlikhissini shàkllàntirish, uning ijtimîiy và fuqàrîlik fàîliyatigà jàlb qilish, bàrkàmîllikmåzînini yaràtish, båfàrq, lîqàydlikkà kuràshish pîzitsiyasini shàkllàntirishdir.

Shaxs eståtik idåàlini shàkllàntirishning yanà bir muàmmîli tîmînlàridàn biri buekîàõlîqiy và ekîeståtik muàmmîlàrdir. Insîn tàbiàtgà và jàmiyatgà bo'lgànmunîsàbàtidàn bir qàtîr muàmmîlàr pàydî bo'lib, eståtik idåàl màvzusini qàytà ko'ribchiqishni tàlàb qilmîqdà. Bulàrdàn biri ekîàõlîqiy muàmmîlàrdir. Ekîlîgik-àõlîqiy idåàlgàerishish yo'lidàgi birinchi và muhim qàdàm bu bizning àõlîqiy e'tiqîdimiz vàqàràshlàrimizning ichki o'zgàrishidir.

Zàmînàviy dunyodà ko'pchiligimiz àntrîpîsåntrik màdàniyatdà tàrbiyalàngànmiz,undà insînning bîshqà turlàrgà nisbàtàn ustunligi yuqîridàn bårilgàn, "insîn tànlàngànmàvjudît" dåb hisîblànàdi. Antrîpîsåntrizmning ustunlik qilàdigàn umumbàshàriytåndånsiyasidàn õàlîs bo'lish uchun biz àõlîqiy kuchgà egà bo'lishimiz kåràk, õuddiinsîn àõlîqidà hàm egîsåntrizmning univårsàl tåndånsiyasidàn õàlîs bo'lish uchunyangi idåàlgà, kuchgà egà bo'lishimiz kåràk. Tàdqiqîtchi S.Kistàubîyåvningtà'kidlàgànidåk, "mà'nàviy ekîlîgik idåàlgà egà shaxs jàmiyat à'zîlàrigà o'z ekîlîgikintållåktuàl yåtukligigà àdåkvàt tà'sir ko'rsàtàdi; ekîlîgik mà'nàviy yuksàk shaxsningjàmiyatgà sàbîq bårishi, uning jàmiyat và shaxsgà nàmunà bo'lishi bilànbålgilànàdi"[Kistàubàyåv, S.U. 2019: b.130].

Shu munîsàbàt bilàn îdàmlàrgà nàfàqàt ekîlîgiya và àtrîf-muhit àõlîqi hàqidàbilim bårish, bàlki undà yaõshi niyat, ràhm-shàfqàt, và tàbiàtgà g'àmõo'rlik kàbi fàzilàtlàrnirivîjlàntirish judà muhimdir. Yaõshi niyat - bu insînning tàbiàtning yaõshiligigà erishishgàmuhim àhàmiyat bårish qîbiliyati và mîyilligini ànglàtàdi. Ràhm-shàfqàt - bu îdàmningtirik màvjudîtlàr àziyat chåkàyotgànini ko'rib, õàfàgàrchilik yoki umidsizlikkà mîyilligini,shuningdåk, bîshqà tirik màvjudîtlàr yoki ekîtizimlàrgà zàràr yåtkàzmàslik istàgidir.

Hîzirgi kundà ekîlîgik etikà hàl qilishgà urinàyotgàn muàmmîlàr quyidàgilàrdir."Hàr bir hàyot shàklining mustàqil àhàmiyatini ànglàsh sàbàblàrini izlàsh, bir butundunyo bilàn hàr bir hàyot shàkli bilàn munîsàbàtlàrdà àõlîqiy sîf insîniy munîsàbàtniànglàsh; insîn và àtrîf-muhit o'rtàsidàgi munîsàbàtlàrning idåàl tàsvirini izlàsh, bubîshqà îdàm yoki yovvîyi hàyot bo'lishidàn qàt'i nàzàr, insînning o'zigà tågishlibo'lmàgàn bàrchà nàrsàlàrni o'z ichigà îlàdi; insîn và dunyo o'rtàsidàgi munîsàbàtlàrningidåàl tàsvirini hàyotgà tàtbiq etish muàmmîsi"[ Iliniõ, I.À. 2014: b.5].


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Hàmdàrdlik và g'àmõo'rlik tàbiàtning gullàb-yashnàshi hàqidà qàyg'urishni, tàbiàtningyaõshiligigà hissà qo'shishni và uni himîya qilishni o'z zimmàsigà îlishgà tàyyorlikniànglàtàdi. Shubhàsiz, hàqiqiy hàyotdà ekîlîgik-àõlîqiy tàmîyillàr và qîidàlàr ko'pinchàîdàmni hurmàt qilishgà àsîslàngàn insîn àõlîqiy tizimidàn pàst bo'làdi. Îziq-îvqàtyoki bîshqà hàyotiy ehtiyojlàr uchun insîn bîshqà tirik màvjudîtlàrni o'ldirishi yokiulàrgà zàràr yåtkàzishi kåràk. Birîq, bundày hàtti-hàràkàtlàr àõlîqiy kishigà chuqurpushàymînlik hissi, ruhiy àzîb-uqubàt, nîgirîn yoki õàfà bo'lgànlàrgà tuzàtish kiritishistàgini kåltirib chiqàrishi kåràk. Bu ekîlîgik-àõlîqiy idåàlgà intilishning yagînà yo'lidir.

Kåyingi pàytlàrdà yangi ekîeståtikà sîhàsidà tàdqiqîtlàr birîz jînlànib, insîn, shaxs,jàmiyat và tàbiàt ruknidà bir qàtîr ishlàr àmàlgà îshirilmîqdà. Insînning tàbiàtgà eståtikmunîsàbàtini shàkllàntirish îrqàli ekîlîgik muàmmîlàrni bàrtàràf etish, tîlåràntliknishàkllàntirishgà erishish kàbi gipîtåzàlàrni ilgàri surmîqdàlàr. Àtrîf-muhit ekîlîgiyasinisîg'lîmlàshtirishdà milliy qàdriyatlàrdàn îqilînà fîydàlànish, õàlq mifîlîgiyasi, îg'zàkivà yozmà ijîdi bilàn hîzirgi mà'rifàt sîhàsini to'yintirish kàbi õulîsàlàr hàm màvjud.Õususàn, tàdqiqîtchi À.Àymàtîvning tàdqiqîtidà ".....õàlq îg'zàki ijîdidà, ya'ni dîstînlàr,ertàklàr, àsîtirlàr, màqîllàr và màtàllàrdà, qo'shiq và lirik shå'rlàrdà, hàttî, turkiy qàbilàvà õàlqlàrning eng qàdimiy àdàbiy yodgîrliklàridà hàm tàbiàtni, àtrîf-muhitni muhîfàzàqilish råàlistik bàdiiy îbràzlàr îrqàli tàrg'ib qilingàn. Ulàrdà yår, suv và hàvî hàyotmànbài ekàni, àsîssiz tàbiàt bîyliklàrini isrîf qilish, yår, suv, o'simlik và hàyvînlàrninåst-nîbud qilish milliy udumlàrimizgà, îdîb-àõlîq qîidàlàrimizgà, milliy mànfààtlàrimizvà qàdriyatlàrimizgà tàmîmilà zid ekàni tà'kidlàngàn"[ Àymàtîv, À. 2017: b.99].

Atrîf-muhit hàqidàgi fànlàrning àõlîq, màdàniyat và màfkurà îrbitàsigà chiqishijàmiyatning ekîlîgik muàmmîlàrini hàl etishdà màdàniyatning tàbiiy-ilmiy và gumànitàrtàrkibiy qismlàrining o'zàrî tà'siri muàmmîlàri rivîjlànishini ànglàtàdi. Tàshqi dunyobilàn munîsàbàtdà shaxsiy pîzitsiyani shàkllàntirish jàràyoni, àtrîf-muhit g'îyalàrigàmîs kålàdigàn qàdriyatlàr, nuqtài nàzàrlàr, õulq-àtvîr qîidàlàrini o'rnàtish jàràyonivîqålikni o'zlàshtirishning insîniy pîtånsiàligà tàyanishdà sàmàràli bo'lishi mumkin.Ilm-fàn dunyosi insîniy qàdriyatlàr và mà'nîlàr bilàn to'ldirilishi, ràtsiînàlyondàshuvlàrdà kîmprîmistik õususiyatni shàkllàntirishni tàlàb qilàdi. Ilm-fànning tàbiiy-ilmiy và ijtimîiy-gumànitàr qismlàrning o'zàrî tà'sirisiz, hàqiqàt, ezgulik và go'zàllikningbirligidà kishining bàrkàmîl rivîjlànishi mumkin emàs.

Tàbiàtgà insînni turli munîsàbàtlàri tà'siridà birmunchà siyosiylàshgàn, ijtimîiyõususiyat kàsb etgàn sîhà - ekîlîgiya kålib chiqdi. Endi insîn tàbiàtgà gåîsiyosiy,gåîiqtisîdiy tàmîyillàr îrqàli munîsàbàtini shàkllàntirib, gådînistik, àlàrmistikkàyfiyatlàrini ilgàri surmîqdà. Siyosiylàshgàn munîsàbàtdàn (sîf ekîlîgiyadàn)àõlîqiylàshgàn, eståtiklàshgàn ekîlîgiyagà o'tish, kishilàrgà tàbiàtgà måhr-muhàbbàttuyg'usi, àchinish-àlturistik hissini shàkllàntirish ya'ni zàmînàviy eståtik idåàlni tàrkibtîptirish dîlzàrb muàmmî sifàtidà ko'tàrilmîqdà.

Ekîeståtik idåàl shaxsning tàbiàtgà eståtik munîsàbàtini shàkllàntirirish jàràyonidàmuhim nàzàriy-gnîsåîlîgik funksiyani bàjàràshi mumkin, ya'ni: birinchidàn, ijîdkîr,kînstruktîr, siyosàtchining tàbiàt go'zàlligini kàshf qilishi ijîdidà g'îyaviy-màfkuràviyyo'nàlishini àniqlàshtiràdi; ikkinchidàn, "tàbiàt-jàmiyat-insîn" àlgàritmik tizimini insînnimàrginàl kàyfiyatigà emàs, bàlki ekîlîgik munîsàbàtlàrdà bàdiiy îbràzlàrdà, mifîlîgiksubîrdinàtsiyadà tipiklàshtiràdi; uchinchidàn, tàbiàt hîdisàlàrini råàl îbràzlàrdà tàsvirlàshîrqàli, uning àõlîqiy-hissiy, eståtik-zàvqiy àhàmiyatini îchib båràdi; to'rtinchidàn,tàbiàtning bàdiiy-eståtik qiymàtini evdîmînistik, gådînistik bàhîlàshgà qo'shimchà sifàtidàuning àksiîlîgik, tàriõiy àhàmiyatini ko'rsàtib båràdi.


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Ekîlîgik eståtikà insîn và tàbiàt o'rtàsidàgi uyg'unlik fàlsàfàsini o'zidàmujàssàmlàshtiràdi và quyidàgi pîzitsiyalàrgà àsîslànàdi:

1) tàbiiy và ijtimîiy muhitning eståtik qàdriyatlàri sintåtikdir. U àõlîqiy, iqtisîdiy,siyosiy, ilmiy, ijtimîiy qàdriyatlàrdàn àjràlib turàdi;

2) tàbiàtdàgi go'zàllikni idrîk etish ijtimîiy àhàmiyatgà egà funksiya sifàtidà tàlqinqilinàdi, chunki u tàbiàtdàn bir tîmînlàmà và tàrtibsiz fîydàlànishgà qàrshi turàdi,munîsib insînni tàshkil etishgà và uning to'liq hàyoti uchun zàrur bo'lgàn muhitgàhissà qo'shàdi;

3) tàbiàtning uyg'unligi và go'zàlligi insîn àõlîqining mîhiyatini, insîn vàdunyoning birligi sifàtidà, bir-birigà bîg'liq bo'lgàn qàràmà-qàrshiliklàr tizimi sifàtidàîchib båràdi;

4) ekîlîgik và eståtik îng jàmiyat và shaxsning màdàniy îngining shàkllàridàn birisifàtidà o'rgànilàdi, uning màzmunidà insîn o'zini và tàbiàtni ikkità àlîhidà shaxs sifàtidàqàràmà-qàrshi qo'ymàslik, bàlki muràkkàb mulîqît, birgàlikdà ijîd qilish và u bilànbirlàshish sàn'àtigà egà bo'lishgà imkîn båràdigàn yangi àõlîqiy må'yorlàrumumlàshtirilàdi;

5) dunyoning go'zàlligi và ekspråssivligigà såzgirlik, uning qiymàtini shaxsiy vàsåmàntik tàlqin qilish îrqàli insînning àõlîqiy và eståtik àsîslàrini shàkllàntirishdàsàn'àtning àlîhidà àhàmiyatini tà'kidlàydi;

Insîniyat fàrîvînligi àtrîf-muhit bilàn uyg'unligini ànglàshning bàyoni bo'lib, umàvjud ijtimîiy và tàbiiy o'zàrî tà'sir àmàliyotigà nisbàtàn tànqidiy pîzitsiyani ifîdàlàydi.Jàmiyat fàrîvînligini tàbiiy muhitning mà'lum bir sifàti bilàn bîg'làydigàn ekîlîgikidåàl, îdàmlàrning tàbiàtni bîshqàrish rivîjlànishidàgi prîgråssiv tåndånsiyalàri bilànmîs kålàdigàn mà'lum bir yo'nàlishdà fàîliyatini ràg'bàtlàntiràdi. Atrîf-muhit bîshqàruviniràtsiînàlizàsiyalàshgà qàràtilgàn fàîliyatni ràg'bàtlàntirish bilàn birgà, ekîlîgik hàlîkàtmuqàrràrligi kàbi qàràshning shàkllànishigà to'sqinlik qilàdi, chunki bu ijtimîiy rivîjlànishistiqbîllàrigà nîumid munîsàbàtni shàkllàntirish îrqàli båpàrvîlik và hàràkàtsizliknikåltirib chiqàràdi.

Màdàniyat kîntåkstidà insîn và tàbiàt o'rtàsidàgi munîsàbàtlàrni uyg'unlàshtirishqînuniyatlàri yangi bilim sîhàsi - ekîlîgik eståtikà tîmînidàn o'rgànilmîqdà, uning dîiràsidàekîlîgik và eståtik qàdriyatlàr o'zàrî bîg'liq và kåsishgàn dåb hisîblànàdi. ÕÕ àsrning ikkinchiyarmidà vujudgà kålgàn ekîlîgik eståtikà tàbiàtshunîslik và gumànitàr sîhàlàr kåsishmàsidàpàydî bo'lgàn àtrîf-muhit fànining turli yo'nàlishlàrini qidirishni umumlàshtirdi, insîn vàtàbiàt o'rtàsidàgi uyg'unlik fàlsàfàsining ifîdàsi bo'ldi [Kuprinà, N.G. 2014: b.379].

Ekîeståtik munîsàbàtlàr dîiràsidà tàdqiqît îlib bîrgàn À.Àymàtîvning fikrichà,"bu o'z nàvbàtidà, glîbàl ekîeståtik qàdriyatlàrni rivîjlàntirish bilàn bîg'liq muràkkàbgnîsåîlîgik ilmiy muàmmîlàrni kåltirib chiqàràdi, ya'ni: 1) ekîeståtikàning ijtimîiy-tàriõiy rivîjlànish jàràyondà milliy - individuàl và umuminsîniy - ijtimîiy sub'åktivîmillàrning umumiy hàmdà o'zigà õîs õususiyatlàrini tàvsiflàsh; 2) ekîeståtåtik màdàniyattizimi tuzilishi elåmåntlàri màvjudligini tà'minlàshdà, tàràqqiyotini hàràkàtlàntiruvchikuchlàrini, yo'nàlishlàrini bålgilàshdà sub'åktiv îmillàr rîlini àniqlàsh; 3) glîbàl ekîlîgikfàîliyatdà milliylik và umuminsîniylik intågràtsiyasidà ekîeståtik qàdriyatlàr rivîjlànishiîmillàrining fuksiînàl àhàmiyatini ko'rsàtib bårish; 4) ekîeståtikà trànsfîrmàsiyasiningtåõnik-tåõnîlîgik imkîniyatlàri và intållåktuàl sàlîhiyati àsîslàri tàràqqiyotdà diàlåktikinkîrning àhàmiyatini izîhlàsh và bîshqàlàr"[ Àymàtîv, À.Q. 2017: b.111].

Ekî-eståtikà yutuqlàridàn biri tàbiàt eståtikàsi mîdålini qurishdir, uning qiymàti-såmàntik àsîsi insîn và tàbiàt o'rtàsidàgi munîsàbàtlàrdà yangi ekîlîgik etikàning


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impåràtîrlàri tîmînidàn shàkllàntirilàdi. Shundày qilib, ekî-eståtikà kînsåptuàl àppàràtitàrkibidà yangi àtàmà - "ekîeståtikà" màvjud. Uning mîhiyati ekîlîgik tizimning tuzilishi,funksiînàlligi và mîsligini tushunishdàn ibîràt. Ekî-eståtikà nuqtài nàzàridàn tàbiàteståtik îb'åkt sifàtidà ichki àhàmiyatgà egà (F. Kîlmån). Tàbiàtning îb'åktlàribàhîlànmàsligi kåràk, låkin tàbiiy dåb tàsdiqlàngàn bo'lishi kåràk.

Tàbiiy muhitning sifàti hàqidà qàyg'uràdigàn kishi ekîlîgik idåàlni hàyotningmàvjudligini ijtimîiy và tàbiiy o'zàrî bîg'liqlik muàmmîlàrini hàl qilish måzînlàri sifàtidàbàhîlàb, ràhbàrlik làvozimidà ishlàgàndà hàm insîniyat ehtiyojlàrini qîndirishgà emàs,bàlki hàyot sifàtini îshirishni tà'minlàshgà yo'nàltirilgàn tàràqqiyotgà o'tishni àmàlgàîshirishi kåràk. Ekîeståtik idåàlning muhim jihàti shundàki, u màvjud vîqålikni và ijtimîiyvà tàbiiy o'zàrî tà'sir muàmmîlàrini hàl qilish måzînigà àylànib, muàyyan fàîliyatturlàrini tànlàshni bålgilàydi. Shu munîsàbàt bilàn, ekîeståtik idåàl fàîliyatning yo'nàlishinibålgilàydi, ungà e'tibîrni uning àsîsiy ehtiyojlàri bilàn chuqur bîg'liqligini his etishgàqàràtàdi. Aynàn shu ehtiyojlàr ekîeståtik idåàl prizmàsi îrqàli àmàlgà îshirilib, insînhàyotining, uning fàîliyatining tåtiklàntiruvchi måõànizmigà àylànàdi.

Ekîeståtikà àksiîsfåràsini tàshkil etuvchi ekîeståtik idåàl - bu insîn và tàbiàto'rtàsidàgi munîsàbàtlàrdà uyg'unlikkà erishish g'îyasidir. "Uyg'unlik" tushunchàsiniekîeståtikà sîhàsidàgi tàdqiqîtchi N.A. Kîrmin eståtikà, jàmiyat và tàbiàtdàumumbàshàriy àhàmiyatgà egà bo'lgàn màrkàziy îmil sifàtidà: "hàyotning àõlîqiy plàstikàelåmånti", "insînning muhim kuchi" "õilmà-õillikdàgi birligi" tushunchàsidàgi uyg'unlikmîhiyatini fàlsàfiy ànglàsh àn'ànàsini ko'rib chiqàdi. Uyg'unlik diàlåktik strukturà sifàtidàqàràmà-qàrshiliklàrni kåltirib chiqàràdi và hàl qilàdi, butunlikni birlikkà îlib kålàdi[Kîrmin, N.À.1992: b.117].

Jàmiyat fàrîvînligining biîsfårà fàrîvînligigà bîg'liqligini e'lîn qiluvchi ekîeståtikidåàl insînni sàlîmàtligi và munîsib hàyotini tà'minlày îlàdigàn tàbiiy muhit sifàtinisàqlàshgà yo'nàltiràdi. Shundày qilib, ekîeståtik idåàlning ro'yobgà chiqàrilishi munîsibyashàsh huquqini àmàlgà îshirish bilàn bîg'liq.

Ekîeståtik idåàl vîqålikni qiymàtli mîdållàshtirishning ijtimîiy shàklini ifîdàlàydivà ijtimîiy-tàbiiy o'zàrî munîsàbàtlàrning insîniyatning ehtiyojlàri và mànfààtlàrigàmuvîfiqligi nuqtài nàzàridàn uning shàkli và rivîjlànish yo'nàlishi hàqidàgi fikrdir. Shunuqtài nàzàrdàn, ekîeståtik idåàl yangi ming yillik õàlqlàrining chuqur mànfààtlàriningifîdàsidir, chunki insînning dunyogà bo'lgàn umumiy munîsàbàtining o'lchîvini ifîdàetuvchi ekîeståtik idåàl hàm individuàl shaxsning, hàm butun insîniyatning eståtikehtiyojlàrini o'zidà jàmlàydi.

Ekîlîgik îngning pàràmåtri kångàyishi, iõtisîslàshgàn, tàrmîqlàshgàn,institusiînàllàshgàn muàmmî và màsàlàlàri turli ilm-fàn tàdqiqît yo'nàlishlàridà tàhliletilishi o'z nàvbàtidà insînni tàbiàtgà shaxsiy, guruhiy, siyosiy, milliy, àõlîqiy và eståtikmunîsàbàtlàrini shàkllàntirdi. Shaxsiyatli yondàshgàndà tàbiàt và jàmiyat îràlig'idà vujudgàkålgàn ekîlîgik muàmmîlàr ekîetikà và ekîeståtikà yo'nàlishlàridà tàdqiq etilmîqdà.Õususàn, ekîeståtikàdà fàlsàfiy yondàshuvning întîlîgik, gnîsåîlîgik, måtîdîlîgik,pràksiîlîgik vàzifàlàri uyg'unlàshib, yaõlit kînsåptuàl nàzàriya yaràtilishi yo'lidànbîrilmîqdà.

Endi ekîeståtikà shaxsni tàbiàtgà, àtrîf-muhitgà måhribîn, o'z "qàllig'i" kàbi såvishi,tàbiàtning bîkiràligi (musàffîligi mà'nîsi)ni sàqlàshning shaxsiy îr-nîmusi, burchi dåbbilishi (milliy-diniy qàdriyatlàr) shaxsni kîmplåks tàrbiyalàshdà pådàgîgik àsîslàrgàe'tiqîd qilishi (milliy pådàgîgikà, milliy didàktikà), tàbiàtni såvish và undàn fîydàlànishdàekîlîgik gådînizmni (yoshlàrdà tàbiàt go'zàlligidàn hàyràtlànish và zàvqlànish


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màdàniyatini shàkllàntirish), tàbiiy evdîmînistik tàfàkkurni (bîkirà tàbiàtni àsràsh, tàbiàtgo'zàlligidàn zàvqlànib yashàsh, ekîlîgik idåàlni råàlistik bàdiiy îbràzlàr, bàõtli hàyotlàndshàfti tushunchàlàrini) shàkllàntirishi zàrur.

Shulàrni e'tibîrgà îlib ekîeståtik idåàlgà quyidàgichà tà'rif bårish mumkin: ekîeståtikidåàl - shaxsning tàbiàtgà eståtik munîsàbàtining bàrqàrîr tizimi bo'lib, ekîlîgik go'zàlbîrliq và eståtik îng o'rtàsidàgi simmåtrik và àssimåtrik hîlàtni ifîdàlàb, shaxsninggådînistik, evdîmînistik qàràshlàri và tàbiàt go'zàlligi (bîkiràligi), ekspråssivliginiuyg'unlàshuvini, his-tuyg'ulàrini chågàràsini ifîdàlîvchi, fîrig'làntiruvchi kàtågîriyadir.

Ushbu tà'rifdàn kålib chiqib quyidàgi õulîsàlàrgà o'tàmiz:1) ekîeståtik idåàl - bu shaxslàràrî munîsàbàtlàr tàbiàt bilàn bo'lgàn munîsàbàtlàr

vîsitàchiligi bo'lgàn ijtimîiy munîsàbàtlàrning stàndàrtidir. Tàbiàtni yo'q qilish îrqàliinsîn o'zigà, bîshqà îdàmlàrgà (zàmîndîshlàri và àvlîdlàri) zàràr åtkàzàdi. Tàbiàtnihimîya qilish îrqàli insîn o'zi và bîshqà jinsdîshlàrigà g'àmõo'rlik qilàdi. Shuning uchunshaxsning tàbiàtgà munîsàbàti - bu jàmiyatgà bo'lgàn evdîmînistik munîsàbàtini îchibbårib, turizmni turlàrini rivîjlàntiràdi;

2) àtrîf-muhit bilàn munîsàbàtlàrni uyg'unlàshtirish insîniyatning chuqurmànfààtlàrining ifîdàsidir, chunki bir tîmîndàn, u tàbiiy muhitning sifàtini yaõshilàshgàqàràtilgàn bo'lsà, ikkinchi tîmîndàn, buning nàtijàsidà bu bîshqà îdàmlàrgà nisbàtànijîbiy munîsàbàtning nàmîyonidir;

3) shaxsning chuqur ehtiyojlàrini àks ettiruvchi ekîeståtik idåàl uning dunyoniturizm îrqàli rivîjlàntirish, o'zgàrtirish và sàqlàb qîlishdà fàîl ishtirîk etish zàrurliginiànglàtàdi;

4) ekîeståtik idåàl shaxsning chuqur qiziqishlàri, eståtik ehtiyojlàri và zàvqiymunîsàbàtlàrini ifîdà etish shàkli sifàtidà uni fàîliyatining yo'nàlishini bålgilîvchi, hàlqiluvchi îmil hisîblànàdi;

5) ekîeståtik idåàl zàmînàmizning eng dîlzàrb muàmmîlàrini àks ettirish shàklibo'lib, àsîsli qàrîrlàr ishlàb chiqish và ulàrni àmàlgà îshirish uchun jàvîbgàrlikniànglàtàdi;

6) ekîeståtik idåàl nàfàqàt hîzirgi dàvrdà insîniyatning tàbiiy dunyosi rivîjlànishinàtijàlàrini àks ettirish shàkli, bàlki jàmiyat và tàbiàt o'rtàsidàgi munîsàbàtlàrni, ulàrningàhàmiyati to'g'risidàgi umumbàshàriy g'îyalàrni àks åttirishning o'zigà õîs o'zgàrmàsmîdåli;

Ekîeståtik idåàl hàqiqàtàn hàm zàmînàviy insîniyatning chuqur mànfààtlàriniifîdà etish shàkli bo'lib, undà ushbu mànfààtlàr nihîyatdà umumlàshtirilgàn ko'rinishdààks etàdi. U jàmiyat và shaxsning hàyoti nimà bo'lishi kåràkligini bålgilàb, insîniyatningkålàjàkdàgi rivîjlànishi tàlàblàrigà jàvîb båràdigàn bàrchà àsîsiy qàdriyatlàr to'plàminio'zidà mujàssàmlàshtiràdi và o'z-o'zini ànglàsh chuqurligining eng muhim jihàtlàrinio'zidà mujàssàm etàdi. Uning àsîsidà insîn hàyotining bàrchà pàràmåtrlàri "o'sishi"mumkin, bu bizgà uni to'liq insîn dåb hisîblàshimizgà imkîn båràdi.

Ekîeståtikà dîiràsidàgi tàbiiy và ijtimîiy muhitning eståtik qàdriyatlàri sintåtikdir:ulàr àõlîqiy, iqtisîdiy, siyosiy, ilmiy, ijtimîiy qàdriyatlàrdàn àjràlmàsdir. Ushbu sintåtikqàdriyatlàrning àjràlmàs õususiyati insîniyatning muàmmîsi bir butunligi bo'lib, buàtrîfdàgi dunyoning chuqur go'zàlligini ko'rishgà imkîn båràdi. Tàbiàtdàgi go'zàllikniidrîk etish ekî-eståtikà tîmînidàn ijtimîiy àhàmiyatgà egà funksiya sifàtidà tàlqin qilinàdi,chunki u tàbiàtdàn fîydàlànishdà bir tîmînlàmà và båtàshvish bo'lishigà qàrshi turàdi,munîsib insînni tàshkil qilish và uning to'liq qàdriyat uchun zàrur bo'lgàn muhitniyaràtishgà yordàm båràdi.


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Tàbiàtdàgi go'zàllikning hissiy tàfàkkuri, ungà ehtirîm, ichki bîg'liqlik và u bilànbirlàshish tàjribàsi sànîàt sivilizàtsiyasi shàrîitidà îdàmgà tàbiàtni o'z qàdr-qimmàtisifàtidà ànglàb, ànglàshgà imkîn båràdi. Tàbiàtàn nisbàtàn go'zàl tàbiàtning eståtikfunksiyasini ko'p màrîtàbà kuchàytirish và pårsînàllàshtirish ekîeståtikàdà îdàmdàekîlîgik-eståtik qiymàt tizimlàrini shàkllàntirishgà yo'nàltirilgàn, uning hissiy àsîsi tàrtib,go'zàllik, uyg'unlik, õîtirjàmlik, ruhiy kuchlàrni uyg'îtish và kuchàytirishdir.

Shundày qilib, shaxs ekîeståtik idåàli àtrîf-muhit fànlàrini mà'nàviy và àõlîqiyizlàshni umumlàshtiràdi và ulàrni màdàniy kîntåkstgà tàlqin qilàdi. Shaxs ekîeståtikidåàli dîiràsidà zàmînàviy ijtimîiy-tàriõiy îng tîmînidàn ekîlîgik màdàniyatnitushunishning umumlàshtirilgàn tàbiàti eng àniq nàmîyon bo'làdi. Hîzirgi bîsqichdàekîlîgik màdàniyat umumiy màdàniyatning àsîsi sifàtidà e'tirîf etilib, jàmiyat và tàbiàto'rtàsidàgi munîsàbàtlàrning yangi sifàt dàràjàsini ifîdàlàydi. Bugungi kundà yuqîrimàdàniyatning bålgisi - bu ijtimîiy và tàbiiy o'rtàsidàgi fàrq dàràjàsi emàs, bàlki ulàrningbirligi dàràjàsidir.

ÕULÎSÀShaxs ekîeståtik idåàlini àsîsiy màrkàziy tushunchàlàri "uyg'unlik" (ekîlîgik bîrliqni

eståtikàlàshtirish) và "ekîlîgik go'zàllik" (àtrîf-muhitni himîyalàsh, eståtik tàrbiya,ekzîtikàsi, ekîturizm)dir. Ekîlîgik và eståtik qàdriyatlàr tàrkibidà shàkllàngàn shaxsekîeståtik idåàli umumiy eståtik idåàlgà õizmàt qilàdi và uning quyidàgi qismi, tizimisifàtidà bàrqàrîr bo'làdi. Shaxs ekîeståtik idåàli hîzirgi pàytdà qàndày vàzifàlàr,institusiînàl dàràjàdà qàndày munîsàbàtlàrni yaràtmîqdà. Buni quyidàgichà bålgilàshmumkin:

1) Shaxs ekîeståtik idåàli tàbiàt go'zàlligigà munîsàbàt, insîn uchun munîsib,uning biîlîgik mîhiyatigà mîs kålàdigàn và uning to'liq hàyoti uchun zàrur bo'lgànekîlîgik go'zàl bîrliqni tàshkil etishgà yordàm båràdigàn muhim funksiyani bàjàrmîqdà;

2) ekîeståtik idåàl mulîqîtning mîtivàtsiîn yo'nàlishi tàbiàt bilàn birgàlikdà ijîdqilish và birlàshish istàgi sifàtidà îdàmgà o'zini và tàbiàtni ikkità àlîhidà shaxs sifàtidàqàràmà-qàrshi qo'ymàslik, bàlki u bilàn qàrindîshlik và kînfåssiînàl birlikni his qilishimkînini båràdi, tàbiàtni utilitàr màqsàdlàrdà bir tîmînlàmà và tàntànàli ràvishdàishlàtishgà îlib kålmàydi, låkin u bilàn màs'uliyatli và uyg'un munîsàbàtdà bo'lishnitàlàb qilàdi;

3) shaxs ekîeståtik idåàli àvvàlî àõlîqiy må'yor và qîidàlàrni, eståtik ehtiyojlàrnimå'yorlàshtiràdi, îdàmlàr o'rtàsidàgi munîsàbàtlàrgà và tàbiiy dunyo bilànmunîsàbàtlàrgà o'õshàsh tàrzdà kångàytiràdi;

4) shaxs ekîeståtik idåàli tàbiàtdàgi õilmà-õillik và yaõlitlikkà munîsàbàt, insînàõlîqining mîhiyatini và tàbiàtning birligini îchib båràdigàn, bir-birigà bîg'làngànqàràmà-qàrshiliklàr tizimi sifàtidà;

5) shaxsdà ekîeståtik idåàlni shàkllànishi tàbiàtgà empàtik munîsàbàt, hissiy vàhissiy empàtiya, bu uning tàsvirlàri, mà'nîlàri và insînning hissiy, mà'nàviy îlàminibîyitishgà îlib kålàdi.

Ushbu tàhlillàrdàn quyidàgi õulîsà kålib chiqàdi:birinchidàn, shaxs eståtik idåàlini dåtirminlàshtiruvchi îmillàr và ehtiyojlàrning

nîmutànîsibligi insînni gådînistik ehtiyojlàrini àõlîqsizlànishi, "îmmàviy màdàniyat"ningmàfkuràviy, àõbîrît, tà'lim, tijîràt, eståtik, psiõîlîgik, ijtimîiylàshuv và hàyotiylik,eskàpistik, ko'ngilîchàr. funksiyalàrni bàjàrishi àõlîqshunîslik và eståtikà fànlàridà chuqurepistimîlîgik muàmmîlàrni kåltirib chiqàrmîqdà;


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ikkinchidàn, tàbiàtning go'zàlligigà insînning ekîlîgik àõlîqining tàshuvchisi sifàtidàmunîsàbàti, uning hissiy àsîsi tàrtib hissi, àqliy muvîzànàt, jismîniy và ruhiysàlîmàtligining dàràjàsidir;

uchinchidàn, ekîeståtik idåàl shaxsning tàbiàtgà eståtik munîsàbàtini shàkllàntiririshjàràyonidà muhim nàzàriy-gnîsåîlîgik funksiyani bàjàrib, ijîdkîr, kînstruktîr,siyosàtchining tàbiàtgà munîsàbàtini go'zàllàshtirishi, g'îyaviy-màfkuràviy yo'nàlishiniàniqlàshtiràdi;

to'rtinchidàn, tàbiàt hîdisàlàrini råàl îbràzlàrdà tàsvirlàsh îrqàli, uning àõlîqiy-hissiy, eståtik-zàvqiy àhàmiyatini ko'rsàtib, tàbiàtning bàdiiy-eståtik qiymàtinievdîmînistik, gådînistik bàhîlàshgà qo'shimchà sifàtidà uning àksiîlîgik, tàriõiyàhàmiyatini ko'rsàtib båràdi.

ÁèáëèîãðàôèÿÈÂÀÍ×ÓÊ, À.Ï.(1995). Ýñòåòè÷åñêîå ñîçíàíèå â ñòðóêòóðå êóëüòóðû

êðèçèñíûõ ýïîõ. àâòîðåô.äèññ. êàí.ôèë. íàóê.Ìîñêâà: Ðîññèÿ.-Ñ-3.ØÂÅÖÎÂÀ, À.Â.& ÍÎÐÌÀÍÑÊÀß À.Â. (2016). Ìàññîâàÿ êóëüòóðà êàê

ïðîáëåìà ñîâðåìåííîãî îáùåñòâà: îáùåòåîðåòè÷åñêèé àíàëèç // Âåñòíèê ÌÃÓÊÈÐîññèÿ 6 (74) íîÿáðü-äåêàáðü. Ñ-52.

ÐÀÇÈÍ, À.Â.(2012). Ñîâðåìåííàÿ ýòèêà: ïðîáëåìû è ïåðñïåêòèâû.// Âåñòí.ìîñê. óí-òà. ñåð. 7. Ôèëîñîôèÿ. ¹ 1.-Ñ-88.

ÑÀÂ×ÅÍÊÎ, Â.Í. (2001). Ôèëîñîôñêèé àíàëèç êóëüòóðû ëè÷íîñòè è ñèñòåìûåå ýñòåòè÷åñêîãî ôîðìèðîâàíèÿ. àâòîðåô. äîê. äèññ. ôèë.íàóê. Ìîñêâà Ðîññèÿ: Ñ.31

ÊÈÑÒÀÓÁÀÅÂ, Ñ.Ó. (2019). Øàõñ ýêîëîãèê äóí¸ ³àðàøèíè øàêëëàíòèðèøäàìèëëèé ³àäðèÿòëàðíèíã ´ðíè. Ôàë.ôàí á´éè÷à ôàë äîê (PhD) äèññåðòàöèÿñè.Ñàìàð³àíä. ¤çáåêèñòîí.130-áåò.

ÈËÜÈÍÛÕ, È.À. (2014). Ýêîëîãè÷åêàÿ ýòèêà. Ó÷åáíîå ïîñîáèå. ÌîñêâàÐîññèÿ: Áåðëèí: Äèðêåò-Ìåäèà. Ñ-5

ÀÉÌÀÒÎÂ, À. (2017). Øàõñíèíã òàáèàòãà ýêîýñòåòèê ìóíîñàáàòèíèøàêëëàíòèðèø ìàñàëàëàðè. Ôàí âà òåõíîëîãèÿëàð. Òîøêåíò ¤çáåêèñòîí: 99-áåò.

ÊÓÏÐÈÍÀ, Í.Ã. (2014). Ýêîëîãî-ýñòåòè÷åñêèé ïîäõîä â õóäîæåñòâåííîìâîñïèòàíèè äåòåé: ìîíîãðàôèÿ / Í.Ã. Êóïðèíà; ÔÃÁÎÓ ÂÏÎ "ÓðÃÏÓ". -Åêàòåðèíáóðã: Ðîññèÿ, ñ. 379.

ÀÉÌÀÒÎÂ À. (2017). Øàõñíèíã òàáèàòãà ýêîýñòåòèê ìóíîñàáàòèíèøàêëëàíòèðèø ìàñàëàëàðè. Ìîíîãðàôèÿ. Òîøêåíò ¤çáåêèñòîí: Ôàí âàòåõíîëîãèÿëàð. 111-áåò.

TransliterationIVANCHUK, A.P (1995). Aesthetic consciousness in the structure of the culture

of crisis eras. autoref. diss. canal fil. Sciences: Moscow: Russia. p.3.SHVETSOVA, A.V. & Normanskaya A.V. (2016). Mass culture as a problem of modern

society: a general theoretical analysis // Vestnik MGUKI Russia 6 (74) November -December. p.52.

RAZIN, A.V. (2012). Modern ethics: problems and prospects.// Vestn. Mosk. un-that. ser. 7. Philosophy. No. 1. p.88.

SAVCHENKO, V.N. (2001). A philosophical analysis of the personality culture andthe system of its aesthetic formation. autoref.doc. diss. Philosophy, Moscow, Russia: p.31


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KISTAUBAEV, S.U. (2019). Shahs environmentalist dunyo qarashini shakllantirishdamilliy qadriyatlarning o’rni. Fal.Fan Beyicha Fal Doc (PhD) dissertation. Samarkand.Uzbekistan. 130-bet.

ILINYKH, I.A (2014). Environmental ethics. Tutorial. Moscow Russia: Berlin:Dirket Media. p.5

AYMATOV, A. (2017). Shahsning tabiatga ecoesthetic munosabatini shaklantirishmasalalari. Fan wa technology. Toshkent Uzbekistan: 99-bet

KUPRINA, N.G. (2014). Ecological and aesthetic approach in the artistic educationof children: monograph / N.G. Kuprin; FSBEI HPE "Ural State Pedagogical University".- Yekaterinburg: Russia, p. 379.

AIMATOV, A.K. (2017). Shahsning tabiatga ecoesthetics munosabatini shaklantirishmasalalari. Monograph. Toshkent Uzbekistan: Fan wa technology. 111-bet

Ñàìàäîâ Àêòàìêóë Ðàôèêîâè÷, (Óçáåêèñòàí,Ñàìàðêàíä)

Ýòèêîëîãè÷åñêèå, ýêîýñòåòè÷åñêèå ïðîáëåìû ôîðìèðîâàíèÿ ýñòåòè÷åñêîãî èäåàëà

Àííîòàöèÿ: Ôîðìèðîâàíèå ñîöèàëüíîãî è äóõîâíîãî îáðàçà ëè÷íîñòè â ñîîòâåòñòâèèñ îáùå÷åëîâå÷åñêèìè èäåàëàìè èìååò äóõîâíî-èäåîëîãè÷åñêîå çíà÷åíèå â ïðîöåññåãëîáàëèçàöèè. Â ýïîõó ãëîáàëèçàöèè âëèÿíèå ýòèêîëîãè÷åñêèõ, ðåëèãèîçíûõ óáåæäåíèéè ôàêòîðîâ "ìàññîâîé êóëüòóðû" ïðèâîäèò ê îòêëîíåíèþ îò ïðàâèëüíîãî ïóòè, ïîÿâëåíèþäåâèàíòíîãî ïîâåäåíèÿ. Íàðÿäó ñ ñáëèæåíèåì êóëüòóð, îáåñïå÷åíèåì ìåæêóëüòóðíûõñâÿçåé è âîçìîæíîñòüþ äîñòèæåíèÿ êóëüòóðû ìèðà ãëîáàëèçàöèÿ ñîçäàëà ðÿä ïðîáëåìíûõñèòóàöèé.

Ðàçâèòèå ÑÌÈ è òåõíîëîãèé ïîçâîëÿþò óâåëè÷èâàòü â îáùåñòâåííîì ñîçíàíèèêîììåð÷åñêèå ñîñòàâëÿþùèå ñïîðòà è èñêóññòâà, îòêðûòü íàïðàâëåíèå èíäóñòðèþêóëüòóðû; â ðåçóëüòàòå èçìåíåíèÿ ñîâðåìåííîãî îáðàçà æèçíè èçìåíåíèÿ â ïîòðåáëåíèèëþäåé ôîðìèðóþò óòèëèòàðíîå, , ìåðêàíòèëüíîå ìûøëåíèå. Èíñòèòóöèîíàëüíàÿ ñèñòåìà,ôîðìèðóþùàÿ åäèíñòâî ïîòðåáíîñòåé è ôàêòîðîâ. Íà îñíîâå êîòîðûõ ðàçâèâàåòñÿýñòåòè÷åñêèé èäåàë, ïîëíîñòüþ ñâÿçàíà ñ ïîòðåáèòåëüñêèìè íàñòðîåíèÿìè.

Êëþ÷åâûå ñëîâà: ãëîáàëèçàöèÿ, ýòèêîëîãè÷åñêèå ïðîáëåìû, ýñòåòè÷åñêèé èäåàë,ýêîýñòåòèêà

Êëþ÷åâûå ñëîâà (2): ýñòåòè÷åñêèé èäåàë, íðàâñòâåííûé èäåàë, ýêîýñòåòè÷åñêèéèäåàë, ñïîðò, èñêóññòâî, ïîòðåáèòåëüñêîå íàñòðîåíèå, äåâèàíòíîå ïîâåäåíèå.


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Î ËÈÍÃÂÎ-ÔÈËÎÑÎÔÑÊÎÉ ÏÐÈÐÎÄÅ ÑÎÖÈÀËÜÍÎ-ÝÒÈ×ÅÑÊÎÉËÅÊÑÈÊÈ

Øàäìàíîâ Êóðáàí Áàäðèääèíîâè÷äîêòîð ôèëîñîôñêèõ íàóê, ïðîôåññîð,

çàâåäóþùèé êàôåäðîé Àíãëèéñêîãî ÿçûêà Áóõàðñêîãî ãîñóäàðñòâåííîãîìåäèöèíñêîãî èíñòèòóòà èìåíè Àáó Àëè Èáí Ñèíî.

E-mail: [email protected](Óçáåêèñòàí, Áóõàðà)

ÓÄÊ 101/715/(410.1)

http://dx.doi.org/10.26739/2181-9505-2019-3-5

ÂÂÅÄÅÍÈÅÝòèêà, êàê è âñÿêîå äðóãîå îáùåñòâåííî-ãóìàíèòàðíîå ôèëîñîôñêîå

ÿâëåíèå, èìååò èñòîðè÷åñêèé õàðàêòåð. Ýòî îäíà èç äðåâíåéøèõ òåîðåòè÷åñêèõäèñöèïëèí, âîçíèêøàÿ êàê ÷àñòü ôèëîñîôèè â ïåðèîä ñòàíîâëåíèÿðàáîâëàäåëü÷åñêîãî îáùåñòâà. Âîïðîñû ýòèêè ñòîÿëè â öåíòðå âíèìàíèÿ îáùåñòâàñî âðåìåí ïîÿâëåíèÿ. Áîëåå òîãî, èìåííî ïîÿâëåíèå ýòè÷åñêèõ ôîðìâçàèìîîòíîøåíèé ìåæäó èíäèâèäàìè è äàåò íàì îäíî èç îñíîâàíèé äëÿâûäåëåíèÿ òàêîé èñòîðèêî-ñîöèîëîãè÷åñêîé êàòåãîðèè êàê ÷åëîâåê ðàçóìíûé,êîíñòàòèðîâàòü åãî ïåðåõîä èç ïåðâîáûòíîãî ñîñòîÿíèÿ â áîëåå ðàçâèòîå. Ïðîáëåìûýòèêè êàê íàóêè è ôîðìû îáùåñòâåííîãî áûòèÿ, íåñîìíåííî, ðàññìàòðèâàëèñüíà âñåõ ýòàïàõ ÷åëîâå÷åñêîé öèâèëèçàöèè. Îäíàêî, êàæäûé ðàç è â êàæäîé ñòðàíåòîëêîâàíèå ýòè÷åñêèõ ïîíÿòèé è íîðì, à çíà÷èò è òåðìèíîâ, íîñèëî êîíêðåòíî- èñòîðè÷åñêèé è ñóãóáî íàöèîíàëüíûé õàðàêòåð.

Ñ ó÷åòîì çàäà÷ íàñòîÿùåé ñòàòüè ñ÷èòàåì íåîáõîäèìûì äàòü êðàòêèé îáçîðýòèêè àíòè÷íîñòè è ñðåäíåâåêîâüÿ, ÷òîáû íà ýòîì ôîíå ïîíÿòü è ðàññìîòðåòüñïåöèôè÷åñêóþ ðîëü ýòèêè â íàóêå è ïðàêòèêå áîëåå ïîçäíèõ èñòîðè÷åñêèõ ýïîõè, ïðåæäå âñåãî, ïåðèîäà XVI-XVII âåêîâ, òî åñòü ýïîõè Âîçðîæäåíèÿ è Íîâîãîâðåìåíè.

Àííîòàöèÿ. Â ñòàòüå ðàññìîòðåíû àêòóàëüíûå âîïðîñû, ñâÿçàííûå ñ ëèíãâî-ôèëîñîôñêîéïðèðîäîé ñîöèàëüíî-ýòè÷åñêîé ëåêñèêè â ïëàíå äèàõðîíèè. Íà îñíîâå àíàëèçà áîëüøîãîêîëè÷åñòâà èñòîðèêî-ôèëîñîôñêîãî ìàòåðèàëà àâòîð ïðåäñòàâëÿåò ñâîþ òðàêòîâêó ýòàïîâôîðìèðîâàíèÿ è ñòàíîâëåíèÿ ëåêñèêîíà ýòèêè êàê ñîñòàâíîé ÷àñòè îáùåôèëîñîôñêîé ëåêñèêè,ïîñêîëüêó ïðîáëåìû ýòèêè êàê íàóêè è ôîðìû îáùåñòâåííîãî áûòèÿ, íåñîìíåííî,ðàññìàòðèâàëèñü íà âñåõ ýòàïàõ ÷åëîâå÷åñêîé öèâèëèçàöèè. Îäíàêî, êàæäûé ðàç è â êàæäîéñòðàíå òîëêîâàíèå ýòè÷åñêèõ ïîíÿòèé è íîðì, à çíà÷èò è òåðìèíîâ, íîñèëî êîíêðåòíî-èñòîðè÷åñêèé è ñóãóáî íàöèîíàëüíûé õàðàêòåð.

Êëþ÷åâûå ñëîâà: ýòèêà, ëåêñèêà, öèâèëèçàöèÿ, êàòåãîðèÿ, ãåäîíèçìÊëþ÷åâûå ñëîâà (2): ôèëîñîôñêàÿ ïðèðîäà, îáùåñòâåííîå áûòèå, èñòîðèêî-

ñîöèîëîãè÷åñêèé, èñòîðè÷åñêèé õàðàêòåð, ïñèõè÷åñêîé ãèãèåíà, èñòîðè÷åñêèõ óñëîâèÿõ, íàó÷íàÿñèñòåìà, ñîöèàëüíîé òåîðèåé

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ÌÀÒÅÐÈÀËÛ È ÌÅÒÎÄÛÈçâåñòíî, ÷òî ýòèêà ÿâëÿåòñÿ íàóêîé, èçó÷àþùåé ìîðàëü è íðàâñòâåííîñòü

êàê âûðàæåíèÿ îáùåñòâåííîãî ñîçíàíèÿ è ôîðì îáùåñòâåííîãî ïîâåäåíèÿ. Ìîðàëüè íðàâñòâåííîñòü ÿâëÿþòñÿ âàæíåéøèìè, ïðèíöèïèàëüíûìè îñîáåííîñòÿìèñóùåñòâîâàíèÿ ÷åëîâå÷åñêîãî îáùåñòâà. Îñíîâîïîëîæíèêîì ñàìîñòîÿòåëüíîãîýòè÷åñêîãî íàïðàâëåíèÿ â ôèëîñîôèè ñòàë Ñîêðàò. Â êà÷åñòâå îñîáîé íàóêè ýòèêóâûäåëèë Àðèñòîòåëü (òåðìèí "ýòèêà" îò ãðå÷. Ethika < ethos "îáû÷àé" áûë ââåäåíÀðèñòîòåëåì äëÿ îáîçíà÷åíèÿ ó÷åíèÿ î íðàâñòâåííîñòè). Îäíàêî ïðàêòè÷åñêè äîÂîçðîæäåíèÿ ýòèêà êàê ñàìîñòîÿòåëüíàÿ íàóêà íå ñóùåñòâîâàëà, ò.å. îíà íå èìåëàñîáñòâåííîãî ñèñòåìàòèçèðîâàííîãî, óïîðÿäî÷åííîãî íàó÷íîãî ñëîâà èïîíÿòèéíî-òåðìèíîëîãè÷åñêîãî àïïàðàòà. Âûäåëåíèå ýòèêè, êàê è âîîáùåðàçâèòèå ôèëîñîôèè, îñóùåñòâëÿëîñü ïîñòåïåííî. Äðåâíèå ãðåêè ïðîèçâîäèëèäåëåíèå ôèëîñîôèè îáû÷íî íà òðè ÷àñòè, íî êàæäàÿ øêîëà äåëàëà ýòî ïî-ñâîåìó.Îäíè âûäåëÿëè ôèçèêó, äèàëåêòèêó è ëîãèêó, äðóãèå ôèçèêó, äèàëåêòèêó èðèòîðèêó è ò. ä. Ýòèêó, âìåñòå ñ ôèçèêîé è ëîãèêîé, âïåðâûå âûäåëèëè ñòîèêè.Òàêîå äåëåíèå, ñîñóùåñòâóÿ íàðÿäó ñ äðóãèìè, óæå íå èñ÷åçëî, à ïîñòåïåííîðàçâèâàëîñü. Îíî áûëî õàðàêòåðíî è äëÿ ñðåäíåâåêîâûõ ìûñëèòåëåé, äîéäÿ, òàêèìîáðàçîì, äî Âîçðîæäåíèÿ è Íîâîãî âðåìåíè (Àáåëÿð, ×îñåð, Ôîìà Àêâèíñêèé,Ò. Ìîð, Ôð. Áýêîí, Ãîááñ, Ëîêê, Ñïèíîçà, Øåôòñáåðè, Õàò÷åñîí, Þì,Ãåëüâåöèé, Ýäìóíä Ñïåíñåð è äð.).

ÎÁÑÓÆÄÅÍÈÅ È ÐÅÇÓËÜÒÀÒÛÂ öåëîì äëÿ àíòè÷íîñòè è ñðåäíåâåêîâüÿ ýòèêà áûëà ñîñòàâíîé ÷àñòüþ

ôèëîñîôèè, îíà áûëà ñëèòà ñ íèìè âîåäèíî. Ýòèêà ôàêòè÷åñêè áûëà êîíêðåòíîé,ïðàêòè÷åñêîé íàóêîé, ãëàâíàÿ çàäà÷à êîòîðîé çàêëþ÷àëàñü â òåëåñíîé èïñèõè÷åñêîé ãèãèåíå æèçíè. Â àíòè÷íî-ñðåäíåâåêîâîé ýòèêå òåñíî ïåðåïëåòàëèñüíàòóðàëèñòè÷åñêîå è íðàâñòâåííîå íàïðàâëåíèÿ, ïðè÷åì ïðåîáëàäàëî ïîíà÷àëóïåðâîå. Òàêèì îáðàçîì, äîñòàòî÷íî óçêîå ïîíèìàíèå ñóùíîñòè, öåëè è çàäà÷ýòèêè êàê íàóêè î ïðèðîäå ÷åëîâåêà, î ïðè÷èíàõ è ôîðìàõ åãî äåéñòâèé. Òîëüêîñ êîíöà XVII - íà÷. XVIII â. ýòèêà çàâî¸âûâàåò ñòàòóñ ñàìîñòîÿòåëüíîé íàóêè, íîâ ðàìêàõ ôèëîñîôñêîãî çíàíèÿ; ïðè ýòîì âû÷ëåíÿþòñÿ îñíîâíûå å¸ ïîíÿòèÿ,îïðåäåëÿþòñÿ âàæíåéøèå êàòåãîðèè [ Ãóðåâè÷, À. 1984: ñ. 5-43; Îâñÿííèêîâ, Ì.1984: ñ. 8-10; Ìèð ôèëîñîôèè. 1991: ñ. 56-126.]. Ýòèêà äîëæíà áûëà äàâàòü ÷åëîâåêóñîâåòû ïî ïîâîäó òîãî, êàê ïðàâèëüíî æèòü, â òîì ÷èñëå â çàâèñèìîñòè îòáîæåñòâåííûõ óñòàíîâëåíèé, è ýòî áûëà ãëàâíàÿ îñîáåííîñòü äîâîçðîæäåí÷åñêîéýòèêè. Â ñðåäíåâåêîâüå ãîñïîäñòâîâàëà òàêàÿ òðàäèöèÿ, êîãäà âñå áûëî ïîä÷èíåíîòåîëîãèè, à ôèëîñîôèÿ áûëà ïðèçíàíà åå ñëóæàíêîé. Öåðêîâü, áîã, ñâÿùåííîåïèñàíèå çàðàíåå ïðåäîïðåäåëÿëè ðåøåíèå ëþáûõ ïðîáëåì, â òîì ÷èñëå î ìåñòå èðîëè ÷åëîâåêà â ýòîé æèçíè. Íà òàêèõ æå ïóòÿõ ðåøàëèñü è âîïðîñû ìîðàëè,íðàâñòâåííîñòè, ÷åëîâå÷åñêèõ öåííîñòåé è ò. ä. Îäíàêî âñå ýòè âåêà, òî òàéíî, òîÿâíî, øëà óïîðíàÿ áîðüáà ñâîáîäíîé ìûñëè ñ òåîëîãè÷åñêèìè ïðåäðàññóäêàìè.Ìíîãèå ôèëîñîôû ñðåäíåâåêîâüÿ (Àâãóñòèí Áëàæåííûé, Ôîìà Àêâèíñêèé èäð.) âûñîêî öåíèëè ñâîáîäó ÷åëîâå÷åñêîãî ðàçóìà. Ðàçâèòèå ýòè÷åñêîé ìûñëè óâîñòî÷íûõ è åâðîïåéñêèõ ôèëîñîôîâ â ñðåäíèå âåêà ïîñòåïåííî ïðèâåëî êïåðåâîðîòó â ïîíèìàíèè ýòèêè â ïîñëåäóþùèå ïåðèîäû - â Âîçðîæäåíèå è Íîâîåâðåìÿ. Â èñòîðèè àíãëèéñêîé ôèëîñîôèè ýòî ñâÿçàíî ñ èìåíàìè Äóíñà Ñêîòòà,Òîìàñà Ìîðà, Ôðåíñèñà Áýêîíà, Òîìàñà Ãîááñà, Äæîíà Ëîêêà, Äæîðæà Áåðêëè,

Øàäìàíîâ Êóðáàí Áàäðèääèíîâè÷,Î ËÈÍÃÂÎ-ÔÈËÎÑÎÔÑÊÎÉ ÏÐÈÐÎÄÅ ÑÎÖÈÀËÜÍÎ-ÝÒÈ×ÅÑÊÎÉ ËÅÊÑÈÊÈ

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Äàâèäà Þìà, Áîðóõà Ñïèíîçû, Øåôòñáåðè, à òàêæå Óèëüÿìà Øåêñïèðà, ÄæîíàÄîííà, Áåíà Äæîíñîíà, Äæîðæà Ïóòòåíõåìà è äð.

Íàäî ïîä÷åðêíóòü, ÷òî äàííûé ïåðèîä íå áûë ýïîõîé ïåðåâîðîòà òîëüêî âýòèêå, îí áûë ïåðåâîðîòîì âî âñåé íàóêå è îáùåñòâåííîé ïðàêòèêå. Íàóêà íåìîãëà áåñêîíå÷íî íàõîäèòüñÿ â óçêèõ òèñêàõ ðåëèãèîçíîãî ìûøëåíèÿ, ýòîïðîòèâîðå÷èëî ñàìîé ïðèðîäå íàóêè êàê ñïåöèôè÷åñêîé ñôåðû ìûñëè, êàêîáúåêòèâíîé ôîðìå îòðàæåíèÿ æèçíè. Ïåðåâîðîò íà÷àëñÿ ñ îòêðûòèÿ Êîïåðíèêà,êîòîðûé ðàçðóøèë ãåîöåíòðè÷åñêóþ êàðòèíó ìèðà è ñîçäàë ãåëèîöåíòðè÷åñêóþ.Ó áîãà áûëî îòíÿòî ïðàâî âåðõîâíîãî ñóäüè, ïëàíåòà Çåìëÿ îêàçàëàñü íåèçìåðèìîìåíüøå Ñîëíöà, áîëåå òîãî - âðàùàþùåéñÿ âîêðóã íåãî. Âòîðîé êðóã íîâîãîåñòåñòâåííîíàó÷íîãî ìûøëåíèÿ çàìêíóëñÿ íà ñàìîì ÷åëîâåêå, ôèëîñîôèÿ ñòàëààíòðîïîöåíòðè÷åñêîé. Êîïåðíèêàíñêàÿ ðåâîëþöèÿ îêàçàëà ãðîìàäíîå âëèÿíèåíà âåñü èñòîðè÷åñêèé ïðîöåññ ôîðìèðîâàíèÿ ñâåòñêîãî, áóðæóàçíîãî â òåõèñòîðè÷åñêèõ óñëîâèÿõ, ìèðîâîççðåíèÿ, ñïîñîáñòâîâàâøåãî ñåêóëÿðèçàöèèñîöèàëüíûõ âîççðåíèé óòâåðæäàâøåãîñÿ íîâîãî îáùåñòâà, ñòàíîâëåíèþíàòóðàëèñòè÷åñêîãî, èñòîðè÷åñêè ïðîãðåññèâíîãî â òåõ ñîöèàëüíûõ óñëîâèÿõïîíèìàíèÿ îáùåñòâåííîé æèçíè è ìîðàëè [Áîãîìîëîâ , À. & Îéçåðìàí, Ò. 1983:ñ. 28; Ïåòåëèíà, Ì. 2004: ñ.28-30.].

Êîïåðíèêîâñêèì ïåðåâîðîòîì íàóêà âïåðâûå îñïîðèëà ó òåîëîãèè åå ïðàâîìîíîïîëüíî îïðåäåëÿòü ôîðìèðîâàíèå ìèðîâîççðåíèÿ. Èìåííî ýòî ñòàëî ïåðâûìàêòîì â ïðîöåññå ïðîíèêíîâåíèÿ íàó÷íîãî çíàíèÿ è íàó÷íîãî ìûøëåíèÿ âñòðóêòóðó äåÿòåëüíîñòè, ÷åëîâåêà è îáùåñòâà. Âñå ýòî èìåëî ñàìûåíåïîñðåäñòâåííûå âûõîäû íà ñàìîñòîÿòåëüíîñòü ÷åëîâåêà, íî óæå â ñâåòå íîâûõýòè÷åñêèõ íîðì. Êîðîòêî è åìêî ýòó ìûñëü ìîæíî âûðàçèòü â ñëåäóþùåé ôîðìå- åñëè ðàíüøå áûëî áåçíðàâñòâåííî êðèòèêîâàòü áîãà, òî òåïåðü ñòàëîáåçíðàâñòâåííî óíèæàòü ÷åëîâåêà. Ïðîáëåìà ÷åëîâåêà, åãî ñóùíîñòè èñóùåñòâîâàíèÿ â ìàòåðèàëüíîì è äóõîâíîì, íðàâñòâåííîì àñïåêòàõ, åãî ðàçâèòèÿè ïðåäíàçíà÷åíèÿ, åãî áóäóùåãî - ýòî, ïîæàëóé, ñàìàÿ öåíòðàëüíàÿ èç âñåõ,êîòîðûå êîãäà-ëèáî âîëíîâàëè ÷åëîâå÷åñòâî íà ïðîòÿæåíèè òûñÿ÷åëåòèé åãîýâîëþöèè. Âîçüìåì, ê ïðèìåðó, Òîìàñà Ìîðà. Îñíîâíîé èäååé åãî "Óòîïèè"ÿâëÿåòñÿ èìåííî ýòèêà. Ñîîòâåòñòâåííî, îïðåäåëåíèå ñ÷àñòüÿ êàê öåëè÷åëîâå÷åñêîãî ñóùåñòâîâàíèÿ ÿâëÿåòñÿ öåíòðàëüíîé ôèëîñîôñêîé ïðîáëåìû"Óòîïèè". Èíîé ôèëîñîôèè, êðîìå ýòè÷åñêîé, Ìîð íå çíàåò è íå ïðèçíàåò. ×åëîâåêæèâåò äëÿ òîãî, ÷òîáû áûòü ñ÷àñòëèâûì - òàêîâî åãî êðåäî. Ìîð ïîíèìàåò ïðèðîäóêàê ìàñòåðñêóþ, à áîãà - êàê çîä÷åãî â íåé. Ñëåäîâàòåëüíî, ñ÷èòàåò îí, ÷åëîâåêìîæåò è äîëæåí ïîçíàâàòü ýòó ìàñòåðñêóþ è ñóùåñòâóþùèå â íåé òâîðåíèÿ,ñàìûì ïðåêðàñíûì èç êîòîðûõ ÿâëÿåòñÿ îí ñàì. Òàêîé ïîäõîä â êîðíåïðîòèâîðå÷èë ñðåäíåâåêîâûì ýòè÷åñêèì ïîñòóëàòàì, íå ñ÷èòàþùèì ÷åëîâåêàçà ÷òî-ëèáî ðàâíîå ïðèðîäå, à òåì áîëåå áîãó.

Îïðåäåëåíèå òîãî, ÷òî åñòü ñ÷àñòüå è êàêîâû öåëè ÷åëîâåêà, ÿâëÿåòñÿ âàæíîéçàäà÷åé ëþáîãî ýòè÷åñêîãî ó÷åíèÿ. Â çàâèñèìîñòè îò òîãî, êàê ðåøàþòñÿ ïðîáëåìûïðîèñõîæäåíèÿ è ñîäåðæàíèÿ ìîðàëè, êàê îíà ñîîòíîñèòñÿ ñ ïîâñåäíåâíîéäåÿòåëüíîñòüþ ÷åëîâåêà, â ýòèêå ìîæíî âûäåëèòü äâà íàïðàâëåíèÿ -ãåäîíèñòè÷åñêè-äåìîíèñòè÷åñêîå è ðèãîðèñòè÷åñêîå (Ãåäîíèçì (ãðå÷. Hedone"íàñëàæäåíèå") - øèðîêî ïðèìåíÿâøèéñÿ â èñòîðèè ýòè÷åñêîé ìûñëè ñïîñîáîáîñíîâàíèÿ ìîðàëè è èñòîëêîâàíèÿ å¸ ïðèðîäû è öåëåé. Â Äðåâíåé Ãðåöèè îäíèìèèç ïåðâûõ ôèëîñîôîâ, ïðîâîäèâøèå ïðèíöèïû ãåäîíèçìà â ýòèêå áûëè Äåìîêðèò


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è Àðèñòèïï, à òàêæå Ýïèêóð è Ëóêðåöèé. Ðèãîðèçì (ëàò. Rigor "ñòðîãîñòü") -ðàçíîâèäíîñòü ôîðìàëèçìà â ìîðàëè; ìîðàëüíûé ïðèíöèï, õàðàêòåðèçóþùèéñïîñîá âûïîëíåíèÿ òðåáîâàíèé íðàâñòâåííîñòè, çàêëþ÷àþùåéñÿ â ñòðîãîì èíåóêëîííîì ñîáëþäåíèè îïðåäåëåííûõ íðàâñòâåííûõ íîðì áåçîòíîñèòåëüíî êêîíêðåòíûì îáñòîÿòåëüñòâàì, â áåçóñëîâíîì ïîâèíîâåíèè äîëãó. Â ïåðâîìíàïðàâëåíèè ïðèíÿòî ñ÷èòàòü, ÷òî ìîðàëü âûòåêàåò èç åñòåñòâåííîé ïðèðîäû÷åëîâåêà, åãî ïîòðåáíîñòåé. Ýòîìó ïðîòèâîñòîèò âòîðîå ïîíèìàíèå ýòèêè,õàðàêòåðíîå äëÿ äðåâíèõ ñòîèêîâ, âîñòî÷íûõ ðåëèãèé è ñðåäíåâåêîâüÿ. Ðèãîðèñòûîòðèöàþò ñàìó âîçìîæíîñòü èñõîäèòü â ýòèêå èç åñòåñòâåííûõ ïîòðåáíîñòåé÷åëîâåêà è ñ÷èòàþò ìîðàëü íå÷òî èçâíå çàäàííûì ÷åëîâåêó, çàðàíååïðåäîïðåäåëåííûì, èäóùèì îò áîãà. Ðàçóìååòñÿ, â ýïîõó ïîçäíåãî Âîçðîæäåíèÿè Íîâîãî âðåìåíè âîçîáëàäàëà ïåðâàÿ òî÷êà çðåíèÿ, õîòÿ è íå â ÷èñòîì âèäå. Ò.Ìîð ñ÷èòàë íåëåïûì èñêàòü ñóðîâóþ è íåäîñòóïíóþ äîáðîäåòåëü, èñêëþ÷àòüäëÿ ñåáÿ ðàäîñòü æèçíè è äîáðîâîëüíî ïåðåíîñèòü ñòðàäàíèÿ, îò êîòîðûõ íåòíèêàêîé ïîëüçû. Äëÿ ìûñëèòåëåé Âîçðîæäåíèÿ, à çàòåì è Íîâîãî âðåìåíè ýòèêàñòàëà ó÷åíèåì î ðàçóìíîé, ñ÷àñòëèâîé è ïîëíîêðîâíîé æèçíè. Òàêàÿ òåîðèÿâûäâèãàëàñü â ïðîòèâîâåñ àñêåòèçìó - âàæíåéøåìó ïðîÿâëåíèþ ñðåäíåâåêîâîéýòèêè. Èçâåñòíî, ÷òî àñêåòèçì ïðîïîâåäîâàë äîáðîâîëüíóþ èçîëÿöèþ îò çåìíûõðàäîñòåé è áëàã âî èìÿ çàãðîáíîé æèçíè, æåñòêèé êîíòðîëü ÷óâñòâåííûõ âëå÷åíèéè æåëàíèé. Ãëàâíîé åãî öåëüþ áûëî îãðàíè÷åíèå ÷åëîâåêà îò óäîâîëüñòâèé.

Õîòÿ â àíãëèéñêîé ôèëîñîôñêîé, ñîöèàëüíî-ïîëèòè÷åñêîé èõóäîæåñòâåííîé ëèòåðàòóðå XVI-XVII âåêîâ ïîíÿòèÿ è òåðìèíû ýòèêè âñòðå÷àþòñÿäîâîëüíî ÷àñòî, ýòî íå çíà÷èò, ÷òî ìûñëèòåëè ñòðàíû ÷åòêî îñîçíàëè ìåñòîýòèêè â îáùåé ñèñòåìå íàóê è èññëåäîâàëè åå â êà÷åñòâå ñàìîñòîÿòåëüíîãîíàïðàâëåíèÿ. Â ðàññìàòðèâàåìûå íàìè âåêà øåë àêòèâíûé ïðîöåññ îáîñîáëåíèÿîñíîâíûõ îïðåäåëåíèé è êàòåãîðèé ýòèêè. Ïåðâè÷íî ýòèêà êàê ñàìîñòîÿòåëüíàÿíàó÷íàÿ ñèñòåìà ñôîðìèðîâàëàñü ëèøü â êîíöå XVII âåêà. Òîìàñ Ãîááñ, íàïðèìåð,ñ÷èòàë ýòèêó íå ñàìîñòîÿòåëüíîé íàóêîé, à òàêîé, êîòîðàÿ ñâÿçûâàåò ìåæäóñîáîé ôèëîñîôèþ ñ ñîöèàëüíîé òåîðèåé. Îñíîâîé ýòèêè, ïî Ãîááñó, ñëóæàòïðèðîäíûå çàêîíû è èõ ïðîÿâëåíèÿ â ÷åëîâåêå. Ãîááñ â ïðèíöèïèàëüíîì îòëè÷èèîò ñâîèõ ñðåäíåâåêîâûõ ïðåäøåñòâåííèêîâ, íå âèäèò íè÷åãî ïëîõîãî â òîì, ÷òîìîðàëü è íðàâñòâåííîñòü èñõîäÿò. ïðåæäå âñåãî, èç òàêèõ åñòåñòâåííûõ ñêëîííîñòåé÷åëîâåêà êàê ñàìîñîõðàíåíèå, ðåàëèçàöèÿ ïðèðîäíûõ ïîòðåáíîñòåé. Äîáðî è áëàãîäëÿ Ãîááñà ýòî òî, ê ÷åìó ÷åëîâåê ñòðåìèòñÿ, ÷åãî æåëàåò. Çëî - ýòî òî, ÷òî îí íåëþáèò è ÷åãî èçáåãàåò. Ñ òî÷êè çðåíèÿ îáùåé òåîðèè ýòèêè Ãîááñ ñ÷èòàåò îñíîâíûåýòè÷åñêèå êàòåãîðèè - äîáðî, çëî, íðàâñòâåííîå è ò.ä. - ïîíÿòèÿìè îòíîñèòåëüíûìè.×åëîâå÷åñêàÿ äîáðîäåòåëü (èëè ïîðîê), ñ÷èòàë îí, çàâèñÿò îò òîãî, íàñêîëüêîðàçóìíû ÷ëåíû îáùåñòâà, íàñêîëüêî îíè ñîäåéñòâóþò èëè ìåøàþò ðåàëèçàöèèáëàãà. Ïî Ãîááñó îáÿçàííîñòè ÷ëåíîâ îáùåñòâà ñîâïàäàþò ñ òîé ìîðàëüþ, êîòîðàÿçàëîæåíà â îñíîâå îáùåñòâåííîãî äîãîâîðà è ïðåäóñìîòðåíà èì. Íåâûïîëíåíèåìîðàëüíûõ è íðàâñòâåííûõ òðåáîâàíèé, òî åñòü íàðóøåíèå ïðàâèë ýòèêè, äîëæíîêàðàòüñÿ ðàçëè÷íûìè ïî ñòåïåíè ìåðàìè íàêàçàíèÿìè êàê íåâûïîëíåíèåïîëîæåíèé îáùåñòâåííîãî äîãîâîðà. Äîñòàòî÷íî áëèçêèì ê Ãîááñó áûë Äæ.Ëîêê.Áóäó÷è ïî ñâîåìó ìèðîâîñïðèÿòèþ ýìïèðèêîì, Ëîêê ñ÷èòàë, ÷òî áëàãî ýòî òî,÷òî ïðèíîñèò óäîâîëüñòâèå, à çëî - ýòî òî, ÷òî ïðè÷èíÿåò ñòðàäàíèå.Ñëåäîâàòåëüíî, ñ÷àñòüå çàêëþ÷àåòñÿ â òîì, ÷òîáû ïîëó÷àòü áîëüøå óäîâîëüñòâèÿè ïîìåíüøå ñòðàäàíèé. Ïîýòîìó, ïî Ëîêêó, ñòðåìëåíèå ê ñ÷àñòüþ - åñòåñòâåííûé


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è âïîëíå îáúÿñíèìûé ïðîöåññ. Âñÿêàÿ äåÿòåëüíîñòü ÷åëîâåêà äîëæíà áûòüñâîáîäíà, à öåëüþ ñâîáîäû ëè÷íîñòè ÿâëÿåòñÿ ñòðåìëåíèå ê èíäèâèäóàëüíîìó èîáùåìó áëàãó. Èñòèííîé îñíîâîé ìîðàëè Ëîêê ñ÷èòàë áîæåñòâåííóþ âîëþ,êîòîðàÿ íàõîäèò ñâîå íåïîñðåäñòâåííîå âîïëîùåíèå â çàêîíàõ, ðåãóëèðóþùèõîáùåñòâåííóþ æèçíü. Ïîýòîìó íðàâñòâåííîñòü äëÿ íåãî áûëà íè÷åì èíûì, êàêîñîçíàíèåì è ðàçóìíûì ïîä÷èíåíèåì äàííûì çàêîíàì. Ëîêê ñ÷èòàë íåîáõîäèìûìóñëîâèåì ñóùåñòâîâàíèÿ è ïðîöâåòàíèÿ îáùåñòâà ñî÷åòàíèå, ãàðìîíèþïîòðåáíîñòåé êàæäîé ëè÷íîñòè ñ èíòåðåñàìè îáùåñòâà â öåëîì. Âçàèìîïîíèìàíèÿìîæíî äîñòèãíóòü â ñëó÷àå íàëè÷èÿ ó ÷ëåíîâ îáùåñòâà.

Ýòèêà â àíãëèéñêîé ôèëîñîôèè îêàçàëà ñèëüíîå âëèÿíèå íà ôèëîñîôñêóþè îáùåñòâåííî-ïîëèòè÷åñêóþ ìûñëü äðóãèõ ñòðàí. Ô.Áýêîíîì, Ãîááñîì, Ëîêêîìçà÷èòûâàëèñü è àíãëè÷àíå, è ïåðåäîâûå ó÷åíûå, è îáùåñòâåííûå äåÿòåëè äðóãèõñòðàí: Òîëàíä, Ïðèñòëè, Áåðêëè, Þì, Âîëüòåð, Êîíäèëüÿê, Ëàìåòðè, Ãåëüâåöèé,Äèäðî è äð. Äæîí Ëîêê, íàïðèìåð, ñ÷èòàëñÿ ñàìûì âëèÿòåëüíûì ôèëîñîôîìñâîåé ýïîõè. Òàêèì îáðàçîì, áîæåñòâåííîå ïîíèìàíèå ìèðà, ìèðà, ïîñòðîåííîãîïî áîæüåìó ðàçóìåíèþ, ðàçðóøàëîñü. Íî ðàçðóøàëîñü óæå ïî-äðóãîìó. Åñëè âñðåäíèå âåêà òàêîå ðàçðóøåíèå îñóùåñòâëÿëîñü òîëüêî òåîðåòè÷åñêè è àïðèîðíî,ïðè÷åì æåñòîêî ïðåñëåäîâàëîñü êàê åðåòè÷åñêîå, òî òåïåðü, â ýïîõó Ïðîñâåùåíèÿ,ýòî ðàçðóøåíèå îñóùåñòâëÿëîñü ôàêòè÷åñêè, ýìïèðè÷åñêè, íà îñíîâå îïûòîâ èïðàêòè÷åñêèõ äîêàçàòåëüñòâ. Ñòîðîííèêè ïðåæíåãî âèäåíèÿ ìèðà - ðåëèãèîçíûåäåÿòåëè è ìûñëèòåëè - íå ìîãëè îòðèöàòü åñòåñòâåííîíàó÷íûå îòêðûòèÿ, èáîýòè îòêðûòèÿ áûëè ðåàëüíîñòüþ è âîñïðèíèìàëèñü øèðîêèìè ìàññàìè êàêïðàâèëüíûå, èñòèííûå. Òîãäà ðåëèãèîçíûå äåÿòåëè âçÿëè íà âîîðóæåíèå ýòèêó èïîñòàâèëè âîïðîñ òàêèì îáðàçîì - åñòåñòâåííîíàó÷íàÿ êàðòèíà ìèðà ìîæåò áûòüè ïðàâèëüíàÿ, ìîæåò áûòü äåéñòâèòåëüíî áûëè ïðåóâåëè÷åíû çíà÷åíèå è ôîðìûâëèÿíèÿ áîãà, íî ýòè÷íî ëè ñâîäèòü áûòèå áîãà íà íåò, ýòè÷íî ëè åãî îòðèöàòü,ýòè÷íî ëè ÷åëîâåêó ïðåòåíäîâàòü íà âñåìîãóùåñòâî è ò. ä. Íà ÷òî ýìïèðèêè èåñòåñòâîèñïûòàòåëè îòâå÷àëè ïî-ñâîåìó: èñòèíà - öåëü ìå÷òàíèé ó÷åíîãî è ïåðåäåå äîñòèæåíèåì îí íå äîëæåí îñòàíàâëèâàòüñÿ íè ïåðåä ÷åì. Â ýòîì òàêæå âèäíîîäíî èç ïðîÿâëåíèé ýòèêè Âîçðîæäåíèÿ, ò. å. íîâîé ýòèêè.

Äëÿ êîíöåïöèè ýòèêè XVII âåêà â öåëîì "â âûñøåé ñòåïåíè õàðàêòåðíîñâåäåíèå ýòèêè, ïîíÿòèé äîáðà è çëà ê àíòðîïîëîãèè è ïñèõîëîãèè. Ñ ýòîé òî÷êèçðåíèÿ, ïðåäñòàâëåíèÿ î äîáðîäåòåëè è ïîðîêå è ñîîòâåòñòâóþùèå ìîòèâû èïîáóæäåíèÿ ñóòü ïîðîæäåíèÿ ÷åëîâå÷åñêîé ïðèðîäû è äóøåâíîé îðãàíèçàöèè"[Äðîáíèöêèé, Î. 1974: ñ.47]. Ïîýòîìó âîïðîñ îá ýòèêå â ýïîõó Âîçðîæäåíèÿñòîÿë î÷åíü îñòðî. È íå ìóäðåíî, ÷òî àíãëèéñêèå ôèëîñîôû, õóäîæíèêè ñëîâà èîáùåñòâåííûå äåÿòåëè óäåëèëè ýòîìó âîïðîñó ñòîëü ñåðüåçíîå âíèìàíèå. ÔðåíñèñÁýêîí, ïèîíåð ðàçðàáîòêè "åñòåñòâåííîé ôèëîñîôèè" áûë îäíèì èç òåõ, êòîïîëîæèë â Àíãëèè íà÷àëî êîíöåïöèè "åñòåñòâåííîé ìîðàëè", ïîñòðîåíèþ ýòèêèâ îñíîâíîì áåç ïîìîùè ðåëèãèîçíûõ ïðåäñòàâëåíèé. Ñåðü¸çíîå âíèìàíèå óäåëÿëýòèêå è Äæ. Ëîêê. Ó÷åíèå î ñóùåñòâîâàíèè âðîæäåííûõ èäåé, ò.å. ïîíÿòèé èñóæäåíèé, íåñóùèõ â ñåáå çíàíèÿ, à òàêæå âðîæäåííûõ ïðèíöèïîâ, óêàçûâàþùèõêàê íàäî ñåáÿ âåñòè, áûëî âî âðåìåíà Äæ.Ëîêêà îñíîâîé èäåàëèñòè÷åñêèõêîíöåïöèé âíå÷óâñòâåííîãî è âîîáùå âíåýìïèðè÷åñêîãî çíàíèÿ. Âàæíóþ ðîëüîòðèöàíèå âðîæäåííîñòè ìîðàëüíûõ ïðèíöèïîâ ñûãðàëî è â ýòèêå Ëîêêà: îíîïîìîãëî åìó â XX (Î ìîäóñàõ óäîâîëüñòâèÿ è ñòðàäàíèÿ) è XXI (Î ñèëàõ èñïîñîáíîñòÿõ) ãëàâàõ âòîðîé êíèãè "Îïûòà " ñäåëàòü âûâîä î òåñíîé ñâÿçè


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ïîíÿòèÿ äîáðà ñ óäîâîëüñòâèåì è ïîëüçîé, à çëà - ñî ñòðàäàíèÿìè è âðåäîì äëÿ÷åëîâåêà [Ëîêê. 1985: ñ.280-338.] è òàêèì îáðàçîì îáîñíîâàòü ó÷åíèå î åñòåñòâåííîìçàêîíå ìîðàëè è äàëåå î åñòåñòâåííîì ïðàâå â åãî ýòè÷åñêîé èíòåðïðåòàöèè.

Òàêîâû áûëè ðåàëèè. Ñàìîå ãëàâíîå - ýòî òî, ÷òî ýòèêó, â ðåçóëüòàòå,óíèôèöèðîâàëè, ñäåëàëè îáùåìèðîâûì, åäèíûì êðèòåðèåì è ÿâëåíèåì èìåííîôèëîñîôû ïîçäíåãî Âîçðîæäåíèÿ. Â XVI-XVII âåêàõ ýòèêà ñòàëà ñîáñòâåííî ýòèêîéâ ñîâðåìåííîì ïîíèìàíèè, çíà÷åíèè ýòîãî ñëîâà.

Â èñòîðè÷åñêîì ðàçâèòèè æå àíãëèéñêîãî ÿçûêà èññëåäóåìàÿ íàìè ýïîõàïðåäñòàâëÿåòñÿ îñîáåííî âàæíîé, ò.ê. â ýòîò ïåðèîä ñóùåñòâîâàíèå ÿçûêîâîéíîðìû ñòàíîâèòñÿ íåñîìíåííûì. Íåóêëîííîå ðàçâèòèå ïðîèçâîäñòâà èîáùåñòâåííîãî ñîçíàíèÿ â ñðåäíèå âåêà, îïðåäåë¸ííûå äîñòèæåíèÿ íàóêè èòåõíèêè ïðèâåëè ê òîìó, ÷òî êóëüòèâèðóþùèåñÿ èäåîëîãè÷åñêèå ïîñòóëàòû ñòàëèñäåðæèâàòü äàëüíåéøèé ïðîãðåññ ÷åëîâå÷åñòâà. Îáåñïå÷èâàÿ îòíîñèòåëüíóþñâîáîäó ÷åëîâå÷åñêîé ëè÷íîñòè, à îòñþäà è îïðåäåëåííûé ðàñöâåò åå òâîð÷åñêîéäåÿòåëüíîñòè, ôåîäàëèçì, îäíàêî, íå ìîã ñîçäàòü íåîáõîäèìûõ óñëîâèé äëÿâñåñòîðîííèõ ñâÿçåé ëè÷íîñòè ñ ïðèðîäîé è îáùåñòâîì è òåì ñàìûì ìàòåðèàëüíûõïðåäïîñûëîê äëÿ âñåñòîðîííåãî ðàçâèòèÿ ÷åëîâåêà.

Êàê èçâåñòíî, ñîöèàëüíûé ïðîãðåññ óñïåøíî îñóùåñòâëÿåòñÿ ëèøü òîãäà,êîãäà îáùåñòâåííûå îòíîøåíèÿ îáåñïå÷èâàþò íåîãðàíè÷åííûé ïðîñòîð äëÿòâîð÷åñêîé èíèöèàòèâû ëè÷íîñòè. Èñòîðè÷åñêàÿ ìèññèÿ áóðæóàçèè è ñîñòîÿëà âóíè÷òîæåíèè ìåñòíûõ è ñîñëîâíûõ ôåîäàëüíûõ ïðèâèëåãèé è ðàçäðîáëåííûõôîðì ðåìåñëåííîãî òðóäà, à òàêæå â ñîçäàíèè ñîöèàëüíûõ ïðåäïîñûëîê äëÿáûñòðîãî ðàçâèòèÿ ëè÷íîé èíèöèàòèâû â ñîîòâåòñòâèè ñ òðåáîâàíèÿìèïðîèçâîäñòâà. Ïîòðåáîâàëàñü "ñâîåîáðàçíàÿ ïåðåîðèåíòàöèÿ â ñòîðîíó êàê áûâîññòàíîâëåíèÿ òåëåñíî-âåùåñòâåííîãî èäåàëà áûòèÿ àíòè÷íîñòè,ñîïðîâîæäàþùàÿñÿ ïîñòåïåííûì îòêàçîì îò àñêåòè÷åñêè - êâèåòèñòñêèõ èäåàëîâñðåäíåâåêîâüÿ, ÷òî îòðàæàåòñÿ â ñàìîíàçâàíèè íàñòóïàþùåé ðàííåáóðæóàçíîéýïîõè - Âîçðîæäåíèå". Ýòîìó ñïîñîáñòâîâàë è ðÿä êðèçèñíûõ åñòåñòâåííîíàó÷íûõîòêðûòèé, êîðåííûì îáðàçîì èçìåíèâøèõ êàðòèíó ìèðà. Áëàãîäàðÿ âåëèêèìîòêðûòèÿ Íèêîëàÿ Êîïåðíèêà, Äæîðäàíî Áðóíî, Ãàëèëåî Ãàëèëåÿ è äðóãèõâîçíèêàåò íîâîå ýêñïåðèìåíòàëüíîå åñòåñòâîçíàíèå, áûñòðî ðàçâèâàþòñÿ íîâûåîòðàñëè íàóêè.

Âûðàæàÿ èíòåðåñû íå òîëüêî ðåâîëþöèîííîé â ýòî âðåìÿ áóðæóàçèè, íî èøèðîêèõ íàðîäíûõ ìàññ, êîòîðûõ âûñòóïàëè ïðîòèâ ôåîäàëèçìà, äåÿòåëè ýïîõèÂîçðîæäåíèÿ ñîçäàþò âûñîêî ãóìàíèòàðíóþ äóõîâíóþ êóëüòóðó, èñïîëíåííóþæèçíåðàäîñòíîãî âîëüíîäóìñòâà è âûñîêèõ ýòèêî-ýñòåòè÷åñêèõ èäåàëîâ. Ïîäâëèÿíèåì âåëèêèõ ãåîãðàôè÷åñêèõ è íàó÷íûõ îòêðûòèé ðóøàòñÿ ðåëèãèîçíî-ìèôè÷åñêèå ïðåäñòàâëåíèÿ î ìèðå è ïîñòåïåííî ôîðìèðóþòñÿ ïðèíöèïû íàó÷íî-ðåàëèñòè÷åñêîãî ìèðîâîççðåíèÿ, ÷òî ñîîòâåòñòâåííî ïðèâîäèò è ê èçìåíåíèÿìýòèêî-ýñòåòè÷åñêèõ êàíîíîâ. Ñ öåëüþ îïðåäåëåíèÿ ñòðîãî ñîðàçìåðíîé ãàðìîíèèõóäîæíèêè ýïîõè îáðàùàþòñÿ ê òàêèì íàóêàì, êàê ìàòåìàòèêà è àíàòîìèÿ,êîòîðûå, ïî èõ ìíåíèþ, è ïîìîãóò âûÿâèòü èñòèííîå ñîâåðøåíñòâî è êðàñîòó÷åëîâåêà. Ó÷åíèå î ïðîïîðöèîíàëüíîñòè, ñèììåòðèè, ãàðìîíèè è àíàòîìèè÷åëîâå÷åñêîãî òåëà îêàçûâàåòñÿ â öåíòðå âíèìàíèÿ âåëèêèõ ãóìàíèñòîâ. Â èòîãå,íåîæèäàííûìè ñòàíîâÿòñÿ ðåçóëüòàòû, äåðçêèìè - ïðåäïîëîæåíèÿ è äîãàäêè,÷òî, åñòåñòâåííî ïðèâîäèò ê îñòðîé íåîáõîäèìîñòè â ôèëîñîôñêîì àíàëèçåïîëó÷åííûõ çíàíèé. Ïîçíàíèå ñòàíîâèòñÿ öåíòðàëüíîé ïðîáëåìîé ôèëîñîôèè,


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à åãî îòíîøåíèå ê èçó÷àåìûì ìàòåðèàëüíûì ïðåäìåòàì - ñòåðæíåì íîâûõôèëîñîôñêèõ ïðîãðàìì. Îäíîâðåìåííî, èíòåðåñ ê ôèëîñîôèè è ÷åëîâåêó êàêàêòèâíîìó, òâîð÷åñêîìó èíäèâèäó ñìåùàåòñÿ â ñòîðîíó îáùåñòâà, ñîöèóìà.Êëþ÷åâûì ñòàíîâèòñÿ âîïðîñ î ìåñòå è ðîëè ÷åëîâåêà â îáùåñòâå, î åãî ïðàâàõ,îòíîøåíèÿ ê âëàñòè, î åãî ìåñòå â ãîñóäàðñòâåííîé ñèñòåìå. Òàê ôîðìèðóþòñÿäâà ñòåðæíÿ, äâà öåíòðà, âîêðóã êîòîðûõ ãðóïïèðóþòñÿ ôèëîñîôñêèå èíòåðåñû:îáùåñòâî è ïîçíàíèå. Íàó÷íûé òðóä ïåðèîäà èññëåäîâàíèÿ ïî ñâîåìó õàðàêòåðóâûñòóïàåò êàê òðóä âñåîáùèé. Ó÷èòûâàÿ îðãàíèçóþùóþ è îðèåíòèðóþùóþôóíêöèè íàóêè (è ôèëîñîôèè) ïî îòíîøåíèþ êî âñåì âèäàì ïðàêòèêè èïîçíàíèÿ, ìîæíî ñêàçàòü, ÷òî ñôåðà ïðîèçâîäñòâà è ôóíêöèîíèðîâàíèÿôèëîñîôñêîãî çíàíèÿ åñòü íåêîòîðàÿ îñü ñå÷åíèÿ âñåé êóëüòóðû.

Òàêèì îáðàçîì, óñïåõè ýêñïåðèìåíòàëüíûõ íàóê ñâèäåòåëüñòâîâàëè îïëîäîòâîðíîñòè íîâûõ ìåòîäîâ íàêîïëåíèÿ íàáëþäåíèé è èõ ðàöèîíàëüíîéîáðàáîòêè. Ôîðìèðîâàíèþ íîâîãî ìèðîâîççðåíèÿ äàëè èìïóëüñ áîëüøèåñîöèàëüíî-ýêîíîìè÷åñêèå è òåõíè÷åñêèå ñäâèãè, ñâÿçàííûå ñ èìåíàìè Äæ.Ãèëüáåðòà, Ò. Ãàððèîòà, Ä. Íåïåðà, Ó. Ãàðâåÿ è äðóãèõ. Ðàñøèðåíèå è îáîãàùåíèåïðàêòèêè íàðîäîâ Åâðîïû è Àíãëèè, â îñîáåííîñòè ïîðîäèëè íåîáõîäèìîñòüñîîòâåòñòâóþùåé ïåðåñòðîéêè òåîðåòè÷åñêèõ ïðåäñòàâëåíèé, ïåðåñìîòðà ìåòîäîâè çàäà÷ ïîçíàíèÿ. ×òî êàñàåòñÿ íåïîñðåäñòâåííî Àíãëèè, òî çäåñü óæå ñ êîíöàXV âåêà è îñîáåííî â XVI âåêå íà÷èíàåòñÿ ëîìêà ñòàðîãî ìèðîâîççðåíèÿ ýïîõèôåîäàëèçìà è íà ñìåíó ýòîé ôîðìàöèè ïðèõîäèò íîâàÿ ñîöèàëüíî-ýêîíîìè÷åñêàÿôîðìàöèÿ, õàðàêòåðèçóþùàÿñÿ áûñòðûì ðàçâèòèåì íàóêè è òåõíèêè, íåáûâàëûìðàñöâåòîì ëèòåðàòóðû è èñêóññòâà, èçîáðåòåíèåì êíèãîïå÷àòàíèÿ (ÓèëüÿìÊåêñòîí - XV âåê) - êðóïíåéøåãî ñîáûòèÿ â îáëàñòè êóëüòóðíîãî ðàçâèòèÿ íåòîëüêî Àíãëèè, íî è âñåé Åâðîïû. Ïåðâóþ êíèãó íà àíãëèéñêîì ÿçûêå "TheRecuell of the Histories of Troy" ("Ñáîðíèê ðàññêàçîâ î Òðîå") Óèëüÿì Êåêñòîííàïèñàë â 1475 ãîäó. Èç ñòðàíû ôåîäàëüíîé Àíãëèÿ ñòàíîâèòñÿ êëàññè÷åñêîéäåðæàâîé ïåðâîíà÷àëüíîãî íàêîïëåíèÿ êàïèòàëà. Ñîöèàëüíûå ñäâèãè ýòîãîïåðèîäà ñîçäàëè ïðåäïîñûëêè äëÿ áîëüøîãî îáùåñòâåííîãî è êóëüòóðíîãîïîäú¸ìà, íà îñíîâå êîòîðîãî âîçíèêëà íàöèîíàëüíàÿ êóëüòóðà. C óñòàíîâëåíèåìåäèíîãî íàöèîíàëüíîãî ðûíêà ýêîíîìè÷åñêèì (è êóëüòóðíûì) öåíòðîìñòàíîâèòñÿ Ëîíäîí, íà áàçå äèàëåêòà êîòîðîãî, êàê îñíîâû ôîðìèðóþùåãîñÿíàöèîíàëüíîãî àíãëèéñêîãî ÿçûêà, îôîðìëÿåòñÿ åäèíàÿ ÿçûêîâàÿ íîðìà, õîòÿñóùåñòâîâàëè åùå îáëàñòè æèçíè, â êîòîðûõ àíãëèéñêèé ÿçûê íå ôóíêöèîíèðîâàë- ýòî öåðêîâíàÿ æèçíü è íàóêà [Áàðã, Ì. 1979: c.7; Èâàíîâà, È. & ×àõîÿí, Ë. 1986:ñ.31; Ñòóïèí, Ë. 1989: c.42]. Çàâåðøåíèþ ýòîãî ïðîöåññà, íåñîìíåííî,ñïîñîáñòâîâàëî âñåñòîðîííåå èçó÷åíèå êëàññè÷åñêîãî íàñëåäèÿ, âåäøåå, ïðåæäåâñåãî, ê îáîãàùåíèþ ëåêñèêîíà àíãëèéñêîãî ÿçûêà. Íàó÷íûå ñî÷èíåíèÿ ñîçäàþòñÿóæå è íà àíãëèéñêîì ÿçûêå, çíà÷èòåëüíîå ðàçâèòèå ïîëó÷àåò ïåðåâîäíàÿëèòåðàòóðà, øèðîêî ðàçâåðòûâàåòñÿ íàó÷íî-ôèëîñîôñêîå äâèæåíèå, âåíöîìêîòîðîãî ñòàíîâèòñÿ ìàòåðèàëèñòè÷åñêàÿ ôèëîñîôñêàÿ ñèñòåìà Ôðåíñèñà Áýêîíà- ðîäîíà÷àëüíèêà âñåé ýêñïåðèìåíòèðóþùåé íàóêè è êîòîðûé çàâåðøàåòôèëîñîôèþ ýïîõè Âîçðîæäåíèÿ è îòêðûâàåò íîâûé ýòàï â ðàçâèòèè åâðîïåéñêîéíàó÷íî-ôèëîñîôñêîé ìûñëè Íîâîãî Âðåìåíè.

Áîëåå ñëîæíûì ïóòåì ïðîõîäèëî óñòàíîâëåíèå àíãëèéñêîãî ÿçûêà êàê ÿçûêàíàó÷íîé ëèòåðàòóðû. Â ÿçûêå íàóêè ýòîãî ïåðèîäà ñóùåñòâåííûõ èçìåíåíèé íåïðîèçîøëî, ïîñêîëüêó "ëàòèíñêèé ÿçûê â ÿçûêîâîé æèçíè Àíãëèè XVI-XVII â.â. è


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äàæå XVIII â. áûë òåì öåíòðîì, âîêðóã êîòîðîãî âåëèñü ïîèñêè íîðìû àíãëèéñêîãîëèòåðàòóðíîãî ÿçûêà" [Ñòóïèí, Ë. 1989: c.42.] Òåì íå ìåíåå, â 1531 ãîäó ÒîìàñÝëèîò íàïèñàë êíèãó "The Governour"/ "Ïðàâèòåëü"/ íà àíãëèéñêîì ÿçûêå. Ýòîáûëà ïåðâàÿ ïîïûòêà ñîçäàòü ó÷åíûé òðóä íà ðîäíîì - àíãëèéñêîì - ÿçûêå. Ò.Ýëèîòñäåëàë åå âïîëíå îçíàòåëüíî, ÷òîáû äîêàçàòü ÷òî è íà àíãëèéñêîì ÿçûêå ìîæíîïèñàòü ñåðüåçíûå òðóäû, õîòÿ àíãëèéñêèé ÿçûê òîãî âðåìåíè åùå íå îáëàäàëñîáñòâåííîé ñïåöèàëüíîé îòðàñëåâîé òåðìèíîëîãèåé. Íåêîòîðûå ó÷åíûå, íàïðèìåð,Ðàëüô Ëåâåð (XVI â.) ïûòàëèñü ïðèñïîñîáèòü íàöèîíàëüíûé ÿçûê äëÿ âûðàæåíèÿíàó÷íûõ ïîíÿòèé, êàëüêèðóÿ ëàòèíñêèå òåðìèíû ñðåäñòâàìè àíãëèéñêîãî ÿçûêà,õîòÿ àíãëèéñêèé ÿçûê òîé ýïîõè è áåç òîãî áûë ñèëüíî çàñîðåí ëàòèíñêèìèçàèìñòâîâàíèÿìè. Íåíóæíûå, íà ïåðâûé âçãëÿä, ëàòèíèçìû âûçûâàëè ïðîòåñòïîáîðíèêîâ õîðîøåãî ñòèëÿ - ïóðèñòîâ, êîòîðûå âûñòóïàëè ðåçêî ïðîòèâçàñîðåíèÿ àíãëèéñêîãî ÿçûêà èíîñòðàííûìè ñëîâàìè (Äæîí ×èê, ÒîìàñÓèëñîí). Îäíàêî, íåñìîòðÿ íà âåñü ýíòóçèàçì, ïîïûòêè ñîçäàòü òåðìèíîëîãèþôèëîñîôèè íà îñíîâå èñêîííî àíãëèéñêèõ ìîðôåì, îêàçàëèñü òùåòíûìèòàêêàê òà ãðàììàòè÷åñêàÿ ñõåìà, êîòîðóþ ïðåäëàãàëè àíãëèéñêèå ãðàììàòèñòû-ðàöèîíàëèñòû, ïðåäñòàâëÿëà ñîáîé íå ÷òî èíîå, êàê ëîãè÷åñêîå è ðàöèîíàëüíîåïåðåîñìûñëåíèå ëàòèíñêîé ãðàììàòèêè, ìåõàíè÷åñêè ïåðåíåñåííîé íà ïî÷âóàíãëèéñêîãî ÿçûêà èññëåäóåìîé ýïîõè [ ßðöåâà, Â. 1964: c.122].

Äðóãîé íàèáîëåå ïîñëåäîâàòåëüíûé ñòîðîííèê ãðàììàòèêè - àâòîð èçâåñòíîé"Âñåîáùàÿ ðàöèîíàëüíàÿ ãðàììàòèêà" (1660) - Äæîí Óèëêèíç â ñâîåé êíèãå "Î÷åðêî âåùåñòâåííîì ïèñüìå è ôèëîñîôñêîì ÿçûêå" (1668) ðàññìàòðèâàåò ÿçûê,àíãëèéñêèé â ÷àñòíîñòè, ãëàçàìè ðàöèîíàëèñòà è, â êîíå÷íîì ñ÷åòå, ïðåäëàãàåòñîçäàòü "åäèíûé ôèëîñîôñêèé ÿçûê" è åäèíûé àëôàâèò äëÿ âñåõ íàðîäîâ. Îíãîâîðèò: "Åñëè áû ëþäè ïîâñåìåñòíî ïðèøëè ê ñîãëàøåíèþ îá îäíîì è òîì æåñïîñîáå è ìàíåðå âûðàæåíèÿ, òàê æå êàê îíè ñîãëàñíû îòíîñèòåëüíî îäíèõ è òåõæå ïîíÿòèé òî, òîãäà ìû ìîãëè áû îñâîáîäèòüñÿ îò ïðîêëÿòüÿ ñìåøåíèÿ ÿçûêîâñî âñåìè íåïðèÿòíûìè ïîñëåäñòâèÿìè, ñâÿçàííûìè ñ ýòèì"[Tucker, S.I. 1981: p.47].Ñëåäóåò, ïðè ýòîì, îñîáî îòìåòèòü, ÷òî â XVI-XVII âåêàõ âîïðîñû ãíîñåîëîãèè èðàöèîíàëèçìà ïðèîáðåòàþò îñîáóþ îñòðîòó, ÷òî îáúÿñíÿåòñÿ, â ïåðâóþ î÷åðåäü,òåìè ýêîíîìè÷åñêèìè, ïîëèòè÷åñêèìè è ñîöèàëüíûìè èçìåíåíèÿìè, â êîòîðûõîòðàæàëèñü ñîäåðæàíèå è ñóòü ïåðåõîäà îò ôåîäàëèçìà ê êàïèòàëèçìó.

Ôîðìèðîâàíèå íàó÷íî-ôèëîñîôñêîé ëåêñèêè â XVI-XVII ââ. â Àíãëèèïðîõîäèëî ñ îäíîé ñòîðîíû, ïîä âîçäåéñòâèåì íàöèîíàëüíîé ñïåöèôèêèñîöèàëüíî-ýêîíîìè÷åñêîãî è êóëüòóðíîãî ðàçâèòèÿ, à ñ äðóãîé - îòðàæàëîîñíîâíûå òåíäåíöèè îáùåÿçûêîâîé ýâîëþöèè. Íåñìîòðÿ íà íàëè÷èå äâóõïðîòèâîðå÷èâûõ è ïðîòèâîïîëîæíûõ íàïðàâëåíèé - ïóðèçìà, ñ îäíîé ñòîðîíû,è øèðîêîãî èñïîëüçîâàíèÿ ëàòèíèçìîâ äëÿ ñîçäàíèÿ íåäîñòàþùèõ òåðìèíîâ, ñäðóãîé. È ïåðâîå, è âòîðîå íàïðàâëåíèÿ îáîçíà÷åíû ñîçíàòåëüíûì õàðàêòåðîìáîðüáû çà òó èëè èíóþ ÿçûêîâóþ ïîëèòèêó. Âîçäåéñòâèå ýòèõ äâóõ ôàêòîðîâ áûëîïîñòîÿííûì, íî íå ðàâíîìåðíûì. Ïðè ýòîì îòìå÷àåòñÿ, ÷òî âëèÿíèå Àíãëèèêàê ïåðåäîâîé ñòðàíû íà÷èíàåòñÿ âîçðàñòàòü, îòñòàâàÿ, îäíàêî, îòñîîòâåòñòâóþùåãî âëèÿíèÿ àíãëèéñêèõ áóðæóàçíûõ ïîëèòè÷åñêèõ èäåé,àíãëèéñêîé ôèëîñîôèè è ëèòåðàòóðû, àíãëèéñêèõ íðàâîâ, õîòÿ óæå â XVI â.îñòðî îáñóæäàåòñÿ âîïðîñ î ðåàëüíîé âîçìîæíîñòè óïîòðåáëåíèÿ àíãëèéñêîãîÿçûêà âî âñåõ âèäàõ ëèòåðàòóðû êàê õóäîæåñòâåííîé, òàê è íàó÷íîé [ Æèðìóíñêèé,Â. 1965: c. 375]. Íîâûé èíòåðåñ ê âîïðîñàì ÿçûêà áûë àêòóàëåí íå òîëüêî äëÿ


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Àíãëèè, îí ÿâëÿëñÿ çíàìåíèåì âðåìåíè, êîãäà áîðüáà çà ðîäíîé ÿçûê ñòàíîâèòñÿîäíèì èç äåéñòâåííûõ ïóòåé ïðîÿâëåíèÿ íàöèîíàëüíîãî ñàìîñîçíàíèÿ. Ìíîãèìèèññëåäîâàòåëÿìè îòìå÷àåòñÿ, ÷òî îñíîâíûì ôàêòîðîì íàó÷íîãî ìûøëåíèÿ âäàííóþ ýïîõó ñòàíîâÿòñÿ ìèðîâîççðåí÷åñêèå êðèòåðèè èíòåðïðåòàòîðà, âçàâèñèìîñòè îò êîòîðûõ è ñòðîèòñÿ ìåòîäèêà èññëåäîâàíèÿ. Ýòà âïîëíå îáúÿñíÿåòè íàó÷íóþ íàïðàâëåííîñòü ôîðìèðîâàíèÿ íàó÷íîé òåðìèíîëîãèè. Ïîýòîìó âòåðìèíîëîãèè ôèëîñîôñêîãî ñîäåðæàíèÿ ìîãóò âñòðåòèòüñÿ ëåêñè÷åñêèååäèíèöû, êîòîðûå, íà ïåðâûé âçãëÿä, îòíîñÿòñÿ ê òåðìèíîëîãèè åñòåñòâåííûõè äèäàêòèêî-ïñèõîëîãè÷åñêèõ íàóê. Îäíàêî, ñîîòíîñèìûå ñ íèìè ÿâëåíèÿ,âêëþ÷àþòñÿ â ñôåðó ôèëîñîôñêîãî ìèðîâîççðåíèÿ àâòîðà, ïîýòîìó çíà÷åíèÿýòèõ åäèíèö òàêæå èìåþò è ôèëîñîôñêèé õàðàêòåð.

Îò èñòîðèêî-ìèðîâîççðåí÷åñêîãî ïåðåéä¸ì íåïîñðåäñòâåííî êîáùåëèíãâèñòè÷åñêîìó ôîíó ýïîõè â öåëîì, ò.ê. â í¸ì, ñëîæíî âçàèìîäåéñòâóÿ,ïðåëîìëÿþòñÿ è ýêñòðàëèíãâèñòè÷åñêèå, è ñîáñòâåííî ÿçûêîâûå ôàêòîðû,îïðåäåëÿþùèå òåíäåíöèè ïðîöåññà ôîðìèðîâàíèÿ íàó÷íî - ôèëîñîôñêîéëåêñèêè è ¸å ñèñòåìàòèçàöèè. Â Àíãëèè XVI-XVII âåêîâ ñòîðîííèêèóíèâåðñàëüíîãî óïîòðåáëåíèÿ ÿçûêà (Òîìàñ Íýø, Äæîðæ Ïóòòåíãýì, ÝäìóíäÑïåíñåð, Òîìàñ Ýëèîò è äð.) îñòðî ïîäíÿëè âîïðîñ î ïîïîëíåíèè åãî ëåêñèêîíàè, ïðåæäå âñåãî, î ñîçäàíèè àíãëèéñêîé íàó÷íîé òåðìèíîëîãèè. Îáçîðôèëîñîôñêîé è íàó÷íîé ëèòåðàòóðû ýòîãî ïåðèîäà ïîêàçûâàåò, ÷òî îñíîâíàÿìàññà òåðìèíîëîãè÷åñêîé ëåêñèêè ñîçäà¸òñÿ ïóò¸ì ïåðåîñìûñëåíèÿ ñåìàíòèêèñëîâ è ñëîâîñî÷åòàíèé îáùåëèòåðàòóðíîãî ÿçûêà. Ïðè÷¸ì å¸ õàðàêòåðíîéîñîáåííîñòüþ ïðè ýòîì ÿâëÿþòñÿ îáðàçíîñòü è êîííîòàöèÿ, òî åñòüðàñøèðèòåëüíîå òîëêîâàíèå ñëîâà-ïîíÿòèÿ. Îáðàçíîñòü ýòà õàðàêòåðíà äëÿíà÷àëüíîãî ýòàïà òåðìèíîòâîð÷åñòâà - êîãäà ââîäèòñÿ ïîíÿòèå íîâîå äëÿíàöèîíàëüíîãî ÿçûêîâîãî ñîçíàíèÿ, êîòîðîå äëÿ ÿñíîñòè è äîõîä÷èâîñòè îáðàçíîñðàâíèâàåòñÿ ñ óæå èçâåñòíûìè ïîíÿòèÿìè. Èìåííî ñ ýòèì ÿâëåíèåì ìû èñòàëêèâàåìñÿ, êîãäà ïðîâîäèì àíàëèç òåðìèíîëîãèè, îòðàæàþùåé ìèðîâîççðåíèåòîãî èëè èíîãî ìûñëèòåëÿ-ôèëîñîôà. Îñîáåííî ÿðêî ýòî ïðîÿâëÿåòñÿ âôèëîñîôñêî-ýòè÷åñêîé è îáùåñòâåííî-ïîëèòè÷åñêîé òåðìèíîëîãèè. Âàæíîîòìåòèòü, ÷òî íà âûáîð ñðåäñòâ ÿçûêîâîé ýêñïðåññèè íàó÷íûõ ïîíÿòèé âëèÿåòêàê òðàäèöèîííî ïðèíÿòûé â äàííîé íàóêå ñòèëü, òàê è èíäèâèäóàëüíûé íàó÷íî-ÿçûêîâîé ïîäõîä ó÷¸íîãî. Ýòî è îáúÿñíÿåò, íà íàø âçãëÿä, ôàêò ïîðîéíåîáû÷àéíûõ ñðåäñòâ âûðàæåíèÿ â îáëàñòè ôèëîñîôñêîé ëèòåðàòóðû, êîãäàâûäåëÿþòñÿ ïîçèòèâíûå (ñ òî÷êè çðåíèÿ ãîâîðÿùåãî) ñâîéñòâà òîãî èëè èíîãîîáúåêòà èëè æå öåëüþ ãîâîðÿùåãî ÿâëÿåòñÿ âûäåëåíèå åãî èç îñòàëüíûõ îáúåêòîâ[Ulmann, S. 1951: p.178-9]. Ýòî ÿâëåíèå, êàê ïîäòâåðæäàåò íàøå èññëåäîâàíèå,èìååò øèðîêîå ðàñïðîñòðàíåíèå â öåëîì â ôèëîñîôñêîì è îñîáåííî âòåðìèíîòâîð÷åñòâå ñôåðû ìîðàëè è ýòèêè ïåðèîäà.

Ñîáñòâåííî ÿçûêîâàÿ êàðòèíà â Àíãëèè áûëà äîñòàòî÷íî ñëîæíîé è âòåððèòîðèàëüíîì, è â ñîöèàëüíî- ïîëèòè÷åñêîì ïëàíå. Õîòÿ ñóùåñòâîâàíèå ââûñøèõ ñôåðàõ êîììóíèêàöèè àíãëèéñêîãî ÿçûêà ëàòûíè â çíà÷èòåëüíîé ñòåïåíèâñå åùå ïîääåðæèâàëàñü ñèëîé ìíîãîâåêîâûõ òðàäèöèé, â XVI âåêå íîâûìèìïóëüñîì ñòàëà äåÿòåëüíîñòü ãóìàíèñòîâ è èõ âîççðåíèÿ íà ñîîòíîøåíèå îáîèõÿçûêîâ. Â îáëàñòè ñòðîÿ ÿçûêà îñíîâíûå âîïðîñû êàñàëèñü îðôîãðàôèè èðàñøèðåíèÿ ëåêñè÷åñêîãî ñîñòàâà ÿçûêà. [ßðöåâà, Â. 1985: c.172.] Èçó÷åíèå ðîäíîãîÿçûêà â Àíãëèè ïîñòåïåííî ñòàíîâèòñÿ ñàìîöåëüþ [Soderlind, J. 1964: p.115.].


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Ñ÷èòàåòñÿ, ÷òî ñòðåìëåíèå óæå âî âòîðîé ïîëîâèíå XVI âåêà è, îñîáåííî, âXVII âåêå ñîçäàòü âñåîáúåìëþùèé ÿçûê îáúÿñíÿåòñÿ òåì, ÷òî ôèëîñîôû òèïàÔðåíñèñà Áýêîíà áûëè çàèíòåðåñîâàíû "â âåùàõ, à íå â ñëîâàõ".

Ãîâîðÿ î âëèÿíèè íàó÷íî-ëèòåðàòóðíîé è ðèòîðè÷åñêîé òðàäèöèèêëàññè÷åñêèõ ÿçûêîâ íà ïðàêòèêå ýïîõè è, â ÷àñòíîñòè XVI â., ñòîðîííèêèñîõðàíåíèÿ ëàòûíè êàê ÿçûêà íàóêè è ôèëîñîôèè àïåëëèðîâàëè ê åãîñîâåðøåíñòâó, áîãàòñòâó è èçÿùíîñòè ôîðì âûðàæåíèÿ; â ñâîþ î÷åðåäü, âêà÷åñòâå äîêàçàòåëüñòâà âîçìîæíîñòè óñîâåðøåíñòâîâàíèÿ è ðàçâèòèÿ àíãëèéñêîãîÿçûêà èõ îïïîíåíòû ïðèâîäèëè ôàêò, ÷òî è ñàìà ëàòèíñêàÿ ðå÷ü íå ñðàçó îáðåëàñîâåðøåííûå ôîðìû. ßçûêîâîé ïóðèçì êàê àíãëèéñêèé ôåíîìåí, âïîëíåîáúÿñíèìûé â ýïîõó îáðàçîâàíèÿ íàöèîíàëüíîãî ÿçûêà è ñòàíîâëåíèÿ íàöèè,òàêæå ñïîñîáñòâîâàë ñòàíîâëåíèþ ÿçûêîâîé íîðìû, ðàñöâåòó â ëåêñèêîãðàôèèÀíãëèè òîëêîâûõ ñëîâàðåé ïðåäïèñûâàþùåãî òèïà, àâòîðû êîòîðûõ âûïîëíÿëèñîöèàëüíûé çàêàç ñâîåé ýïîõè ïî "÷èñòêå", "ñîâåðøåíñòâîâàíèþ" è "çàêðåïëåíèþ"àíãëèéñêîãî ÿçûêà.

Äëÿ áîëåå ïîëíîãî ïîíèìàíèÿ èñòîðèè ôîðìèðîâàíèÿ, ðàçâèòèÿ èñîâåðøåíñòâîâàíèÿ àíãëèéñêîãî ëèòåðàòóðíîãî, â òîì ÷èñëå è ôèëîñîôñêîãî,ÿçûêà íåîáõîäèìî êîñíóòüñÿ âîïðîñà ìíîãîÿçû÷íîãî âëèÿíèÿ, à òàêæå è ïðè÷èíâñïëåñêà ïåðåâîä÷åñêîé àêòèâíîñòè ïèñàòåëåé Àíãëèè. Ïîýòîìó íå ñëó÷àéíîîòìå÷àåòñÿ, ÷òî ïî âïîëíå ïîíÿòíûì ñîîáðàæåíèÿì è ïðè÷èíàì ïðèòîêçàèìñòâîâàíèé óâåëè÷èâàëñÿ â ïåðèîäû èíòåíñèâíîé ïåðåâîä÷åñêîé äåÿòåëüíîñòèè îñîáåííî âîçðîñ â ýïîõó Âîçðîæäåíèÿ.

Â êîíöå XVI âåêà íà÷èíàåòñÿ ðàáîòà íàä îïèñàíèåì ÿçûêà è åãîêîäèôèêàöèåé.

Â ýòó ðàáîòó âêëþ÷àþòñÿ ãðàììàòèñòû è îðôîýïèñòû Õàðò, Óèëüÿì Áóëëîêàð,À.Ãèëë, ×.Áàòëåð,×.Êóïåð[ Hart. 1580; William Bullokar. 1585; Gill, A. 1621; CharlesButler. 1634; Cooper, Ch. 1685.], ïðåæäå âñåãî. Îäíîâðåìåííî ñ íèìè ðàçâèâàëèñâîþ äåÿòåëüíîñòü è ëåêñèêîãðàôû, ñòðåìèâøèåñÿ çàôèêñèðîâàòü ñëîâàðíûéçàïàñ ÿçûêà. Åñëè ïåðâûìè òàêèìè ñëîâàðÿìè áûëè äâóÿçû÷íûå ëàòèíñêî-àíãëèéñêèå ñëîâàðè íîâûõ ñëîâ, òî óæå â íà÷àëå 16 âåêà ïîÿâëÿþòñÿ ñëîâàðèòàê íàçûâàåìûõ "òðóäíûõ" ñëîâ (Robert Cawdrey, H.Cockeram, E.Coles). Àïîãåÿðàçâèòèÿ äâóÿçû÷íûå ñëîâàðè äîñòèãëè â XVI âåêå. Ýòî ñëîâàðè Òîìàñà Ýëèîòà,Ðè÷àðäà Õóëîýòà, Òîìàñà Êóïåðà, Äæîíà Áàðåòà, Äæîíà Ðàéäåðà è äð. Âñå ýòîïðèâîäèò ê òîìó, ÷òî ìåíÿåòñÿ õàðàêòåð è ïîëîæåíèå îðèãèíàëüíîé è ïåðåâîäíîéëèòåðàòóðû: îíà ñòàíîâèòñÿ âûñîêî çàòðåáîâàííîé. Çàâîåâàíèå àíãëèéñêèì ÿçûêîìïðàâà ïîëüçîâàòüñÿ âî âñåõ æàíðàõ íàó÷íîãî è ëèòåðàòóðíîãî òâîð÷åñòâà áûëñàìûì âàæíûì âîïðîñîì âðåìåíè. Ïðè ýòîì îñîáî ñëåäóåò ïîä÷åðêíóòüâçàèìîäåéñòâèå íàó÷íîãî è õóäîæåñòâåííîãî ëèòåðàòóðíîãî ÿçûêà ñ ÿçûêîìðàçãîâîðíûì, èáî ÿçûê, íà êîòîðîì Øåêñïèð ãîâîðèë, áûë òåì ÿçûêîì, íàêîòîðîì îí ïèñàë" [Wyld, H. 1956: p.101.]. Ìîæíî óòâåðæäàòü, ÷òî çàäà÷è ÿçûêàçäåñü âûõîäèëè äàëåêî çà ïðåäåëû ÷èñòîé ëèíãâèñòèêè - ýòî áûëà áîðüáà çàíîâîå ãóìàíèñòè÷åñêîå ìûøëåíèå, çà ïîäëèííûé êóëüòóðíûé ðàñöâåò,òðåáîâàâøèé àäåêâàòíûå ôîðìû ñâîåé ÿçûêîâîé ýêñïëèêàöèè, âûðàæàâøåéñÿ âÿðêîé ôîðìå òàêæå è â ïðîöåññå òåðìèíîòâîð÷åñòâà â îáëàñòè ôèëîñîôñêîéëåêñèêè, â öåëîì, è ëåêñèêè ýòèêè, â ÷àñòíîñòè. Ñîçäàíèå íàó÷íîé òåðìèíîëîãèèíà íàöèîíàëüíî-àíãëèéñêîé îñíîâå ïóòåì ñóùåñòâåííîãî íàïîëíåíèÿ ëåêñèêîíàîêàçàëîñü íà ïîâåñòêå äíÿ.


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ÇÀÊËÞ×ÅÍÈÅÒàêèì îáðàçîì, çàêëþ÷àÿ, ìîæíî êîíñòàòèðîâàòü, ÷òî îò ñîöèàëüíî-

èñòîðè÷åñêèõ óñëîâèé, âîçìîæíîñòåé è èíòåðåñîâ íàöèè çàâèñåëî âîçíèêíîâåíèåè íîâûõ ïîíÿòèé, à çíà÷èò è íîâûõ ñëîâ. ßðêèå ðåâîëþöèîííûå èäåè, ñâÿçàííûåñ ýïîõîé ãëóáîêèõ íàöèîíàëüíûõ ïðåîáðàçîâàíèé è ðåâîëþöèîííûõ áóðü, òàêæå âåëè ê âçðûâó òåðìèíîòâîð÷åñòâà â ñôåðàõ îñîáî çàòðåáîâàííûõ, êàêîâûìèÿâëÿëèñü â òó ýïîõó ýòèêà è ìîðàëü, è, êàê ðåçóëüòàò, ïîÿâëåíèþ â ñâåò íîâûõëåêñè÷åñêèõ åäèíèö, âêëþ÷àÿ è ëåêñèêó ôèëîñîôñêî-ýòè÷åñêîãî ïîðÿäêà.

ÁèáëèîãðàôèÿÁÀÐÃ, Ì.À. (1979). Øåêñïèð è èñòîðèÿ.- Ìîñêâà: Íàóêà, -216 c.ÁÎÃÎÌÎËÎÂ, À.Ñ. & ÎÉÇÅÐÌÀÍ, Ò.È. (1983). Îñíîâû òåîðèè èñòîðèêî-

ôèëîñîôñêîãî ïðîöåññà.. - Ìîñêâà: Íàóêà,. - 288c.ÃÓÐÅÂÈ×, À. ß. (1984). Êàòåãîðèè ñðåäíåâåêîâîé êóëüòóðû.- Ìîñêâà:

Íàóêà, -318c.ÄÐÎÁÍÈÖÊÈÉ, Î.Ã. (1974). Ïîíÿòèå ìîðàëè. Èñòîðèêî-êðèòè÷åñêèé î÷åðê.

ÌÎÑÊÂÀ: -244c.ÆÈÐÌÓÍÑÊÈÉ, Â.Ì. (1965). Èñòîðèÿ íåìåöêîãî ÿçûêà- Ìîñêâà: -144c.ÈÂÀÍÎÂÀ , È.Ï.& ×ÀÕÎßÍ, Ë.Ï. (1986). Èñòîðèÿ àíãëèéñêîãî ÿçûêà.-

Ìîñêâà: Âûñø.øêîëà, -319c.ËÎÊÊ ÄÆÎÍ. (1985). Ñî÷èíåíèÿ. â 3-õ ò. Ò.1. - Ìîñêâà: Ìûñëü, -1181c.ÃÓÐÅÂÈ×, Ï.Ñ. & ÑÒÎËßÐÎÂ, Â.È. (1991). Ìèð ôèëîñîôèè. ×.2. - Ìîñêâà:

Èçä-âî Ïîëèòè÷åñêàÿ ëèòåðàòóðà.ÎÂÑßÍÍÈÊÎÂ, Ì. Ô. (1984). Èñòîðèÿ ýñòåòè÷åñêîé ìûñëè. - Ìîñêâà:

Íàóêà,. -338c.ÏÅÒÅËÈÍÀ, Ì.Â. (2004). Ìèð êàê òåàòð â Ðåíåññàíñíîé ôèëîñîôèè: Äèñ. ...

êàíä. ôèëîñ. íàóê. - ÑÏá.,ÑÒÓÏÈÍ, Ë.Ï. (1989). Ïðîáëåìà íîðìàòèâíîñòè â èñòîðèè àíãëèéñêîé

ëåêñèêîãðàôèè XV-XX ââ. - Ëîíäîí., -164c.ßÐÖÅÂÀ, Â.Í. (1969).Ðàçâèòèå íàöèîíàëüíîãî ëèòåðàòóðíîãî àíãëèéñêîãî

ÿçûêà. - Ìîñêâà: - 286c.ßÐÖÅÂÀ, Â.Í. (1985). Èñòîðèÿ àíãëèéñêîãî ëèòåðàòóðíîãî.ÿçûêà IX-XV ââ.

- Ìîñêâà: Íàóêà, -343c.CHARLES BUTLER. (1634). English Grammar,COOPER, CH. ( 1685). Grammatica Linguae Anglicanae.Hart. (1580). Orthographie of English speech,SODERLIND, J. (1964). The Attitude to the Language Expressed by or Ascertainable

from English Writers of the 16th to 17th Centuries. -London, -320 p.TUCKER, S.I. (1981). English examined. Two centuries of comment on the mother

tongue: Cambridge, -154 p.WYLD, H. C. (1956). -History of Modern Colloqual English. -London., - N.-Y., 110 p.ULMANN, S.(1951). The Principles of semantics. -Glasgow,WILLIAM BULLOKAR. (1585). Booke at large for the amendment of Orthographie

for English speech.TransliterationBARG, M.A. (1979). Shakespeare and History. - Moscow: Science, -216 c.


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BOGOMOLOV, A.S. & OYSERMAN, T.I. (1983). Fundamentals of the theory ofhistorical and philosophical process .. - Moscow: Science ,. - 288c.

GUREVICH, A. Y. (1984). Categories of medieval culture. - Moscow: Science, -318c.DROBNITSKY, O.G. (1974). The concept of morality. Historical and critical essay.

MOSCOW: -244c.ZHIRMUNSKY, V.M. (1965). History of the German Language- Moscow: -144c.Ivanova, I.P. & Chakhoyan, L.P. (1986). History of the English Language .- Moscow:

Higher School, -319c.LOCKE JOHN. (1985). Compositions. in 3 vols. T.1. - Moscow: Thought, -1181c.GUREVICH, P.S. & STOLYAROV, V.I. (1991). The world of philosophy. Part 2. -

Moscow: Publishing house Political literature.OVSYANNIKOV, M.F. (1984). History of aesthetic thought. - Moscow: Science,. -338c.PETELINA, M.V. (2004). The world as a theater in Renaissance philosophy: Dis. ...

cand. Philos. sciences. - SPb.,STUPIN, L.P. (1989). The problem of normativity in the history of English

lexicography of the XV-XX centuries. - London., -164c.YARTSEVA, V.N. (1969). Development of the national literary English. -

Moscow: - 286c.YARTSEVA, V.N. (1985). History of English literary language. IX-XV centuries. -

Moscow: Science, -343c.CHARLES BUTLER. (1634). English grammar,COOPER, CH. (1685). Grammatica Linguae Anglicanae.Hart. (1580). Orthographie of English speech,SODERLIND, J. (1964). The Attitude to the Language Expressed by or Ascertainable

from English Writers of the 16th to 17th Centuries. -London, -320 p.TUCKER, S.I. (1981). English examined. Two centuries of comment on the mother

tongue: Cambridge, -154 p.WYLD, H. C. (1956). -History of Modern Colloqual English. -London., - N.-Y.,

110 p.ULMANN, S. (1951). The Principles of semantics. -Glasgow,WILLIAM BULLOKAR. (1585). Booke at large for the amendment of Orthographie

for English speech.

Shadmanov Qurbon Badriddinoich (O'zbekiston, Buxoro)

Ijtimoiy-etika so'zlarining lingvistik-falsafiy tabiati haqida

Annotatsiya. Maqolada diaxronlik nuqtai nazaridan ijtimoiy-axloqiy lug'atning lingvistik vafalsafiy tabiati bilan bog'liq dolzarb masalalar muhokama qilinadi. Tarixiy va falsafiy materiallarningkatta hajmini tahlil qilish asosida muallif umumiy falsafiy lug'atning ajralmas qismi sifatida etikalug'atining shakllanishi va shakllanish bosqichlarini izohlaydi, chunki axloqshunoslik fan sifatidava ijtimoiy hayot shakli muammolari, shubhasiz, Insoniyat sivilizatsiyasining barcha bosqichlaridako'rib chiqilgan. Biroq, har safar va har bir mamlakatda axloqiy tushuncha va normalarni, shuninguchun atamalarni talqin qilish, aniq tarixiy va aniq milliy xususiyatga ega edi.

Kalit so'zlar: axloq, lug'at, sivilizatsiya, kategoriya, gedonizm.Kalit so'zlar (2): falsafiy tabiat, ijtimoiy mavjudot, tarixiy va sotsiologik, tarixiy tabiat,

aqliy gigiena, tarixiy sharoitlar, ilmiy tizim, ijtimoiy nazariya.


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Áóëåêáàåâ Ñàãàäè Áàéóçàêîâè÷äîê. ôèëîñ. í., ïðîôåññîð, Êàçàõñêèé óíèâåðñèòåò ìåæäóíàðîäíûõ

îòíîøåíèé è ìèðîâûõ ÿçûêîâ èìåíè Àáûëàé õàíà(Êàçàõñòàí, Àëìàòà)

E-mail: [email protected]Áóëåêáàåâà Ðàçèÿ Óäàðáàåâíà

êàíä. þðèä.í., äîöåíò, Êàçàõñêèé óíèâåðñèòåò ìåæäóíàðîäíûõ îòíîøåíèé èìèðîâûõ ÿçûêîâ èìåíè Àáûëàé õàíà

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

ÓÄÊ: 930.85

http://dx.doi.org/10.26739/2181-9505-2019-3-6

ÂÂÅÄÅÍÈÅÏðîáëåìû èçó÷åíèÿ èñòîðèè îáû÷íî ñâÿçàíî ñ îñìûñëåíèåì åå òåîðåòèêî-

ìåòîäîëîãè÷åñêîé áàçû. Êàê ïðàâèëî, ýòè ïðîáëåìû ðàññìàòðèâàþòñÿ íà òðåõóðîâíÿõ, òî÷íåå, ñ ïîçèöèé òðåõ èñòîðèé, êîòîðûå îáîçíà÷àþòñÿ â íàóêåñëåäóþùèì îáðàçîì: ýìïèðè÷åñêàÿ èñòîðèÿ, òåîðåòè÷åñêàÿ èñòîðèÿ è ôèëîñîôèÿèñòîðèè. Ïåðâûå äâå - ýòî îáëàñòü èñòîðè÷åñêîé íàóêè, ÷òî êàñàåòñÿ ôèëîñîôèèèñòîðèè, òî îíà èçó÷àåòñÿ ôèëîñîôàìè, åå ïðåäìåòíàÿ îáëàñòü íåìåöêèìôèëîñîôîì Ãåðäåðîì îáîçíà÷åíà òàê, ýòî:

Î ÌÅÑÒÅ È ÐÎËÈ ÒÞÐÊÎÂ Â ÌÈÐÎÂÎÉ ÈÑÒÎÐÈÈ, ÊÓËÜÒÓÐÅ ÈÖÈÂÈËÈÇÀÖÈÈ

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

Àííîòàöèÿ. Â Åâðàçèéñêîì êîíòèíåíòå â ñâîå âðåìÿ áûëà ñîçäàíà ñàìîáûòíàÿ óíèêàëüíàÿè ìîùíåéøàÿ öèâèëèçàöèÿ, êîòîðàÿ ðàíåå áûëà ìàëîèçâåñòíà íå òîëüêî äëÿ øèðîêîéîáùåñòâåííîñòè, íî è íàó÷íîé. Ëèøü ïîñëå îáðåòåíèÿ íåçàâèñèìîñòè, êîãäà ñòàëî âîçìîæíûìñáðîñèòü øîðû åâðîïîöåíòðèçìà, ëèøü ïîñëå îòêðûòèÿ øèðîêîãî äîñòóïà çàðóáåæíûìòþðêîëîãè÷åñêèì èññëåäîâàíèÿì, è íåäàâíèõ ñåíñàöèîííûõ îòêðûòèé îáùåñòâîâåäîâÖåíòðàëüíîé Àçèè è Åâðàçèè, ñòàëî âîçìîæíûì ãîâîðèòü î ðåàëüíîì âêëàäå òþðêîâ â ìèðîâóþñîêðîâèùíèöó. Íà íàø âçãëÿä, ïðîòîòþðêè è òþðêè íå òîëüêî çàâîåâûâàëè ãðîìàäíûå òåððèòîðèèè ñîçäàâàëè îãðîìíûå èìïåðèè, íî è îñòàâèëè çà ñîáîé âåëèêóþ êóëüòóðó è öèâèëèçàöèþ,êîòîðàÿ, êîòîðàÿ îêàçàëà îãðîìíîå âëèÿíèå íà ðàçâèòèå ìèðîâîé êóëüòóðû è öèâèëèçàöèè,çàäàâ ñòàðòîâûå óñëîâèÿ ðàçâèòèÿ äëÿ äðóãèõ, â ïåðâóþ î÷åðåäü åâðîïåéñêîé è ðîññèéñêîé.

Êëþ÷åâûå ñëîâà: êóëüòóðà, èñòîðèÿ, öèâèëèçàöèÿ, èñòîðè÷åñêèé ïðîöåññ, ìåòîäîëîãèÿèñòîðè÷åñêîãî ïîçíàíèÿ.

Êëþ÷åâûå ñëîâà (2): âîñòî÷íûé ðåíåññàíñ, îáùåñòâåííîé íàóêè, íàó÷íî-òåõíè÷åñêóþðåâîëþöèþ, èñòîðè÷åñêóþ ðîëü, èçîáðåòàòåëüíîñòü, ñîâðåìåííûå èññëåäîâàíèÿ, òåíäåíöèîçíîñòü.

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

- îòûñêàíèå ñìûñëà èñòîðèè;- ìåòîäîëîãèÿ èñòîðè÷åñêîãî ïîçíàíèÿ. Òàêîé ïîäõîä, íà íàø âçãëÿä, äàåò âîçìîæíîñòü ê áîëåå óãëóáëåííîìó

ðàññìîòðåíèþ ôèëîñîôñêî-ìåòîäîëîãè÷åñêèõ ïðîáëåì èñòîðèè, êóëüòóðû èöèâèëèçàöèè òþðêîâ. Â äàííîì ñëó÷àå, äàåò âîçìîæíîñòü áîëåå îáîáùåííîðàññìîòðåòü ïðîáëåìû òþðêñêîé èñòîðèè è áîëåå ÷åòêî îáîçíà÷èòü: âî-ïåðâûõ,ðîëü òþðêîâ è êàçàõîâ âî âñåìèðíîé èñòîðèè; âî-âòîðûõ, âûÿâèòü âêëàä òþðêîââ ìèðîâóþ êóëüòóðó è öèâèëèçàöèþ; â-òðåòüèõ, äàòü íàó÷íî-îáîñíîâàííîåïîíèìàíèå êóëüòóðíîãî åäèíñòâà òþðêñêèõ íàðîäîâ; â-÷åòâåðòûõ, îáîñíîâàòüíåîáõîäèìîñòü òþðêñêîé êîíñîëèäàöèè â óñëîâèÿõ ñòàíîâëåíèÿ ìíîãîïîëþñíîãîìèðà; â-ïÿòûõ, ïîêàçàòü, ÷òî è êàçàõè, êàê ÷àñòü òþðêñêîé ñåìüè, ïîèñòîðè÷åñêîìó ïðàâó çàíèìàþò ñâîå çàêîííîå ìåñòî âî âñåìèðíîé èñòîðèè.

ÌÀÒÅÐÈÀËÛ È ÌÅÒÎÄÛÂ ýòîì ïëàíå, îòêðûâàåìûé â ïîñëåäíèå ãîäû îãðîìíûé ïëàñò íîâûõ ôàêòîâ

è ìàòåðèàëîâ î òþðêàõ ïîçâîëÿåò ñäåëàòü, ïî ìåíüøåé ìåðå, äâà âûâîäà: ïåðâûé- ýòî òî, ÷òî òþðêàìè â ñâîå âðåìÿ áûëà ñîçäàíà âåëèêàÿ, âïîëíå ñàìîáûòíàÿ èäîñòàòî÷íî âûñîêîðàçâèòàÿ öèâèëèçàöèÿ, êîòîðàÿ, êàê âûÿñíÿåòñÿ ñåãîäíÿ, â ñèëóðÿäà èäåîëîãè÷åñêèõ è ïîëèòè÷åñêèõ ïðè÷èí òèïà åâðîïîöåíòðèçìà,ðóññêîöåíòðèçìà è äðóãèõ öåíòðèçìîâ íå áûëà îöåíåíà â äîëæíîé ìåðå. Âòîðîé -ýòî íîâûå ñåíñàöèîííûå ìàòåðèàëû, âûÿâëåííûå â ïîñëåäíèå äåñÿòèëåòèÿ ïîòþðêñêîé èñòîðèè, êóëüòóðå è öèâèëèçàöèè, ýòî ëèøü íåáîëüøàÿ, ëèøü âèäèìàÿ÷àñòü àéñáåðãà. Îñíîâíîå âñå åùå ñêðûòî îò íàóêè. Îíî æäåò ñâîèõ èññëåäîâàòåëåé.Ñåãîäíÿ íà îñíîâå ìíîãî÷èñëåííûõ ôàêòîâ è îòêðûòèé óæå âûÿâëåíî, ÷òî "âòå÷åíèå ìíîãèõ âåêîâ Öåíòðàëüíàÿ Àçèÿ áûëà êîòëîì-ãåíåðàòîðîì, â êîòîðîìôîðìèðîâàëèñü ìíîãèå ñîâðåìåííûå íàðîäû. Êîòåë ïåðèîäè÷åñêè çàêèïàë, è ïëåìåíàâûïëåñêèâàëèñü çà ïðåäåëû ðåãèîíà, çà ïðåäåëû Ñòåïè, ñòèðàÿ ñòàðûå ãðàíèöû,îáðàçóÿ íîâûå ãîñóäàðñòâà, íîâûå íàðîäû, íîâûå ñèíêðåòè÷åñêèå êóëüòóðû. Âèñòîðè÷åñêîì ìàñøòàáå òàêàÿ êîíòàêòíîñòü, îòñóòñòâèå ëîêàëüíûõ ãåîãðàôè÷åñêèõãðàíèö ñïîñîáñòâîâàëè ïðîãðåññó, ðàñøèðåíèþ çíàíèé, ãëîáàëèçàöèè ìûøëåíèÿ.Íà÷èíàÿ ñ ýïîõè áðîíçû è àðèéñêîãî ðàññåëåíèÿ, íàñòîÿùàÿ êî÷åâàÿ æèçíü áóðëèëàè ïóëüñèðîâàëà â Ñòåïè íå êàê îêðàèíà, à êàê îäèí èç öåíòðîâ ìèðîâîãî ïîðÿäêà"[Óàëè, Ì. 2009: ñ.148]. Ê ýòîìó ìîæíî äîáàâèòü òî, ÷òî Òþðêñêèé ìèð, êîíòðîëèðóÿîãðîìíóþ òåððèòîðèþ ìåæäó Âîñòîêîì è Çàïàäîì, ñâÿçûâàë êóëüòóðû è öèâèëèçàöèèñòðàí Øåëêîâîãî Ïóòè. Íà ýòîì ïóòè ïðîèñõîäèëî íåèçáåæíîå ñîïðèêîñíîâåíèå,âçàèìîäåéñòâèå è âçàèìîîáîãàùåíèå ñàìûõ ðàçíîîáðàçíûõ êóëüòóð è òðàäèöèé.Çàêîíîìåðíûì ðåçóëüòàòîì áûë ñâîåîáðàçíûé êóëüòóðíûé ñèíòåç, âêëþ÷àâøèé âñåáÿ êàê åäèíñòâî ñòèëÿ ìûøëåíèÿ è âîñïðèÿòèÿ ìèðà, òàê è ðàçíîîáðàçèå ôîðìåãî ïðîÿâëåíèÿ. Èìåííî â Öåíòðàëüíîé Àçèè è Ñòåïè âîçíèêëî òàêîå ÿâëåíèåìèðîâîãî ïîðÿäêà, êàê Âîñòî÷íûé Ðåíåññàíñ. Òþðêñêèå íàðîäû áûëè â ÷èñëåãëàâíûõ åãî îñíîâàòåëåé è òâîðöîâ. Ãîâîðÿ î âîñòî÷íîì Ðåíåññàíñå, ìû èìååì ââèäó òàêèõ çàìå÷àòåëüíûõ òþðêñêèõ, àðàáñêèõ è ïåðñèäñêèõ ó÷åíûõ è ïîýòîâ, êàêàëü-Êèíäè, àëü-Ôàðàáè, Èáí-Ñèíà, Áèðóíè, Ðóäàêè, Ôèðäîóñè, Áàëàñàãóíè,Õîðåçìè, Òóñè, Îìàð Õàéÿì, Õàôèç è äðóãèõ, âîøåäøèõ â ïàíòåîí ìèðîâîéêóëüòóðû [Êàñûìæàíîâ, À.Õ. 2001: ñ.145].

Áóëåêáàåâ Ñàãàäè Áàéóçàêîâè÷, Áóëåêáàåâà Ðàçèÿ Óäàðáàåâíà,Î ÌÅÑÒÅ È ÐÎËÈ ÒÞÐÊÎÂ Â ÌÈÐÎÂÎÉ ÈÑÒÎÐÈÈ, ÊÓËÜÒÓÐÅ È ÖÈÂÈËÈÇÀÖÈÈ

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ÎÁÑÓÆÄÅÍÈÅ È ÐÅÇÓËÜÒÀÒÛÎá îãðîìíîì âêëàäå òþðêîâ â ìèðîâóþ öèâèëèçàöèþ ïèøóò êàê çàðóáåæíûå,

òàê è îòå÷åñòâåííûå ó÷åíûå. Ìû ïðèâåäåì âûñêàçûâàíèÿ ëèøü òðåõ èçâåñòíûõèñòîðèêîâ è àðõåîëîãîâ. Â ÷àñòíîñòè, òî÷êó çðåíèÿ èçâåñòíîãî ðîññèéñêîãîàðõåîëîãà Å.Å. Êóçüìèíîé: "Àíäðîíîâñêèå ïëåìåíà íà ïðîòÿæåíèè ýïîõè áðîíçûèãðàëè âûäàþùóþñÿ ðîëü â Åâðàçèè. Èìåííî èìè áûëè ñîâåðøåíû âàæíåéøèåèííîâàöèè â êóëüòóðå, â îáëàñòè ìåòàëëîîáðàáîòêè è òðàíñïîðòà, è èìåííî îíèóñòàíîâèëè øèðî÷àéøèå êóëüòóðíûå ñâÿçè íå òîëüêî ñ çàïàäíûìè ïàñòóøåñêèìèïëåìåíàìè âïëîòü äî Äîíà è Äíåïðà, íî è ñ ñåâåðíûìè îõîòíèêàìè Ñèáèðè, èñ âîñòî÷íûìè íàðîäàìè Êèòàÿ, ñïîñîáñòâóÿ ðàñïðîñòðàíåíèþ â Ïîäíåáåñíîéèìïåðèè áðîíçû, êîíåé è êîëåñíèö" [Êóçüìèíà, Å.Å. 2008: ñ. 358]. Ñîçâó÷íî ñýòèì ìíåíèå è èñòîðèêà À. Íàðûìáàåâîé îá Àðêàèìå, êîòîðàÿ ïèøåò:"Óíèêàëüíîñòü Àðêàèìà çàêëþ÷àåòñÿ â òîì, ÷òî îí íå óêëàäûâàåòñÿ âòðàäèöèîííûå ïðåäñòàâëåíèÿ î íèçêîì óðîâíå ðàçâèòèÿ ìåñòíûõ êóëüòóðáðîíçîâîãî âåêà íà òåððèòîðèè óðàëî-êàçàõñòàíñêèõ ñòåïåé. Îêàçàëîñü, ÷òîÄðåâíèé Òóðàí íå áûë çàäâîðêîì èñòîðèè è àíòè÷íîãî ìèðà, à áûë îäíèì èçöåíòðîâ, î÷àãîâ ìèðîâîé öèâèëèçàöèè" [Íàðûìáàåâà, À.Ê. 2007: ñ. 9]. È íàêîíåö,ñëîâà èçâåñòíîãî êàçàõñêîãî èñòîðèêà Æ. Àðòûêáàåâà: "Íåâîçìîæíî âîññîçäàòüâñåìèðíóþ èñòîðèþ áåç öåíòðàëüíîé çîíû, ãäå òûñÿ÷åëåòèÿìè âûðàáàòûâàëèñüîñíîâíûå ïîíÿòèÿ ñâÿùåííûõ ÷åëîâå÷åñêèõ öåííîñòåé è ìàòðèöà äåéñòâèÿ ýòèõöåííîñòåé - ñàìî ÷åëîâå÷åñêîå îáùåñòâî. Ê ñîæàëåíèþ, â ñàìîì íà÷àëåôîðìèðîâàíèÿ è ñòàíîâëåíèÿ ñîâðåìåííûõ ãóìàíèòàðíûõ íàóê òðàäèöèîííûéìèðîïîðÿäîê áûë óíè÷òîæåí. Áûñòðîå ðàñïðîñòðàíåíèå çàïàäíîé öèâèëèçàöèèçàâåðøèëîñü ïîëèòè÷åñêèì êðàõîì è òåððèòîðèàëüíûìè óñòóïêàìè ïàñòóøåñêèõíàðîäîâ. XVIII â. ñòàë ïåðèîäîì îêîí÷àòåëüíîãî êðóøåíèÿ ãåãåìîíèè êî÷åâíèêîâÅâðàçèè, èõ çàõâàòà è ïîðàáîùåíèÿ. Êèòàé ñ âîñòîêà, à Ðîññèÿ ñ çàïàäà çàõâàòèëèîãðîìíûå ñòåïíûå ïðîñòîðû, ñëóæèâøèå â òå÷åíèå ìíîãèõ òûñÿ÷åëåòèé öåíòðîììèðîâîãî ïîðÿäêà". Âîò èìåííî - "â òå÷åíèå ìíîãèõ òûñÿ÷åëåòèé..." âîçìîæíîäàæå íå ñ ýïîõè áðîíçû, à åùå ðàíüøå [Àðòûêáàåâ, Æ.Î. 2005: ñ.27]. Êîðî÷åãîâîðÿ, "âî âðåìåíà òþðêñêèõ êàãàíàòîâ, ñåëüäæóêñêèõ çàâîåâàíèé Èðàíà è ÌàëîéÀçèè, òþðêî-ìîíãîëüñêîé èìïåðèè ×èíãèñõàíà, Îñìàíñêîé èìïåðèè - òþðêñêèéìèð, òþðêñêàÿ ïîëèòèêà, òþðêñêèé ÿçûê è òþðêñêîå âëèÿíèå áûëèîïðåäåëÿþùèì ôàêòîðîì ìèðîâîé ïîëèòèêè íà çíà÷èòåëüíîé ÷àñòè Åâðàçèéñêîãîìàòåðèêà" [Óàëè, Ì. 2009]. Äðóãèìè ñëîâàìè, â ñîâðåìåííîì îáëèêå ÖåíòðàëüíîéÀçèè è Åâðàçèè, ëåæàò äîñòèæåíèÿ è òðàäèöèè òþðêñêîé öèâèëèçàöèè. Îäíàæäûâîçíèêíóâ íà ñòåïíûõ ïðîñòîðàõ Öåíòðàëüíîé Àçèè è Åâðàçèè, òþðêñêèé ìèðñòàë ñîñòàâíîé ïîëèòè÷åñêîé èñòîðèè âñåãî ÷åëîâå÷åñòâà" [Ìàæèòîâ, Ñ.Ô. 2009:ñ.34].Ñïèñîê ó÷åíûõ, ðàñêðûâàþùèõ òþðêñêèé âêëàä â ìèðîâóþ ñîêðîâèùíèöóêóëüòóðû, ïîïîëíÿþò ó÷åíûå ñ áëåñòÿùèìè èìåíàìè: Ýðíñò Äîáëüõîôåð, ÑàäðèÌàêñóäè, Ëåâ Ãóìèëåâ è äð. Èçâåñòíûé èñòîðèê Ì. Êîçûáàåâ, èñõîäÿ èç èäåé Ë.Ãóìèëåâà, ïèøåò î òîì, ÷òî "îäíèì èç ñóùåñòâåííûõ ïðèçíàêîâ öèâèëèçàöèèÿâëÿåòñÿ ïèñüìåííîñòü. Îí îòìå÷àåò íàëè÷èå ïèñüìåííîñòè óæå ó ïðîòîòþðêîâ,òî åñòü ãóííîâ: "Â 245-250 ãîäàõ êèòàéñêèé ïîñîë Êàí òàé ñîâåðøèë ïîåçäêó âÔóíàí (ñîâ. Êàìïó÷èÿ) è çàïèñàë â ñâîèõ âîñïîìèíàíèÿõ: "...ó íèõ, óêàìïó÷èéöåâ, åñòü êíèãè, îíè õðàíÿò èõ â õðàíèëèùàõ àðõèâîâ. Èõ ïèñüìåííîñòüïîõîæà íà ïèñüìåííîñòü õóííîâ...". Åñëè ó õóííîâ íå áûëî ïèñüìåííîñòè, òî ñ÷åì áû ñðàâíèâàë êèòàéñêèé ïîñîë Êàí òàé ôóíàíñêóþ ïèñüìåííîñòü?"


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[Êîçûáàåâ, Ì. 2006: ñ. 226]. Çäåñü íóæíî îñîáî îòìåòèòü, ÷òî âàæíåéøèìäîñòèæåíèåì òþðêñêîãî íàðîäà áûëî ñîçäàíèå âïåðâûå â èñòîðèè ÷åëîâå÷åñòâàïèñüìà, â òîì ÷èñëå è àëôàâèòíîãî, îñíîâàííîãî íà çâóêîâîì ïðèíöèïå.Àëôàâèòíàÿ ïèñüìåííîñòü äàëà âîçìîæíîñòü ôèêñèðîâàòü ðå÷ü ïî çâóêîâîìóñïîñîáó ñ ïîìîùüþ ìèíèìàëüíîãî ÷èñëà ëåãêî è áûñòðî çàïîìèíàþùèõñÿ çíàêîâ-áóêâ. Íàõîäêà òþðêñêîé ïèñüìåííîñòè áûëà ñòîëü îøåëîìëÿþùåé íàó÷íîéñåíñàöèåé, ÷òî âåëèêèé Ýðíñò Äîáëüõîôåð ïèñàë î òþðêàõ: "Îíè ïðîèñõîäÿò èçîáëàñòè, ÿâëÿâøåéñÿ äëÿ âñåõ çàïàäíûõ êóëüòóð "ïîòóñòîðîííèì ìèðîì", èç ñàìîãîñåðäöà Àçèè, è ïðèíàäëåæàò íàðîäó, î êîòîðîì ìû äîëãîå âðåìÿ ñîâåðøåííîíè÷åãî íå çíàëè, äà è òåïåðü åùå çíàåì ÷ðåçâû÷àéíî ìàëî, - âîò ïî÷åìó îíè èïðåäñòàâëÿþò èíòåðåñ... Ìû è ñåé÷àñ íå ìîæåì ðàâíîäóøíî îòíîñèòüñÿ ê ÿçûêóäðåâíåòþðêñêèõ ïàìÿòíèêîâ... Âûðîñøèé â ïîñòîÿííîì îáùåíèè ñ äðåâíèìèêóëüòóðíûìè íàðîäàìè, ýòîò íàðîä â VI âåêå ñòîèò íà ïîðàçèòåëüíî âûñîêîéñòóïåíè ðàçâèòèÿ" [Äîáëüõîôåð, Ý. 1963: ñ.332-333].

Ñîãëàñíî ìíåíèþ âûäàþùåãîñÿ ó÷åíîãî-òþðêîëîãà Ñàäðè Ìàêñóäè, îäíîãîèç ïåðâûõ ïèñàâøåãî îá èñòîðèè è ïðàâå òþðêîâ, íàëè÷èå ïèñüìåííîñòè èðàçâèòîñòü ÿçûêà ïðîòîòþðêîâ, ãîâîðèò íàì î òîì, ÷òî óðîâåíü èõ ìàòåðèàëüíîéêóëüòóðû è îðãàíèçàöèè îáùåñòâà áûë â òî âðåìÿ, âèäèìî, áîëåå ðàçâèòûé èáîëåå âûñîêèé ïî ñðàâíåíèþ ñ äðóãèìè ñîîáùåñòâàìè. Âåðîÿòíî, ïðîòîòþðêèïåðâûìè â ìèðå îñâîèëè ìàññîâîå ñêîòîâîäñòâî è êî÷åâîé îáðàç æèçíè ñèñïîëüçîâàíèåì îäîìàøíåííîé ëîøàäè. Ýòè, äëÿ òîãî âðåìåíè, ðåâîëþöèîííûåíàâûêè ïîçâîëèëè ïðîòîòþðêàì âåñòè î÷åíü äèíàìè÷íûé îáðàç æèçíè,êîíòðîëèðîâàòü îãðîìíûå òåððèòîðèè, à, çíà÷èò, âëàäåòü ñàìîé øèðîêîéèíôîðìàöèåé î ñîñåäíèõ òåððèòîðèÿõ, âîåâàòü ñ íèìè, ñîáèðàòü ñ íèõêîëîññàëüíûå ìàòåðèàëüíûå öåííîñòè. Ãëàâíàÿ öåííîñòü öèâèëèçàöèè òîãîâðåìåíè, ïî ìíåíèþ òþðêîëîãà Ñ. Ìàêñóäè, çàêëþ÷àëàñü íå â ñîçäàíèè êàêîé-ëèáî ïèðàìèäû èëè âåëèêîé ñòåíû, à â óìåíèè îðãàíèçîâûâàòü áîëüøèå ìàññûëþäåé â ðàçâèòûå êî÷åâûå ñîîáùåñòâà ñ áîëüøèìè ïîçíàíèÿìè î øèðîêîìîêðóæàþùåì ìèðå. Âñå ýòî ïðèâåëî ê áîëåå ðàííåìó, ïî ñðàâíåíèþ ñ äðóãèìèíàðîäàìè, ôîðìèðîâàíèþ äîâîëüíî ñîâåðøåííîãî è óñòîé÷èâîãî ÿçûêà [Ñàäðè,Ì.A. 2002: ñ.7]. Ñåãîäíÿ ìîæíî ñìåëî óòâåðæäàòü, ÷òî ñîâðåìåííûé ìèð âíîâüîòêðûâàåò äëÿ ñåáÿ òþðêñêóþ Âñåëåííóþ, áûâøóþ äîëãîå âðåìÿ çàáûòîé â ñèëóðÿäà èäåîëîãè÷åñêèõ è ïîëèòè÷åñêèõ ïðè÷èí. Ñîâðåìåííûé ìèð ñ óäèâëåíèåìîòêðûâàåò äëÿ ñåáÿ è òîò ôàêò, ÷òî òþðêè ïðèâíåñëè îãðîìíûé âêëàä â ðàçëè÷íûåîáëàñòè ÷åëîâå÷åñêîé äåÿòåëüíîñòè. Â ÷àñòíîñòè, îòêðûëè ÷åëîâå÷åñòâó ÂåëèêèéØåëêîâûé ïóòü - òðàíñêîíòèíåíòàëüíóþ ìàãèñòðàëü, ñîåäèíèâøóþ âåëèêèåêóëüòóðû Âîñòîêà è Çàïàäà. Îíè ñèíòåçèðîâàëè êóëüòóðó "ñòåïü-ãîðîä". Ñòåïíàÿöèâèëèçàöèÿ äàëà ìèðó áîãàòåéøåå èñêóññòâî çâåðèíîãî ñòèëÿ. Îíà òàêæå áûëàäðåâíåéøèì öåíòðîì ìåòàëëóðãèè. Òþðêè ïðèâíåñëè â ìèð ñèñòåìóãîñóäàðñòâåííîãî óïðàâëåíèÿ. Îíà ïðîøëà àïðîáàöèþ è â Òþðêñêîì êàãàíàòå, èâ ãîñóäàðñòâå êèï÷àêîâ, è â Ìîíãîëüñêîì óëóñå, è â Ðîññèéñêîé èìïåðèè, è âÊàçàõñêîì õàíñòâå. Ñòåïíàÿ öèâèëèçàöèÿ äàëà ìèðó, îòìå÷àë ñ ãîðäîñòüþ èâîñõèùåíèåì ×.×. Âàëèõàíîâ, "àðõèòåêòóðó ïîãðåáàëüíûõ ñîîðóæåíèé,âûäàþùèåñÿ ïàìÿòíèêè ñ ðóíè÷åñêèìè íàäïèñÿìè, áîãàòåéøèé ýïîñ, íåóñòóïàþùèé òâîðåíèÿì Ãîìåðà" [Âàëèõàíîâ, ×. ×.1984: ñ.193-194]. Ìîæíî óâåðåííîãîâîðèòü, ÷òî ìíîãèå äîñòèæåíèÿ è òðàäèöèè äðåâíåé òþðêñêîé öèâèëèçàöèèïîëîæåíû â îñíîâó ñîâðåìåííîãî îáëèêà âîñòî÷íûõ è åâðîïåéñêèõ öèâèëèçàöèé.


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Äðóãèìè ñëîâàìè, îíà çàäàëà ñòàðòîâûå óñëîâèÿ äëÿ ðàçâèòèÿ ìíîãèì äðóãèìêóëüòóðàì è öèâèëèçàöèÿì, â ïåðâóþ î÷åðåäü - åâðîïåéñêîé. Èíà÷å ãîâîðÿ"òþðêñêèé ìèð, âîçíèêíóâ íà ñòåïíûõ ïðîñòîðàõ Öåíòðàëüíîé Àçèè è Åâðàçèè,ñòàë ñîñòàâíîé ÷àñòüþ ïîëèòè÷åñêîé èñòîðèè âñåãî ÷åëîâå÷åñòâà" [Ìàæèòîâ Ñ.Ô:2009, c. 34- 35]. Äåéñòâèòåëüíî, Òþðêè íå ðàç ìåíÿëè ñóäüáû ìèðîâîé èñòîðèè èïîëèòèêè ñâîèìè èñòîðè÷åñêèìè äåÿíèÿìè è çàâîåâàíèÿìè. Òàê, ïðîòîòþðêè-ãóííû â V âåêå í.ý., ðàçãðîìèâ Çàïàäíóþ Ðèìñêóþ èìïåðèþ, çàâîåâàëè âñþÅâðîïó. Îíè, êàê èçâåñòíî, ðàññåëèëèñü â Àíãëèè (ñàêè) è âî Ôðàíöèè(áóðãóíäû), â Ãåðìàíèè (áàâàðû, ñàêñîíöû) è â Âåíãðèè (êûï÷àêè, ìàäüÿðû),â Áîëãàðèè (îáðàçîâàíèå òþðêàìè ïîä ïðåäâîäèòåëüñòâîì õàíà Àñïàðóõàãîñóäàðñòâà Áîëãàðèÿ) è â Óêðàèíå, áûâøåé ñ äðåâíåéøèõ âðåìåí îêðàèíîéòþðêñêèõ âëàäåíèé [Õðåñòîìàòèÿ. 1938: c. 458].

Îäíàêî, íåñìîòðÿ íà îãðîìíûé âêëàä òþðêîâ â ìèðîâóþ èñòîðèþ, êóëüòóðóè öèâèëèçàöèþ, èõ ðîëü è ìåñòî ïî ñóùåñòâóþùåé êëàññèôèêàöèè öèâèëèçàöèéíå îòìå÷åíû â äîëæíîé ìåðå, íå îöåíåíû ïî äîñòîèíñòâó. Â èìåþùåé ëèòåðàòóðåîíè ðàñòâîðÿþòñÿ â ïîíÿòèè èëè êî÷åâîé (íîìàäíîé) èëè àðàáî-ìóñóëüìàíñêîéöèâèëèçàöèè. Ïî÷òè âñå èçâåñòíûå åâðîïåéñêèå ó÷åíûå, èññëåäóþùèå ïðîáëåìóöèâèëèçàöèè, òàêèå êàê Î. Øïåíãëåð, Í.ß. Äàíèëåâñêèé, À. Òîéíáè, Ñ. Õàíòèãòîíè ìíîãèå äðóãèå, îòêàçûâàþò òþðêàì â ïðàâå íà îáëàäàíèå ñàìîñòîÿòåëüíîéöèâèëèçàöèåé. Òàêîé âûâîä - çàêîíîìåðíûé ðåçóëüòàò èñõîäíûõ òåîðåòèêî-ìåòîäîëîãè÷åñêèõ è ìèðîâîççðåí÷åñêèõ îñíîâàíèé çàïàäíîé îáùåñòâåííîé íàóêè,åâðîïîöåíòðèçìà è âåëèêîðîññêîé èäåè, ñëîæèâøèõñÿ â ãîäû êîëîíèàëüíûõçàâîåâàíèé. Îíè äî ñèõ ïîð îêàçûâàþò èçâåñòíîå âëèÿíèå íà èññëåäîâàíèÿ âðàçëè÷íûõ îáëàñòÿõ òþðêîëîãèè.

Ñåãîäíÿ ïåðåä òþðêñêèìè îáùåñòâîâåäàìè, â ïåðâóþ î÷åðåäü èñòîðèêàìè,âñòàëà çàäà÷à ðàçðàáîòêè ãëóáîêî ïðîäóìàííîé, íàó÷íî îáîñíîâàííîé êîíöåïöèèîáùåé èñòîðèè è êóëüòóðû òþðêñêèõ íàðîäîâ. Â íåé íåîáõîäèìî îáîçíà÷èòü ìåñòîè ðîëü êàæäîãî èç òþðêñêèõ íàðîäîâ. Îòìå÷àÿ âêëàä òþðêîâ, âûäàþùèé ó÷åíûéXX âåêà Ñ. Ìàêñóäè ïèñàë: "Íàøè ïðåäêè ñîçäàëè âåëèêóþ öèâèëèçàöèþ. Òàêîãîêóëüòóðíîãî ïîòåíöèàëà, êàê â òþðêñêîì íàðîäå, íåò íè â êàêîì äðóãîì íàðîäå.Ìû ìîæåì óòâåðæäàòü ýòî ïåðåä âñåì ìèðîì" [Ñàäðè, Ì.A. 2002: c. 2]. Åñëèäåéñòâèòåëüíî òî, ÷òî òþðêè ñîçäàëè âåëèêóþ öèâèëèçàöèþ, òî î÷åíü âàæíî òåïåðüôèëîñîôñêè îñìûñëèòü è ñàì ôåíîìåí "òþðêñêàÿ êóëüòóðà è öèâèëèçàöèÿ" êàêñàìîñòîÿòåëüíîå è ñàìîäîñòàòî÷íîå, à íå ðàñòâîðåííîå ñîçíàòåëüíîåâðîïîöåíòðèñòñêèìè ó÷åíûìè â ïîíÿòèè àðàáî-ìóñóëüìàíñêîé öèâèëèçàöèè. Äëÿýòîãî íåîáõîäèìî ïðåäñòàâèòü ìåòîäîëîãèþ èññëåäîâàíèÿ â îáëàñòè òþðêîëîãèè,ñíÿòü øîðû ñòåðåîòèïîâ è ìèôîëîãèé, ñëîæèâøèåñÿ çà ìíîãèå ãîäû êîëîíèàëüíîãîðàçâèòèÿ. Ýòè ñòåðåîòèïû ìûøëåíèÿ â çíà÷èòåëüíîé ñòåïåíè îïðåäåëÿþòìåíòàëüíîñòü ñîâðåìåííîãî ÷åëîâåêà, åãî ìèðîïîíèìàíèå è ìèðîâîñïðèÿòèå.

È â ýòîì ïëàíå óæå åñòü ñåðüåçíûå íàðàáîòêè. Ñëåäóåò îñîáî îòìåòèòü ðàáîòóïðîôåññîðà Ñ.Ø. Àÿçáåêîâîé "Òþðêñêàÿ öèâèëèçàöèÿ" â ñèñòåìåöèâèëèçàöèîííûõ êëàññèôèêàòîðîâ". Íà îñíîâå ñóùíîñòíûõ ïðèçíàêîâ àâòîðóáåäèòåëüíî è àðãóìåíòèðîâàíî îïðåäåëÿåò ïîíÿòèå "òþðêñêîé öèâèëèçàöèè",óêàçûâàåò ïðè÷èíû, ïî êàêèì â åâðîïåéñêîé íàóêå äî ñèõ ïîð îòñóòñòâóåò ïîíÿòèå"òþðêñêîé öèâèëèçàöèè". Ïîçâîëèì ñåáå ïðèâåñòè öèòàòó èç åå ðàáîòû. Ñîãëàñíîàâòîðó: "Âî ìíîãîì ýòî ñâÿçàíî ñ òåì, ÷òî ïåðâîíà÷àëüíî, íà÷èíàÿ ñ ÕVII âåêà,öèâèëèçàöèîííûé ïîíÿòèéíûé àïïàðàò áûë ðàçðàáîòàí â ðàìêàõ çàïàäíîé


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îáùåñòâåííîé íàóêè. Â ñèëó èñòîðè÷åñêèõ ðåàëèé Çàïàäíîé Åâðîïû, ååäîìèíèðîâàíèÿ â ãåîïîëèòè÷åñêîì ïðîñòðàíñòâå, îïðåäåëÿþùèì íà÷àëîìïîíÿòèÿ "öèâèëèçàöèÿ" âûñòóïàëà ñàìà Åâðîïà êàê íîñèòåëü öèâèëèçàöèîííîñòèâ ïðîòèâîïîñòàâëåíèè îñòàëüíîìó ìèðó êàê ìèðó âíååâðîïåéñêèõ íàðîäîâ,êîòîðûå áûëè "íåèñòîðè÷åñêèìè" ëèáî "îòñòàëûìè". Êîíå÷íî, â ýòîì ïðîöåññåñâîþ ðîëü ñûãðàëà îáùåðàñïðîñòðàíåííàÿ êîíöåïöèÿ ãðàôà äå Ãàáèíî, ñîãëàñíîêîòîðîé òîëüêî íîðäè÷åñêèé ÷åëîâåê áûë ïîñòàâëåí íà öèâèëèçàöèîííûéïüåäåñòàë. Ïîýòîìó â ïîíèìàíèè èññëåäîâàòåëåé ÕVII-ÕÕ ââ. öèâèëèçàöèîííîåðàçâèòèå ÷åëîâå÷åñòâà çà÷àñòóþ ñâÿçûâàëèñü ñ Åâðîïîé è îñåäëûìè ïèñüìåííûìèêóëüòóðàìè, à âàæíûìè ñîñòàâëÿþùèìè ñàìîãî ïîíÿòèÿ âñå æå âûñòóïàëèãîñóäàðñòâî, ïèñüìåííîñòü, ìàòåðèàëüíûå îñíîâàíèÿ è ñâÿçàííûå ñ íèìèýêîíîìè÷åñêèå îòíîøåíèÿ. ×òî êàñàåòñÿ òþðêñêîãî ìèðà, òî îí áûë ñîâåðøåííîèíûì. Èìåÿ â ñâîåé îñíîâå äîìèíèðîâàíèå êî÷åâîãî ñïîñîáà æèçíåäåÿòåëüíîñòè,îí âîñïðèíèìàëñÿ ìíîãèìè èññëåäîâàòåëÿìè êàê íåêèé õàîòè÷íûé íàáîð ïëåìåí,íå èìåþùèé íå èñòîðèè, íè ãîñóäàðñòâåííîñòè, íè êóëüòóðû. Êðîìå òîãî, Åâðîïàòîëüêî â ÕÕ âåêå ñìîãëà îçíàêîìèòüñÿ ñ äðåâíåéøåé Îðõîíî-Åíèñåéñêî-Òàëàññêîéòþðêñêîé ïèñüìåííîñòüþ. Íåçíàíèå ïèñüìåííûõ èñòî÷íèêîâ, à, âîçìîæíî, è ïàìÿòüî âîåííîé ýêñïàíñèè òþðêîâ- íîìàäîâ, ñòðàõ è óæàñ, êîòîðûå îíè âûçûâàëè, - âñåýòî, âåðîÿòíî, ñïîñîáñòâîâàëî òîìó, ÷òî íà ïîäñîçíàòåëüíîì ãåíåòè÷åñêîì óðîâíåïðîèçîøëî íåêîå îòòîðæåíèå è òþðêñêèé ìèð áûë ðåäóöèðîâàíçàïàäíîåâðîïåéñêèìè èññëåäîâàòåëÿìè ÕVII-ÕÕ âåêîâ êàê ìèð äèêîñòè è âàðâàðñòâà.Íå ñëó÷àéíî ïîýòîìó, ïîíÿòèå "òþðêñêàÿ öèâèëèçàöèÿ" îòñóòñòâóåò â îïèñàíèÿõòàêèõ èññëåäîâàòåëåé ÕVIII-ÕÕ âåêîâ [Àÿçáåêîâà, Ñ.Ø. 2012:davaiknam.ru/text/s-sh.].Ñåãîäíÿ ïðè íàïèñàíèè îòå÷åñòâåííîé èñòîðèè íåîáõîäèìî àêöåíòèðîâàòü âíèìàíèåíà åå êîíêðåòíûõ ñâåðøåíèÿõ è äîñòèæåíèÿõ, ïîñêîëüêó òþðêè, êàê ñïðàâåäëèâîãîâîðèë âåëèêèé èíäóñ Äæàâàõàðëàë Íåðó, íå òîëüêî çàâîåâûâàëè äðóãèå ñòðàíû,"íå òîëüêî ðàçðóøàëè, íî è öèâèëèçèðîâàëè èõ".

Áîëåå òîãî, íåêîòîðûå îòêðûòèÿ ïðîòîòþðêîâ è òþðêîâ ìîæíî îöåíèâàòüêàê íàó÷íî-òåõíè÷åñêóþ ðåâîëþöèþ ñâîåãî âðåìåíè. Çäåñü èìååòñÿ â âèäó:äîìåñòèêàöèÿ æèâîòíûõ, â ÷àñòíîñòè ïðèðó÷åíèå èìè ëîøàäè, èçîáðåòåíèåñåäëà, ñòðåìåíè è óäèë, áðþê, âîîðóæåíèé; ïîñòðîéêà êîëåñíîãî òðàíñïîðòà;îòêðûòèå ìåäè, íîâûõ ñïëàâîâ áðîíçû è æåëåçà; ðàçâèòèå êîíåâîäñòâà èôîðìèðîâàíèå íîâîãî ðîäà âîéñê - êàâàëåðèè; ñîçäàíèå âåëèêèõ èìïåðèé:ãóííñêîé, òþðêóòñêîé, õàçàðñêîé, òþðêî-ìîíãîëüñêîé, îñìàíñêîé;èñïîëüçîâàíèå íîâûõ òèïîâ õîëîäíîãî îðóæèÿ; âîçíèêíîâåíèå òåíãðèàíñêîéðåëèãèè; ïðîêëàäêà òðàíñêîíòèíåíòàëüíûõ òîðãîâûõ ïóòåé è ïåðâîé ÂñåìèðíîéÒîðãîâîé Îðãàíèçàöèè "Øåëêîâûé Ïóòü"; ðîæäåíèå ðóíè÷åñêîé ïèñüìåííîñòè;ðàñïðîñòðàíåíèå 12-òèëåòíåãî æèâîòíîãî êàëåíäàðÿ; óñòíûå ïîýòè÷åñêèå øåäåâðûæûðàó, - âîò äàëåêî íå ïîëíûé ïåðå÷åíü ïîäâîäíîé ÷àñòè èñòîðè÷åñêîãî àéñáåðãàñòåïíûõ ñêîòîâîäîâ [Óàëè, Ì. 2009: ñ.143].

Îñîáî îòìå÷àåì, ÷òî òþðêè âïåðâûå â ìèðå ïðèäóìàëè òåõíîëîãèþïëàâêè æåëåçà, êîòîðàÿ èñïîëüçóåòñÿ âî âñåì ìèðå è ïîíûíå. Îíè äîäóìàëèñüæåëåçíóþ ðóäó íå âûæèãàòü, à ïëàâèòü â ãîðíàõ, ïîñëåäîâàòåëüíî ïîëó÷àÿ÷óãóí è ñòàëü. Ýòî äàâàëî êîëîññàëüíóþ âûãîäó è óâåëè÷èâàëî âûõîä ìåòàëëà.Æåëåçî ñòàëî íå äðàãîöåííîñòüþ, à ïðîìûøëåííûì ìåòàëëîì. Ñ ýòîãî ïåðèîäà,ñîãëàñíî Ìóðàòó Àäæè, íà÷èíàåòñÿ íîâàÿ ýðà â èñòîðèè ðàçâèòèÿ ÷åëîâå÷åñòâà[Àäæè, Ì.2008: c.190].


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Ïî îáùåìó ïðèçíàíèþ âûäàþùèõñÿ ó÷åíûõ-îáùåñòâîâåäîâ, òþðêñêàÿñèñòåìà è ôîðìà ãîñóäàðñòâåííîãî è àäìèíèñòðàòèâíîãî óñòðîéñòâà è óïðàâëåíèÿäëÿ ñâîåãî âðåìåíè áûëà áîëåå ñîâåðøåííîé è áîëåå ðàçâèòîé, ÷åì ó äðóãèõíàðîäîâ. Ýòèì, ïî-âèäèìîìó, îáúÿñíÿåòñÿ è ôåíîìåí "äîëãîâå÷íîñòè"ñóùåñòâîâàíèÿ îãðîìíûõ òþðêñêèõ ãîñóäàðñòâ, "ñåêðåòû" èõ óïðàâëåíèÿîãðîìíûìè èìïåðèÿìè è ìíîãî÷èñëåííûìè íàðîäàìè. Ñåêðåò îòíîñèòåëüíîéäîëãîâå÷íîñòè òþðêñêèõ èìïåðèé, ïîìèìî äðóãèõ ïðè÷èí, ñâÿçàí òàêæå è ñòîëåðàíòíîñòüþ òþðêîâ. Îíè âñåãäà ñòðåìèëèñü ê òîìó, ÷òîáû ñàìûå ðàçíûåíàðîäû æèëè âìåñòå, â ãàðìîíèè, îñòàâëÿÿ èì, ïðàâäà, ïîä ñâîåéöåíòðàëèçîâàííîé è äî ïðåäåëà äåñïîòè÷åñêîé âëàñòüþ, èõ èäåíòè÷íîñòü, ÿçûê,êóëüòóðó, ðåëèãèþ, à ÷àñòî è ïðàâèòåëåé.

Èõ òîëåðàíòíîñòü èçíà÷àëüíî ïðîèñòåêàëà èç îñîáåííîñòè òþðêñêîéôèëîñîôèè, èç èõ ïîíÿòèÿ ãîñóäàðñòâà, òþðêñêîãî óïðàâëåíèÿ íàðîäàìè. "Âçîéäÿíà âåðøèíû âëàñòè, áëàãîäàðÿ ïðàâó çàâîåâàòåëÿ, îíè íå ãíóøàëèñü îáðàùàòüñÿçà ïîìîùüþ ê âàññàëàì, êîãäà òå áûëè áîëåå öèâèëèçîâàííûìè, ÷åì îíè ñàìè,è ÷àñòî äîâåðÿëè èì âàæíûå äåëà; îíè òàêæå íå ñòåñíÿëèñü çàèìñòâîâàòü ó íèõòî, ÷òî ìîãëî áûòü ïîëåçíûì: èíîãäà òåõíèêó, èíîãäà îáðàç æèçíè, èíîãäàðåëèãèþ èëè ÿçûê" [Ðàõìàíàëèåâ, Ð. 2013: ñ. 7].

Ñåðüåçíîå âëèÿíèå íà òþðêîâ îêàçàëà êóëüòóðà Êèòàÿ è Èðàíà, êîòîðûå âòî âðåìÿ áûëè âûøå òþðêñêîé. È òþðêè ìíîãîìó ó íèõ íàó÷èëèñü. Â òîæå âðåìÿ,òþðêè, ñîãëàñíî Ëüâó Ãóìèëåâó, - îí ýòî âñåãäà îñîáî ïîä÷åðêèâàë, - ñóìåëèñîçäàòü áîëåå ñëîæíûå è áîëåå ñîâåðøåííûå äëÿ ñâîåãî âðåìåíè ôîðìûîáùåñòâåííîãî áûòèÿ è ñîöèàëüíûå èíñòèòóòû. Ýòî: ýëü, óäåëüíî-ëåñòâè÷íàÿñèñòåìà, èåðàðõèÿ ÷èíîâ, êî÷åâàÿ äåìîêðàòèÿ, íàëîãîâàÿ ñèñòåìà, äåíåæíîåîáðàùåíèå, âîåííîå èñêóññòâî, âîèíñêàÿ äèñöèïëèíà, äèïëîìàòèÿ,êíèãîïå÷àòàíèå è ò.ä. [Ãóìèëåâ, Ë.Í. 2004: c. 7].

Îòìå÷àÿ èñòîðè÷åñêóþ ðîëü òàòàðî-ìîíãîëüñêîé ýêñïàíñèè, àíãëèéñêèéèñòîðèê Õîâàðò ïèøåò ñëåäóþùåå: "Ó ìåíÿ íåò ñîìíåíèé, ÷òî èñêóññòâî ïå÷àòè,ìîðñêîé êîìïàñ, îãíåñòðåëüíîå îðóæèå è ìíîãèå äðóãèå äåòàëè ñîöèàëüíîé æèçíèáûëè íå îòêðûòèåì Åâðîïû, à èìïîðòèðîâàíû ïðè ïîñðåäñòâå ìîíãîëüñêîãîâëèÿíèÿ ñ Äàëüíåãî Âîñòîêà" [Ãåîðãèé, Â. 2011: c.13]. Íåëüçÿ çàáûâàòü î òîì, ÷òîòþðêè â õîäå ñâîèõ çàâîåâàíèé íåñëè ñ ñîáîé ýëåìåíòû öèâèëèçàöèè çàâîåâàííûõíàðîäîâ, â ÷àñòíîñòè Èðàíà, Êèòàÿ, èõ êóëüòóðíûå, òåõíè÷åñêèå è èíûåíîâøåñòâà. Ïîñðåäñòâîì Âåëèêîãî Øåëêîâîãî Ïóòè îíè ñîåäèíÿëè êóëüòóðûÂîñòîêà è Çàïàäà è ñàìè, ñîîòâåòñòâåííî, èñïûòûâàëè íà ñåáå èõ ìîùíîå âëèÿíèÿè âîçäåéñòâèå.

Ïðè íàïèñàíèè òþðêñêîé èñòîðèè, âàæíî ïîìíèòü, ÷òî ëþáîå ñëîæíîåÿâëåíèå, òåì áîëåå ñîáûòèÿ ïðîøëîãî, íóæíî ðàññìàòðèâàòü ñ ðàçíûõ ñòîðîí: â÷àñòíîñòè, ÷òî ïîëîæèòåëüíîãî ïðèâíåñëè òþðêè â ìèðîâóþ êóëüòóðó èöèâèëèçàöèþ? ×òî êàñàåòñÿ íåãàòèâíîãî â èñòîðèè, òî â ýòîì íåäîñòàòêà íåò. Äîñèõ ïîð â îôèöèàëüíîé èñòîðèîãðàôèè çàïàäíîé è ðîññèéñêîé íàóêå èñòîðèÿòþðêîâ â îñíîâíîì ðàññìàòðèâàëàñü ñ ïîçèöèé åâðîïîöåíòðèçìà èëèðóññêîöåíòðèçìà, êàê ïðàâèëî, íåãàòèâíî. Ýòî áûëà èñòîðèÿ çàâîåâàòåëåé-êî÷åâíèêîâ, êîòîðûå ëèøü ãðàáèëè è ðàçðóøàëè èõ ñòðàíû è èõ êóëüòóðó. ßêîáû,ïî âèíå òþðêîâ îíè, ìîë, îòñòàëè â ñâîåì ðàçâèòèè. Ìåòîäîëîãè÷åñêè îøèáî÷íîòàêæå ðàññìàòðèâàòü èñòîðèþ òþðêîâ ñ òî÷êè çðåíèÿ îñíîâíûõ åâðîïåéñêèõïîíÿòèé è ïðåäñòàâëåíèé: âåñü áûò, ýêîíîìèêà, ñïîñîá õîçÿéñòâîâàíèÿ, ôîðìà


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ãîñóäàðñòâåííîñòè äðåâíèõ òþðêîâ ñóùåñòâåííî îòëè÷àëèñü îò åâðîïåéñêèõ.Ñïåöèôèêà è îñîáåííîñòü ñòàíîâëåíèÿ åâðîïåéñêèõ ãîñóäàðñòâ, èõ êóëüòóðûôîðìèðîâàëèñü â èíûõ óñëîâèÿõ è îáñòîÿòåëüñòâàõ, ÷åì â êî÷åâûõ ãîñóäàðñòâàõ.Ê òîìó æå, Åâðîïà âûðâàëàñü âïåðåä ëèøü òðèñòà ëåò íàçàä, ïðåäñòàâëÿÿ äîýòîãî ñîáîé ìíîæåñòâî ìåëêèõ êíÿæåñòâ è ãîñóäàðñòâ, áåñêîíå÷íî âîåâàâøèõìåæäó ñîáîé. Óðîâåíü ðàçâèòèÿ ìàòåðèàëüíîé è äóõîâíîé êóëüòóðû åâðîïåéñêèõãîñóäàðñòâ áûë çàìåòíî íèæå âîñòî÷íûõ è ñðåäíåàçèàòñêèõ ñòðàí. Òðèñòà ëåò -ýòî ëèøü êðàòêèé ìèã â èñòîðèè. Âïîëíå îáîñíîâàíî ìíåíèå Ìóðàòà Óàëè: "300ëåò óïàäêà ýòî ìåíåå 5% îò áîëåå ÷åì øåñòèòûñÿ÷åëåòíåé èñòîðèè îñâîåíèÿ èïðîæèâàíèÿ íàðîäîâ íà òåððèòîðèè ñòåïåé. Äàæå åñëè ó÷èòûâàòü òîëüêî ïåðèîäêî÷åâíè÷åñòâà, âîçíèêøèé îêîëî 3000 ëåò íàçàä, òî ïåðèîä óïàäêà ñîñòàâèòïîðÿäêà 10 % ò.å. îêîëî 90 % èñòîðè÷åñêîãî âðåìåíè. Êî÷åâíèêè (à äî íèõñòåïíÿêè-ñêîòîâîäû) ãîñïîäñòâîâàëè â Åâðàçèè [Óàëè, Ì. 2009: ñ. 143].

Ðàç ìû ïèøåì, ÷òî ñïîñîá êî÷åâîãî ïðîèçâîäñòâà, èõ óñëîâèÿ æèçíè, èõòèï ãîñóäàðñòâà âîçíèêëè â äðóãèõ óñëîâèÿõ è íà äðóãèõ îñíîâàíèÿõ,îáóñëîâëåííûõ èõ îáùåñòâåííûì áûòèåì è ñïîñîáîì èõ æèçíåäåÿòåëüíîñòè, òîïðè îöåíêå òþðêîâ â ìèðîâîé èñòîðèè äîëæíû áûòü ó÷òåíû ýòè îáñòîÿòåëüñòâà.Ýòî - âî-ïåðâûõ. Âî-âòîðûõ, íàäî ïîìíèòü î òîì, ÷òî èñòîðèþ â îñíîâíîì ïèñàëèèñòîðèêè çàâîåâàííûõ òþðêàìè íàðîäîâ, êîòîðûå èñïûòàëè óíèæåíèå èîñêîðáëåíèå îò ñâîèõ çàâîåâàòåëåé - òþðêîâ. Ïîýòîìó èõ îïèñàíèå è èõ îöåíêàòþðêñêèõ äîñòèæåíèé áûëè íå îáúåêòèâíû. Îíè ñâîäèëèñü, êàê ïðàâèëî, ê òîìó,÷òîáû ïîêàçàòü òþðêîâ äèêèìè è æåñòîêèìè ãðàáèòåëÿìè è âàðâàðàìè, ê òîìó,÷òî òþðêè ïîâèííû â òîì, ÷òî îíè îòñòàëè â ñâîåì ðàçâèòèè. Íà äåëå, ñîãëàñíîâîåííûì èñòîðèêàì, òþðêè âñåãäà ïîáåæäàëè ñâîèõ âðàãîâ â ñèëó áîëååñîâåðøåííîãî âîèíñêîãî èñêóññòâà, òî åñòü áîëåå ëó÷øåé, ÷åì ó ïðîòèâíèêîââîåííîé òàêòèêè è ñòðàòåãèè. Êñòàòè, âîåííûé îïûò òþðêîâ, èçó÷àëñÿ è áûëèñïîëüçîâàí äðóãèìè àðìèÿìè, â ÷àñòíîñòè, ïðóññêîé è ðîññèéñêîé. Ïðàâäà,ïîä ñâîèìè íàçâàíèÿìè.

Îíè èñïîëüçîâàëè ãèáêîñòü è èçîáðåòàòåëüíîñòü ñâîåãî ìûøëåíèÿ,ïðîÿâëÿÿ èõ âî ìíîãèõ èìè âûèãðàííûõ ñðàæåíèÿõ è çàâîåâàíèÿõ. Òþðêè òàêæåïîáåæäàëè çà ñ÷åò áîëåå ëó÷øåãî äëÿ òîãî âðåìåíè âîîðóæåíèÿ. Íàïðèìåð,êðèâîé ñàáëè, êîòîðàÿ ÿâëÿåòñÿ áîëåå ýôôåêòèâíîé â áîþ, ÷åì åâðîïåéñêèéìå÷. Ó òþðêîâ áûëî õîðîøî íàëàæåíî ïðîèçâîäñòâî ñòðåë ñ ìåòàëëè÷åñêèìíàêîíå÷íèêîì. Îíè èçîáðåëè ñêëàäíîé ëóê. Îñîáîé òðåíèðîâêîé îïðåäåëåííûõãðóïï ìûøö îíè äîáèëèñü óâåëè÷åíèÿ áîëüøåãî ðàññòîÿíèÿ ïîëåòà ñòðåëû äî700 ìåòðîâ è ïð. Òþðêè ïîáåæäàëè çà ñ÷åò îðãàíèçîâàííîé ðàçâåäûâàòåëüíîéñëóæáû. Îíà äî ñèõ ïîð ñ÷èòàåòñÿ íå ïðåâçîéäåííîé. Òàêèì îáðàçîì, ñëàãàåìûõïîáåäû òþðêîâ ìíîãî. È ñâîäèòü èõ çàâîåâàíèÿ ëèøü ê ãðàáåæó è æåñòîêîñòèíåâåðíî è íåñïðàâåäëèâî êàê ñ íàó÷íîé, òàê è ñ ìîðàëüíîé ñòîðîíû. Óìåñòíîñïðîñèòü, çàâîåâàíèå êàêîãî âåëèêîãî ïîëêîâîäöà áûëî ãóìàííûì? ÀëåêñàíäðàÌàêåäîíñêîãî? Þëèÿ Öåçàðÿ? Íàïîëåîíà? Âñå èõ çàâîåâàíèÿ ñîïðîâîæäàëèñüíåîáû÷àéíûìè æåñòîêîñòÿìè. Òîãäà ïî÷åìó ýòè çàâîåâàòåëè óêðàøàþòñÿýïèòåòîì "âåëèêèé"? È ïî÷åìó òþðêñêèå ïîëêîâîäöû, ÷üè çàâîåâàíèÿçíà÷èòåëüíî ïðåâîñõîäÿò åâðîïåéñêèå êàê ïî âåëè÷èíå çàâîåâàííûõ òåððèòîðèéè êîëè÷åñòâó ñòðàí, òàê è ïî âûèãðàííûì ñðàæåíèÿì, çàñëóæèâàþò ýïèòåòû"æåñòîêèé", "áåñïîùàäíûé", "êðîâîæàäíûé"? È â ïåðâóþ î÷åðåäü, âñåãäàóïîìèíàþò ×èíãèñõàíà è Òàìåðëàíà?


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Ïðè ïèñàíèè äåÿíèé åâðîïåéñêèõ ïîëêîâîäöåâ, êàê ïðàâèëî, óêàçûâàþòâ îñíîâíîì íà ïîëîæèòåëüíûå àñïåêòû èõ çàâîåâàíèé, â òî âðåìÿ, êàê óòþðêñêèõ ïîëêîâîäöåâ ìû âèäèì òîëüêî îòðèöàòåëüíûå. Íî òþðêñêèåçàâîåâàòåëè áûëè íå õóæå è íå ëó÷øå äðóãèõ. Îíè ñòðîèëè ñòîëüêî æå, ñêîëüêîðàçðóøàëè. Êàê ìîãëè, îíè óñòàíàâëèâàëè ïîðÿäîê è óïðàâëåíèå âçàâîåâàííûõ ñòðàíàõ. Ñóäÿ ïî òîìó, ÷òî èõ ïðàâëåíèå ñóùåñòâîâàëîñòîëåòèÿìè, ìîæíî äóìàòü, ÷òî îíè áûëè íåïëîõèìè ïðàâèòåëÿìè. Òþðêñêàÿêóëüòóðà è öèâèëèçàöèÿ âïîëíå ñàìîäîñòàòî÷íû. Îäíàêî, îïðåäåëåííûå âèäûòþðêñêîé êóëüòóðû â ñèëó êî÷åâîé ñïåöèôè÷íîñòè, ïî ìíåíèþ Ë.Í.Ãóìèëåâà, áûëè íå òàêèìè äîëãîâå÷íûìè, êàê, íàïðèìåð, ó îñåäëûõ íàðîäîâ.Â ñèëó ñâîåé ñïåöèôèêè, òî åñòü ïðåèìóùåñòâåííî êî÷åâîãî õàðàêòåðà, îíèìåíüøå ñîõðàíèëèñü â âèäå ãîðîäñêèõ ñòðîåíèé, äâîðöîâ, õðàìîâ è ò.ä.Ïîýòîìó î êî÷åâîé êóëüòóðå ñëåäóåò ãîâîðèòü êàê îá îñîáîé êóëüòóðå è îñîáîéñïåöèôè÷åñêîé öèâèëèçàöèè, ñîâñåì íå ïîõîæåé íà îñòàëüíûå, íî ñûãðàâøåéñâîþ îñîáóþ ðîëü â ìèðîâîé èñòîðèè.

Àáñîëþòíî ïðàâ Ë.Í. Ãóìèëåâ, êîãäà ãîâîðèò: "Ïîðà ïðåêðàòèòü ðàññìàòðèâàòüäðåâíèå íàðîäû Ñèáèðè è 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" [Ãóìèëåâ, Ë.Í. 1990: ñ.115].Íà íàø âçãëÿä, ñëåäóåò òàêæå óòî÷íèòü ïîíÿòèå àðàáî-ìóñóëüìàíñêîé èëèèñëàìñêîé êóëüòóðû è öèâèëèçàöèè, êîòîðàÿ èìååò õîæäåíèå â ñîâðåìåííîìíàó÷íîì îáèõîäå è ëèòåðàòóðå.

Â ýòîì ïîíÿòèè çàòóøåâûâàåòñÿ, èëè, âåðíåå, íå óêàçûâàåòñÿ, íåîáîçíà÷àåòñÿ åãî òþðêñêàÿ ñîñòàâëÿþùàÿ. Ñîâðåìåííûå èññëåäîâàíèÿ ïîêàçûâàþò:òþðêñêèé âêëàä â ìèðîâóþ ñîêðîâèùíèöó íè÷óòü íå ìåíüøå, à ìîæåò áûòü áîëüøåàðàáñêîãî. Îñîáåííî â ïåðèîä, òàê íàçûâàåìîãî ìóñóëüìàíñêîãî Ðåíåññàíñà. Îíäîëæåí áûòü îòìå÷åí òàê, êàê, ê ïðèìåðó, îòìå÷àåòñÿ â ìèðîâîé ëèòåðàòóðå"ïåðñèäñêàÿ êëàññè÷åñêàÿ ïîýçèÿ". Çäåñü âîïðîñ íå â óìàëåíèè àðàáñêîé êóëüòóðû,êîòîðàÿ, âíå âñÿêîãî ñîìíåíèÿ, âíåñëà ñâîþ ëåïòó â ìèðîâóþ êóëüòóðó èöèâèëèçàöèþ, îñîáåííî â åâðîïåéñêóþ. Ðå÷ü èäåò ëèøü î òþðêñêîì âêëàäå, îåãî ñîñòàâëÿþùåé â ïîíÿòèè àðàáî-èñëàìñêîé öèâèëèçàöèè, îá èñòîðè÷åñêîé,òî÷íåå, íàó÷íîé ñïðàâåäëèâîñòè.

ÇÀÊËÞ×ÅÍÈÅÍà íàø âçãëÿä, äëÿ âîññòàíîâëåíèÿ èñòîðè÷åñêîé ñïðàâåäëèâîñòè, êîòîðàÿ

ñîçíàòåëüíî è äîëãî ïðèíèæàëàñü åâðîïîöåíòðèñòñêè îðèåíòèðîâàííûìèó÷åíûìè, íåîáõîäèìî ñäåëàòü áîëüøèé êðåí â ñòîðîíó îïèñàíèÿ åå âåëèêèõñâåðøåíèé è äîñòèæåíèé, à íå òîëüêî èõ óïóùåíèé è íåäîñòàòêîâ. Òàêîé ïîäõîäïðè ñîâðåìåííîì ïîëîæåíèè òþðêñêîé èñòîðèè íå ñóáúåêòèâèçì, íå íàòÿæêà.Îí èñõîäèò èç ôèëîñîôèè ðàâíîâåñèÿ è ãàðìîíèè, òî åñòü äâóõ âåëèêèõ íà÷àë(èíü è ÿíü), äâóõ ïðîòèâîïîëîæíîñòåé, êîòîðûå çàêîíîìåðíî ñìåíÿþò äðóãäðóãà: ñóùåñòâîâàâøèé äîëãîå âðåìÿ ïåðåêîñ, îäíîñòîðîííîñòü èòåíäåíöèîçíîñòü åâðîïîöåíòðèñòñêîãî è âåëèêîðóññêîãî âçãëÿäîâ íà òþðêñêóþèñòîðèþ ñåãîäíÿ òðåáóþò ïðåîäîëåíèÿ. Íåëüçÿ çàáûâàòü, ÷òî âñÿêàÿ èñòîðèÿ,êàê ïðàâèëî, ïèøåòñÿ ñ òî÷êè çðåíèÿ èíòåðåñîâ, öåëåé è çàäà÷ òîãî èëè èíîãîãîñóäàðñòâà. Ýòà íàóêà âñåãäà áûëà òàêîâîé. Ýòî - àêñèîìà. Ïîýòîìó "íå íàäîáûòü ñâÿòåå Ïàïû Ðèìñêîãî".


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Îòìå÷àÿ îáóñëîâëåííîñòü èñòîðè÷åñêîãî çíàíèÿ çàïðîñàì âðåìåíè, Â. Ãåòåïèñàë: "Â íàøè äíè íå îñòàåòñÿ íèêàêîãî ñîìíåíèÿ â òîì, ÷òî âñåìèðíóþ èñòîðèþâðåìÿ îò âðåìåíè ïðèäåòñÿ ïåðåïèñûâàòü. Ïîäîáíàÿ íåîáõîäèìîñòü ïðîèñòåêàåòíå âñëåäñòâèå òîãî, ÷òî ñî âðåìåíåì âûÿâëÿþòñÿ âñå íîâûå è íîâûå ñîáûòèÿ, àîòòîãî, ÷òî ïîÿâëÿþòñÿ íîâûå âçãëÿäû, ïîáóæäàþùèå ïåðåäîâîãî ÷åëîâåêà íîâîãîâðåìåíè çàíÿòü òàêóþ òî÷êó çðåíèÿ, ñ êîòîðîé îí ìîã áû ñîâåðøåííî ïî-íîâîìóâèäåòü è îöåíèâàòü ïðîøëîå" [Ðàõìàíàëèåâ Ð, 2013: ñ. 5]. Ïîäîáíóþ æå ìûñëüâûñêàçûâàåò è À.Òîéíáè: "Â êàæäóþ ýïîõó â ëþáîì îáùåñòâå èçó÷åíèå è ïîçíàíèåèñòîðèè, êàê è âñÿêàÿ èíàÿ ñîöèàëüíàÿ äåÿòåëüíîñòü, ïîä÷èíÿþòñÿãîñïîäñòâóþùèì òåíäåíöèÿì äàííîãî âðåìåíè è ìåñòà" [Òîéíáè, À. Äæ. 1991: ñ.184-185]. Ïîýòîìó ïåðåïèñûâàíèå èñòîðèè íåëüçÿ âîñïðèíèìàòü òîëüêî êàêñóáúåêòèâèçì. Ýòî îáû÷íàÿ ïðàêòèêà äëÿ íàóêè, ñóáúåêòèâíîñòü - ýòî íåóñòðàíèìàÿîñîáåííîñòü ÷åëîâå÷åñêîãî ïîçíàíèÿ, âïîëíå óáåäèòåëüíî äîêàçàííàÿ èñòîðèåéïîçíàíèÿ.

ÁèáëèîãðàôèÿÓÀËÈ, Ì. (2009).Òþðêñêèå ìîòèâû. Àëìàòû: "Ãàëûì", - Ñ. 145.ÊÀÑÛÌÆÀÍÎÂ, À.Õ. (2001). Ïðîñòðàíñòâî è âðåìÿ âåëèêèõ òðàäèöèé.

Àëìàòû: ?àçà? óíèâåðñèòåò³. - ñ.145.ÊÓÇÜÌÈÍÀ, Å.Å. (2008). Êëàññèôèêàöèÿ è ïåðèîäèçàöèÿ ïàìÿòíèêîâ

àíäðîíîâñêîé êóëüòóðíîé îáùíîñòè. Àêòîáå: ÏðèíòÀ. - 358 ñ.ÍÀÐÛÌÁÀÅÂÀ, À.Ê. (2007). Àðêàèì - î÷àã ìèðîâîé öèâèëèçàöèè, ñîçäàííûé

ïðîòîòþðêàìè: íàó÷. Èçä. 2-îå èçä. - Àëìàòû. - Ñ. 9.ÀÐÒÛÊÁÀÅÂ, Æ.Î. (2005). Êî÷åâíèêè Åâðàçèè (â êàëåéäîñêîïå âåêîâ è

òûñÿ÷åëåòèé). - ÑÏá.: Ìàæîð. - Ñ. 27.ÌÀÆÈÒÎÂ, Ñ.Ô. (2009). Òþðêñêèé ìèð â èñòîðè÷åñêîì è öèâèëèçàöèîííîì

ïðîñòðàíñòâå Âîñòîêà è Çàïàäà. Ñá. ìàòåðèàëîâ ìåæäóíàðîäíîãî íàó÷íîãî ñèìïîçèóìà.

Өðêåíèåòòåð äèàëîãûíäà²û òyðê³ түркі әлемінің ролі. – Алматы: МСӨИ.. - Ñ. 34.;ÊÎÇÛÁÀÅÂ, Ì. (2006). Ïðîáëåìû ìåòîäîëîãèè, èñòîðèîãðàôèè è

èñòî÷íèêîâåäåíèÿ èñòîðèè Êàçàõñòàíà (Èçáðàííûå òðóäû). Àëìàòû: ¢ûëûì. - Ñ. 226.ÄÎÁËÜÕÎÔÅÐ ÝÐÍÑÒ. (1963). Çíàêè è ÷óäåñà. Ìîñêâà. - Ñ. 332-333.ÑÀÄÐÈ ÌÀÊÑÓÄÈ ÀÐÑÀË. (2002). Òþðêñêàÿ èñòîðèÿ è ïðàâî. Ïåðåâîä ñ

òóðåöêîãî ÿçûêà Ðàôàýëÿ Ìóõàììåòäèíîâà. - Êàçàíü: Èçä-âî "Ôýí". - ñ. 7.ÂÀËÈÕÀÍÎÂ, ×. ×. (1984). Èçáðàííûå ïðîèçâåäåíèÿ â 5 òò. Ò.1. - Àëìà-Àòà. -

Ñ. 193-194.Õðåñòîìàòèÿ ïî çàïàäíîåâðîïåéñêîé ëèòåðàòóðå. Ëèòåðàòóðà Ñðåäíèõ âåêîâ.

(1938). Ìîñêâà. Ó÷ïåäãèç. - 458 ñ.ÀßÇÁÅÊÎÂÀ, Ñ.Ø. (2012). "Òþðêñêàÿ öèâèëèçàöèÿ" â ñèñòåìå

öèâèëèçàöèîííûõ êëàññèôèêàòîðîâ //Àëüìàíàõ "VIA EVRASIA", 1, Áîëãàðèÿ.davaiknam.ru/text/ssh.

ÀÄÆÈ, Ì. (2008). Àçèàòñêàÿ Åâðîïà. - Ìîñêâà: ÀÑÒ. - Ñ. 190.ÐÀÕÌÀÍÀËÈÅÂ Ð. Èìïåðèÿ òþðêîâ. Èñòîðèÿ Âåëèêîé öèâèëèçàöèè. Ðèïîë

êëàññèê. - Ìîñêâà, 2013. - Ñ.7.ÃÓÌÈËÅÂ, Ë.Í. (2004). Äðåâíèå òþðêè /Ë.Í. Ãóìèëåâ. - Ìîñêâà: ÎÎÎ

ÀÑÒ". - Ñ.7.


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ÍÅÐÓ, ÄÆ. (1977). Âçãëÿä íà âñåìèðíóþ èñòîðèþ. Ò. I. Ì. - C. 40-41.ÃÅÎÐÃÈÉ ÂÅÐÍÀÄÑÊÈÉ. (2011). Ìîíãîëû è Ðóñü. Ìîñêâà: Èçä-âî

"Ëîìîíîñîâ". - Ñ. 54.ÒÎÉÍÁÈ, À.ÄÆ. (1991). Ïîñòèæåíèå èñòîpèè. - Ìîñêâà: Ïpîãpåññ. - ñ. 184-185.ÃÓÌÈËÅÂ, Ë.Í. (1990). Ãåîãðàôèÿ ýòíîñà â èñòîðè÷åñêèé ïåðèîä. - Ë. - ñ. 115.Ã¨ÒÅ, È.Â. (2013). Ôèëîñîôñêèå ïèñüìà. Öèòèðóåòñÿ ïî èçäàíèþ: Ðàõìàíàëèåâ

Ð. Èìïåðèÿ òþðêîâ. Èñòîðèÿ Âåëèêîé öèâèëèçàöèè. Ðèïîë êëàññèê. - Ìîñêâà. - Ñ.7.

TransliterationUALI, M. (2009) .Turkic motifs. Almaty: Galym, p. 145.KASYMZHANOV, A.Kh. (2001). Space and time of great traditions. Almaty: Kazakh

University. - p.145.KUZMINA, E.E. (2008). Classification and periodization of monuments of the

Andronovo cultural community. Aktobe: PrintA. - 358 p.NARYMBAEVA, A.K. (2007). Arkaim - the center of world civilization created by

the Prototurks: scientific. Ed. 2nd ed. - Almaty. - S. 9.ARTYKBAEV, J.O. (2005). Nomads of Eurasia (in a kaleidoscope of centuries and

millennia). - SPb .: Major. - S. 27.MAZHITOV, S.F. (2009). The Turkic world in the historical and civilizational

space of the East and West. Sat materials of the international scientific symposium.?rkenietter dialogues india? t?rki ?lem³n³? roles. - Almaty: MS?I. - S. 34 .;

KOZYBAEV, M. (2006). Problems of methodology, historiography and sourcestudy of the history of Kazakhstan (Selected Works). Almaty: Gylym. - S. 226.

DOBLHOFER ERNST. (1963). Signs and wonders. Moscow. - S. 332-333.SADRI MAKSOODY ARSAL. (2002). Turkic history and law. Translation from

Turkish by Rafael Muhammetdinov. - Kazan: Feng Publishing House. -p. 7.VALIKHANOV, Ch. Ch. (1984). Selected works in 5 vols. T.1. - Alma-Ata. - S. 193-194.Reader in Western European literature. Literature of the Middle Ages. (1938).

Moscow. Uchpedgiz. - 458 p.Ayazbekova, S.Sh. (2012). "Turkic civilization" in the system of civilization classifiers

// Almanac "VIA EVRASIA", 1, Bulgaria. davaiknam.ru/text/ssh.AJI, M. (2008). Asian Europe. - Moscow: AST. - S. 190.RAKHMANALIEV R. Empire of the Turks. History of the Great Civilization.

Ripol classic. - Moscow, 2013.- P.7.GUMILEV, L.N. (2004). Ancient T?rks / L.N. Gumilev. - Moscow: AST LLC. - C.7.NERU, J. (1977). A look at world history. T. I. M. - C. 40-41.GEORGE VERNADSKY. (2011). Mongols and Russia. Moscow: Lomonosov

Publishing House. - S. 54.TOYNBY, A.J. (1991). Comprehension of history. - Moscow: progress. - from 184-185.GUMILEV, L.N. (1990). The geography of the ethnic group in the historical

period. - L. - p. 115.GOETHE, I.V. (2013). Philosophical letters. Quoted from the publication:

Rakhmanaliev R. Empire of the Turks. History of the Great Civilization. Ripol classic. -Moscow. - S.7.


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Bulekbayev Sagadi Bayuzakovich, Bulekbayeva Raziya Udarbayevna(Qozog'iston, Almata)

Turklarning dunyo tarixi, madaniyati, va sivilizatsiyasida tutgan o'rni va roli

Anotatsiya.Yevrosiyo qit'asida bir vaqtning o'zida nafaqat keng jamoatchilikka, balki ilmiysohalarga ham ma'lum bo'lmagan o'ziga xos noyob va qudratli sivilizatsiya yaratildi. Mustaqillikkaerishganimizdan keyingina, Yevrokentrizm bloklarini tashlab yuborish imkoniyati paydobo'lgandan keyingina, xorijiy turkologik tadqiqotlar uchun keng imkoniyatlar ochilgandan so'ngva O'rta Osiyo va Yevrosiyo ijtimoiy olimlarining so'nggi shov-shuvli kashfiyotlari turklarningdunyo xazinasiga qo'shgan haqiqiy hissalari haqida gapirishga imkon berdi. Bizning fikrimizcha,turkiylar va turklar nafaqat ulkan hududlarni zabt etdilar va ulkan imperiyalarni yaratdilar, balkidunyo madaniyati va sivilizatsiyasining rivojlanishiga juda katta ta'sir ko'rsatgan, boshqalar uchunrivojlanish uchun boshlang'ich shart-sharoitlarni yaratgan ulkan madaniyat va sivilizatsiyaniqoldirdilar.

Kalit so'zlar: madaniyat, tarix, sivilizatsiya, tarixiy jarayon, tarixiy bilish metodologiyasi.Kalit so'zlar (2): sharqiy uyg'onish davri, ijtimoiy fan, ilmiy va texnologik inqilob, tarixiy

roli, ixtirochilik, zamonaviy tadqiqotlar, moyillik.


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Øèóêàøâèëè ÈàÃëàâíûé ñïåöèàëèñò îòäåëà ìåæäóíàðîäíûõ îòíîøåíèé, ñïåöèàëèñò ïî

ðóññêîìó ÿçûêó, Òåëàâñêèé ãîñóäàðñòâåííûé óíèâåðñèòåòèì. ßêîáà Ãîãåáàøâèëè. E-mail: [email protected]

( Ãðóçèÿ, Òáèëèñè)

ÓÄÊ: 124.5

http://dx.doi.org/10.26739/2181-9505-2019-3-7

ÂÂÅÄÅÍÈÅÍèöøå ïèøåò: ,,Òî, î ÷¸ì ãîâîðþ - ýòî èñòîðèÿ äâóõ áëèæàéøèõ ñòîëåòèé,

ÿ îïèñûâàþ òî, ÷òî ïðèáëèæàåòñÿ ê íàì, ÷åãî ìû íå ìîæåì èçáåæàòü: ýòîíàñòóïëåíèå íèãèëèçìà. Ãîâîðèòü îá ýòîé èñòîðèè óæå ìîæíî, òàê êàê â íåé óæåäåéñòâóåò ñàìà íåîáõîäèìîñòü. Ýòî áóäóùåå óæå ãîâîðèò ñîòíÿìè çíàêîâ, ýòàñóäüáà óæå âåçäå ñîîáùàåò î ñåáå, ýòó ìóçûêó áóäóùåãî ñëûøàò óæå âñå,, [Íèöøå,Ô. 1913: p.53.].Ïî åãî ìíåíèþ, íàñòóïëåíèå íèãèëèçìà îáÿçàòåëüíî, áîëåå òîãî,îí íåîáõîäèì äëÿ ÷åëîâå÷åñòâà ïîñëå òîãî, êàê ÷åëîâåê îñîçíàë ,,ñìåðòü áîãà,,, ëîæíîñòü ñóùåñòâîâàíèÿ èäåàëüíîãî ìèðà. Áîã óìåð, äóìàåò Íèöøå,îáåñöåíèëèñü âñå öåííîñòè, òðàäèöèîííî ïðèçíàâàåìûå àáñîëþòíûìè,÷åëîâå÷åñòâî çàøëî â òóïèê, íà÷àëñÿ ãëóáîêèé êðèçèñ âñåõ ñôåð äóõîâíîé æèçíèy ïîðîãà ñòîèò ,,ñàìûé ñòðàøíûé èç âñåõ ãîñòåé - íèãèëèçì,,[Íèöøå, Ô. 1913:p.53.]. Íèãèëèçì, ýòî îáåñöåíèâàíèå âñåõ âûñøèõ öåííîñòåé, îòñóòñòâèå öåëè,îòñóòñòâèå îòâåòà íà âîïðîñ ,,çà÷åì,,[ Íèöøå, Ô. 1913: p.53.]Íèöøå ñ÷èòàåò, ÷òî

ÏÐÎÁËÅÌÛ ÑÓÁÚÅÊÒÈÂÈÑÒÑÊÎÉ ÀÊÑÈÎËÎÃÈÈ ÂÔÈËÎÑÎÔÈÈ ÆÈÇÍÈ ÔÐÈÄÐÈÕÀ ÍÈÖØÅ

Àííîòàöèÿ. Òèïè÷íûì ïðèìåðîì ñóáúåêòèâèñòñêîãî ïîíèìàíèÿ öåííîñòè ÿâëÿåòñÿôèëîñîôèÿ ãëàâíîãî ïðåäñòàâèòåëÿ ôèëîñîôèè æèçíè Ôp.Íèöøå. ïðîáëåìà öåííîñòèñóáúåêòèâèñòñêîé àêñèîëîãèè â Ôèëîñîôèè æèçíè Ôð.Íèöøå ïðåäñòàâëÿåò êàðäèíàëüíîå ïîíÿòèåòåñíî ñâÿçàííîå ñ ïðîáëåìàìè íèãèëèçìà, ñ ïåðåîöåíêîé öåííîñòåé , ñìåðòàì áîãà, Âîëè êâëàñòè è ñâåðõ÷åëîâåêîì. Èçâåñòíî, ÷òî ïðîáëåìó öåííîñòè â íîâîé ôèëîñîôèè íà ïåðåäíèéïëàí âûäâèíóë èìåííî Ô.Íèöøå. Íåëüçÿ íå ñîãëàøàòüñÿ ñ ìíåíèåì Í. Ãàðòìàíà, êîòîðûéñïðàâåäëèâî îòìå÷àåò ,÷òî: àêöåíòèðîâàíèå ïðîáëåìû öåííîñòè â íàøó ýïîõó íà÷èíàåò èìåííîÍèöøå. Îñìûñëåíèå ñóùíîñòè öåííîñòè â ôèëîñîôèè Íèöøå íàõîäèòñÿ â òåñíîé ñâÿçè ñÿâëåíèåì, êîòîðîå ñàì ôèëîñîô íàçûâàåò íèãèëèçìîì. Íèãèëèçì îçíà÷àåò îáåñöåíèâàíèå ñòàðûõ,òðàäèöèîííûõ âûñøèõ öåííîñòåé.

Êëþ÷åâûå ñëîâà: êîñìîñ, ñóäüáà, íèãèëèçì, ïåññèìèçì, ñêåïòèöèçì, ñâåðõ÷åëîâåê,öåííîñòü, îïàñíîñòü.

Êëþ÷åâûå ñëîâà (2): ðåëèãèîçíàÿ ìîðàëü, òðàíñöåíäåíòíûé ìèð, äåòñêàÿíåïîñðåäñòâåííîñòü, Óíè÷òîæåíèÿ ÷åëîâå÷åñòâà.

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ñ ïðèõîäîì íèãèëèçìà çàâåðøèëàñü ñòàðàÿ æèçíü ñ å¸ àáñîëþòèçìîì èòðàäèöèîííîñòüþ. Âñÿ ýïîõà., âñÿ çðÿ ñâÿçàííàÿ ñî ñòàðûìè òðàäèöèîííûìèõðèñòèàíñêèìè öåííîñòÿìè îáåñöåíèâàåòñÿ, òåðÿåò ñèëó: ,,Ïîòåðïåëè êðàõ âñåâûñøèå öåííîñòè , êîòîðûå äî ñèõ ïîð ïðàâèëè æèçíüþ ÷åëîâå÷åñòâà è îïðåäåëÿëèñìûñë áûòèÿ,,[ Íèöøå ,Ô. 1913: p.59.]. Íàäåæäà íà ñóùåñòâîâàíèå áîãà, âåðà âáîãà ïîêîëåáëåíà, ÷òî ñîîòâåòñòâåííî âûçâàëî ãèáåëü öåííîñòåé. Íàñòóïèë ïåðèîäãîñïîäñòâà íèãèëèçìà, ÷åëîâå÷åñòâî îõâà÷åíî áåçíàä¸æíîñòüþ, òîñêîé,áåçðàçëè÷èåì êî âñåìó. ×åëîâåê íà÷àë äóìàòü î òîì, ÷òî âñ¸ áåññìûñëåííî èòù¸òíî ñàìî åãî ñóùåñòâîâàíèå, åãî ïîêëîíåíèå èäåàëàì, ñóùåñòâóþùèì äîñåãîäíÿøíåãî äíÿ, âûñøèì öåííîñòÿì, ñâÿçàííûì ñ ñóùåñòâîâàíèåì áîãà. Ïîìíåíèþ Íèöøå, öåííîñòè õðèñòèàíñêîé ìîðàëè êîìïåíñèðîâàëè ñîáñòâåííîåáåññèëèå ÷åëîâåêà, îäíàêî îíè âçàìåí ëèøàëè åãî ñâîáîäû, íåçàâèñèìîãîñóùåñòâîâàíèÿ. Ðåëèãèîçíàÿ ìîðàëü ïðîïîâåäîâàëà â ïåðâóþ î÷åðåäü âåðó â áîãà,òåì ñàìûì ïîäàâëÿÿ ÷åëîâåêà, õîòÿ îíà äàâàëà åìó è íåêîòîðóþ îòðàäó, íàäåæäóïîñðåäñòâîì óêàçàíèÿ âûñøèõ öåííîñòåé. Â ðåçóëüòàòå ÷åëîâåêîì îâëàäåâàëîïòèìèñòè÷åñêèé íàñòðîé. Â òàêîé ñèòóàöèè., ïî ìíåíèþ Íèöøå, èñêëþ÷àëèñüâñÿ÷åñêèå ñêåïòè÷åñêèå, ïåññèìèñòè÷åñêèå è íèãèëèñòè÷åñêèå ïðîÿâëåíèÿ:,,Ìîðàëü áûëà âåëè÷àéøèì ñðåäñòâîì, ïðîòèâîñòîÿùèì êàê ïðàêòè÷åñêîìó, òàêè òåîðåòè÷åñêîìó íèãèëèçìó,,[ Íèöøå, Ô.1913: p.53].Íî è â òàêîé ñèòóàöèè âëîíå ñàìîãî õðèñòèàíñòâà ñóùåñòâóåò ïðåäàííîñòü ïðàâäå, êîòîðàÿ, îêðåïíóâ,âûçâàëà ôàëüø ñàìîé õðèñòèàíñêîé ìîðàëè.

ÌÀÒÅÐÈÀËÛ È ÌÅÒÎÄÛÍèöøå - âðàã ôàëüøè. Ïî åãî ìíåíèþ, ÷åëîâåê, â ïåðâóþ î÷åðåäü, äèòÿ

ýòîãî ìèðà, ïîðîæäåíèå áûòèÿ, âçðàù¸í â åãî ëîíå è ÿâëÿåòñÿ îäíîé èç ôîðìåãî áûòèéíîãî ïðîÿâëåíèÿ, ïîýòîìó îí äîëæåí ïðîòèâîïîñòàâèòü ñåáÿõðèñòèàíñêîé ìîðàëè, ïîñêîëüêó ,,âåðÿ â ìîðàëü, ìû ïîðèöàåì áûòèå,, [Íèöøå,Ô: 1913, p.53].Òàêèì îáðàçîì, îòðèöàíèå ìîðàëüíûõ öåííîñòåé ÿâëÿåòñÿ ïðÿìîéîáÿçàííîñòüþ ÷åëîâåêà, åãî íåîòëîæíûì äåëîì. Âûñøèå öåííîñòè, ôèãóðèðóþùèåêàê âûðàçèòåëè áîæåñòâåííîé âîëè, ,,âå÷íîé ðåàëüíîñòè,, , ,,èñòèííîãî ìèðà,,,òåïåðü óæå òåðÿþò ñèëó. Âûÿñíèëîñü, ÷òî èõ ïèòàëè íèçìåííûå èñòî÷íèêè,ïðåäïîñûëêè âûñøèõ öåííîñòåé îêàçàëèñü ëîæíûìè, è ïîýòîìó 'ìèð ïðåäñòàëîáåñöåíåííûì, áåññìûñëåííûì'[ Íèöøå, Ô: 1913: p.53.]. Ýòî ïîëîæåíèå îêàçàëîñüäëÿ ÷åëîâåêà ñòîëü óæàñàþùèì, ÷òî èì îâëàäåë ïåññèìèçì, çà êîòîðûì ëîãè÷åñêèñëåäóåò íèãèëèñòè÷åñêèé íàñòðîé: "Ïåññèìèçì êàê ôîðìà îïåðåæàåòíèãèëèçì"[Íèöøå, Ô. 1913: p.53].

ÎÁÑÓÆÄÅÍÈÅ È ÌÅÒÎÄÛÍèöøå äóìàåò, ÷òî è ïåññèìèçì, è íèãèëèçì ñàìè ïî ñåáå ÿâëÿþòñÿ

ðåçóëüòàòàìè ìîðàëüíîé îöåíêè, äëÿ íèõ õàðàêòåðíî ïåðåæèâàíèåáåññìûñëåííîñòè è îáåñöåíèâàíèÿ öåííîñòåé. Çà ìîðàëüíûìè æå îöåíêàìèñêðûâàþòñÿ âñå îñòàëüíûå âûñøèå öåííîñòè: ìîðàëüíûå îöåíêè Íèöøå ñ÷èòàåòïðåñòóïíûì, îøèáî÷íûì ïðèãîâîðîì. ,,Ìîðàëü - ýòî îòõîä âîëè îò áûòèÿ,,[Íèöøå, Ô. 1913: p.53.].Íèãèëèçì - çàêîíîìåðíûé, ïðÿìîé ðåçóëüòàòíåîïðàâäàííîãî ãîñïîäñòâà íàä áûòèåì âñÿêèõ âûñøèõ öåííîñòåé, êîòîðîå âêîíöå êîíöîâ äîëæíî áûëî èìåòü ñâî¸ ëîãè÷åñêîå çàâåðøåíèå. Ýòî çàâåðøåíèåíà÷èíàåòñÿ óñîìíåíèåì â àáñîëþòíûõ öåííîñòÿõ, ïðîäîëæàåòñÿ â

Øèóêàøâèëè Èà,ÏÐÎÁËÅÌÛ ÑÓÁÚÅÊÒÈÂÈÑÒÑÊÎÉ ÀÊÑÈÎËÎÃÈÈ Â ÔÈËÎÑÎÔÈÈ ÆÈÇÍÈ ÔÐÈÄÐÈÕÀ ÍÈÖØÅ

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ïåññèìèñòè÷åñêèõ çàêëþ÷åíèÿõ è íàõîäèò ëîãè÷åñêèé êîíåö â íèãèëèñòè÷åñêèõâçãëÿäàõ. Ïî ìíåíèþ Íèöøå, íèãèëèçì êàê ïñèõîëîãè÷åñêîå ñîñòîÿíèå â÷åëîâåêå óòâåðæäàåòñÿ òîãäà, êîãäà îí íå íàõîäèò ñìûñëà: â ýòî âðåìÿ îíìó÷àåòñÿ, íå íàõîäèò ïîêîÿ. Âñ¸ åãî ñóùåñòâî îõâà÷åíî ïåðåæèâàíèåì äóõà,âûçâàííûì òåì, ÷òî îí íå íàø¸ë òîãî, ÷òî èùåò, à èùåò îí â ýòîì èçìåí÷èâîì,ñòàíîâÿùåìñÿ ìèðå, ñìûñë. Îí âåðèò, ÷òî â ìèðå äîëæåí áûòü ñìûñë, ÷òî âí¸ì ìîæíî âû÷èòàòü ìûñëü. Òàêóþ íàäåæäó åìó äàâàëà õðèñòèàíñêàÿ,ðåëèãèîçíàÿ ìîðàëü, ñîãëàñíî êîòîðîé âñÿêèé ñóùèé ñòðåìèòñÿ ê öåëè - áóäüòî ðåàëèçàöèÿ êàêîãî-íèáóäü íðàâñòâåííîãî çàêîíà, ðîñò ëþáâè èëè ãàðìîíèè,ïðèáëèæåíèå ê âñåîáùåìó ñ÷àñòüþ è, åñëè õîòèòå, äàæå ñòðåìëåíèå ê íè÷òî.Îäíàêî, óáåäèâøèñü â òîì, ÷òî ñòàíîâëåíèå íå èìååò öåëè, ÷åëîâåêîìîâëàäåâàåò íèãèëèñòè÷åñêîå ïåðåæèâàíèå. Äëÿ ÷åëîâåêà õàðàêòåðíî è èíîåâèäåíèå ìèðà, êîòîðîå â ãëóáèíå ïîäðàçóìåâàåò îïðåäåë¸ííîå åäèíñòâî,öåëîñòíîñòü, ñèñòåìó. ×åëîâåê ÷óâñòâóåò, ÷òî îí ÿâëÿåòñÿ ÷àñòüþ êàêîé-òîöåëîñòíîñòè, êàêîãî-òî âûñøåãî åäèíñòâà, ïðè÷¸ì ýòî åäèíñòâî, öåëîñòíîñòü,îáëàäàþùåå âûñøèìè öåííîñòÿìè, íàõîäèòñÿ â í¸ì ñàìîì è äåéñòâóåòïîñðåäñòâîì íåãî. Öåííîå åäèíñòâî ñ ÷åëîâåêîì íàõîäèòñÿ âî âçàèìîîòíîøåíèèòèïà ÷àñòè è öåëîãî. Ïîýòîìó åñëè öåííûì ÿâëÿåòñÿ öåëîå, åñòåñòâåííî, ÷òî è÷àñòü áóäåò öåííîé. Òî åñòü öåííûì ÿâëÿåòñÿ ÷åëîâåê, åãî æèçíü, åãîñóùåñòâîâàíèå îïðàâäàío, èìåeò öåëü. Æèçíü ÷åëîâåêà îáëàäàåò ñìûñëîì,÷åëîâåê - öåííîå ñóùåñòâî. ßñíî, ÷òî òàêîé îïòèìèçì â ÷åëîâåêå ãàñíåò ñðàçóïîñëå òîãî, êàê òîëüêî îí îáíàðóæèâàåò, ÷òî òàêîå âûñîêîå åäèíñòâî, öåííàÿöåëîñòíîñòü ÿâëÿþòñÿ ïóñòîé âûäóìêîé, óïîâàíèåì íà áåñïî÷âåííûå íàäåæäû.Ýòî ïîðîæäàåò â í¸ì íèãèëèñòè÷åñêîå ïñèõîëîãè÷åñêîå ñîñòîÿíèå,íèãèëèñòè÷åñêèé íàñòðîé. Îäíàêî ñóùåñòâóåò åù¸ îäíà, ôîðìàíèãèëèñòè÷åñêîãî ïñèõîëîãè÷åñêîãî ñîñòîÿíèÿ, ñ÷èòàåò Íèöøå. Ïðèçíàíèå ýòîéôîðìû íèãèëèçìà, âèäèìî, ÿâëÿåòñÿ ïîñëåäíèì ñïîñîáîì ïðèçíàíèÿ öåííîñòèìèðà. Äåéñòâèòåëüíûé ìèð, çàêëþ÷åííûé â ïðîñòðàíñòâåííî-âðåìåííûå ðàìêè,îáúÿâëÿåòñÿ ïðèçðàêîì, åìó ïðîòèâîïîñòàâëÿåòñÿ ïîòóñòîðîííèé, èäåàëüíûé,òðàíñöåíäåíòíûé, ìåòàôèçè÷åñêèé, èñòèííûé ìèð. Îäíàêî ÷åëîâåêäîãàäûâàåòñÿ, ÷òî è ýòîò ïóòü ÿâëÿåòñÿ ëîæíûì, ÷òî èñòèííûé,òðàíñöåíäåíòíûé, ìèð âûäóìàí èì ñàìèì, â ñîîòâåòñòâèè ñ åãîïñèõîëîãè÷åñêèìè ïîòðåáíîñòÿìè, äëÿ ñàìîîáìàíà, òî÷íåå îí ÿâëÿåòñÿ ëîæüþ,âûäóìàííîé ëþäüìè äëÿ îáìàíà äðóãèõ ëþäåé, âðåìåííî óñïîêàèâàþùåéäóøåâíóþ áîëü, îäíàêî íå ïîìîãàþùåé èçáàâèòüñÿ îò îñíîâíîé áîëè,âûçâàííîé ïîèñêîì ñìûñëà æèçíè, öåííîñòè: îíà íå ìîæåò çàïîëíèòü òóïóñòîòó, êîòîðóþ äîëæíî çàïîëíèòü ïîíÿòèå ñìûñëà, öåííîñòè. ×åëîâåêäîãàäûâàåòñÿ î áåçîñíîâàòåëüíîñòè ëþáîé ïîçèöèè, è ðàçî÷àðîâàëèñü â ñâîèõíàäåæäàõ, ïåðåæèâàÿ ãëóáîêîå êðèçèñíîå ñîñòîÿíèå, íåêîòîðîå óñïîêîåíèåíàõîäèò â íèãèëèñòè÷åñêèõ âûâîäàõ. Êàòåãîðèè, èñïîëüçóåìûå ÷åëîâåêîì äëÿïîíèìàíèÿ áûòèÿ, äîñòèæåíèÿ ìèðà, òàêæå êàê èñòèíà, åäèíñòâî, öåëü,êîòîðûå îí ñ÷èòàåò âûñøèìè öåííîñòÿìè è äëÿ êîòîðûõ îí ïûòàåòñÿ íàéòè âìèðå êîððåëÿòèâíûå ïðåäìåòû è òåì ñàìûì æåëàåò âåñü ìèð, êîñìîñ â öåëîìâîñïðèíÿòü îáëàäàþùèì öåííîñòüþ, òàê íå êàê îáëàäàþò öåííîñòüþ åãî ÷àñòè,â êîíöå êîíöîâ, ïðåäñòàþò ïóñòûìè, ëèø¸ííûìè ñèëû, íè÷åãî íå ãîâîðÿùèìèñëîâàìè. Èì íè â êàêîé äåéñòâèòåëüíîñòè íè÷åãî íå ñîîòâåòñòâóåò. Ïåðåæèòüæå ýòî äëÿ ÷åëîâåêà î÷åíü òðóäíî. Îäèí çà äðóãèì , ïîñëåäîâàòåëüíî ðóøàòñÿ,


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óíè÷òîæàþòñÿ êîñìîëîãè÷åñêèå öåííîñòè: âûñøèå êîñìîëîãè÷åñêèå öåííîñòèîáúÿâëÿþòñÿ ïîòåðÿâøèìè ñèëó. Êîñìîñ, ìèð èñïûòàëè óïàäîê, îáåñöåíèâàíèå.×åëîâåêà îõâàòèëè ãëóáîêîå êðèçèñíîå ñîñòîÿíèå, ïåññèìèçì è íèãèëèçì, åìóóæå íå ïîìîãóò íèêàêèå òðàäèöèîííûå âûñøèå öåííîñòè, íèêàêàÿ ðåëèãèîçíàÿìîðàëü, ïîñêîëüêó ñàìà ìîðàëü, ïî ìíåíèþ Íèöøå, ÿâëÿåòñÿ ïðè÷èíîéíèãèëèçìà, íèãèëèçì å¸ ïðÿìîé ðåçóëüòàò: "Ëþáàÿ ìîðàëüíàÿ ñèñòåìàöåííîñòåé, áåç èñêëþ÷åíèÿ, íàïðèìåð, áóääèçì, ïðèâåä¸ò ê íèãèëèçìó" [Íèöøå , Ô. 1913: p.53.]. Â ñîâðåìåííîé åìó è áóäóùå¸ åâðîïåéñêîé êóëüòóðåÍèöøå âèäèò ãîñïîäñòâî ìîðàëèçìà è ìîðàëüíîãî ìàêñèìàëèçìà è êðèòèêóåòýòî ãîñïîëñòâî. Îí ñ÷èòàåò, ÷òî ìîðàëèçì ÿâëÿåòñÿ ïðîâîçâåñòíèêîì ãèáåëèåâðîïåéñêîé êóëüòóðû, ïðè÷èíîé, âûçûâàþùåé å¸ êðèçèñíîå ñîñòîÿíèå, îíãåíåòè÷åñêè âûçûâàåò ñîîòâåòñòâóþùèé ðåçóëüòàò, ïåññèìèñòè÷åñêèå èíèãèëèñòè÷åñêèå çàêëþ÷åíèÿ "çàêàò Ñîëíöà"åâðîïåéñêîé êóëüòóðû. Íèãèëèçì,ïî óòâåðæäåíèþ Íèöøå, äâóõ òèïîâ - àêòèâíûé è ïàññèâíûé. Äëÿ àêòèâíîãîíèãèëèçìà õàðàêòåðíî óñèëåíèå, âîçâûøåíèå äóõà, à äëÿ ïàññèâíîãî íèãèëèçìà,íàîáîðîò, õàðàêòåðío ïàäåíèå äóõà, ïîëíàÿ äåãðàäàöèÿ. Ïàññèâíûé íèãèëèçìíå ïðåäñòàâëÿåò äëÿ Íèöøå èíòåðåñà, òåì áîëåå îí íå ÿâëÿåòñÿ ñôåðîé åãîñèìïàòèé, Ýòó ôîðìó íèãèëèçìà îí ñ÷èòàåò íèçøåé ôîðìîé, íà÷àëüíîéñòóïåíüþ. Ïî åãî ìíåíèþ, ïàññèâíûé íèãèëèçì îáðå÷¸í íà ñêóêó, áåçíàä¸æíîñòüè ñêåïòèöèçì. Äëÿ íåãî õàðàêòåðíû ëèøü ðàçðóøåíèå, óïàäîê, óíè÷òîæåíèåâñåãî, ÷òî ñîçäàíî ÷åëîâå÷åñòâîì ñ íà÷àëà åãî èñòîðè÷åñêîãî ðàçâèòèÿ ïîñåãîäíÿøíèé äåíü. Òàêîé ïîäõîä, ñ÷èòàåò Íèöøå, äëÿ ÷åëîâå÷åñòâà ìîæåòîêàçàòüñÿ ðîêîâûì: ïî åãî ìíåíèþ, ïàññèâíûé íèãèëèçì ÿâëÿåòñÿ ëèøüîäíîñòîðîííèì ïðîöåññîì îòðèöàíèÿ, îáåñöåíèâàíèÿ öåííîñòåé. êîòîðûé íè÷åìíå ìîæåò ïîìî÷ü ðåøåíèþ åãî îñíîâíîé ïðîáëåìû, åãî öåëè, çàäóìàííîé íàáóäóùåå. Òàêàÿ ñèòóàöèÿ ìîæåò ïðèãîäèòüñÿ òîëüêî êàê ñðåäñòâî äëÿíèöøåàíñêîãî ,,àêòèâíîãî íèãèëèçìà,, , èìåþùåãî öåëüþ íå òîëüêîîáåñöåíèâàíèå öåííîñòåé, íî è ñðàâíèòåëüíî ñëîæíûé ïðîöåññ èõ ïåðåîöåíêè:,,Àêòèâíûé íèãèëèçì, íàïðàâëåííûé íà ðàçðóøåíèå, ÿâëÿåòñÿ ïðîâîçâåñòíèêîìáóäóùåãî ñòðîèòåëüñòâà,,[ Íèöøå, Ô. 1913: p.53.].Â ïðîöåññå ðàçðóøåíèÿ ñòàðûõè ñîçäàíèÿ íîâûõ öåííîñòåé, íèãèëèçì, ïî ìíåíèþ Íèöøå, íå ïîä÷èíÿåòñÿíèêàêîé ëîãèêå. Îí ñàì ÿâëÿåòñÿ ðàçðóøèòåëüíîé ñèëîé. Îí íå òîëüêî ìå÷òàåòî ðàçðóøåíèè ñòàðîãî ìèðà, îí àêòèâíûé "äåëåö", ïåðåïîëíåííûé ïàôîñîìóíè÷òîæåíèÿ, ôàêòè÷åñêè ðàçðóøàþùèé âûñøèå öåííîñòè. Â ýòîì ñëó÷àåíèãèëèçì àëîãè÷åí, îäíàêî, ñ÷èòàåò Íèöøå, ýòî íè÷åãî íå çíà÷èò; áîëåå òîãî,ïî åãî ìíåíèþ, íèãèëèçìó âîâñå íå íóæíî îãðàíè÷åíèå ðàìêàìè ëîãèêè,ïîñêîëüêó " îí ÿâëÿåòñÿ ñîñòîÿíèåì ñèëüíûõ ðàçóìîâ è âîëåé" [ Íèöøå, Ô.1913: p.53.]. Äëÿ íîñèòåëåé òàêîãî ðàçóìà è âîëè, ïî ìíåíèþ Íèöøå, ÿâëÿþòñÿíå òîëüêî ïàññèâíîå îòðèöàíèå, ñëîâåñíîå 'íåò', íî è äåëîâîå, ôàêòè÷åñêîå,ñîçèäàòåëüíîå îòðèöàíèå. Ëþäÿì âûñøåãî âèäà, ñ ñèëüíûì ðàçóìîì è âîëåé,îí ïðîòèâîïîñòàâëÿåò íèçêèõ, íåäîñòîéíûõ, áåçëèêèõ ëþäåé, "ñòàäî" "ìàññó"ÿâëÿþùåéñÿ äëÿ íåãî èíåðòíîé ôîðìîé ñóùåñòâîâàíèÿ, òîëïîé ìàëåíüêèõëþäèøåê, íå îáëàäàþùèõ äîñòîèíñòâîì. Äëÿ òàêèõ ëþäåé õàðàêòåðåí íå ïðîòåñòïðîòèâ ñóùåñòâóþùåãî, à ïðèíÿòèå âñåãî ñòàðîãî. Îíè ñ êðàéíåé ïîêîðíîñòüþ,áåçìÿòåæíî öåïëÿþòñÿ çà ñòàðîå, çà ñïàñàòåëüíóþ ñèëó, ÿâëÿþùóþñÿ èì ñíåáà è ñ âíåøíåãî ìèðà. Îíè íå ìîãóò äóìàòü èíà÷å, òåì áîëåå îíè óòðóæäàþòñåáÿ äåëîì, äåéñòâèåì. Âñÿêèé èìïåðàòèâíûé ïðèêàç, ïðèøåäøèé ê íèì ñâåðõó,


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áîæåñòâåííûé ãîëîñ è âûñîêàÿ äèðåêòèâà êàæóòñÿ èì âå÷íûìè èñòèííûìè,âûñøèìè öåííîñòÿìè Îíè íå ìîãóò ïðîíèêíóòü â ïðîöåññ ïåðåîöåíêèöåííîñòåé. Ïî ìíåíèþ Íèöøå, àêòèâíûé íèãèëèçì äîëæåí ñïàñòè åâðîïåéñêóþêóëüòóðó îò âñåîáúåìëþùåãî êðèçèñà, ÷åëîâå÷åñòâî íå ìîæåò óáåæàòü îòíèãèëèçìà, âûçâàííîãî íåîáõîäèìîñòüþ, è îí íàñòóïèò ñ æåëàííîé èñîâåðøåííî íåîáõîäèìîé ïðåòåíçèåé ïåðåîöåíêè âå÷íûõ öåííîñòåé: "Ïîïûòêèáåãñòâà îò íèãèëèçìà, îòêàç îò ïåðåîöåíêè öåííîñòåé, íàõîäÿùèõñÿ â ñèëå ïîñåãîäíÿøíèé äåíü, ïðèâåäóò ê ïðîòèâîïîëîæíîìó ðåçóëüòàòó, îáîñòðèòïðîáëåìó" [ Íèöøå, Ô. 1913: p.53.]. Ýòî â êîíå÷íîì èòîãå ïðèâåä¸ò ê òîé æåïðîáëåìå, ïîòðåáóåò, íî ãîðàçäî ñòðîæå, ïðîâåñòè íåîáõîäèìûé ïðîöåññîáåñöåíèâàíèÿ, ïåðåîöåíêè öåííîñòåé ñ çàðàíåå ïîñòàâëåííîé öåëüþ ñîçäàíèÿíîâûõ öåííîñòåé: "Ìîæåò áûòü, ìèð îáëàäàåò ãîðàçäî áîëüøåé öåííîñòüþ,÷åì íàì êàçàëîñü?" [ Íèöøå, Ô. 1913: p.53.]. Íèöøå ÿâëÿåòñÿ ëèøü ñòîðîííèêîìïîëíîãî óíè÷òîæåíèÿ âå÷íûõ, ñòàðûõ àáñîëþòíûõ õðèñòèàíñêî-ðåëèãèîçíûõ èìîðàëüíûõ öåííîñòåé, ñ÷èòàÿ, ÷òî òàêîå óíè÷òîæåíèå öåííîñòåé íåîáõîäèìîäëÿ ñîçäàíèÿ è óòâåðæäåíèÿ íîâûõ. Àêòèâíàÿ ôîðìà íèãèëèçìà íåîãðàíè÷èâàåòñÿ óíè÷òîæåíèåì ñòàðûõ öåííîñòåé, îíà ïîñëå èõ óíè÷òîæåíèÿ ñíàäåæäîé ñìîòðèò íà ïåðñïåêòèâó îáîñíîâàíèÿ íîâûõ öåííîñòåé â áóäóùåì. Âýòîì è ñîñòîèò ñóòü àêòèâíîãî íèãèëèçìà. Òî÷êà çðåíèÿ Íèöøå ïîäðàçóìåâàåòèìåííî ñîçäàíèå íîâûõ öåííîñòåé, ÷òî â òå÷åíèè âåêîâ ïîõîðîíåíî è ïðèâåäåíîâ óïàäîê àáñîëþòíûìè öåííîñòÿìè ðåëèãèîçíî-ìîðàëüíîãî òèïà, äîëæíî áûòüâîññòàíîâëåíî áëàãîäàðÿ íîâûì öåííîñòÿì. Òàêèì îáðàçîì, ïðîáëåìà öåííîñòèâ ñóáúåêòèâèñòñêîé àêñèîëîãèè Ôð.Íèöøå ïðåäñòàâëÿåò êàðäèíàëüíîå ïîíÿòèåòåñíî ñâÿçàííîå ñ ïðîáëåìàìè íèãèëèçìà, ñ ïåðåîöåíêîé öåííîñòåé , ñìåðòàìáîãà, Âîëè ê âëàñòè è ñâåðõ÷åëîâåêîì. Â ôèëîñîôèè Íèöøå ïðîáëåìó î ãèáåëèáîãà ïðèäàåòñÿ ãðîìàäíîå çíà÷åíèå, îäíàêî îíî äëÿ íàñ, â ïåðâóþ î÷åðåäü,èíòåðåñíî êàê âûðàæåíèå îòðèöàíèÿ ñòàðûõ, òðàäèöèîííûõ öåííîñòåé, êàêíåîáõîäèìàÿ ïðåäïîñûëêà, âîçâåùàþùàÿ îá îáåñöåíèâàíèè âûñøèõ öåííîñòåé,îá èõ ïåðåîöåíêå. Ñìåðòü áîãà äëÿ Íèöøå ÿâëÿåòñÿ â íåêîòîðîì ñìûñëå òî÷êîéîòñ÷åòà, íà÷àëî èçìåí÷èâîñòè öåííîñòåé. Ïî ìíåíèþ Íèöøå, ÷åëîâå÷åñòâî âòå÷åíèå âåêîâ áûëî ïðèêîâàíî ê áîãó, ïîêëîíÿëîñü åìó. ×åëîâåê ñ íàäåæäîéóñòðåìëÿë âçãëÿä ê íåáó, è òðàíñöåíäåíòíîìó ìèðó, îòêóäà, êàê îí äóìàë,ïîñòóïàëè ìîðàëüíûå èìïåðàòèâû.

Ïîäîáíàÿ ìûñëü, õîòÿ îíà è áûëà ëîæíîé, îäíàêî âíóøàëà âñå-òàêè ÷åëîâåêóíàäåæäó, äàâàëà åìó ñïîêîéñòâèå è ñ÷àñòüå, õîòÿ òàêîìó ïîëîæåíèþ èçíà÷àëüíîãðîçèë ñâîåîáðàçíûé êîíåö - îïàñíîñòü âûÿâëåíèÿ åãî ëîæíîñòè, ïîñêîëüêóëþáàÿ òåîðèÿ, ëþáàÿ ìîðàëü, îñíîâàííûå íà îøèáêå, ëæè è îáìàíå ëþäåéîáðå÷åíû íà íåóäà÷ó. Òàêîé ïîäõîä, æåëàíèå ïîñòèãíóòü ïðàâäó ñ ñàìîãî íà÷àëàíàñòðàèâàëà ÷åëîâåêà íà ïîèñê è âûÿñíåíèå èñòèíû, âñëåäñòâèå ÷åãî âûÿâëÿåòñÿìíîæåñòâî îøèáîê, ÷òî â êîíå÷íîì ñ÷åòå ïðîèçâîäèò åâðîïåéñêîå ÷åëîâå÷åñòâîê çàêëþ÷åíèþ î ñìåðòè áîãà, ê íèãèëèçìó è êðèçèñó êóëüòóðû, ê îáåñöåíèâàíèþè íåîáõîäèìîñòè âûñøèõ öåííîñòåé. "Áîã óìåð", - îáúÿâëÿåò Íèöøå, è ýòèìïîëîæåíèåì âûðàæàåò ãëóáîêóþ âíóòðåííþþ òðàãåäèþ - êàê ñâîþ, òàê è âñåãî÷åëîâå÷åñòâà. Ãëóáîêîå ñîäåðæàíèå, âûðàæåííîå â ýòîé êîðîòêîé ôðàçå, ïîëíóþãëóáî÷àéøåãî òðàãèçìà. Îíà êîðîòêàÿ, íî ãëóáîêàÿ, âñåîáúåìëþùàÿõàðàêòåðèñòèêà âñåé ýïîõè, óòâåðäèâøåéñÿ â ðåçóëüòàòå õðèñòèàíñêîé ìîðàëè, âðåçóëüòàòå ïðèçíàíèÿ ñóùåñòâîâàíèÿ áîãà, ýïîõè, â êîòîðîé ãîñïîäñòâóþò


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ìîðàëüíûå èìïåðàòèâû, òðàäèöèîííûå õðèñòèàíñêèå öåííîñòè, õðèñòèàíñêèåïðèíöèïû äîáðà è çëà. Áîã ìåðòâ, çàÿâëÿåò Íèöøå, è òåì ñàìûì, äîëæíû èïîãèáíóòü òðàäèöèîííûå, ñâÿçàííûå ñ áîãîì öåííîñòè. Îäíàêî õîòÿ ïîñëå ñìåðòèáîãà ðàñøàòàëîñü îïðàâäàííîå ñóùåñòâîâàíèåì áîãà îñîçíàíèå õðèñòèàíñêîéìîðàëè è ïðîèçîøëî åå îáåñöåíèâàíèå, õîòÿ ïîêîëåáàëèñü èìåþùèå âûñøóþöåííîñòü õðèñòèàíñêèå ïðèíöèïû, ïî ìíåíèþ Íèöøå, ýòîò ïðîöåññ âñå æåíàõîäèòñÿ â íà÷àëüíîé ôàçå. Íèöøå ñ÷èòàåò, ÷òî íåîáõîäèìî çàâåðøèòü ïðîöåññïîëíîãî îáåñïå÷åíèÿ öåííîñòåé è íà÷àòü ïðîöåññ èõ ïåðåîöåíêè, òî åñòü çàìåíûñòàðûõ öåííîñòåé íîâûìè. Áîã ìåðòâ, ýòî äîëæíû çíàòü âñå, äàæå îòøåëüíèê,ïðîïîâåäíèê áîãà, ñêðûâàþùèéñÿ â ëåñó, êîòîðûé åùå íå ñëûøàë ýòîéóæàñàþùåé ïðàâäû: "Ýòîò ñòàðûé ñâÿòîé â ñâîåì ëåñó åùå íè÷åãî íåñëûøàë îòîì, ÷òî Áîã óìåð" [Íèöøå Ô: 1913, p.8.]. Ñìåðòü áîãà ñïîñîáñòâóåò óòâåðæäåíèþíîâîé öåëè, ÿâëÿåòñÿ ñðåäñòâîì ïîñòèæåíèÿ íîâîé öåëè, ñòàâèò ñâîåé öåëüþðîæäåíèå íîâîãî ÷åëîâåêà, ÷åëîâåêà âûñøåãî òèïà - ñâåðõ÷åëîâåêà,âûäåëÿþùåãîñÿ â ëþäñêîì ðîäå, îòëè÷íîãî è èçáðàííîãî, ñîãðåòîãî çåìíîéëþáîâüþ íàñòîÿùåãî ÷åëîâåêà, îòðèöàþùåãî íåáî, ïðåäàííîãî ñûíà çåìëè."Ñâåðõ÷åëîâåê - ñìûñë çåìëè. Çàêëèíàþ âàñ, áðàòüÿ ìîè, îñòàâàéòåñü âåðíûçåìëå è íå âåðüòå òåì, êòî ãîâîðèò âàì î íåáåñíûõ íàäåæíûõ!" -ïðèçûâàåò ëþäåéÇàðàòóñòðà [Íèöøå, Ô. 1913: p.9.]. Ñâåðõ÷åëîâåê êàê íîâûé ÷åëîâåê, ÿâëåííûé÷åëîâå÷åñòâó, êàê íîâûé òèï ÷åëîâåêà ñîâåðøåíåí è îáîñíîâàí íà ðåàëüíûõ÷åëîâå÷åñêèõ ïðèíöèïàõ, îí ñâîáîäåí è íåçàâèñèì îò âñÿêèõ âíåøíèõ ñèë. Â íåìíåò íèêàêèõ îñòàòêîâ ïîòóñòîðîííåãî òðàíñöåíäåíòíîãî ìèðà, òàê êàê îíîïèðàåòñÿ íà "çåìëþ", íà ðåàëüíûé ìèð. Íèöøåàíñêèé èäåàë ñâåðõ÷åëîâåêàïîëíîñòüþ çåìíîé, òâåðäî ñòîÿò íà çåìëå, îòðèöàåò íåáî, áîãîâ, òàê êàê áîãèäëÿ âûñøåãî ÷åëîâåêà, ñâåðõ÷åëîâåêà, ïðåäñòàâëÿþò áîëüøóþ îïàñíîñòü. Íèöøåïðèçûâàåò: "Âûñøèå ëþäè, áîãè ïðåäñòàâëÿëè äëÿ âàñ íàèáîëüøóþ îïàñíîñòü.Âû âîññòàëè ëèøü ïîñëå òîãî, êàê îíè óøëè â ìîãèëó" [Íèöøå, Ô: 1900; p.380.].Ëèøü ïîñëå ýòîãî ñòàíîâèòñÿ âûñøèé ÷åëîâåê ãîñïîäèíîì è çàíèìàåòïðèíàäëåæàùåå åìó ìåñòî, ïîäîáàþùåå åãî ïðèðîäå, ìåñòî ñâåðõ÷åëîâåêà, äóìàåòÍèöøå. "Áîãè óìåðëè, òåïåðü ìû õîòèì, ÷òîáû æèë ñâåðõ÷åëîâåê" [Íèöøå, Ô.1900: p.380. ] Ïîñëå ñìåðòè áîãà ñòàðûå öåííîñòè óæå íå ìîãóò îêàçàòüñîïðîòèâëåíèå òîé ñèëû, êàêîå îíè îêàçûâàëè ðàíüøå, äî ñìåðòè áîãà. Ñîñìåðòüþ áîãà ó íèõ ïîêîëåáàëîñü îñíîâàíèå, è õîòÿ îíè ïðîäîëæàþò ñóùåñòâîâàòüè äàæå ãîñïîäñòâîâàòü ñî ñãíèâøèì, ïîëóðàçðóøåííûì îñíîâàíèåì, îíè óæåíå ïðåæíåé ñèëû: íà ñìåíó èì èäóò íîâûå öåííîñòè. Íèöøå ñ÷èòàåò, ÷òîïðîðî÷åñòâîì ïðèøåñòâèÿ Çàðàòóñòðû îí óæå ñîçäàåò è íîâûå öåííîñòè. Åñëè äîñèõ ïîð öåííîñòè ÷åëîâåêó äàâàë áîã â âèäå ãîòîâûõ ìîðàëüíûõ èìïåðàòèâîâ,êîòîðûìè çàòåì ÷åëîâåê ðóêîâîäñòâîâàëñÿ, òî ïîñëå ñìåðòè áîãà ÷åëîâåê ïîëó÷èëâîçìîæíîñòü àêòèâèçèðîâàòüñÿ: îí äîëæåí ñòàòü àêòèâíûì, òâîðöîì, ñîçäàòåëåìöåííîñòåé, äåìîíñòðèðóþùèì íîâûå ñêðèæàëè äîáðà è çëà. "Ïîèñòèíå, ëþäèñàìè ñîçäàëè ñåáå âñå äîáðî è çëî" [Íèöøå, Ô. 1913: p. 79.] äóìàåò Íèöøå. Òåìáîëåå ñåé÷àñ, êîãäà áîã óìåð, êîãäà òåðÿþò ñèëó ñòàðûå öåííîñòè, îñíîâàííûåíà ñóùåñòâîâàíèè áîãà, íåîáõîäèìî çàïîëíèòü ïóñòîòó, ââåñòè âìåñòî ñòàðûõíîâûå öåííîñòè, óòâåðäèòü íà ìåñòå ñòàðûõ, òðàäèöèîííûõ âûñøèõ ìîðàëüíûõöåííîñòåé íîâûå öåííîñòè. Îäíàêî, êòî áóäåò òâîðöîì íîâûõ öåííîñòåé? Ïîìíåíèþ Íèöøå, ýòî áóäåò ñâåðõ÷åëîâåê, ñâåðõ÷åëîâåê êàê íîâàÿ ìåññèÿ,ÿâëåííûé çåìëå, ÷åëîâå÷åñòâó, ýòàêèé çåìíîé, ÷åëîâå÷íûé áîãî÷åëîâåê, ñûí


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ìèðà, îáîñíîâàâøèéñÿ íà çåìíîé îñíîâå, äàðóþùèé ìèðó ñìûñë; ñâåðõ÷åëîâåêêàê ñìûñë è ñóùíîñòü ìèðà, êàê "íà÷àëî âñÿêîãî ïîçíàíèÿ" è äàþùèé ñìûñëìèðó, êàê âðàùàþùàÿñÿ ñèëà ìèðà, "ñàìîâðàùàþùååñÿ êîëåñî". Ñâåðõ÷åëîâåêñâîáîäåí îò âñÿêîãî äîëæåíñòâîâàíèÿ. Îí ñâîáîäåí, î÷èùåí îò âñåãîòðàíñöåíäåíòíîãî, áîæåñòâåííîãî. Îí ïîëîí ñîáñòâåííîé ñèëû, òåëåñíûìèñïîñîáíîñòÿìè è áåññîçíàòåëüíûìè ñòðåìëåíèÿìè. Îí ïî ñâîåìó âåëè÷èþ ñðàâíèìñ ìîðåì, îí ïîõîæ íà ìîëíèþ è ðàâíîöåíåí ïîìåøàòåëüñòâó â ñàìîì ñâåòëîìïîíèìàíèè ýòîé ìûñëè. "Ñìîòðèòå, ÿ - ïðåäâåñòíèê ãðîçû è òÿæåëàÿ êàïëÿ íàòó÷è: à èìÿ òîé ìîëíèè - ñâåðõ÷åëîâåê" [ Íèöøå, Ô. 1913: p. 11.] ãîâîðèò Çàðàòóñòðà.Îí æåëàåò ïîêàçàòü ëþäÿì ñìûñë æèçíè: "ß õî÷ó íàó÷èòü ëþäåé ñìûñëó èõ áûòèÿ:èçó÷èòü èõ, ÷òî åñòü ñâåðõ÷åëîâåê, ÷åëîâåê - ìîëíèÿ èç òåìíîé òó÷è" [Íèöøå,Ô. 1913: p. 13 ]. Íèöøå ñ÷èòàåò, ÷òî ñâåðõ÷åëîâåê - ýòàëîí ÷åëîâåêà, âûñøååìåðèëî, âûñøåå âûðàæåíèå ÷åëîâå÷íîñòè, ìàêñèìàëüíûé ÷åëîâåê, êðèòåðèé÷åëîâå÷íîñòè, åäèíñòâåííî íåïîâòîðèìîå è âîçâûøåííîå, äîðîãîå è ëþáèìîåäëÿ íåãî ñóùåñòâî. Îí ïèøåò: "Ñâåðõ÷åëîâåê äîðîã äëÿ ìåíÿ, îí ïåðâûé èåäèíñòâåííûé" [Íèöøå, Ô. 1913: p. 31]. Îí âûñâîáîæäåí îò âñÿêîãîäîëæåíñòâîâàíèÿ, îò âñÿêîãî "äîëæåí", ñâîáîäåí îò âñÿêîãî äîëãà. Îí íå ÷óâñòâóåòîáÿçàííîñòåé ïåðåä êåì-ëèáî. Ñâåðõ÷åëîâåê ïîäîáíî õèùíèêó ñâîáîäåí èñâîåâîëåí, ïîëîí æèçíè è æåëàíèÿ áèòâû, ÿâëÿåòñÿ âëàäåëüöåì èñòèííîéñóùíîñòè æèçíè, ïîëíîé âîëåé ê âëàñòè, îòðèöàþùèì ñòàðûå, òðàäèöèîííûåöåííîñòè, ïåðåîöåíèâàþùèì èõ. Îí îòðèöàåò ñòàðûå, æèâøèå òðàäèöèîííûåöåííîñòè è âçàìåí èõ óòâåðæäàåò íîâûå, èñòèííî ÷åëîâå÷åñêèå öåííîñòè,ñîîáðàçíûå âîëå ê âëàñòè. Îí - îñíîâîïîëîæíèê íîâûõ öåííîñòåé. Æèçíüñâåðõ÷åëîâåêà ñâÿçàíà ñ ìíîæåñòâîì èñïûòàíèé, îïàñíîñòåé, ñ ðèñêîì, îäíàêîîí íèêîãäà íå îòðèöàåò åå â îæèäàíèè ëó÷øåé æèçíè; îí íå èùåò æåëàåìûõ,ëåãêî äîñòèæèìûõ öåëåé. Îí ïðèçâàí êàê ðàç äëÿ îïàñíîé, ðèñêîâàííîé æèçíè.Åìó íðàâèòñÿ èìåííî òàêàÿ æèçíü. Íåîáõîäèìîå äëÿ íåãî îçíà÷àåò æåëàåìîå, îíñ ðàäîñòüþ ñîãëàøàåòñÿ ñ òÿæåëûìè ìèíóòàìè æèçíè, ãîâîðèò èì "äà", áîëåçíüè ñìåðòü îí âñòðå÷àåò áåç ñòðàõà. Îí íå îñîçíàåò íèêàêîé îïàñíîñòè, íå áîèòñÿåå. Íèöøåàíñêèé èäåàë ñâåðõ÷åëîâåêà õîðîøî âûðàæåí â "Òàê ãîâîðèë Çàðàòóñòðà".Òàì æå îõàðàêòåðèçîâàíà ïîçèöèÿ Íèöøå îòíîñèòåëüíî ïåðåîöåíêè, ãäå îíðàçâèâàåò ó÷åíèå î òðåõ ïðåâðàùåíèÿõ äóøè" "ß ðàññêàæó âàì î òðåõ ïðåâðàùåíèÿõäóõà: î òîì, êàê äóõ ñäåëàëñÿ âåðáëþäîì è âåðáëþä ëüâîì è, íàêîíåö, ëåâ äèòÿòåé"[Íèöøå, Ô: 1913: p. 31]. Ïîä âåðáëþäîì Íèöøå ïîíèìàåò ïîêîðíîãî, âåðóþùåãîâ áîãà ÷åëîâåêà, íåñóùåãî òÿæåëûé òðóä òðàäèöèîííûõ öåííîñòåé. Îí îïðåäåëåí÷óâñòâîì äîëãà, îáÿçàííîñòè, âåðîé â áîãà, ñòðàõîì ïåðåä íèì. Òàêîé ÷åëîâåêïîëíîñòüþ ïîä÷èíÿåòñÿ òðåáîâàíèÿì "òû äîëæåí", "òû îáÿçàí", çàâèñèò îò íèõ,è èç-çà ýòîãî åãî "ÿ", åãî ëè÷íîñòü îêàçûâàåòñÿ â òåíè. Òàêîé ÷åëîâåê ïîäîáíîâåðáëþäó âñåãäà íàãðóæåí, íàõîäèòñÿ â ïëåíó ãðóçà, ãðóçà ñòàðûõ, òðàäèöèîííûõìîðàëüíûõ öåííîñòåé, â ïëåíó õðèñòèàíñêèé öåííîñòåé, îïðàâäàííûõñóùåñòâîâàíèåì áîãà. Òÿæåëûì ãðóçîì íà íåì ëåæèò âåðà â ïîòóñòîðîííèéòðàíñöåíäåíòíûé ìèð, îí äåéñòâóåò, ðóêîâîäñòâóÿñü òðàäèöèîííîé ñèëîé âûñøèõöåííîñòåé, îäíàêî ýòî âðåìåííî. Ýòîò ïðîöåññ èìååò êîíåö, äóìàåò Íèöøå;íàñòóïàåò âðåìÿ, êîãäà ÷åëîâåê îñâîáîæäàåòñÿ îò âåêîâîé ñïÿ÷êè. Îíäîãàäûâàåòñÿ, ÷òî "òðóäèëñÿ â òóíå", ÷òî òàêàÿ æèçíü, ïîäîáíàÿ æèçíè âåðáëþäà,âîâñå íå ñîîòâåòñòâóåò èñòèííî ÷åëîâå÷åñêîìó ñóùåñòâîâàíèþ; ÷òî âñå òî, ÷åìóîí ïîêëîíÿëñÿ â òå÷åíèå âåêîâ - ëèøü ìðàê è ëîæü. Ïîäîáíàÿ æèçíü âðåìåííî


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ñíÿëà åãî áîëü, îäíàêî íå ñìîãëà çàïîëíèòü åãî ïóñòîòó, ÷òî òðåáîâàëîñü îò áîãàè àáñîëþòíîé öåííîñòè. Èç-çà ýòîãî ïîÿâëÿåòñÿ òðåùèíà, âîçíèêàåò ñîìíåíèå âàáñîëþòíîñòè âûñøèõ öåííîñòåé, ñîìíåíèå â ìåòàôèçè÷åñêîì ðàçäâîåíèè ìèðà,÷òî ïðîòèâîðå÷èò èñòèíå. ×åëîâåêó íå íóæíà ïðàâäà, è åñëè îí íå ìîæåò ååíàéòè, îí îòðèöàåò ëîæü, ëîæíûé ìèð, ëîæíûå öåííîñòè è èùåò íîâûå,èñòèííûå öåííîñòè. Îäíàêî âåðáëþä, íàõîäÿùèéñÿ ñî ñòàðûìè öåííîñòÿìè íåìîæåò, ïî ìíåíèþ Íèöøå, ðàçðóøèò öåííîñòè è èçáàâèòñÿ îò èõ ãîñïîäñòâà.Äëÿ ýòîãî íóæåí íå ïîêîðíûé âåðáëþä, òàñêàþùèé òÿæåëûå ãðóçû, à ëåâ, ãîòîâûéê áîþ, ïðåèñïîëíåííûé æàæäîé áîðüáû, îòðèöàþùèé ñòàðîå, èçæèâøåå ñåáÿ.Îáðàç ëüâà ïîíàäîáèëñÿ Íèöøå äëÿ òîãî, ÷òîáû, ïîêàçàòü ÷åëîâåêà,ñîìíåâàþùåãîñÿ â ñòàðûõ òðàäèöèîííûõ öåííîñòÿõ è èãíîðèðóþùåãî èõ. Òàêîé÷åëîâåê óæå íå ÿâëÿåòñÿ âåðóþùèì â áîãà è íå ïîä÷èíÿåòñÿ âûñøåé öåííîñòè.Åìó ïîä ñèëó îòðèöàòü èõ, ÷òî îí è äåëàåò. Îí ñîïðîòèâëÿåòñÿ òðàíñöåíäåíòíîìóìèðó, ÿâëåííîìó â âèäå äðàêîíà: "Êòî æå îí, âåëèêèé äðàêîí, êîòîðîãî äóõ íåõî÷åò áîëåå íàçûâàòü ãîñïîäèíîì è Áîãîì? "Òû äîëæåí" - èìÿ âåëèêîãî äðàêîíà.Íî äóõ-ëåâ ãîâîðèò "ÿ õî÷ó". "Òû äîëæåí" ëåæèò ó íåãî íà ïóòè, ñâåðêàÿ, êàêçîëîòî, ÷åøóé÷àòûé çâåðü, è íà êàæäîé ÷åøóå áëåñòèò çîëîòîå "òû äîëæåí".Òûñÿ÷åëåòíèå öåííîñòè áëåñòÿò íà ýòèõ ÷åøóÿõ, è òàê ãîâîðèò ìîãóùåñòâåííûéèç âñåõ äðàêîíîâ: "Âñå öåííîñòè âåùåé - áëåñòÿò íà ìíå" [Íèöøå, Ô. 1913: p. 33].Ñâîáîäîëþáèâàÿ äóøà ëüâà, åãî áîæåñòâåííûé ïðîòåñò ïðîòèâ ñòàðûõ,òðàäèöèîííûõ öåííîñòåé, êàê âèäèì, âñòðå÷àåò âåëè÷àéøåå ñîïðîòèâëåíèå ñîñòîðîíû ñàìèõ ýòèõ ñòàðûõ öåííîñòåé è èõ àïîëîãåòîâ. Ýòî ñîïðîòèâëåíèå Íèöøåñèìâîëè÷åñêè âûðàçèë â îáðàçå ñòðàøíåéøåãî äðàêîíà: "Âñå öåííîñòè óæåñîçäàíû è âñå ñîçäàííûå öåííîñòè - ýòî ÿ" [Íèöøå Ô: 1913, p. 33]. Â ýòèõ ñëîâàõîòðàæåíî ñîïðîòèâëåíèå äðàêîíà, òî åñòü ïðèíöèï "òû äîëæåí", äîëæåíñòâîâàíèÿ.Åãî èäåàë "òû äîëæåí", è îí ïðîòåñòóåò ïðîòèâ ñâîáîäîëþáèâûõ ëîçóíãîâ ëüâà.Äëÿ ëüâà æå, êàê ñèìâîëà ñâîáîäîëþáèâîãî, ñòðåìÿùåãîñÿ ê ñâîáîäå ÷åëîâåêà,ñóùåñòâåííûì è ãëàâíûì ÿâëÿåòñÿ ïðèíöèï "ÿ õî÷ó". Ñîãëàñíî Íèöøå, ëåâíåîáõîäèì äëÿ îòðèöàíèÿ âûñøèõ öåííîñòåé, äëÿ òîãî, ÷òîáû çàÿâèòü ýòèìöåííîñòÿì "áîæåñòâåííîå íåò", äëÿ îáðåòåíèÿ ñâîáîäû: "Ñîçäàòü ñåáå ñâîáîäó èïîñòàâèòü ñâÿùåííîå "íåò" âûøå äîëãà: âîò ê ÷åìó, áðàòüÿ ìîè, íóæåí ëåâ"[Íèöøå, Ô. 1913: p. 33]. Îäíàêî âñå ýòî äëÿ Íèöøå ñâîåîáðàçíîå âñòóïëåíèå.Ãëàâíûé ïðîöåññ - ñîçäàíèå íîâûõ öåííîñòåé - âïåðåäè. Ñîçäàíèå íîâûõöåííîñòåé Íèöøå ñ÷èòàåò áîëåå âàæíûì. Õîòÿ íå ìåíåå âàæíî îáúÿâèòüïîòåðÿâøèìè öåííîñòü, îáåñïå÷åííûìè, ïîòåðÿâøèìè ñèëó, ñòàðûå,ìíîãîâåêîâûå îêàìåíåâøèå öåííîñòè, ïðîèçâîäÿùèå òàêîå âïå÷àòëåíèå, ÷òîîíè ïî÷òè íåèçìåííû, âå÷íû, àáñîëþòíû, îäíàêî âàæíåéøèì äëÿ Íèöøå âñåæå ÿâëÿåòñÿ çàïîëíåíèå âàêóóìà, âîçíèêøåãî âñëåäñòâèå ðàçðóøåíèÿ ñòàðûõâûñøèõ öåííîñòåé, óòâåðæäåíèå íà èõ ìåñòå íîâûõ öåííîñòåé. Ïðîöåññóòâåðæäåíèÿ íîâûõ, áóäóùèõ öåííîñòåé - ñëîæíåéøåå äåëî, êîòîðîå íå ïîäñèëó è ëüâó, îòðèöàþùåìó âûñøèå öåííîñòè, ãîâîðÿùåìó èì áîæåñòâåííîå "íåò":"Ñîçäàâàòü íîâûå öåííîñòè - ýòîãî åùå íå ìîæåò ëåâ" [Íèöøå, Ô. 1913: p.33]. Êòîæå òîãäà ãåðîé, êòî îáëàäàåò ñèëîé è ñïîñîáíîñòüþ ñîçäàòü íîâûå öåííîñòè? Ïîìíåíèþ Íèöøå, òî, ÷òî íå ìîåò ñäåëàòü êðîâîïèéöà ëåâ, æàæäóùèé áîðüáû,ïîä ñèëó íåâèííîìó, íåçëîáèâîìó, íåïîñðåäñòâåííîìó ðåáåíêó, îáîæàþùåìóèãðó. "Íî ñêàæèòå, áðàòüÿ ìîè, ÷òî â ñèëàõ ñîçåðöàòü äèòÿ, ÷åãî íå ìîã ëåâ?Ïî÷åìó õèùíûé ëåâ äîëæåí åùå ñòàòü ðåáåíêîì?" [Íèöøå, Ô. 1913: p. 33]


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ñïðàøèâàåò Íèöøå è ñàì æå îòâå÷àåò: "Äèòÿ - ýòî íåâèííîñòü è çàáâåíèå,íîâîå íà÷àë, èãðà, ñàìî ñîáîé êàòÿùååñÿ êîëåñî, íà÷àëüíîå äâèæåíèå,ñâÿùåííîå óòâåðæäåíèå" [Íèöøå, Ô. 1913: p. 33]. Ïî ìíåíèþ Íèöøå, íåîáõîäèìàäåòñêàÿ íåïîñðåäñòâåííîñòü. Äëÿ ñîçäàíèÿ íîâûõ öåííîñòåé áûë íåîáõîäèìâîëüíûé ðåáåíîê, ëþáÿùèé èãðó; áûëà íåîáõîäèìà òâîð÷åñêàÿ ñâîáîäà, èãðà.Äëÿ äåòñêîé èãðû ãëàâíîå - ýòî ÷èñòîå óòâåðæäåíèå, ñâÿòîå óòâåðæäåíèå,áîæåñòâåííîå "äà", áëàãîäàðÿ êîòîðûì óòâåðäÿòñÿ íîâûå öåííîñòè, âìåñòîñòàðûõ ñòàíóò ãîñïîäñòâîâàòü íîâûå öåííîñòè. Ñòàðûå âûñøèå öåííîñòè óñòóïÿòìåñòî íîâûì, íîâîìó îáðàçó æèçíè, íîâîìó îáùåñòâó, æåëàííîìó áûòó,èñòèííî ÷åëîâå÷åñêîé æèçíè, ýïîõè âîëè è âëàñòè è ñâîáîäíîãî äóõà, ýïîõåãîñïîäñòâà ñâåðõ÷åëîâåêîâ. Ãîâîðÿ ñëîâàìè Íèöøå, "ñâîé ìèð ïðèîáðåòåòïîòåðÿâøèé ìèð" [Íèöøå, Ô. 1913: p.34].

ÇÀÊËÞ×ÅÍÈÅÒàêèì îáðàçîì, ïðîáëåìà öåííîñòè ñóáúåêòèâèñòñêîé àêñèîëîãèè â

Ôèëîñîôèè æèçíè Ôð.Íèöøå ïðåäñòàâëÿåò êàðäèíàëüíîå ïîíÿòèå òåñíîñâÿçàííîå ñ ïðîáëåìàìè íèãèëèçìà, ñ ïåðåîöåíêîì öåííîñòåé , ñìåðòàì áîãà,Âîëè ê âëàñòè è ñâåðõ÷åëîâåêîì. Öåííîñòü, ïî Íèöøå, çàâèñèò îò ñóáúåêòèâíîéæèçíè ñóáúåêòà, ÷åëîâåêà, îò åãî áèîëîãè÷åñêîãî ñîñòîÿíèÿ. Ïî åãî ìíåíèþ,öåííî âñ¸ òî, ÷òî ñëóæèò æèçíè, âîëè ê âëàñòè.è âñå ïîä÷èíÿþòñÿ åé. Îñìûñëåíèåñóùíîñòè öåííîñòè â ôèëîñîôèè Ô.Íèöøå íàõîäèòñÿ â òåñíîé ñâÿçè ñ ÿâëåíèåì,êîòîðîå ñàì ôèëîñîô íàçûâàåò íèãèëèçìîì. Íèãèëèçì îçíà÷àåò îáåñöåíèâàíèåñòàðûõ, òðàäèöèîííûõ âûñøèõ öåííîñòåé.

Öåííîñòü, ïî íàøåìó ìíåíèþ ïîäðàçóìåâàåò òîãî, äëÿ êîãî ÷òî-ëèáî öåííî.Îíà ïðåäíàçíà÷åíà êàê öåííîñòü ,,÷åãî-òî, òàê è äëÿ êîãî-òî, äëÿ ñóáúåêòà,÷åëîâåêà. Äðóãîå ïîíèìàíèå öåííîñòè áûëî áû íåíàó÷íûì, ëîæíûì. Öåííîñòü,ïîíÿòàÿ ïîäîáíûì îáðàçîì, ñóùåñòâóåò â âèäå öåëåé è èäåàëîâ ÷åëîâåêà èãëàâíîå, îíè ñóùåñòâóþò äëÿ íàñ, ëþäåé, ñóáúåêòà, ÷åëîâå÷åñòâà. Îíè ñóùåñòâóþòèäåàëüíî è òðåáóþò îò íàñ ðåàëüíîãî îñóùåñòâëåíèÿ. Ïðè ðàññìîòðåíèè òåîðèèÍèöøå áðîñàåòñÿ â ãëàçà íåïðåëîæíîå ïîëîæåíèå î òîì, ÷òî äëÿ íåãî èñòî÷íèêîì,îñíîâîé öåííîñòè ÷åãî-òî ÿâëÿåòñÿ ñóáúåêò, â ÷àñòíîñòè, æèçíü ñóáúåêòà. Òî÷íîòàêæå ðàññóæäàåò Íèöøå è îá èñòèíå. Òàêîå ïîíèìàíèå öåííîñòè è,ñîîòâåòñòâåííî, èñòèíû íå ìîæåò íå âûçâàòü ãîñïîäñòâà èäåîëîãèè ñâîåâîëèÿ;èäåîëîãèÿ æå ñâîåâîëèÿ îçíà÷àåò âñåäîçâîëåííîñòü, à ýòà ïîñëåäíÿÿ óïðàçäíÿåòâñÿ÷åñêèé ïîðÿäîê è óãðîæàåò ñóùåñòâîâàíèþ ñàìîé æèçíè. Ó Íèöøå, âîçíèêíåòîïàñíîñòü óíè÷òîæåíèÿ âñÿêîãî ïîðÿäêà è ðàñïðîñòðàíåíèÿ, ãîñïîäñòâàñâîåâîëèÿ, ÷òî, â êîíå÷íîì ñ÷åòå, ïîðîæäàåò îïàñíîñòü óíè÷òîæåíèÿ ëþäåé,÷åëîâå÷åñòâà, ñàìîé æèçíè.

Íåñìîòðÿ íà îòìå÷åííûå íåäîñòàòêè, íåëüçÿ íå îòìåòèòü è öåëûé ðÿäïîëîæèòåëüíûõ ñòîðîí ñóáúåêòèâèçìà. Â ïåðâóþ î÷åðåäü íåîáõîäèìî îòìåòèòü,÷òî âûäâèæåíèå ñóáúåêòà íà ïåðåäíèé ïëàí, ïðîÿâëåíèå åãî àêòèâíîñòè äîîïðåäåëåííîãî óðîâíÿ â ïðîòèâîïîëîæíîñòü îáúåêòèâèçìó ÿâëÿåòñÿïîëîæèòåëüíûì ÿâëåíèåì â òîì ñìûñëå, ÷òî öåííîñòü âñåãäà öåííà äëÿ ñóáúåêòà,äëÿ "êîãî-òî". Îäíàêî çäåñü, êîíå÷íî, íå íóæíî çàáûâàòü, ÷òî öåííîñòü ÿâëÿåòñÿöåííîñòüþ íå òîëüêî äëÿ "êîãî-òî", íî è òî, ÷òî îíà â òî æå âðåìÿ åñòü öåííîñòü"÷åãî-òî". Öåííîñòü ñóùåñòâóåò äëÿ ñóáúåêòà, è îíà äåéñòâèòåëüíî íå èìååò ñìûñëàáåç ÷åëîâåêà, è áåç ñóáúåêòà íå ñóùåñòâóåò íèêàêîé öåííîñòè.


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ÁèáëèîãðàôèÿÍÈÖØÅ, Ô. (1900).Âîëÿ ê âëàñòè,, Ñîáð.ñî÷.-Ì.-Ò.9.ÍÈÖØÅ ,Ô. (1908). Ãíèîëîãèÿ ìîðàëè.-ÑÏá.ÍÈÖØÅ, Ô. (1907).Ïîòó ñòîðîíó äîáðà è çëà.-ÑÏá.ÍÈÖØÅ, Ô. (1913). Òàê ãîâîðèë Çàðàòóñòðà.-ÑÏá.×ÀÂ×ÀÂÀÄÇÅ Í,Ç. (1904). Êóëüòóðà è öåííîñòè - Òáèëèñè;.Ìåöíèåðåáà.NIETZSCHE FRIEDRIX. (2005). Ecce homo. C.H. Beck MunchenNIETZSECHE FRIEDRIX. (1926). Der Wille zur Macht. Munchen

TransliterationNIETZSCHE F. (1900).Will to power , Collected Works.- M.-T.9.NIETZSCHE F. (1908).Gniology of morality.-SPb.NIETZSCHE F. (1907).Then the side of good and evil.-SPb.NIETZSCHE F. (1913).So said Zarathustra.-SPb.CHAVCHAVADZE N.Z. (1904).Culture and values - Tbilisi; .Metzniereba.NIETZSCHE FRIEDRIX. (2005).Ecce homo. C.H. Beck Munchen.NIETZSECHE FRIEDRIX. (1926). Der Wille zur Macht. Munchen.

Shiukashvili Ia (Gruziya, Tbilisi )

Fridrix Nitsshening hayot falsafasida subyektiv aksiologiya muammolari

Annotatsiya. Subyektiv anglashning tipik namunasi - hayot falsafasining asosiy vakili F.Nitsshening falsafasidir. F. Nitsshe tomonidan hayot falsafasida subyektivist aksiologiyaningahamiyati muammosi nigilizm muammolari bilan chambarchas bog'liq bo'lgan, qadriyatlarniqayta baholash, Xudoning o'limi, hokimiyat irodasi va yuqoridagi Insonlar bilan bog'liq bo'lganasosiy tushunchani anglatadi. Ma'lumki, yangi falsafada qadr-qiymat muammosi aynan F. Nitsshetomonidan ilgari surilgan. Nitsshe falsafasida qiymat mohiyatini anglash faylasufning o'zi nigilizmdeb ataydigan hodisa bilan chambarchas bog'liq. Nigilizm eski va an'anaviy yuqori qadriyatlarningqadrsizlanishini anglatadi.

Kalit so'zlar: bo'shliq, taqdir, nigilizm, pessimizm, skeptitsizm, superman, qiymat, xavf.Kalit so'zlar (2): diniy axloq, transsendental dunyo, bolalar kabi tezkorlik, Insoniyatning

yo'q qilinishi.


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Kasim MuminogluFalsafa fanlari doktori, Mus Alparslan Universiteti fan va adabiyot fakulteti falsafa

bo'limi, tizimli falsafa va mantiq kafedrasi boshchisi,E-mail: [email protected]

(Turkiya, Mus)

ÓÄÊ: 214+218

http://dx.doi.org/10.26739/2181-9505-2019-3-8

KIRISHIbn Sino dunyoqarashi nafaqat Forobiy asarlari ta'sirida shakllandi, balki u antik

Yunon faylasuflari bo'lgan Aristotel, Platon va Plotinusdan ham ta'sirlangan. U ijtimoiy-falsafiy masalalarda Forobiy qarashlarini davom ettirdi, ilg'or falsafiy oqimni yangi tabiiy-ilmiy fikrlar bilan boyitib sistemalashtirdi va yangi bosqichga ko'tardi. Ibn Sino fikricha,falsafaning vazifasiga mavjudotni - barcha mavjud narsalarni, ularning kelib chiqishi, tartibi,o'zaro munosabati, biridan ikkinchisiga o'tishini har tomonlama tekshirish uchun zaruriyat,imkoniyat, voqelik, sababiyat prinsiplarini asos bo'lib xizmat qiladi. Ibn Sino Ollohningqanday bir borliq bo'lgan ekanligini "Kitob ash-Shifo", "An-Najot", "Risolat'ul Arshiyya'va "Al-Ishorat Vattanbihot" kabi asarlarida mulohaza qilgan [Bozkurt. 2014: b. 67-86].

Ibn Sino asarlarida Ollohning ilohiyligini va Insonning nafs, aql, tushunmoq, hayolqurish kabi xususiyatlari aks ettiradigan ko'plab qarashlar mavjud [Durusoy. 2012: b. 19-170]. Ibn Sino Olam - barcha mavjud narsalarni ikkiga bo'lib qaraydi: zaruriy vujud(vujudi vojib) va imkoniy vujud (vujudi mumkin). Zaruriy vujud hech narsaga bog'liqbo'lmagan bir butunlikni tashkil etib, u eng irodali, qudratli, dono Ollohdir. Qolganhamma narsalar imkoniy tarzda mavjud bo'lib, zaruriy vujud - Ollohdan kelib chiqadi.Vujudi vojib va vujudi mumkin - sabab va oqibat munosabatidadir. Bu jarayon emanatsiyatarzida, ya'ni quyoshdan chiqayotgan nur shaklida asta-sekin amalga oshadi. Shu tartibda

ABU ALI IBN SINO OLLOH VA INSON HAQIDA

Annotatsiya: Bu maqolada Ibn Sinoning Olloh va inson tushunchalariga aniqlik kiritish maqsadqilingan. Bu maqsadni amalga oshirish uchun Ibn Sino falsafasining Olloh va inson haqidagi mulohazalarigamurojat qilmoqchimiz. Chunki Ibn Sinoning falsafiy metodikasi o'ziga xos fikr yuritish sistemasiga ega. IbnSino, mavjudotni - barcha mavjud narsalarni, ularning kelib chiqishi, tartibi, o'zaro munosabati, biridanikkinchisiga o'tishini har tomonlama tekshirish uchun zaruriyat, imkoniyat, voqelik, sababiyat prinsiplariniasos qilib oladi. Ibn Sino Olloh va inson haqidagi tushunchalarini esa bir necha "Ash-Shifo", "An-Najot","Al-Ishorat Vattanbihot", "Risola fil Kalom", "Kitob un-Najot", "Hayy Ibn Yaqzon", "Risolat'ul-Arshiyye","Kitob ash-shifo", "Ahval'un-Nafs" va yana bir necha asarlarida ilmiy tadqiqotlarini yuritmoqda. Bu maqoladaIbn Sinoning Olloh va inson haqidagi fikrlarini qanday asoslaganligini asarlariga murojat qilgan holdao'rganib chiqmoqchimiz.

Kalit so'zlar: Ibn Sino, Olloh, inson, vujudi vojib, vujudi mumkin, nafs, aqlKalit so'zlar (2): zarur printsiplar, panteistik qarash, mohiyat va borliq

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imkoniyat shaklidagi mavjud bo'lgan aql, jon (nafs) va jism, ular bilan bog'liq holdaosmon sferalari kelib chiqadi, mavjud narsalarga aylanadi. Bular hammasi substansiya(javhar)dir. Maqolada Ibn Sinoning Olloh tasviri uchun keltirgan olam (ulkan borliq) vazaruriy vujud (vujudi vojib) teoriyasiga to'xtalib o'tish bilan birga asosan Olloh va Insonhaqida qanday tamoyillar tayin qilganligiga oydinlik kiritmoqchimiz.

MATERIALLAR VA METODLARUshbu tadqiqotning maqsadi Ibn Sinoning Olloh va Inson nazaryasini falsafiy

omillarini o'rtaga chiqarish bilan birga Ibn Sino haqida berilgan ko'plab fikrlarni tanqidqilishdir. Ikkinchi maqsad esa Ibn Sinoning Olloh va Inson nazaryasidagi asosiytamoyillarning Inson najot topishi uchun keltirgan fikrlarning metodik, nazariy, mantiqiyva tahlillarning umumilmiy metodologiyasi ustida to'xtalish bo'ldi. Bu muammolargaoydinlik kiritish uchun Ibn Sinoning "Kitob ash-Shifo", "an-Najot", "Risolat'ul Arshiyya"va "Al-Ishorat Vattanbihot" kabi asarlariga murojaat qilindi. Shuning bilan birga bu fikrlarniasoslantirgan Bozkurt O'merning "Ibn Sinoning Olloh Tushunchasining TayanchAsoslari", Durusoy Ali'ning "Ibn Sino Falsafasida Inson va Olamning o'rni" nomliasarlaridan istifoda etildi.

MUHOKAMA VA NATIJALARIbn Sinoning Olloh haqidagi g'oyalari

Ibn Sino Olloh tushunchasini vujudi vojib, al-Ilah, al-Avval, al-Vohid, al-mabdaulavval, al-Illat ul ula, al-Aql, al-Oshiq kabi so'zlar bilan bayon qilgan [Bozkurt, 2014,s. 68; dipnotta Durusoy va b. 2005, ss. 129-158]. Ibn Sinoning Olloh haqidagi dalillariharakat va sababiylik kabi dalillar bilan birga asosan ham Janubda hamda G'arbda ko'proqta'sirini ko'rsatgan natijasi va zaruri borliq dalili bo'lib hisoblanadi. Ibn Sino "Risolat'ulArshiyya" nomli asarida Olloh haqidagi fikrlarini quyidagicha ifodalaydi. 1. Borliqningzaruriy bo'lishi: Zaruri borliq bor bo'lishi lozim: 2. Illatsizlik: Illatsiz bo'lgan borliqninghech qanday bir sababi yo'q. 3. Bir bo'lishi: Uning o`xshashi yo`q. 4. Bir oddiylik:murakkab va birlashgan emas. 5. Qudratlilik: ilmli va aqlli. Bu prinsiplar zaruriy prinsiplarbo`lib bulardan birontasining kam bo'lishi Ollohning borligi haqidagi tushunchamiznio'zgartishi mumkin.

Olloh olamdagi hamma mavjudotning sababiy borlig'i bo'lib bor bo'lishlariningzaruriy prinsipi bo'lib hisoblanadi. Olloh bu ma'noda o'zining zaruriy prinsipi ekanolamning borligì esa mumkindir.

Turli manbalarni tadqiq qiladigan bo'lsak aslida bu masalaning asosi antik Greklargachauzayib borishi mumkin. Faqat antik Greklarda Olloh olamdan munazzah bir borliqemas, aksincha olam bilan bir bo'lgan borliqdir. Shubhasiz bu masalaning asoschisi buyerda Arisoteldir. Olloh va olam orasidagi bu munosabatni keyinchalik O'rta asr Xristianfaylasuflari Prokl, Agustin va Boetsiy qo'lga olgan. Bular ham ko'ptoq antik Grekmanbalaridan, xususan, Platon va Plotinus fikrlaridan foydalanib olamning yo'qdanyaratilgan ekanligi haqida o'z tushunchalarini yozib qoldirgan. Ollohning va olamningazaliy ekanligi haqida tushuncha Platonning Timey dialogunida ishlangan [Platon. 2001:b.24,25]. Platonning fikriga ko'ra ilohiy me'mor yoki "Demiurg" narsalarni azaliy formalarigako'ra belgili, belgisiz moddaga shakl berib vujudga chiqarmoqda. Platonning fikriga ko`raOlloh yo'qdan yaratguvchi borliq emas bor bo'lgan narsalardan yuzaga keltirguchime'mor xolos. [Akgsn. 2013: s. 31]. Platonning bu dialogi Xristian cherkovlaridan ta'sirlagan.Xristian tushunchasiga Anselmdan avval Proklos, Augustinus va Boethius vositasi bilan

Kasim Muminoglu,ABU ALI IBN SINO OLLOH VA INSON HAQIDA

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azaliylik fikri kirgan [Pojman vd. 2008: b.222, 224]. Xususan Augustinus va Boethius kabiXristian dini faylasuflari Xristianlikdagi noto'g'ri bo'lgan Olloh to'g'risidagi tushunchalarbilan faol kurashib Ollohning bir va yaratguchi borliq ekanligini ifoda etganlar.

Boetsiyning Xristianlikdagi teslis (uchlik) tamoyiliga qarata keltirgan kritikalaridanbiri, ilohiy javharning tamalda bir ekanligi haqidagi tezisisdir. [Cross. 2012: p. 453] Ilohiyjavhar sof, tursimon shakl bo'lib turli o'zgarishlarni o'zida ehtivo qilmaydi. Buning uchunuch zotining bor bo'lishi javharda hech qanday farq bo'lishini kerakli qilmaydi. Boethiusgako'ra Olloh, yagona Aqil bo'lib, uning inoyati, boshqacha qilib aytganda ilohiy aqli butunolamni qurshagan. Olloh olamdagi hamma narsani o'zining abadiyligi bilan sayratmoqdadir[Boethius. 2011: p. 353]. Olloh olamdagi bo'lgan va bo'layotgan hamma narsalarni bu sifatibilan bilguvchi borliq.

Xristian tushunchasidan keyin esa bu masala bilan tubdan mashg'ul bo'lgan islomfaylasuflari orasida Kindi, Farobiy, Ibn Sino va boshqa faylasuflarni aytishimiz mumkin.Xususan Ibn Sino bu masalada avvalda Antik Grek tushunchasidagi olamning Ollohbilan bir ekanligi ko'z qarashlarga, so’ngra esa Xristianlikda va islom olamidagi Mu'tezilekalomchilari va bazi faylasuflarning Grek tushunchasidagi azaliylik tushunchasidanta'sirlanib o'rtaga qo'ygan fikrlarga qarshi juda ehtiyotli ravishda o'z doktrinasiniasoslantirgan.

Ibn Sinoning borliq haqidagi tushunchasiga ma'nolari berilib kelgan. Bulardanba'zilariga qaralganda Ibn Sinoning dunyoqarashining panteistik asosga ega ekanligi aytibo'tganlar ham bor. Misol uchun Xayrullayev "Olloh va borliq bir-biriga zid, bir-biriniinkor etuvchi narsalar emas, aksincha, ular bir butun mavjudotni tashkil etadi. AbadiylikOllohga xos. Olloh va tabiat ma'lum pog'onalar yordamida bog'lanadi. Uzun va yaxlitzanjirning bir tomonida yaratuvchi Olloh - zaruriy vujud, ikkinchi chekkasida tabiatyotadi" [Xayrullayev, M. 2012: b. 28]. Sabab va musabbib nuqtai nazaridan olib qaragandabalkim Xayrullayevning mulohazasi asoslantirilishi mumkin, ammo Ibn Sinoning"metafizik" va "Al-Ishorat Vattanbihot", nomli asarida tilga olgani kabi Ollohning borligibiron bir ilmning masalasi bo'lishdan uzoq bo'lib faqatgina maqsadi bo'la olishi mumkin.Bu jihatdan olib qaralganda Ibn Sinoning fikriga ko'ra yagona haqiqat borliq bo'lib metafizikilmining masalasi borliqdir [Ibn Sino. 2009: b. 253]. Fikrimcha Durusoyning ham ifodaqilgani kabi, Ollohning borliqini sabab va musabbib pog'onalari bilan olib qaraguvchibo'lsak oqil sabablar zanjirining abadiy natijasini tushunolmaydi. [Durusoy. 2012: b. 96]Balkim sabab va musabbib pog'onalarini batafsil o'rganib chiqilsa evolyutsiya tabiatda borekanligini Ibn Sino dunyo qarashida ko'rishimiz mumkin. Bu esa boshqa bir maqola mavzusibo'lishi mumkin. Chunki kunimizda Sinan Janan kabi biolog bilim odamlari evolyutsiyaningIslom jihatidan biron bir zarari yo`q ekanligini o`z tushunchalarida asoslantirmoqdadir.Chunki Ollohning yaratgan tabiatida bu bor bolgan narsa. Bu esa Islom diniga qarshi narsaemas deb aytadi. Chunki Olloh yaratgan olamda har bir narsa bu evolyutsiya qonuniasosida harakatga va hayotga egadir. [Ankabut. 20] (Ey, Muhammad,) ayting: "Yerda sayrqilib (Alloh) qanday qilib yaratishni boshlaganini ko'ringlar. So'ngra Alloh (qiyomatda)ikkinchi (marta) paydo qilur. Albatta, Alloh barcha narsaga qodirdir!

Bu yerdagi asosiy masala Ibn Sinoning tushunchasida panteistik ko'z qarashningbor bo'lib bo'lmaganligi masalasidir. Ibn Sino ham bir bilim va hamda ilm ustozi faylasufo'laroq bu masalaga juda ham ehtiyot bilan yaqinlashgan. Ibn Sino o'z tushunchasidaaqldagi borliq konsepsiyasini aql buning natijasida zotining o'zi zaruriy borliq bo'lgan vailk sabab bo'lgan, ayni paytda faol bo'lgan va mutloq o'laroq butun borliqlardan oldinkelgan borliq Olloh deb hisoblaydi. Ibn Sinoga ko'ra bu dalil Quron'da shunday bayon


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qilingan: Toki ularga u (Qur'on)ning haq ekanligi aniq ma'lum bo'lgunicha, albatta, Bizularga atrofdagi va o'z vujudlaridagi alomatlarimizni ko'rsatajakmiz. Axir, (ularga)Parvardigoringizning barcha narsaga guvoh ekani kifoya emasmi?! [Fussilat, 41/53]Borliqning o'zidan harakat qilib Ollohning bir va bor bo'lganligiga amin bo'lish busiddiqlarning yo'li. Buning bilan birga oyatda bayon qilingan "afaq" konsepsiyasi bilanbayon etilgan tashqi dunyodagi narsalardan uning bor bo'lishiga dalil keltirish mumkinbo'lsa ham Ibn Sino bunga ko'p etibor bergan emas [Ibn Sina. 1960: b. 110]. Ibn Sino sofaql tanqidi va tahlili bilan Ollohning bor ekanligi tushunchasiga ko'p to'xtalgan. Bujihatdan olib qaraganimizda Ibn Sinoning panteist bir faylasuf ekanligini aytishimizmumkin emas. U har na sabab Aritotel'da bo'lgani kabi sabablarni "moddiy, sun'iy,g'oyaviy va foyil" sabab o'laroq to'rtga ajratgan bo'lsa ham borliq va mohiyat jihatidan olibqaraganda Aritoteldan bu nuqtai nazarda ajralib turadi. [Ibn Sina. 1960: b. 106]. Durusoyningifoda qilgani kabi, Ollohning borliqda bu farq mumkin bo'lmagani uchun Olloh zaruriyborliqdir (vojibul vujud). Ollohning borligi ila mohiyati bir butun bir xil bo'lganliginibildiradi. Shundan sabab Ollohning eng loyiq sifati borliqdir. Ammo mohiyati va borlig'ibir-biridan boshqa bo'lgan bor bo'lgan narsalar uchun "borliq" aslo bir sifat bo'lolmaydi.Olamdagi barcha narsalar uchun bor bo'lish boshqa borliqdan kelmoqda [Ibn Sina. 2012:b. 249]. Holbuki Olloh zaruriy borliq bo'lgani uchun hamma mavjudotning ilk sababi hambo'lib hisoblanadi. Bu jihatdan olib qaraguchi bo'lsak, Ollohning aslo jinsi (nasli) yo'q.Bu sabab Olloh uchun "nima?" yo'ki "nega?" savollarni berolmaymiz. Uning borliqimoddiy va ma'no jihatidan bo'linishi mumkin emas. Ollohning bir o'xshashi (nidd),qarshisi (ziddi), o'rtog'i (sherigi) va turi (navi) yo'qdir. Uning borligi aql va irfon ilabilinishi mumkin [Ibn Sina. 1960: b. 51]. Borliqi va mohiyati bir bolgani uchun haqiqiyborliq (haq) ham Ollohning o'zi. Ibn Sino Ollohning jinsi va turi bo'lmagani uchununing javhar emasligini ham asoslantirmoqda. Olloh moddiy va har turli moddiy bo'lgannarsalardan ham munezzehtir (uzoqdir). Bu sabab Ibn Sino tushunchasida panteistikyo'nalishning bor ekanligini bayon etishning bir o'rni yo'q. Faqat Ollohning yaratgannarsasida, boshqacha qilib aytganda olamda evolyutsiyani borliq masalasi asoslantirilishimumkin.

Ibn Sino, mohiyati va borliqi bir bo'lgan zaruriy borliqning bu xususiyati sabablimodda ve moddaga asoslangan har turli hislatdan munazzax (uzoq) ekanligini, shuninguchun uning sof Aql bo'lishi kerakligini ifoda qilgan. Bu sof Aql o'laroq Olloh Aql vaMa`qul bo'lgan Ollohdir. Bu sabablikim, Ibn Sinoning Olloh Tushunchasida panteistiktushuncha yo'q deb aytishimiz mumkin. Chunki Ibn Sino Olloh ila olamni bir debhisoblamaydi. Unga ko'ra Olloh zaruriy borliq olam esa yaratilgan materyadir xolos. IbnSinoda Spinozadagi kabi panteistik nuqtai nazar yo'q. Ibn Sino Ollohning borligini isbotqilishda Esh'ari va Mu'tazila kabi kalomchilarning nuqtai nazarlaridan ta'sirlangani ma'lum[Alper. 2008: b. 63, 64]. Ibn Rushtning fikriga ko'ra zaruriy borliq bilan mumkin borliqorasidagi sababli aloqani falsafa ilmiga bog`lagan inson Ibn Sino bo'lgan. Bu tushunchagako'ra har mumkin bo'lgan narsaning bir asosi bo'lishi shart. Bu asos qadim esa Ollohdir[Ibn R?sd. 2018: b. 444-445].

Ibn Sinoning fikriga ko'ra mohiyati va borliqi bir va ayni bo'lgan zaruriy borliq buxususiyati sababli har qanday materiya va moddaga xos xususiyatdan uzoq bo'lgani uchunsof Aqldir (al-aqlu'l Mahz). Ibn Sino Ollohni o'z o'zini bilgan Aql va Ma'qul bo'lganborliq deb hisoblaydi.

"....Agar bu mohiyat, zotidan esa aql etar va zotining keragi, o'ziga bitishib ajralmaganmujarrad mohiyatlarning hammasini aql etar (tushungay). Bu sabab ila uning o'zi bizzot


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aql va aql etilgandir. Bu borada aql etgan va aql etilgan bo'lishini na zotda va na e'tibordaikkilik emasligini tushungan bo'lding....qo'lga kiritilgan maqsad, bo'linmagan yagona birbo'lgan narsadir. Uning aql etgan va aql etilgan bo'lishining, unda har qandayin kasratningbo'lishiga ehtiyoj bo'lmaganligi o'rtaga chiqmoqda" [Ibn Sino. 2012: b. 223].

Ibn Sinoning bu nuqtai nazarda olam va Olloh o'rtasidagi munosabatni ham o'ztushunchasida har qanday panteistik tushunchadan ajratayotgan ekanligini ko'rishimizmumkin. Ibn Sino "En Nejaat" nomli asarida muxoliflarning qarshi fikriga qarataOllohning zamon va zamon ila bo'lgan harakatidan oldin ekanligi haqida juda hamma'qul fikrlar bayon etgan. Bu fikrlarga qaraganimizda shularni tushunishimiz mumkin.Muxoliflar Ollohning olam bilan birlikda harakatda bo'lgan borliq ekanliginibildirganda, Ibn Sino yaratilgan narsaning Olloh ila bir zamonda birlikda ekanliginitushunsak har ikkalasining yartilgan ekanligini tushunishmiz zarur bo'ladi. FaqatOlloh uchun aql etishi ila yaratmasi Ibn Sino tushunchasida bir xil bo'lib Olloh zotiila zamonni ham yaratgan narsasi bilan birlikda bor qilgan. Bu jihatdan olibqaraganimizda Olloh zamondan ham avval zaruriy bor bo'lgan borliq. Yaratguvchiningyaratgan narsasi ila birlikda bo'lishi uning avval bo'lishiga halal keltirmaydi. Ibn Sinoningbu yerdagi ta'siri juda muhim. Ibn Sino Platonning nazariyasini va keyinchalik falsafaan'analarida quyosh misolida tabiiy zaruriylik fikrini oldinga surgan nazaryalarni hamrad qilgan. Buning sababi Ibn Sinoga ko'ra bunday fikr, Olloh-olam o'rtasidagi bog'ni,o'zini bilgan zaruriy borliqning o'zidan boshqa bo'lgan narsaga bu bilimni kerakliqilgan holatda borliq berishi o'laroq emas, tabiatning zaruriy mexanik ta'siri o'laroqanglashilishiga olib kelmoqda deb aytadi. Bu shakldagi mexanik tushuncha, sabab vanatija orasidagi zaruriy aloqaning Ollohning (aqli) va bilgisidan kelishi tushunchasinirad qilish bo'lib sanaladi. Bu esa Ibn Sinoning zaruriy borliq tushunchasi bilan batafsilqarama qarshidir. Ibn Sino tushuncha sistemasida Zot qandayin Zotiy/Zotini bilishdanboshqa bo'lmagani kabi, ilohiy iroda ham bu bilishdan boshqa emas. Chunki yuqoridaaytib o'tilgani kabi Zaruriy Borliqning bilishi va iroda qilishi bir va ayni bo'lib birbiridan ajralgan emasdir [Kutluer. 2002: b. 173].

Ibn Sino tushunchasida kosmik tartibning zaruriy printsipi ilohiy aqldir. Iloxiy aqlo'zini aql/tushunmog'i olamdagi yaxshilik/go'zallik nizomining borliqining dalili bo'libhisoblanadi. Chunki ilohiy aqlning bu printsipi tomonidan olib qaralganda "jud" ila"vujud" konsepsiyasi o'rtasida ontologik bog' bor. Olloh saxiy borliq bo'lgani uchunolamga bu saxovati sababli bor bo'lishni vujudga keltirmoqda. Bu jihatdan olib qaralgandaIbn Sinoning konsepsiyasiga ko'ra Ollohning bir Borliq o'laroq Bergan-borliq o'laroqolam bilan bo'lgan munosabatida uch tomondan ta'kid etilmoqda. A) taqaddum-ta'xxur(oldin bo'lish- so'ngra kelish); b] ?stigna-xajet (Mustaqillik-qaramlik) c) vujub-imkan(zaruriylik- zaruriy bo'lmaslik) [Kutluer. 2002: b. 177]. Ibn Sinoning bu nazaryasidanharakat qilgan holda uning Olloh va olam orasidagi munosabatni Plotin va keyingifalsafa an'analardan farqli ravishda Islom dinining etiqodlari charchavasida izoh va tahlilqilganligini aytib o'tishimiz mumkin.

Ibn Sinoga ko'ra har bir bor bo'lgan narsa qudratli bir borliqqa o'xshagani harakatqiladi. Bu jihatdan olib qaralganda hamma narsa tamalda ilk sababga, ya'ni Ollohga oshiqbo'lgani oshikordir. Aristotelning "falak moshiqning harakat ettirishi kabi harakat qildirganabadiy quvvat bilan harakat etmoqda" so'zi falaklar ham tubanlikka qarata bor bo'lganharakatning sababining sevgi bo'lganligini o'rtaga chiqarmoqda. [Ibn Sino. 2012: b. 266].Falakning sevgisi sababli Ollohga itoat qilishi natijasida ilk harakatning yuzaga kelgandir.[Ibn Sino. 2004: b. 408]. Ibn Sinoga ko'ra bu ilk harakatning g'oyasi Ollohdir.


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Olamda butun mavjudotga qadar bu ilk borliq sevigisi oy osti olamgacha tushadi. Oyosti olamida bor bo'lgan mavjudotlardan biri aqlga ega bo'lgan Insondir. Boshqamavjudotlardan farqli o'laroq Inson o'zining ustidagi borliqqa o'xshagani harakat qiladi.Chunki Farobiyning ifoda qilgani kabi uning ustida faol aql bor. Ibn Sino Insonlarningshuning uchun faol aqlga o'xshagani harakat qilishadi deb bildirgan. Faylasufningtushunchasiga ko'ra Insonlar faol aqlga o'xshash va uning bilan aloqaga o'tish uchunmoddiy olamdan uzoqlashib ma'naviy olamga yaqinlashishi kerak. Faol aql bilan aloqagao'tishning o'zi bir bilgiga ulashmoqdir [Turker. b. 23].

Ibn Sino Olloh va Insonning bilgisi ustida fikr yuritar ekan, u bir ko'p Islomolimlarining ega bo'lmagan epistemologiya tushunchasini o'rtaga qo'ygan. Ibn Sinoga ko'raanglashga sabab bo'lgan har bir narsa alohida, yolg'iz narsa bo'lib uning anglashilishiuchun biron bir aloqa kerakli. Boshqacha qilib aytganda Insonlarning yolg'iz narsalarnitushuna olishi, anglay bilishi uchun tuyg'u organlari bor. Yolg'iz narsalar ko'p va ularo'zgarishga egadirlar [Ibn Sino. 2004: b. 383]. Atayning ifoda qilgani kabi Ibn Sinotushunchasida Ollohning hamma narsani bilmoqda ekanligi undagi bilgida biron o'zgarishgaolib kelmaydi. Buning sababi Olloh ham aql ham aql etilgan ham da aql etgan borliqdir[Atay. 1974: b. 51]. Ollohning bir ko'p yolg'iz narsalarni bilishi bir ko'p aql yurutishinizaruriy qilgay. Bu esa Olloh uchun tushunishi mumkin bo'lmagan narsa. Olloh hammanarsani universal (bir butun) o'laroq biladi, faqat yolg'iz yakka narsalarni bilmaydideyolmaymiz. Chunki hech bir yakka va yolg'iz bo'lgan narsa undan yashirincha bo'lolmaydi[Ibn Sino. 2004: b. 383]. Ibn Sinoga ko'ra Olloh olamdagi har bir narsani azaliy ilmi bilanbir butun o'laroq bilguvchi zaruriy borliqdir. U Quyosh tutilishi namunasini misol qilibbu masalaga yorug'lik kiritgan. Chunki quyosh tutilishi zamon tushunchasiga bog'liqanglashilishi mumkin bo'lgan voqeadir. Anglash bilan ma'lum bo'lgan narsa yakka yolg'iznarsadir. Olloh esa quyosh tutilishi zamoni, joyi va qanday ekanligi o'zgaruvchi kabio'zgarishlardan ta'sirlanmagan holatda bilguvchi zotdir. Ibn Sino bu xususda juda hamjiddiy bo'lib "yakka, yolg'iz narsalarni, universal, bir butun tomondan bilish" deyabiron tushunchani inkor qilgan odam bilan fikr almashitirishni keraksiz deb bilgan[Ibn Sino. 2004: b .384].

Ibn Sinoga ko'ra butun olamning yaratguvchisi bir bo'lgan Olloh (Olloh). Olamdagibarcha mavjudotning uning bilan aloqasi bor. Olloh butun ilmlarning tamal sababidir.Lekin uning bilgisi avvaldan emas oxirda o'rganiladi [Ibn Sino, Donishnoma, s. 140].Bir Insonning biron narsani bilishi unga bir boshqa bilgining qo`shimcha qilinishidir.Bu jihatdan olib qaraguvchi bo'lsak, Ollohning olim (bilguvchi) sifati bugun uchunkerakli. Chunki uning bilgisi Insonniki bilan bir emas. Insonda yuzaga kelgani kabiolamdagi har bir voqea uning bilgisida biron bir o'zgarishga sabab bo'lmaydi [Ibn Sino.1960: b. 207]. Ollohdagi bilgi zamonning ustida bo'lgan bir bilgidir. Insondagi har birbilgi zamon ichida yuzaga kelgani uchun unda o'zgarishga ega. Ollohning bilgisi IbnSinoga ko'ra astronomiya masalasida tilga keltirgani kabi, yulduzlarning harakatini qayerda,qaysi vaqtda qanday harakat qilishini hammasini bir lahzada biladi. Ollohning bilgisiuniversal bo'lgani uchun butun bularni zamon ichida emas zamondan munazzah ravishdabiladi [Ibn Sino. 1960: b. 250].

Ibn Sinoning bu masaladagi xususiyati shunchalik kerakliki, u Plotinus va keyingiYangi Platonchilarning "emanation/tashma" nazaryasidagi tushunchani ham o'z tanqidigaolmoqda. U olamning azaliyatini jismda va zamondagi azaliyat o'laroq izohlaydi. Chunkiagar Olloh olamni biron bir aniq bir vaqtda yaratgan bo'lsa uning boshida bir yo'qlikyuzaga kelishi kerak bo'ladi. Bu esa zamondan avval bir yo'qlik yuzaga kelishini shart


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qilishidir va bu esa mumkin emas. U holda zamon va jism ham azaliy bo'lib bular faqatginazamon va jism jihatidan azaliydirlar. Zot jihatidan bo'lsa faqatgina Olloh azaldir [Çubukçu. 1984: b. 95].

Ibn Sino bu masalada olamdagi mukammal qonunning borlig'ini uning ya'niOllohning aql etishiga bog'lab, olamning uning aql etishi soyasida yaratilganliginitushunmoqda. Chunki Olloh yaratganda zaruriy bo'lgan borliq bo'lgani sababli uning aqletmasi bilan yaratmasi bir va ayni narsadir. Gàzzoli va yana boshqa ilm ahli bu sababliIbn Sinoni olam va Ollohga azaliyat yuklamoqda deb panteist deb tanqid qilishgan/qilmoqdalar. Bu esa ularning Ibn Sinoning qayg'ularidan bexabar ekanliklarining misolidir.

Haqiqatni zamon ichida qidirish va zamon bilan tushunishga yo'l ochgan metafizikmuammolardan biri Insonning ozod bo'lgan borliq ekanligi bilan bog'liq masala bo'lsakerak. Zamon usti bir irodaga va bilgiga ega Olloh qarshisida Inson ozod bo'la oladimi? Bumuammo qadar/taqdir masalasi bo'lib Musulmonlar orasida juda ko'p munozaralargayo'l ochgan. Maqolamizning ikkinchi qismida Ibn Sinoning Inson haqidagi fikrlarigato'xtalmoqchimiz. Chunki bu muammo faqatgina qadar masalasi emas asrimizda Insonhayotining jamiyat bilan bo'lgan munosabatlarida o'zini ko'rsatgan shaxsiyat masalasiningeng oldingi muammolaridan biri bo'lib sanaladi.

Ibn Sinoning Inson haqidagi g'oyalariInson bir tomondan aqlga ega borliq bir boshqa tomondan esa ruhga ega borliqdir.

Inson ruhi tomonini oydinlikka olib chiqish bilan birga ozodligini va avtonomliginiqo'lga kiritib organik extiyojlarining ustiga chiqish bilan birga hayvonlardan boshqachabir darajaga ega boladi. Bu xususiyati Insonga ruhli va jonli borliq bo'lishini taminlaydi[Durgun. 2018: b. 104].

Ibn Sinoning tushunchasida Inson markazi bir yerga ega. Ibn Sino metafiziktushunchaning tamalida borliq fikrining yotganini ifoda qilish bilan birga bu borliqtushunchasining Inson zehnida oydin ravishda bor ekanligini bildirmoqda [Ibn Sino. 2004:b. 11]. Bu oydinlik Ibn Sino nazarida borliq g'oyasi (tushunchasi) asosi o'laroq Insonzihnida bor ekanligi masalasidir [Ibn Sino. 2004: Metafizik I, b. 27-28]. Bu tushuncha"zaruriy" va "narsa" konseptsiyalari uchun ham bir xil. Ibn Sinoning tushunchasida InsonniInson qilgan uni shaxsiyatli borliq qilgan narsa, Insonning axloqi fel atvori hisoblanadi.Axloqi borliq bo'lgan Inson bu axloqi Inson xususiyatiga Olloh tushunchasiga ulashishbilan erishmoqda. Shuning uchun Ibn Sino Inson haqida o'z tushunchasini asarlaridabayon qilayotib birinchi navbatda Insonning nafs borliqi haqida tamallantirguvchi fikrlariniyozgan. Ibn Sino Antik Yunondan kelgan aql egasi Inson va Yahudi-Xristian madaniyatidankelgan yaratilish haqida fikrga ega Inson tasavvuri haqidagi tushunchalarni yaxshilabo'rgangan. Ibn Sino Platon va Aristotelning noaniq tashlagan bir ko'p muammolarniochib bergan va Inson haqida uning "nafs" xususiyati borasida yana ham tizimli bir shakldao'zining fikrlarini bayon qilgan [ Durusoy. 2012: b. 107].

Kalom va tasavvuf tushunchasida, falsafada bo'lgani kabi tizimli bir ravishda "nafs"tushunchasining bor ekanligini aytishimiz mumkin emas. Ibn Sino o'z asarlarida Mutazilava Esh'ari kalom ilimi olimlarining "nafs"ning moddi bo'lgan javhar o'laroq qo'lgaolganliklarini bayon qilgan. [Kindi. 1983: b. 305]. Ibn Sino Al Farobi'ning "nafs"tushunchasining bularga fikran borliqini so'ngra esa mohiyati haqida o'z fikrlariniasoslantirgan. Bu asosga ko'ra "nafs" sur'at, quvvat, sur'at va kamol, foydalilik va mukammallikxususiyatlari bilan qaralishi mumkin. Ibn Sino kalomchilardan farqli o'laroq nafsni,ruhni moddiy sur'at emas bir harakatga keltiruvchi sur'at ekanligini, bu tomondan olibqaralganda nafs,ruh aqli quvvat, hayvon va bitiklarning fe'li bor bo'lishini so'zlagan


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"sur'at" ekanligini bildirgan. U, "shaxsiyat" haqidagi tushunchasini tahlil qilibnafsning,ruhning alohida va ma'naviy javhar ekanligini bildirgan. Inson bu jihatdanolib qaraganda faqatgina tuyg'uga ega bo'lgan moddiy bir borliq emas ayni zamonda"notiq nafs" ga ega bo'lgan va bu jihati bilan o'z borliqini bilan birga ongli borliq ekanliginibildirgan. Ibn Sino ash-Shifo, Kitob un-Najot , "Al-Ishorat Vattanbihot" nomli asarlarida"nafs" haqida tushunchalarini tizimli ravishda tabiat va metafizik bilimlari orasidagialoqalarini tahlil qilgan. Nafs,Ruh haqida yozgan "Mebhas 'ani'l-kuva'n-nefsaniyye"asarida Ibn Sino "shaxsiyat" tushunchasining metafizika/ilohiyot haqida ma'lumot berganyo'llarning boshida kelganligini aytib, avliyo va ilm arboblarning "o'z nafsini bilgan odam,Robbini bilgay" tushunchasida hamfikr bo'lganliklarini bildirgan. Ibn Sino bu boradaQur'oni Karimning Xashr 19. surasining "Ular Olloh'ni unuttu, Olloh ham ularga o'zlariniunutturdi" oyatidan misol keltirib, Insonning ruhi,ma'naviyati xususiyatining ahamiyatinitahlil qilgan [Ibn Sina. 1952: b. 147-148].

Durusoy'ning ifoda qilgani kabi Ibn Sino Inson nafsining ham fizik hamda metafizikaolami to'grisida ma'lumot ola bilish quvvatiga ega ekanligini bildirgan. Fizik olami haqidagima'lumotlar nafsing aqil quvvatiga yo'nalar ekan, metafizika olami haqidagi ma'lumotlarto'g'ri nafsning, ruhning o'ziga yo'nalmoqda ekanligini bildirgan [Durusoy. 2012: b. 72].

Xususan "an-Najot" nomli asarida Ibn Sino nafsning qadim Yunon falsafasida zikretilgan xususiyatlari haqida o'z taxlilini bayon qilgan. U, Aristotelning nafs haqidagikitobi bo'lgan "De Anima" nomli asariga sharh yozish bilan birga bu asarda zikr etilgano'simlik, hayvonat va Insonni nafsning xususiyatlari haqida o'z fikrlarini yozib qoldirgan.Ibn Sino Inson nafsini ikki omili bor ekanligi ustida to'xtalib, uning anglaguvchi vabilguchi kuchini izlagan. So'ngra Inson aqlining nazari va amali kuchini izlab ularningfunksiyalarini yozib qoldirgan. Bu tomondan olib qaragnimizda Ibn Sino Aristotelningbu borada to'xtalib o'tgan faqat keng bir holatda tilga olmagan funksiyalari haqida ochiqmisollar qoldirgan. Ibn Sino Inson aqlining nafaqat psixologiyalik tomoniga ayni paytauning taxayyul, vaxim va anglaguvchi, idrok qilguvchi funksiyalari ustida juda kop ishlagan.Chunki Insoni aqli va axloqi Ibn Sino uchun borliq ekanligini yuzaga keltirguvchi yagonaxislatdir. Xususan "ahvalu'n-Nafs" nomli kitobida Ibn Sino Insonning psixologik (ruhiy)holatlarining tamal printsiplarini ishlab chiqqan. Bu printsiplarga qaraganimizda Insonningruhi holatining eng tuban pog'onasidan eng yuqori bo'lgan pog'onasiga qarata qilganharakati, belgili bir martabaga ulashgan nafsnining bir narsani idrok qilguvchi quvvatigaulasha bilishi va idrok qilingan narsa va voqea ustida ular bilan bo'lgan aloqasidagi yangiharakat faoliyatlari yaratabilish quvvati Insonning ega bo'lgan nafs quvvatlarini bildirmoqda.Ibn Sino bu asarida Inson nafsining Inson badani bilan birga o'rtaga chiqishini isbotlashbilan birga bu nafsing qay martabalarda idrok quvvatiga erishmoqda ekanligini batafsilasoslab bermoqda. Bulardan birinchisi jonli organizma (o’simlik), Ikkinchisi hayvoni vauchunchisi nafsi notiqa quvvatlari bo'lib Insonni Inson qilgan xususiyat nafsi no'tiqquvvatiga ega bo'lishi bo'lib xisoblanadi. Ibn Sinoga ko'ra notiq nafs, boshqacha qilib aytgandatushunganini so'z kalimalarga axtaraichi nafs bo'lib, Inson bu idroki soyasida butunolam va Olloh bilan bo'lgan munosabatlarini axloqi munosabatga qarata bilmoqdadir. IbnSinoning bu asarida qo'lga olgan idrok etguvchi nafs, nafsing aqliy quvvati, ya'ni aqldir.Ibn Sino Inson aqlining idrok quvvatining har bir pog'onasini ishlash bilan birga aqlningalohida va universal narsalaring idrok qilish xususiyatlariga ham katta e'tibor bergan. ChunkiInsonni baxtli qilgan holat Insonni universal bo'lgan narslarning ma'nosiga erisha bilishiholatidir [Ibn Sina. 2019: b. 52,53, 104,112, 139, 163,168]. Ibn Sino Kantning asrlarso'ngra sof va malakaviy aql haqida bayon qilgan aqlning bu ikki hislati yoki xususiyati


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to'g'risida asrlar avval batafsil izohga qovushtirgan. Ibn Sino bir narsa haqida Inson aqlidayuzaga kelguvchi omillarni har bir pog'onasini izohlab bergan. Xatto Inson aqliningmoddiy bo'lgan narsalardan moddiy bo'lmagan, ma'naviy bo'lgan borliq tushunchalarningqandayin idrok-ma'nolarga olib chiqqani, tahayyul quvvatlari haqida ko'pdan ko'p misollarkeltirgan [Ibn Sina. 2013: b. 144-157].

Inson shunaqa bir mavjudotki, o'z nafsimizning badan bilan bo'lgan eng tubanaloqasida ham xislarimiz bilan oldimizda turgan narsaning rangi, tami, hidi, issiqligi,sovuqligi, og'irligi, yengilligi, qattiqligi, yumshoqligi kabi turli tomonlarini idrokqilmoqdamiz. Keyin esa bu xususiyatlarga ega bo'lgan narsaning, hissiyotimizning idroksohasidan tashqariga chiqqandan keyin zihnimizda bu narslarning ma'lum bir sifati vamiqdori, joyi va holati ichida hayol etmoqdamiz. So'ngra esa jismlarga oid bo'lgan vatashqaridagi jism bilan ma'lum bir aloqasi bo'lgan bu hayoli suratlardan ajratib universaltushuncha hosil qilmoqdamiz. Bu tushunchalarni (g'oyalar) esa aql o'z funksiyasi bilanbirlashtirib jumlalar tashkil qilmoqda. Aql butun bu funksiyalari bilan qolmay tashkilqilgan bu jumlalarni tashqi haqiqatlarga uyg'un bo'lib bo'lmasligi tomonidan, to'g'ri yokinoto'g'ri deb baholanmoqda.

Ayni shaklda idrok va iroda qilingan narsalarni idrok va iroda quvvatlarining tabiyatlarigauyg'un bo'lgan yoki bo'lmaganligi haqida baholab, ularning shirin-achchiq, yaxshi-yomon,go'zal-xunik, kabi ekanliklari haqida fikrlar beramiz. Idrok qilish haqida fikrlar berganbu narslarning va fikrlaring o'zlari nima? ekan degan savol bizlarni butun bularni o'zichiga olgan g'oya bilan uchrashtirmoqda. Bu aqlimizning eng universal tushunchasi bo'gan"borliq" g'oyasidir. Ibn Sino, Inson uchun metafizikani mumkin qilgan "aql quvvatini"tahlil qilib unda joy olgan narsaning borliq, narsa va zaruriy g'oyalar ekanligini aniqlagan.

Ibn Sino fikriga ko'ra bu g'oyalar shundayin ochiq g'oyalar bo'lib, boshqa g'oyalarnibilish uchun ulardan yana ham ochiq g'oyalarga ehtiyoj bor bo'lsa bularni bilish uchunboshqa g'oyalarga ehtiyoj yo'q. Faqat yolg'izgina bularni aqlning anglashi uchun aqlniuyg'otuvchi alomatlar keraklidir. Ibn Sino bu alomatlar va ishoratlarga "sebilu't-tanbih"nomini bergan. Bular bilan aql bu g'oyalarni boshqa hech qanday bilishga ehtiyojibo'lmasdan angalayolishidir. Faylasufning fikricha aqlning borliq haqidagi baholashlariningasosi borliq va mohiyat tahliliga tayanmoqdadir [Durusoy. 2012: b. 85, 86, 87, 88].

Bu jihatdan olib qaralganda "an-Najot" bu Insonning hamda butun Insoniyatningnajot topishi o'z aqlini mustaqil ravishda ishlata bilishiga bo'gliq ekanligi to'grisida bizlargakeng tushuncha baxsh etmoqda.

Ibn Sinoning boshqa bir asari "Hayy Ibn Yaqzon" ham Inson va uning hayotihaqida yozilgan eng muhim asarlardandir. Ibn Sino bu asarida fenomenal dunyo bilanhaqiqat (numenal/metafizik) dunyo o'rtasida o'z hayotini ma'nolantirish uchunqiyinchilik yashayotgan Insonga bu olamdagi borligini (Ekzistensialist ma'noda)ahamiyatiga erishishi borasida tafakkur imkoniyati bermoqda. Ibn Sino Insonning o'zichki dunyosiga safar qilishi bilan o'zini bu olamda borliqning ahamiyatiga erishishinibu asarida tahlil qilar ekan, Inson aqlining ichki dunyosida keng ma'no va haqiqattushunchalariga borish bilan birga o'z shaxsiyatini tiklay bilishi to'g'risida fikrlarini bayonetgan. Xatto shuni bemalol aytish mumkinki, Ibn Sino asrlar avval Ekzistensialistfaylasuflarining ilgari surgan; Insonning bu dunyodagi borliqining ahamiyatigaerishishidagi asosiy muammolar haqida tushuncha bayon etgan. Bu tushunchaga ko'raInson bu dunyoda o'z borligining ahamiyatiga faqatgina abadiylikni anglay bilishi bilanerishishi mumkin. Boshqacha aytganda Olloh tushunchasiga Inson o'z aqli bilanerishmadan o'zining bu dunyoda mustaqil bir borliq ekanligini bilolmaydi. Asarning


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oxirgi so'zlari juda ham ma'noli natija bilan yakunlanmoqda; "agar xohlasang orqamdankel....seni unga olib boray!" [Ibn Sina. 2017: b. 5-53]

Ibn Sinoga ko'ra "shaxsiyat" tushunchasining mantiq va metafizika borasidan qiymatimuhim bo'lib bu yerda aqlning vazifasi axloqni yetuklikga yetkazishda fazilatli va hikmatlibo'lish yo'llarini bilishdir [Ibn Sino. 2008: b. 22].

Natijada Ibn Sinoning Olloh va Inson haqidagi tushunchalarini bir butun ravishdaqo'lga olganimizda shu mulohazalarni misol keltirishimiz mumkin. Ibn Sino bu boradanafaqat antik Yunon tushunchasini ayni paytda o'z davridagi kalomi tushunchaningOlloh tog'risida ilgari surulgan moddiy javhar tushunchasiga qarshi o'zining ko'zqarashlarini Islom dinining aqidasiga xalal bermagan holda zaruriy borliq fikrini taxlilqilib chiqqan. Bu tushunchaga ko'ra Olloh sof aql bo'lgan butun moddiyot munazzahbir Olloh'dir. Ibn Sinoning Inson haqidagi alegorik tushunchasini yaxshilabqaraganimizda, u Insonni aqli va ma'naviy bo'lishida ilohiy xislatlarga boy bo'lganborliq ekanligini bildirgan. Shuning uchun ham Ibn Sino Insonni shaxsiyatga bog'lanishiuchun o'z aqli bilan Olloh tushunchasiga erishgandagina Inson bo'lishi mumkin ekanliginitilga olgan. Chunki Insonning bu olamdagi hayotining ma'nosi faqatgina ushbu yo'ldano'tmoqda. Inson bu dunyoda erkin borliq ekanligini Olloh tushunchasining o'z shahsiyatigaolib chiqqandagina erishaoladi. Yana Ibn Sino Inson nafsining har turli yomonlikdan vaaxloqsiz harakatlardan saqlanishini taminlaydigon eng muhim ishning (fe'l,harakatning) ibodat ekanligini bildirmoqdadir [Ibn Sino. 1960: b. 443]. Chunki ibodatInsonning nafsini va ruhini har turli kirdikorliklardan saqlaydi va ibodatlari bilan birgabilimini saqlay olgan shaxs o'z oila, ijtimoiy jamiyat va o'zi uchun yaxshi ishlarni ishgaoshiraoladi. Ibodatlarning bir boshqa yaxshi tomoni esa Insonning oxiratining obodbo'lishini ta‘minlovchi tomoni ham bor.

Bu tushunchaning nuqtai nazaridan olib qaraganimizda Ibn Sinoga ko'ra metafizikagaInsoning ulasha olishini Insonning o'z borliq xususiyatida mavjud ekanligini bildirmoqda.Bu esa Insonga berilgan imkon bo'lib bu imkoni potensial quvvat holatidan faol holatgaolib chiqish Insonning irodasi va jahdiga erkin bir ravishda berilganligini ifoda qilmoqda.Ya'ni Insonda bor bo'lgan bilfiil aqlning fiili holatga kelishi bilangina metafizik bilgigaerishaolishini qalamga olgan. Shuning uchun Ibn Sinoga ko'ra metafizika bilan shug'ullanishmumkin va bu imkoniyat Insonning o'z borliq strukturasida mavjud. Bu Insonga berilganimkoniyatni Inson quvvat holatidan harakat holatiga olib chiqishi uning irodasiningixtiyoriga qoldirilgan. Boshqacha qilib aytganda Insonda mavjud bo'lgan kuchli aqlningkuchsiz aql holiga kelitirishi bilan Inson metafizika bilishga ulasha olishi mumkin. Buma'noda Inson nafsi "bilfiil" aql darajasida jismdan mustaqil ravishda o'zini tushunabilganida, u nafs o'zidan boshqa borliqlarni ham tushuna boshlaydi va bu holatda Insono'zini metafizikaning oldida topadi.

XULOSAXulosa qilib aytganda nafs, ruh va aql g'oyalari Ibn Sino falsafasining markazi

mavzularidan biri hisoblanadi. Ushbu g'oyalar Ibn Sinodan oldingi metafikada nafs vaaql Ollohning oldida metafizik printsip o'laroq qabul etilgan. Ibn Sino esa nafsnazariyasini tajribalaridan kelib chiqib asoslamoqda. Yuqorida ta'kidlaganidek, Ibn Sinonafsning borliqini, uning ichki va tashqariga qaratilgan belgisidan isbotlab bu yerdanmetafizikaga o'tadi. Chunki Ibn Sino, nafsning bor bo'lishini izoh qilish bilan birgauning badan bilan birga borliqni mumkin bo'lganligi kabi metafizika nazariyasidan muhimbo'lgan asosiy g'oyalarni qo'lga kirigan. Borliq-mohiyat, vujub-imkon haqidagi izohlari


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ham Ibn Sinoning ulashgan nuqtai nazarlaridan biri bo'lib sanalishi mumkin. Ibn SinoInsonning bu olamdagi o'rnini ham Inson nafsining va ruhining borligidan Ollohningborligiga yo'nalish bilan birga, butun olamning Olloh tomonidan yaratilishini izoh qilgan.

Ibn Sino borliq to'g'risidagi g'oyasini, bir narsa va zaruriy g'oyasi bilan birgaliktaInson zihnidan o'laroq bor ekanligi tushunchasidan xarakat qilgan holda ontologiyasidabor bo'lish bilan zaruriy bo'lishni deyarli sinonim o'laroq qo'lga olgan. Shu holatda borbo'lish zaruriy bo'lishdir. O'zi o'ziga bo'gliq zaruriy Borliq va zaruriyligini boshqasidanolmagani uchun sababli emas. Aksincha ko'p sababli borliqlarning sababi bo'lgan IlkBorliqdir.

Bu nuqtai nazardan olib qaraganimizda Ibn Sinoning mantiq, bilish, metafizika vaaxloq tushunchalarining nafs, boshqacha qilib aytaganda Inson tushunchasi bilan qattiqbo'gliq ekanligini ko'rishimiz mumkin. Ibn Sinoning Insoni nafs haqidagi tushunchalariIslomiy aqidaga xos ekanligini butun asarlarida Islom chizgisida ishlashga harakat qilganliginiko'rishimiz mumkin. Misol uchun aql va vahim quvvati bilan bog'liq izoxatlarida, nafsningborliqiga, amali va nazari yaxshilik borasida va yana yomonlik va axloqi yaxshilik kabimuammolarning yechilishiga qaraganimizda Ibn Sinoning Islom aqidasida mavjud bo'lganmo'min, orif kishining xusisiyatlariga xos ekanligini ayta olamiz. Ibn Sinoning bu boradagiqarashlari o'zidan keyingi Islom va Xristian olamida asrlar mobaynida o'z ta'siriniko'rsatmoqda. Chunki Ibn Sino Platon va Aristotelning noaniq tashlagan nuqtalariniochib bergan va ularni yana ham tizimli holatga solgan. Bularning oldida Ibn Sinoningo'rtaga qo'ygan Olloh va Inson nazariyasi nafaqat o'zining yashab o'tgan zamonidagiInson va Olloh tasavvuruni ochib bermoqda, ayni zamonda zamonaviy Insonning erkinbir holatda ishonch va axloq tushunchasini ham bizlarga shunday bo'lishi kerakligi to'g'risidakeng tushunchalar bilan izoh qilmoqda. Adolat, saxovat, haqiqat borasida ham o'zfikrlarini faqatgina bu xislatlarga ega shaxs bayon qila oladi. O'z fikrlarini erkin bayon qilaolgan shaxsgina o'z irodasini turli tushunchalar oldida o'rtaga qo'ya oladi. Aqlni Ibn Sinoaytgani kabi universal bo'lgan tushuncha yoki borliqni anglayabilish uchun ishlataolmaganodamning adolat, huquq, to'g'rilik, durustlik kabi masalalarda ham yetarsiz qolmoqchiliginibildirmoqda. Ibn Sinoning Olloh va Inson haqidagi tushunchasini yaxshilab izohqilganimizda bu tushunchalarning falsafasida markaziy joyga ega ekanligini ko'rishimizmumkin. Shunday holda Ibn Sino falsafasini to'g'ri tushunish uchun uning Inson, nafs vaOlloh tushunchalarini anglamoq kerak.

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Transliteration

1. Akgün, Tuncay (2013). Creation According to Ghazali and Ibn Rushd, Ankara: Akçağ Publications. 2. Alper, O. M (2008). Avicenna, İsam Publishing House. İstanbul, 3. Ankabut: 20, http://forum.ziyouz.com/index.php?topic=1847.480 (The Qoran.Translating and Editing of Abdulaziz Mansur). 4. Atay, H. (1974). Creation According to Farobi and Avicenna, University of Ankara Publication of Faculty of Theology, Associate Professor Thesis, Ankara. 5. Bozkurt, Ö. (2014). “Avicenna’s Views of God and İts Foundations”, Journal of Diyanet Religious Journal • 50/1, pp. 67-86 6. Boethius, (2011). Consolation of philosophy. Translated from Latin. Çiğdem Dürüşken, İstanbul: Kabalci Publishing House. 7. Cross, Richard (2012) “Form and Universal in Boethius”, British Journal for the History of Philosophy, Vol.20, Issue 3: 439–458 8. Cubukci, A. (1984). Avicenna and Philosophy, İnternational Conferance of Avicenna’s, Ankara. 9. Durusoy, A. (2012). Avicenna's Philosophy and Its Place in the World (Self, Mind and Spirit), Publishing of Foundation of University of Marmaras Faculty of Theologyi, İstanbul. 10. Demirli, E. (2008). God and Man in Islamic Metaphysics Tradition of Unity of Body and Ibni Arabi, Kabalci Publishing, İstanbul 11. Kindi, (1983). "The Secret of Fathe": Hasen 'Asi, Commentary of Qor’an Sofian Dictionary in Philosophy Avicenna 12. Avicenna, (2009). Book of Healing, Medical Low, Music, Philosophy Problems [ Preperad for publisng by Hüseyin Gazi Topdemir] Say publishing, İstanbul. 13. Avicenna, (2004). Book of Healing, Metaphysics I, (translated by Ekrem Demirli-Ömer Türker), Litera Publishing, İstanbul. 14. Avicenna, (1960). Signs and Testimonials, (published as et-Tenbihôt ve'I-İşôrôt)nşr: Mahmud Şihabi, Tehran (1339). 15. Avicenna. (1980). Treatise of Universe, pbl: İbrahim Hilal, Kahire. 16. Avicenna, (1980). ‘Revealing of Visdom, Dâru’l Kalem Publishing, Beyrut. 17. Avicenna, (2012). Salvation, Basic Principles of the Philosophy (translated by Kübra Şenel), Kabalci Publishing, İstanbul. 18. Avicenna (2013). Danisname-i Alai Alai Book of Wisdom, (trans. Murat Demirkol), Turkey Authoring Works Agency Publications, First Edition, Istanbul 19. Avicenna (2017). Avicenna, Hayy Son of Yekzan– Discovery, (translated by Şerafeddin Yaltkaya) Büyüyen Ay Publishing, İstanbul. 20. Avicenna (1952). "Withdrawal of Ego", pbl: Ahmed Fuad el-Ehvani, s. 147-178, Kahire. 21. Avicenna (2019). Ahvalu’n-Nefs, Basic Principles and Problems of Classical Psychology, Translation, İsmail Hanoğlu, Elis Publishing, Ankara. 22. Ibn Rüşd, (2018). Inconsistency of inconsistency, (translated by Muharrem Hilmi Özer), Bordo Siyah Publishing, İstanbul.


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Áèáëèîãðàôèÿ1. Àêãóí, Òóíæàé (2013). Ñîçäàíèå ñîãëàñíî Ãàçàëè è Èáí Ðóøäà, Àíêàðà:Èçäàòåëüñòâî Àê÷àé.2. Àëüïåð Î.Ì. (2008). Àâèöåííà, Èçäàòåëüñòâî Èñàì. Ñòàìáóë,3. Àíêàáóò: 20, http://forum.ziyouz.com/index.php?topic=1847.480 (Êîðàí. Ïåðåâîäè ðåäàêòèðîâàíèå Àáäóëàçèçà Ìàíñóðà).4. Àòàé, Õ. (1974). Ñîçäàíèÿ ñîãëàñíî Ôàðàáè è Àâèöåííà, Óíèâåðñèòåò ÀíàêàðàÈçäàíèÿ Òåëîãè÷åñêîãî Ôàêóëüòåòà, Äèññåðòàöèÿ Äîöåíòà, Ankara5. Áîçêóðò, ... (2014). "Âçãëÿäû Àâèöåííû íà Áîãà è åãî îñíîâàíèÿ", æóðíàë"Ðåëèãèîçíûé æóðíàë Äèÿíåò" o 50/1, ñòð. 67-86.6. Áîýöèé, (2011). Óòåøåíèå ôèëîñîôèè. Ïåðåâîä ñ ëàòûíè. ×èãäåì Äóðóøêåí,Ñòàìáóë: èçäàòåëüñòâî Êàáàëæû.7. Êðîññ, Ðè÷àðä (2012). "Ôîðìà è óíèâåðñàëüíîñòü â Áîýöèè", Áðèòàíñêèé æóðíàëïî èñòîðèè ôèëîñîôèè, òîì 20, âûïóñê 3: 439-4588. ×óáóê÷ó À. (1984). Àâèöåííà è ôèëîñîôèÿ, Ìåæäóíàðîäíàÿ êîíôåðåíöèÿÀâèöåííû, Àíêàðà.9. Äóðóñîé À. (2012). Ôèëîñîôèÿ Àâèöåííû è åå ìåñòî â ìèðå "ß", "Ðàçóì" è"Äóõ", Èçäàòåëüñòâî Ôîíäà áîãîñëîâñêîãî óíèâåðñèòåòà, ôàêóëüòåò òåîëîãèè,Ñòàìáóë.10. Äåìèðëè, Ý. (2008). Áîã è ÷åëîâåê â èñëàìñêîé ìåòàôèçè÷åñêîé òðàäèöèèåäèíñòâà òåëà è Èáíè Àðàáè, èçäàòåëüñòâî Êàáàëæû, Ñòàìáóë11. Êèíäè (1983). "Òàéíà îòöà": Õàñåí Àñè, Êîììåíòàðèé ê Êîðàíó Ñîôèàíñêèéñëîâàðü ïî ôèëîñîôèè Àâèöåííà12. Àâèöåííà, (2009). Êíèãà Èñöåëåíèÿ, Ìåäèöèíñêèé Çàêîí, Ìóçûêà, ÏðîáëåìûÔèëîñîôèè (Ïîäãîòîâëåíî äëÿ ïóáëèêàöèè Õóñåéíîì Ãàçè Òîïäåìèðîì),èçäàòåëüñòâî Ñàé, Ñòàìáóë.13. Àâèöåííà, (2004). Êíèãà Èñöåëåíèÿ, Ìåòàôèçèêà I (ïåðåâîä Ýêðåìà Äåìèðëè-Îìåðà Òþðêåðà), Èçäàòåëüñòâî Ëèòåðà, Ñòàìáóë.14. Àâèöåííà, (1960). Çíàêè è îòçûâû, (îïóáëèêîâàííûå êàê et-Tenbihôt ve'I-İşôrôt ):Ìàõìóä Øèõàáè, Òåãåðàí (1339).15. Àâèöåííà. (1980). Òðàêòàò î Âñåëåííîé, èçä: Èáðàãèì Õèëàë, Êàèð.

23. Kutluer, İ. (2002). Necessity Being in the Ontology of Avicenna, İz Publishing, İstanbul. 24. Fussilat 51/53, http://forum.ziyouz.com/index.php?topic=1847.480 (Qor’an, translated by Abdulaziz Mansur) 25. M. Xayrullayev: (2012). https://saviya.uz/hayot/tarjimai-hol/abu-ali-Ibn-sino-980-1037/ 26. Plato. (2001). Timaios, Trans. Erol Güney and others, Istanbul: Social Publications.27. Pojman, Louis P., and Michael Rea (2008). Philosophy of Religion - An Anthologhy, fifth edition, U.S.A.: Thomson Wadsworth Press. 28. Serpil Durğun. (2018). The Importance of Philosophical Knowledge with a Philosophical Anthropological View” Anemon The Journal Social Science of Mus Alparslan University, 6(STEMES’18) 103-107


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16. Àâèöåííà, (1980). 'Âûÿâëåíèå Âèñäîìà, Èçäàòåëüñòâî Äàðóë Êàëåì, Áåéðóò.17. Àâèöåííà, (2012). Ñïàñåíèå, Îñíîâíûå ïðèíöèïû ôèëîñîôèè (ïåðåâîä ÊóáðàØåíåë), èçäàòåëüñòâî Êàáàëæû, Ñòàìáóë.18. Àâèöåííà (2013). Äàíèñíàìå-ÿ Àëàÿ Êíèãà Ìóäðîñòè (ïåð. Ìóðàò Demirkol),Òóðöèÿ Ïóáëèêàöèè Óïðàâëåíèÿ ðóêîïèñåé, ïåðâîå èçäàíèå, Ñòàìáóë.19. Àâèöåííà (2017). Àâèöåííà, Õàéîí, ñûí Èêçàíà - îòêðûòèå, (ïåðåâîäØåðàôåäèíà ßëòêîé) , èçäàòåëüñòâî Áóþéåí Àé, Ñòàìáóë.20. Àâèöåííà (1952). "Ñíÿòèå Ýãî", ïáë: Àõìåä Ôóàä ýëü-Ýõâàíè, ñ. 147-178, Êàèð.21. Àâèöåííà (2019), Àõâàëàí-Íåôñ, Îñíîâíûå ïðèíöèïû è ïðîáëåìûêëàññè÷åñêîé ïñèõîëîãèè, Ïåðåâîä, Èñìàèë Õàíîãëó, èçäàòåëüñòâî Ýëèñ, Àíêàðà.22. Èáí Ðþøä (2018). Íåñîîòâåòñòâèå íåñîîòâåòñòâèÿ [ ïåðåâîä Ìóõàððåìà ÕèëìèÎçåðà], èçäàòåëüñòâî Áîðäî Ñèéàõ, Ñòàìáóë.23. Êóòëóåð, È. (2002). Íåîáõîäèìîñòü áûòü â îíòîëîãèè Àâèöåííû, , èçäàòåëüñòâîÈç, Ñòàìáóë.24. Ôóññèëàò 51/53, http://forum.ziyouz.com/index.php?topic=1847.480 (Êîðàí,ïåðåâîä Àáäóëàçèçà Ìàíñóðà)25. Ì. Õàéðóëëàåâ: (2012). https://saviya.uz/hayot/tarjimai-hol/abu-ali-Ibn-sino-980-1037/26. Ïëàòîí. (2001). Òèìàîñ, ïåðåâîä. Ýðîë Ãóíåé è äð., Ñòàìáóë: Ñîöèàëüíûåïóáëèêàöèè.27. Ïîæìàí, Ëóèñ Ï. è Ìàéêë Ðåà (2008). Ôèëîñîôèÿ ðåëèãèè - Àíòîëîãîãè,ïÿòîå èçäàíèå, ÑØÀ: Òîìñîí Âàäâîðòñ Ïðåññ.28. Ñåðïèëü Äóðãþí. (2018). Âàæíîñòü ôèëîñîôñêîãî çíàíèÿ ñ ôèëîñîôñêèìàíòðîïîëîãè÷åñêèì âçãëÿäîì" Æóðíàë Àíåìîí Ñîöèàëüíûõ Çíàíèè, ÓíèâåðñèòåòàÌóø Àëüïàðñëàíà, 6 [STEMES'18] 103-107.

Êàñèì Ìóìèíîãëó (Òóðöèÿ, Ìóø)

Ìûñëü Àáó Àëè Èáí Ñèíà î Áîãå è ÷åëîâåêå

Àííîòàöèÿ: Â ýòîé ñòàòüå ðàññìàòðèâàåòñÿ ôèëîñîôñêèå ìûñëè Èáí Ñèíà î Áîãåè ÷åëîâåêå. Èáí Ñèíà â ñâîåì ó÷åíèå îïèðàåòñÿ íà êàòåãîðèè íåîáõîäèìîñòü,âîçìîæíîñòü, ðåàëüíîñòü, ðàçóì, ðàñêðûâàåò ïðè÷èíû ñóùåñòâîâàíèÿ âñåõ âåùåé - èõïðîèñõîæäåíèå, ïîðÿäîê, îòíîøåíèÿ è òðàíñôîðìàöèè. Èáí Ñèíî îïèñûâàåòêîíöåïöèþ Áîãà è ëþäåé â ñâîèõ ïðîèçâåäåíèÿõ Øèôî, Àí-Íåôñ, Ý-Èñ'îò-ó-ò-òåíáèõîò, Ðèñàëå-ôè-Êåëàì, Àëàí-Íåôñè- íàòûêà, Êèòàáóí Ýí Íåæàò, Õàé áèí ßêçîí.Îí ïðîâîäèë íàó÷íûå èññëåäîâàíèÿ â Ðèñàëàòóë àëü-Àðøèéÿ, Êèòàáó-Øèôà,Ìåòàôèçèêå II, Àõâàë óí Íåôñ è ìíîãèõ äðóãèõ.

Êëþ÷åâûå ñëîâà: Èáí Ñèíà, ÷åëîâåê, ïðèíóäèòåëüíîå ñóùåñòâîâàíèå, âîçìîæíàÿñóùíîñòü, äóøà, ðàçóì

Êëþ÷åâûå ñëîâà (2): îáÿçàòåëüíûå ïðèíöèïû, ïàíòåèñòè÷åñêèé âçãëÿä, ïðèðîäà èïðèñóòñòâèå


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Àäûãåçàëîâà Ñâåòëàíà Ìàìåä ãûçûäîêòîð ôèëîñîôèè, äîöåíò êàôåäðû ôèëîñîôèè è ñîöèàëüíûõ íàóê

Àçåðáàéäæàíñêîãî Ãîñóäàðñòâåííîãî Ïåäàãîãè÷åñêîãî Óíèâåðñèòåòà(Àçåðáàéäæàí, Áàêó)E-mail: [email protected]

ÓÄÊ:301.19

http://dx.doi.org/10.26739/2181-9505-2019-3-9

ÂÂÅÄÅÍÈÅÃåíäåð è êóëüòóðîëîãèÿ ÿâëÿþòñÿ îòíîñèòåëüíî ìîëîäûìè íàïðàâëåíèÿìè

èññëåäîâàíèé â îáëàñòè ñîöèàëüíûõ è ãóìàíèòàðíûõ íàóê. Îäíàêî äàæå çà ñòîëüêîðîòêèé ïåðèîä ñâîåãî ðàçâèòèÿ ýòè íàïðàâëåíèÿ äîñòèãëè áîëüøèõ óñïåõîâ,ñâèäåòåëüñòâîì ÷åãî ÿâëÿþòñÿ ìíîãî÷èñëåííûå ïóáëèêàöèè, âíîñÿùèå âìåòîäîëîãèþ è ïðàêòèêó èññëåäîâàíèé íîâûå êîíöåïöèè è òåîðèè. Ìåæäó ýòèìèäâóìÿ íàïðàâëåíèÿìè ñóùåñòâóþò âåñüìà êðåïêèå ñâÿçè, íå âñåãäà óñìàòðèâàåìûåèññëåäîâàòåëÿìè, çàíèìàþùèìèñÿ èìè ïî îòäåëüíîñòè. Ìåæäó òåì, ñóùíîñòüðàçâèòèÿ ñîâðåìåííîãî ïîçíàíèÿ äåìîíñòðèðóåò, ÷òî ðåøàþùåå çíà÷åíèå â íåìçàíèìàþò ìåæäèñöèïëèíàðíûå èññëåäîâàíèÿ, êîòîðûå ñòàíîâÿòñÿ ìîùíûìîðóäèåì ìåòîäîëîãè÷åñêîãî àíàëèçà. Ìåæäèñöèïëèíàðíûå èññëåäîâàíèÿïîçâîëÿþò íå òîëüêî èíòåãðèðîâàòü ðàçëè÷íûå íàó÷íûå íàïðàâëåíèÿ(äèñöèïëèíû), íî è îáîãàùàòü èõ çà ñ÷åò ïðèìåíåíèÿ ïðèíöèïîâ, êàòåãîðèé èòåîðèé - ñìåæíûõ è óäàëåííûõ äðóã îò äðóãà íàóê. Â ñòàòüå ïðåäïðèíÿòà ïîïûòêàîñâåòèòü íàèáîëåå äåéñòâåííûå ñâÿçè ãåíäåðíûõ è êóëüòóðîëîãè÷åñêèõèññëåäîâàíèé.

ÌÀÒÅÐÈÀËÛ È ÌÅÒÎÄÛÂ ñòàòüå ïðåäñòàâëåí àâòîðñêèé àíàëèç ñâÿçè ìåæäó ãåíäåðíûìè

èññëåäîâàíèÿìè è êóëüòóðîëîãèåé. Àâòîð âûÿâëÿåò ìåæäèñöèïëèíàðíûéïîòåíöèàë ãåíäåðíûõ èññëåäîâàíèé è ïðåäëàãàåò ìåòîäû èõ ïðèìåíåíèÿ â îáëàñòèêóëüòóðîëîãèè. Îòìå÷àåòñÿ, ÷òî êóëüòóðîëîãèÿ, êàê è äðóãèå ñîöèàëüíûå è

ÃÅÍÄÅÐ È ÊÓËÜÒÓÐÎËÎÃÈß

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

Àííîòàöèÿ. Â ñòàòüå àíàëèçèðóåòñÿ âçàèìîñâÿçü è âçàèìíîå âëèÿíèå ãåíäåðíûõ èññëåäîâàíèéè êóëüòóðîëîãèè. Îòìå÷àåòñÿ, ÷òî ãåíäåðíûå èññëåäîâàíèÿ äîëæíû çàíÿòü ñâîå ìåñòî âìåæäèñöèïëèíàðíûõ èññëåäîâàíèÿõ. Òàêîé ïîäõîä, ïî ìíåíèþ àâòîðà, ïîçâîëèò èçìåíèòüñîâðåìåííóþ ëîãèêó è ìåòîäîëîãèþ ïîçíàíèÿ. Íîâûé ïîäõîä áóäåò ñïîñîáñòâîâàòü îáîãàùåíèþñèñòåìíûõ èññëåäîâàíèé êóëüòóðû ñ ïîìîùüþ ãåíäåðíîãî ìèðîâîççðåíèÿ.

Êëþ÷åâûå ñëîâà: ãåíäåð, êóëüòóðîëîãèÿ, ôèëîñîôèÿ, ìåæäèñöèïëèíàðíûå èññëåäîâàíèÿ,ñîöèàëüíûå è ãóìàíèòàðíûå íàóêè.

Êëþ÷åâûå ñëîâà (2): ñîöèîêóëüòóðíàÿ óñòàíîâêà, ÷åëîâå÷åñêîãî îáùåñòâà, íàó÷íàÿëèòåðàòóðà, èñòîðè÷åñêîãî ïîçíàíèÿ, ñòðóêòóðíîé öåëîñòíîñòè

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ãóìàíèòàðíûå íàóêè, íåäîñòàòî÷íî ãëóáîêî ó÷èòûâàåò ãåíäåðíûé ïîäõîä, â÷àñòíîñòè, èñõîäèò èç ïðåäñòàâëåíèé î ÷åëîâåêå âîîáùå, ïîä êîòîðûì ïîíèìàåòñÿèñêëþ÷èòåëüíî ìóæ÷èíà. Ïðèâîäèìûå ïðèìåðû âíåäðåíèÿ ôåìèíèñòàìèãåíäåðíûõ ïðåäñòàâëåíèé â ðàçëè÷íûå äèñöèïëèíû ìîãóò ñïîñîáñòâîâàòü ëó÷øåìóïîíèìàíèþ òåõ èçìåíåíèé, êîòîðûå äîëæíà ïðåòåðïåòü êóëüòóðîëîãèÿ. Â ñòàòüåèñïîëüçîâàíû ìåòîäû ñðàâíèòåëüíîãî àíàëèçà, îáîùåíèÿ è ñèñòåìíûé ïîäõîä.Àâòîð àíàëèçèðîâàë èññëåäîâàíèÿ Å. Çäðàâîìûñëîâà, À.Òåìêèíà, ÕåéëåÕåíäîðñîí, Äæåðìåéí Ãðèð, Êýðîëèí Ìåð÷àíò, Ì. Ì Àêóëè÷, È. À Ëåâåíñêèõ èîáîùèë èõ èäåè.

ÎÁÑÓÆÄÅÍÈÅ È ÐÅÇÓËÜÒÀÒÛÅùå â ñåðåäèíå ïðîøëîãî âåêà â ðåçóëüòàòå ïðîöåññîâ èíòåãðàöèè è

äèôôåðåíöèàöèè íàóê ìîæíî áûëî íàáëþäàòü ñêëàäûâàíèå íîâûõ íàïðàâëåíèéïîçíàíèÿ, êîòîðûå âûñòðàèâàëèñü íà ñòûêå åñòåñòâåííîíàó÷íîãî èñîöèîãóìàíèòàðíîãî çíàíèÿ. Ýòè íàïðàâëåíèÿ îäíîâðåìåííî çàòðàãèâàëèìåòîäîëîãè÷åñêèå, ìèðîâîççðåí÷åñêèå è îáùåôèëîñîôñêèå ïðîáëåìû ïîçíàíèÿ,âíîñÿ ñóùåñòâåííûå èçìåíåíèÿ â óñòîÿâøèåñÿ ïðåäñòàâëåíèÿ î ìèðå è ÷åëîâåêå.

Ñðåäè ýòèõ íàïðàâëåíèé ñëåäóåò îñîáî âûäåëèòü ãåíäåðíûå èêóëüòóðîëîãè÷åñêèå èññëåäîâàíèÿ, ïîñëåäîâàòåëüíî ðàñøèðÿþùèå ñôåðó ñâîåãîòåîðåòè÷åñêîãî è ïðàêòè÷åñêîãî ïðèìåíåíèÿ.

Ãåíäåðíûå èññëåäîâàíèÿ îáû÷íî íàçûâàþò ôèëîñîôèåé ñîöèàëüíûõâçàèìîîòíîøåíèé ïîëîâ, ïîäðàçóìåâàÿ èñêóññòâåííóþ, ñîöèîêóëüòóðíóþäèôôåðåíöèàöèþ ðîëè ìóæ÷èí è æåíùèí ïîñðåäñòâîì ãîñïîäñòâà â îáùåñòâåêîíêðåòíûõ íîðì è öåííîñòåé. È óæå ïîñðåäñòâîì ýòîãî îïðåäåëåíèÿ ñòàíîâèòñÿî÷åâèäíîé ñâÿçü ãåíäåðà è êóëüòóðîëîãèè, êàê ñòðóêòóðíîé öåëîñòíîñòèèññëåäîâàíèÿ êóëüòóðû.

Â ýòîé ñâÿçè ãåíäåðíûå è êóëüòóðîëîãè÷åñêèå èññëåäîâàíèÿ ìàñøòàáíîêîððåêòèðóþò àíàëèç âñåõ áåç èñêëþ÷åíèÿ ñîöèàëüíûõ è ãóìàíèòàðíûõ íàóê,ïîñêîëüêó òðàíñôîðìèðóþò íåêîãäà ïðèíÿòîãî òðàäèöèîííîãî ñóáúåêòà èõèññëåäîâàíèÿ: ÷åëîâåêà, ïîä êîòîðûì ðàíåå ïîäðàçóìåâàëè èñêëþ÷èòåëüíî ìóæ÷èíó.

Äîñòàòî÷íî îáðàòèòüñÿ ê òàêîé íàóêå, êàê èñòîðèÿ, â íàó÷íûõ è ïîïóëÿðíûõòåêñòàõ êîòîðîé äî íåäàâíåãî âðåìåíè òàêîé ïåðñîíàæ, êàê æåíùèíà, èëè âîâñåîòñóòñòâîâàë, èëè æå ïîÿâëÿëñÿ ýïèçîäè÷åñêè. Ñåãîäíÿ âñåìè èñòîðèêàìèïðèçíàåòñÿ, ÷òî èõ ïðåäìåò - ýòî èñòîðèÿ âçàèìîîòíîøåíèÿ ïîëîâ, ðåøèòåëüíîìåíÿþùàÿ äèñêóðñ èñòîðè÷åñêîãî ïîçíàíèÿ. Â ýòîé ñâÿçè ãåíäåðíûé ïîäõîäïîçâîëÿåò êîíêðåòèçèðîâàòü ïðåäìåò è îáúåêò êóëüòóðîëîãèè.

Ïðîèñõîäèò ýòî çà ñ÷åò íîâîé ïàðàäèãìû, âíîñèìîé ãåíäåðîì â ïîçíàíèå.Ïðåæäå âñåãî, ýòî êîíöåïöèÿ î òîì, ÷òî èñòîðè÷åñêîå âçàèìîîòíîøåíèå ïîëîââñåãäà îñíîâûâàëîñü íà ãîñïîäñòâå îäíîãî ïîëà íàä äðóãèì, ÷òî ïðèâîäèëî êôîðìèðîâàíèþ íîðì è öåííîñòåé, êîòîðûå îäèí ïîë íàâÿçûâàë äðóãîìó äî òåõïîð, ïîêà îíè íå ñòàíîâèëèñü âñåîáùèìè, áåñïðåêîñëîâíî ïðèíèìàåìûìè âñåìîáùåñòâîì ïàðàäèãìàìè ñîçíàíèÿ, ìûøëåíèÿ è ïîâåäåíèÿ. Ïåðèîäû ìàòðèàðõàòàè ïàòðèàðõàòà ñâèäåòåëüñòâóþò î òîì, ÷òî èñòîðè÷åñêèé âûáîð "ãëàâíîãî ïîëà" èãåãåìîíèÿ åãî íîðì è öåííîñòåé ïîä÷èíÿëèñü êîíêðåòíûì óñëîâèÿì ñîöèàëüíîéæèçíè ÷åëîâå÷åñêèõ îáùåñòâ.

Ñóùåñòâóþùàÿ ñîâðåìåííàÿ íàó÷íàÿ ëèòåðàòóðà îò÷åòëèâî äåìîíñòðèðóåò,÷òî ãåíäåðíûå èäåè è ïðåäñòàâëåíèÿ ðàäèêàëüíî ïîâëèÿëè íå òîëüêî íà è

Àäûãåçàëîâà Ñâåòëàíà Ìàìåä ãûçû,ÃÅÍÄÅÐ È ÊÓËÜÒÓÐÎËÎÃÈß

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èñòîðèþ, íî è íà òàêèå ñîöèàëüíûå íàóêè, êàê ýêîíîìèêà, ãåîãðàôèÿ, ýêîëîãèÿè ò.ä. À ýòî äàåò íàì îñíîâàíèå ïðèäàòü ãåíäåðíûì èññëåäîâàíèÿì ñòàòóñìåæäèñöèïëèíàðíîãî íàïðàâëåíèÿ ñ ñîîòâåòñòâóþùèì íàáîðîìòðàíñôîðìàöèîííûõ ñðåäñòâ äëÿ ìíîãèõ íàóê, â òîì ÷èñëå è äëÿ êóëüòóðîëîãèè.

Â ÷åì æå êîíêðåòíî çàêëþ÷àåòñÿ ýòà ôóíêöèÿ ãåíäåðà â ñîâðåìåííîìïîçíàíèè? Ïðåæäå âñåãî, â êîíñòàòàöèè îãðàíè÷åííîñòè ðàöèîíàëüíîãî,ëîãè÷åñêîãî ñòèëÿ ìûøëåíèÿ ìóæ÷èí, èñòîðè÷åñêè ïîðîäèâøåãî íå òîëüêîñîâðåìåííóþ öèâèëèçàöèþ, íî è ñôîðìèðîâàâøåãî åå ïðîáëåìû è îïðåäåëèâøåãîïîñëåäñòâèÿ: êðèòè÷åñêîå ñîñòîÿíèå ýêîëîãèè, ìèëèòàðèçì, æåñòîêîñòü è íàñèëèåïî îòíîøåíèþ ê ðàçëè÷íûì ìåíüøèíñòâàì, êðèçèñ íàó÷íûõ, ïîëèòè÷åñêèõ,ýêîíîìè÷åñêèõ, ìîðàëüíûõ è èäåîëîãè÷åñêèõ êîíöåïöèé è ò.ä. Èìåííî ýòîòïîäõîä íåîáõîäèìî øèðîêî âíåäðèòü â êóëüòóðîëîãè÷åñêèå èññëåäîâàíèÿ, ÷òîïðàêòèêóåòñÿ ðÿäîì çàïàäíûõ ó÷åíûõ è ôèëîñîôîâ.

Ïðèâåäåì ïðèìåðû. Èññëåäîâàòåëüíèöà Äæåðìåéí Ãðèð ("Æåíùèíà-åâíóõ")[Äæåðìåéí Ãðèð, 2006] ââåäÿ â íàó÷íûé îáîðîò òåðìèí ïàòðèàðõàòíîãî îáùåñòâà,äîêàçàòåëüíî îáúÿñíèëà, ÷òî îñâîáîæäåíèå æåíùèíû - ýòî òàêæå è îñâîáîæäåíèåìóæ÷èí. À ýòî îñâîáîæäåíèå, ïî ìûñëè Àäðèåí Ðè÷ - àâòîðà êíèãè "Æåíùèíîéðîæäåííàÿ" - âîçìîæíî ëèøü íà ïóòè ðåèíòåãðàöèè (íîâîãî âîññîåäèíåíèÿ)æåíñêîãî è ìóæñêîãî ñòèëÿ ìûøëåíèÿ, ñîçäàíèå óíèâåðñàëüíîãî ðàöèîíàëüíî-èíòóèòèâèñòñêîãî ÿçûêà îñìûñëåíèÿ ðåàëüíîñòè.

Ðàíåå Êýðîëèí Ìåð÷àíò â êíèãå "Ñìåðòü ïðèðîäû (ôåìèíèçì è ýêîëîãèÿ)"[Êýðîëèí Ìåð÷àíò.1990] ÿðêî îïèñàëà ïîñëåäñòâèÿ îäíîñòîðîííåãîðàöèîíàëèçìà, ïðèíÿâøåãî ñ XVII âåêà ôîðìó âñåîáùåãî ìåõàíèñòè÷åñêîãîäåòåðìèíèçìà. Ê. Ìåð÷àíò ïðîàíàëèçèðîâàëà ÿçûê íàóêè ïåðèîäà åå çàðîæäåíèÿè ïðèøëà ê âûâîäó, ÷òî îí ÿâëÿåòñÿ "ÿçûêîì íàñèëèÿ", èñïîëüçóåìûì ó÷åíûì-"ïàòðèàðõîì" äëÿ âëàñòâîâàíèÿ íàä ïðèðîäîé-"æåíùèíîé". Ïî ìíåíèþ ýòîãîàâòîðà, ñî âðåìåíè ïîÿâëåíèÿ ìåõàíèñòè÷åñêîé íàóêè ýêñïëóàòàöèÿ ïðèðîäû èæåíùèíû íåðàçäåëèìû è âñåöåëî ïðîòåêàþò â ðàìêàõ åäèíîãî ïàòðèàðõàòíîãîìèðîâîççðåíèÿ öèâèëèçàöèè "îòöîâ".

Ôèëîñîôèÿ "ñèëû" (íàñèëèÿ), îäíàêî, èìååò ðåàëüíûå ïðåäåëû ñâîåãîïðèìåíåíèÿ, êîòîðûå îò÷åòëèâî ïðîÿâëÿþòñÿ â îáîñòðåíèè ãëîáàëüíûõ ýêîëîãè÷åñêèõïðîáëåì, âûçâàííûõ ê æèçíè íåðàçóìíîé ïîëèòèêîé ïðàâëåíèÿ ïàòðèàðõàòíîãîîáùåñòâà. Ýòà íàèáîëåå ñèëüíàÿ ñòîðîíà êðèòèêè "îáùåñòâà îòöîâ" ñî ñòîðîíûôåìèíèñòîê ïðèâåëà ê ôîðìóëèðîâàíèþ îñîáîé òåîðèè íåðàçðûâíîé ñâÿçè è ñèíòåçàôåìèíèçìà, äóõîâíîñòè è ýêîëîãèè - ýêîôåìèíèçìà, ïðåäñòàâëåííîãî â ðàáîòå ØàðëåíÑïðåòíàê - "Ïîëèòèêà æåíñêîé äóõîâíîñòè" [ Øàðëåí Ñïðåòíàê. 1981]. Â ñâîèõ áîëååðàííèõ ðàáîòàõ Ø. Ñïðåòíàê ïðîâîäèëà êðèòèêó "ïàòðèàðõàòíûõ ðåëèãèé", îòìå÷àÿ,÷òî èì ïðåäøåñòâîâàë áîëåå 20-òè òûñÿ÷åëåòíèé ïåðèîä "ìàòðèàðõàëüíûõ ðåëèãèé",â êîòîðûõ áûëî ïðåäñòàâëåíî öåëîñòíîå ýêîëîãè÷íîå ìûøëåíèå, õàðàêòåðèçóåìîåâûñîêîé ñòåïåíüþ äóõîâíîñòè è ïðèðîäíîé åñòåñòâåííîñòè.

Ïîñëåäîâàòåëüíûé ôåìèíèçì ïðîâåë êðèòèêó ïî÷òè âñåõ îñíîâîïîëàãàþùèõïðèíöèïîâ ïàòðèàðõàòíîé öèâèëèçàöèè, äåìîíñòðèðóÿ åå îáðå÷åííîñòü íà ãèáåëüâ ñëó÷àå îòêàçà îò íîâûõ ïðèíöèïîâ, âûòåêàþùèõ èç ãåíäåðíûõ èññëåäîâàíèé. Èïîñëåäíèì áàñòèîíîì â ýòîì ñïîðå ÿâèëàñü ýêîíîìèêà. Õåéçë Õåíäåðñîí â êíèãå"Ñîçäàâàÿ àëüòåðíàòèâíûå ìîäåëè áóäóùåãî" îòìå÷àåò, ÷òî ïðàêòèêóåìûå ìîäåëèýêîíîìè÷åñêîãî ðàçâèòèÿ íàïðàâëåíû íà íåîãðàíè÷åííûé ðîñò, òåðÿþùèé âñÿêèåðàçóìíûå ïðåäåëû. [Õåéçë Õåíäåðñîí. 1978]. Ýòî òèïè÷íûé ïðèìåð ìàñêóëèííîé


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êóëüòóðû âåäåò ê ýêîëîãè÷åñêîé êàòàñòðîôå, èçáåæàòü êîòîðóþ ìîæåò ïîìî÷üïåðåõîä îò êóëüòóðû "Íåôòÿíîãî âåêà" ê êóëüòóðå "Ñîëíå÷íîãî âåêà". Îñíîâóêóëüòóðû "Ñîëíå÷íîãî âåêà" ôîðìèðóþò ñêëàäûâàþùèåñÿ íà íàøèõ ãëàçàõýêîëîãè÷åñêèå, æåíñêèå, ãðàæäàíñêèå îðãàíèçàöèè è äâèæåíèÿ, äâèæåíèå çàìèð, íàñòàèâàþùèå íà îòêàçå îò ïðèíöèïîâ êîðïîðàòèâíîé ýêîíîìèêè,ïðîïîâåäóþùåé áåçãðàíè÷íîå íàñèëèå è äèêòàò "ñòàðøåãî íàä ìëàäøèì". Çäîðîâûéáàëàíñ æåíñêèõ è ìóæñêèõ öåííîñòåé ìîæåò è äîëæåí ïîìî÷ü îáùåñòâó ðåøèòüíàäâèãàþùèåñÿ ïðîáëåìû. Òàêèì îáðàçîì, ãåíäåðíûé ïîäõîä äèêòóåòêóëüòóðîëîãèè íåîáõîäèìîñòü ïðèíÿòü íîâóþ èíòåãðàòèâíóþ ìåòîäîëîãèþ,íàïðàâëåííóþ íà ñèíòåç öåííîñòåé äâóõ ïîëîâ.

Ìåæäèñöèïëèíàðíàÿ ðîëü ãåíäåðíûõ èññëåäîâàíèé äåìîíñòðèðóåò, ÷òî îíèíå ìîãóò îãðàíè÷èâàòüñÿ èñêëþ÷èòåëüíî ïðîáëåìîé "âçàèìîîòíîøåíèÿ ïîëîâ",à äîëæíû âûñòóïàòü â êà÷åñòâå ïëþðàëüíîãî ïðèíöèïà ìûøëåíèÿ, èñêëþ÷àþùåãîëþáûå ôîðìû ãåãåìîíèè ÷åëîâåêà íàä ÷åëîâåêîì èëè îäíèõ ãðóïï (îò íåáîëüøîãîêîëëåêòèâà äî íàðîäà) íàä äðóãèìè. Ïîýòîìó ãåíäåðíûå èññëåäîâàíèÿ äîëæíûè ñòàíîâÿòñÿ êîíöåïòóàëüíûì ñòåðæíåì ñîâðåìåííûõ ïîëèòè÷åñêèõèññëåäîâàíèé, øèðîêî ïðèìåíÿþòñÿ â èññëåäîâàíèÿõ ïðîáëåì íàöèîíàëüíîãî,ðàñîâîãî, êóëüòóðîëîãè÷åñêîãî è êîíôåññèîíàëüíîãî íåðàâíîïðàâèÿ íàðîäîâ. Àýòî è ÿâëÿåòñÿ ïðÿìîãî ñâèäåòåëüñòâîì áîëüøîãî ìåæäèñöèïëèíàðíîãîïîòåíöèàëà ãåíäåðíûõ èññëåäîâàíèé.

Ïîýòîìó ñåãîäíÿ ïðîèñõîäèò ôîðìèðîâàíèå íîâîãî ìèðîâîççðåíèÿ, âêîòîðîì ãåíäåðíûå ïðåäñòàâëåíèÿ èãðàþò ðîëü ìåæäèñöèïëèíàðíîãî ôàêòîðà.Öåíòðàëüíàÿ èäåÿ ýòîãî ìèðîâîççðåíèÿ íàïðàâëåíà íà ñìåíó òûñÿ÷åëåòíåé"ôèëîñîôèè íàñèëèÿ" íà "ôèëîñîôèþ òîëåðàíòíîñòè", ïðèçûâàþùóþïåðåîñìûñëèòü êîíöåïöèþ ðàçâèòèÿ ÷åëîâå÷åñêîãî îáùåñòâà. Î÷åâèäíî, ÷òî íàýòîì ïóòè ïðåäñòîèò åùå ìíîãî ñäåëàòü, â ÷àñòíîñòè, - ïåðåñòðîèòü ìûøëåíèå èñîçíàíèå îáùåñòâà è ÷åëîâåêà.

Îáðàòèì âíèìàíèå íà íåêîòîðûå àñïåêòû èñòîðè÷åñêîãî ðàçâèòèÿôåìèíèñòè÷åñêèõ è ãåíäåðíûõ ïðåäñòàâëåíèé.

Èñòîðè÷åñêè íåðàâåíñòâî ïîëîâ ïðîÿâëÿëîñü â ðàçëè÷íûõ îáùåñòâàõ ïî-ðàçíîìó. Ïîýòîìó ÷åðåç èññëåäîâàíèÿ âîïðîñà î ïîëîæåíèè â îáùåñòâå ìóæ÷èíûè æåíùèíû âîçìîæíî âûÿñíèòü ìíîãî èíòåðåñíûõ äåòàëåé îá ýòîì îáùåñòâå,íàïðèìåð, î õàðàêòåðå åãî êóëüòóðû è òðàäèöèé, îñîáåííîñòÿõ ðåëèãèîçíûõ èäóõîâíî-íðàâñòâåííûõ öåííîñòåé, î ìèðîâîççðåíèè è ñàìîñîçíàíèè íàðîäà.

Íåðàâåíñòâî ïîëîâ â îáùåñòâå íå âñåãäà ïðåäñòàâëÿëî ñîáîé îñòðóþ ïðîáëåìóäëÿ æèâóùèõ â íåì ëþäåé. Ìíîãèå ëþäè, êàê ìóæ÷èíû, òàê è æåíùèíû, âîîáùåíå çàäóìûâàëèñü íàä ýòèì âîïðîñîì, äðóãèå íå óñìàòðèâàëè â ïðèîðèòåòåìóæñêîãî íà÷àëà íèêàêèõ íàðóøåíèé ïðàâ, òàê êàê óñòàíîâèâøèéñÿ ïîðÿäîêïîâåäåíèÿ è ðîëè ïîëîâ â îáùåñòâå ïðåäñòàâëÿëèñü èì ñïðàâåäëèâûì èîñâÿùåííûì èñòîðèåé, òðàäèöèåé, ðåëèãèåé èëè íðàâñòâåííûìè íîðìàìè,ñôîðìóëèðîâàííûìè åùå ïðåäêàìè. Â òðàäèöèîííîì îáùåñòâå (ò.å. îáùåñòâå,äåéñòâóþùåì íà îñíîâå òâåðäûõ è íåèçìåííûõ íîðì è öåííîñòåé) ðîëè ìóæ÷èíûè æåíùèíû âîîáùå ñòðîãî ðåãëàìåíòèðîâàíû è ðàñïèñàíû äî ìåëü÷àéøèõ äåòàëåéòàê, ÷òîáû íè ó êîãî íå âîçíèêàëè ñîìíåíèÿ ïî ïîâîäó æèçíåííîé íåîáõîäèìîñòè"îñîáîé ñóäüáû" ìóæ÷èíû â îáùåñòâå è îòëè÷íîé îò íåå ñóäüáû æåíùèíû.

Åñëè äëÿ ìóæ÷èíû ïîîùðÿåìûìè íîðìàìè ÿâëÿþòñÿ íåçàâèñèìîñòü,èíäèâèäóàëèçì, àêòèâíîñòü, ðåøèòåëüíîñòü è ò.ä., òî æåíùèíå ïðåäïèñûâàåòñÿ


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ïðàêòèêîâàòü òàêèå êà÷åñòâà êàê ñàìîîòâåðæåííîñòü, ñàìîïîæåðòâîâàíèå,ýìîöèîíàëüíîñòü, ìÿãêîñòü, çàáîòëèâîñòü, ïðåäàííîñòü ñåìüå.

Òàêàÿ ñîöèîêóëüòóðíàÿ óñòàíîâêà â îáùåñòâå äîëæíà áûëà íàëîæèòü èíàêëàäûâàåò ñâîé îòïå÷àòîê íà âñå ñôåðû æèçíè, äèêòóÿ èì ïðèîðèòåò îòíîøåíèé"âëàñòü - ïîä÷èíåíèå".

Â Íîâîå âðåìÿ, õàðàêòåðíîå ñâîåé âûäàþùåéñÿ áîðüáîé çà ðàâåíñòâî ëþäåé,íåðàâåíñòâî ïîëîâ, òåì íå ìåíåå, îôîðìëÿåòñÿ â ôèëîñîôñêèé ïðèíöèï. Èìåííîâ ýòîò ïåðèîä ïîäàâëåíèå ïðèðîäíîãî, òåëåñíîãî è, ñëåäîâàòåëüíî, ôåìèííîãîíà÷àëà ñòàíîâèòñÿ ñèñòåìîîáðàçóþùèì ïðèíöèïîì êóëüòóðû è ìûñëè. Íà ñìåíóðàçìûøëåíèÿì î ïðèðîäå ïðèøëî âðåìÿ àêòèâíîãî âîçäåéñòâèÿ íà íåå.Íåñëó÷àéíî Ô.Áýêîí óïðåêàë Àðèñòîòåëÿ â òîì, ÷òî ïîñëåäíèé îñòàâèë ïðèðîäó"íåòðîíóòîé è íåíàñèëîâàííîé". Íàïðîòèâ, äëÿ ìûñëèòåëÿ Íîâîãî âðåìåíèïîçíàþùèé ÷åëîâåê - ýòî ìóæ÷èíà, óòâåðæäàþùèé ñâîþ âëàñòü è äîìèíèðîâàíèåíàä ïðèðîäîé. Âïåðâûå ïðèðîäà, âñåãäà âîñïðèíèìàåìàÿ ÷åëîâå÷åñòâîì êàêæèâîå ñóùåñòâî, "óìèðàåò", îíà ñòàíîâèòñÿ áåçäóøíîé, ìåõàíè÷åñêîé èãðóøêîéâ ðóêàõ ÷åëîâåêà, ïðèçâàííîãî ðàçîáðàòüñÿ â åå óñòðîéñòâå. Ïî ìíåíèþ äðóãîãîìûñëèòåëÿ, Äåêàðòà, ïîçíàíèå - ýòî îòäåëåíèå Ëîãîñà ("ìóæñêîãî"ðàöèîíàëüíîãî ðàçóìà) îò Ñîôèè ("æåíñêîé" èíòóèòèâíîé ìóäðîñòè), âûäåëåíèåìóæ÷èíû è åãî Ðàçóìà èç Ïðèðîäû. Êàê ñâèäåòåëüñòâóþò ôàêòû, ÕVI-ÕVII ââ. -ïåðèîä "òîðæåñòâà ðàçóìà" - ïðèîáðåòàåò íåâèäàííûé ðàçìàõ "îõîòû íà âåäüì",áûâøèìè ïî ñóòè çíàõàðêàìè, âðà÷åâàòåëÿìè ïî ñâîåé ïðèðîäå. Èìåííî â ýòîâðåìÿ æåíñêàÿ ñåêñóàëüíîñòü áûëà ïîñòàâëåíà ïîä æåñòêèé ìóæñêîé êîíòðîëüè ïîäàâëÿëàñü âî âñåõ ñâîèõ ïðîÿâëåíèÿõ, ñ÷èòàþùèìèñÿ îáùåñòâîì"ïàòðèàðõîâ" ïîñòûäíûìè.

Ýïîõà Ïðîñâåùåíèÿ âíåñëà ñâîé âêëàä â ïðîáëåìó âçàèìîîòíîøåíèÿ ïîëîâ.Ëþáîïûòíû â ýòîé ñâÿçè ðàññóæäåíèÿ Æ.-Æ. Ðóññî [Ðóññî, Æ.Æ. 1961], äëÿêîòîðîãî õîòÿ ïðèðîäà - ïîäëèííàÿ öåííîñòü, æåíùèíà, îòîæäåñòâëÿåìàÿ ñíåé, ÿâëÿåòñÿ íèçøèì ìîðàëüíûì ñóùåñòâîì èç-çà ñâîèõ ñòðàñòåé, óãðîæàþùèõðàçóìíûì ïðèíöèïàì ïîñòðîåíèÿ ãðàæäàíñêîãî îáùåñòâà. Ïîýòîìó æåíùèíóíàäî èñêëþ÷èòü èç ãðàæäàíñêîãî îáùåñòâà è öåëèêîì ïîìåñòèòü â îáëàñòü ÷àñòíîãîè ñåìåéíîãî. À ýòà ñôåðà ëèøåíà îáùåñòâåííîé ìîðàëè, ýòèêè ãðàæäàíñêîéàêòèâíîñòè, õàðàêòåðíîé äëÿ ìóæ÷èí. Êàíò è Ãåãåëü ïðîäîëæèëè ýòó ëèíèþ."Æåíùèíà îòëè÷àåòñÿ îò ìóæ÷èíû, êàê ðàñòåíèå îò æèâîòíûõ" - çàÿâëÿë Ãåãåëüè îáùåñòâî òîãî âðåìåíè íàõîäèëî, ÷òî ýòî âåðíàÿ ìûñëü.

Çàðîäèâøèåñÿ ñîöèàëèñòè÷åñêèå è ìàðêñèñòñêèå èäåè ïîäíÿëè âîïðîñ îâîññîåäèíåíèè ìàñêóëèííîãî è ôåìèííîãî, ðàâíîïðàâèÿ ìóæ÷èí è æåíùèí. Îäíàêîäèñêðèìèíàöèÿ æåíùèí â òðóäàõ Ìàðêñà ðàññìàòðèâàëàñü êàê äèñêðèìèíàöèÿ÷åëîâåêà âîîáùå â àíòàãîíèñòè÷åñêîì îáùåñòâå. "Ñòàíîâëåíèå ÷àñòíîé ñîáñòâåííîñòèè ðàçâèòèå êëàññîâîé ñòðóêòóðû îáùåñòâà ïðèâåëî ê "âñåìèðíî-èñòîðè÷åñêîìóïîðàæåíèþ æåíñêîãî ïîëà" - ïèñàë Ýíãåëüñ, ïðèçûâàÿ âîññòàíîâèòü ñïðàâåäëèâîñòüíà áàððèêàäàõ êëàññîâîé áîðüáû. Îäíàêî, êàê ïîêàçûâàþò ñîâðåìåííûåèññëåäîâàíèÿ, îäíîãî óñòðàíåíèÿ "êëàññîâîãî" íåðàâåíñòâà íå äîñòàòî÷íî äëÿóñòàíîâëåíèÿ ðàâåíñòâà ïîëîâ, ñëåäóåò ïðåîäîëåòü ìàñêóëèííóþ èäåîëîãèþ èïàòðèàðõàëüíóþ êóëüòóðó. À ýòî, êàê ïðåäñòàâëÿåòñÿ, ïðÿìàÿ çàäà÷à êóëüòóðîëîãèè.

Â Íîâåéøåå âðåìÿ áîðüáà îòæèâàþùåãî ñâîå âðåìÿ ìåõàíèñòè÷åñêîãîðàöèîíàëèçìà ñ íîâûì òèïîì èððàöèîíàëèçìà, ïðîòåñòóþùèì ïðîòèâ æåñòêèõäåòåðìèíèñòè÷åñêèõ ðàìîê ïåðâîãî, ñîñòàâèëà îñíîâó ãåíäåðíûõ èññëåäîâàíèé.


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Òðè ýòàïà ñîáñòâåííî æåíñêîãî äâèæåíèÿ, "ôåìèííîãî ïðîòåñòà" ÕÕ âåêàîõâàòûâàþò: 1. 70-å ãîäû ïîäëèííîãî áóìà ïðîáëåì ôåìèíèçìà, îñîáåííî âñîöèîëîãèè è äðóãèõ ãóìàíèòàðíûõ íàóêàõ. 2. Ñëåäñòâèåì ýòîãî áóìà ÿâèëîñüââåäåíèå ó÷åáíûõ êóðñîâ ïî æåíñêèì èññëåäîâàíèÿì â ó÷åáíûå ïðîãðàììûçàïàäíûõ óíèâåðñèòåòîâ è êîëëåäæåé. "Æåíñêèé ôàêòîð" ïðèîáðåòàåò âñå áîëüøååçíà÷åíèå â ñîöèàëüíîé è ïîëèòè÷åñêîé æèçíè îáùåñòâà. 3. Íàêîíåö, ñòàíîâëåíèåïîäëèííî íàó÷íûõ íàïðàâëåíèé è èññëåäîâàíèé "ôåìèííîé" ïðîáëåìàòèêèîñóùåñòâèëî ïåðåõîä îò ÷èñòî æåíñêèõ èññëåäîâàíèé ê ãåíäåðíûì âîîáùå: âñåàñïåêòû ÷åëîâå÷åñêîãî îáùåñòâà, êóëüòóðû è âçàèìîîòíîøåíèé ÿâëÿþòñÿãåíäåðíûìè, à ïîòîìó â ðàìêàõ ýòîãî íàïðàâëåíèÿ íåëüçÿ îãðàíè÷èòüñÿ òîëüêîïðîáëåìàìè æåíùèí. Ãåíäåðíàÿ äèôôåðåíöèàöèÿ è àñèììåòðèÿ ñóùåñòâóþòáóêâàëüíî âî âñåõ îáùåñòâàõ è êóëüòóðàõ, õîòÿ êîíêðåòíûå ïðåäñòàâëåíèÿ îìàñêóëèííîì è ôåìèííîì íå âî âñåõ êóëüòóðàõ îäèíàêîâû. Ýòîò ìåòîä âåñüìàïëîäîòâîðåí äëÿ êóëüòóðîëîãè÷åñêèõ èññëåäîâàíèé äóõîâíûõ è ìåíòàëüíûõîñîáåííîñòåé ðàçëè÷íûõ íàðîäîâ.

Êëàññè÷åñêèå èññëåäîâàíèÿ ñîöèàëüíîé ïðîáëåìàòèêè íåðåäêî âêëþ÷àëè âñåáÿ âçàèìîîòíîøåíèÿ ìóæ÷èí è æåíùèí, âçÿòûå â èõ ïðîòèâîïîñòàâëåíèè äðóãäðóãó, âûñòðàèâàÿ, òàêèì îáðàçîì, áèíàðíûå ðÿäû. Àíàëèç òàêèõ áèíàðíûõ ðÿäîâïðåäñòàâëÿë êàðòèíû ëèíåéíûõ îòíîøåíèé, îïðåäåëÿþùèõ ìíîãîîáðàçèå ñâÿçåéìåæäó ïîëàìè â îáùåñòâåííîé è ïðèâàòíîé æèçíè. Â ñôîðìèðîâàííîé òàêèìèìåòîäàìè êàðòèíå ìèðà ïðîòèâîðå÷èÿ, ôîðìû ïîä÷èíåíèÿ, ðàñïðåäåëåíèå ðîëåéìóæ÷èí è æåíùèí ïîíèìàëèñü èñõîäÿ èç îáùåñòâåííîãî ðàçäåëåíèÿ òðóäà, ïðèêîòîðîì ìóæ÷èíû â îñíîâíîì çàíèìàëè íèøó îáùåñòâåííûõ îòíîøåíèé, àæåíùèíû - ïðèâàòíóþ ñôåðó æèçíåäåÿòåëüíîñòè. Ñ äðóãîé ñòîðîíû, ñóùåñòâóþùèåðàçäåëåíèå ôóíêöèé æåíùèí è ìóæ÷èí ñ ïîçèöèé êóëüòóðû ðàññìàòðèâàëîñüêàê åñòåñòâåííîå ïîëîæåíèå äåë, ñôîðìèðîâàííîå æèçíåííî âàæíûìè íîðìàìèè öåííîñòÿìè îáùåñòâà.

Ïåðåñìîòð ýòîé êîíöåïöèè íà÷àëñÿ ñî ñòàíîâëåíèÿ ôåìèíèçìà, ñíà÷àëàêàê ðàçëè÷íûå ïðàêòèêè æåíñêîãî äâèæåíèÿ, à çàòåì è êàê òåîðåòè÷åñêàÿðåâèçèÿ ñîöèàëüíûõ è ãóìàíèòàðíûõ íàóê, èõ êîíöåïöèé, êàñàþùèõñÿâçàèìîîòíîøåíèé ïîëîâ.

Ñâîå äàëüíåéøåå ðàçâèòèå ôåìèíèçì ïîëó÷èë â êîíòåêñòå ãåíäåðíûõèññëåäîâàíèé, êîòîðûå, â îòëè÷èå îò ïåðâîãî íàïðàâëåíèÿ, ñòðåìèëèñüâûÿâèòü óñëîâèÿ è ìåòîäû óñòàíîâëåíèÿ ïîäëèííîãî ðàâíîïðàâèÿ ìåæäóìóæ÷èíàìè è æåíùèíàìè.

Ïîíÿòèå ãåíäåðà çàíÿëî ïðî÷íîå ìåñòî â ïðîáëåìàòèêå ñîöèàëüíûõ èãóìàíèòàðíûõ íàóê, ÷òî îïðåäåëÿåò íåîáõîäèìîñòü èññëåäîâàíèÿ ãåíäåðà âðàêóðñå åãî ìåñòà â êëàññè÷åñêèõ, íåêëàññè÷åñêèõ è ïîñòíåêëàññè÷åñêèõïàðàäèãìàõ ïîçíàíèè.

Ãåíäåðíûå èññëåäîâàíèÿ ÷àñòî âåäóòñÿ â êîíòåêñòå âûÿâëåíèÿ ãåíäåðíûõðîëåé â ðàçëè÷íûõ îáùåñòâàõ è êîëëåêòèâàõ, à ïîñëåäíèå â ðàìêàõ êëàññè÷åñêîéïàðàäèãìû äåòåðìèíèðóþòñÿ êàê ðîëè ñîöèàëüíûå. Ïðè ýòîì ïîëàãàþò, ÷òîñîöèàëüíàÿ ðîëü ïîíèìàåòñÿ êàê äèíàìè÷åñêèé àñïåêò ñîöèàëüíîãî ñòàòóñà. Òàêèìîáðàçîì, ñîöèàëüíûå ðîëè èíòåðïðåòèðóþò êàê ñèñòåìó îáùåñòâåííûõïðåäïèñàíèé, íàõîäÿùèõñÿ â çàâèñèìîñòè îò ñòàòóñà. Â èòîãå, ñîöèàëüíàÿ ðîëüïðåâðàùàåòñÿ â ìîäåëü ïîâåäåíèÿ â ñîîòâåòñòâèè ñ ïðàâàìè è îáÿçàííîñòÿìè,çàêðåïëåííûìè çà äàííûì ñòàòóñîì.


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Ãåíäåðíàÿ ðîëü òàêæå âêëþ÷àåò â ñåáÿ ìîäåëè ïîâåäåíèÿ, ñâÿçàííûå ñîñïåöèôè÷åñêèì íàáîðîì òðåáîâàíèé è îæèäàíèé, ïðåäúÿâëÿåìûõ îáùåñòâîì êëèöàì ìóæñêîãî èëè æåíñêîãî ïîëà.

Ñ ôîðìèðîâàíèåì ïîíÿòèÿ "ãåíäåð" íà÷èíàþò áîëåå àêòèâíî, ÷åì ïðèôåìèíèçìå, ïåðåñìàòðèâàòüñÿ ìóæñêèå è æåíñêèå ðîëè â îáùåñòâå. Â ïðîöåññåêðèòèêè ïðåäñòàâëåíèé êëàññè÷åñêîé ñîöèîëîãèè î ïðèðîäå îòíîøåíèé ìåæäóïîëàìè îôîðìëÿåòñÿ ãåíäåðíûé ïîäõîä, êîòîðûé ñòàíîâèòñÿ âàæíîéõàðàêòåðèñòèêîé ëþáûõ ñîöèàëüíûõ èññëåäîâàíèé. Â åãî ðàìêàõ ñòàòóñ ïîëàïåðåñòàåò áûòü çàðàíåå ïðèïèñàííûì. Ãåíäåðíûå ðîëè ïðè íîâûõ óñëîâèÿõèññëåäîâàíèÿ èíòåðïðåòèðóþòñÿ ÷åðåç ñîöèàëüíî îðãàíèçîâàííûå îòíîøåíèÿâëàñòè è íåðàâåíñòâà. Èññëåäîâàíèÿ ïîêàçàëè, ÷òî, äåéñòâèòåëüíî, â ëþáîéñëîæèâøåéñÿ ñîöèàëüíîé ñèñòåìå äîìèíèðóþò îòíîøåíèÿ âëàñòè, êîòîðûå,ñîáñòâåííî, è äåòåðìèíèðóþò ñîöèàëüíûå ðîëè è ñòàòóñû ìóæ÷èí è æåíùèí.

Â òåîðèÿõ ñîöèàëüíîãî êîíñòðóèðîâàíèÿ ãåíäåðíûå ðîëè ðàññìàòðèâàþòñÿ âêà÷åñòâå îðãàíèçîâàííîé ìîäåëè ñîöèàëüíûõ îòíîøåíèé ìåæäó ïîëàìè,êîíñòðóèðóåìîé îñíîâíûìè èíñòèòóòàìè îáùåñòâà, òî åñòü ðàçëè÷èÿ ìåæäóìóæ÷èíàìè è æåíùèíàìè, òåðÿÿ ñâîþ áèîëîãè÷åñêóþ îñíîâó, â ïåðâóþ î÷åðåäüïðåäñòàþò â êà÷åñòâå ñîöèàëüíûõ êîíñòðóêöèé.

Ó ñòîðîííèêîâ òåîðèè ñòðàòèôèêàöèè ãåíäåð âûñòóïàåò êàê èåðàðõèÿãåíäåðíûõ ðîëåé, õàðàêòåðèçóþ îáúåêòû ïîçíàíèÿ íàðàâíå ñ òàêèìè ïîíÿòèÿìèêàê êëàññ, ðàñà, íàöèÿ è ò.ä.

Êóëüòóðíàÿ èíòåðïðåòàöèÿ ãåíäåðà íàäåëÿåò ïðåäñòàâèòåëåé ïîëîâðàçëè÷íûìè êóëüòóðíî-ñèìâîëè÷åñêèìè õàðàêòåðèñòèêàìè. Òàê áûëî ïðèìàòðèàðõàòå, êîãäà äîìèíèðîâàëè æåíñêèå êà÷åñòâà, òàê ïðîèñõîäèò è ïîñëåóñòàíîâëåíèÿ ïàòðèàðõàòà. Íàïðèìåð, ñ ìîìåíòà ïîâñåìåñòíîãî òîðæåñòâà èäåàëîâïàòðèàðõàòà ìàñêóëèííîñòè ïðèïèñûâàþòñÿ ðàöèîíàëüíûå, äóõîâíûå,áîæåñòâåííûå êóëüòóðíûå íà÷àëà, à ôåìèííîñòè - ÷óâñòâåííûå, òåëåñíûå,ïðèðîäíûå. Ãåíäåðíûå îòíîøåíèÿ çäåñü ïîíèìàþòñÿ êàê êóëüòóðíàÿ êîíñòðóêöèÿïîëà, òî åñòü âñå ñîöèàëüíûå îñîáåííîñòè è ðàçëè÷èÿ ïîëîâ îïðåäåëÿþòñÿèñòîðè÷åñêèìè, êîíôåññèîíàëüíûìè è ýòíîêóëüòóðíûìè ôàêòîðàìè. Ãåíäåðíûåðîëè êóëüòóðíî îáóñëîâëåíû, îïðåäåëÿþòñÿ ñòåðåîòèïàìè, òðàäèöèîííûìèðîëÿìè, êóëüòóðíûìè ñèìâîëàìè, îïèðàþùèìèñÿ íà ñïåöèôèêó ïîëîæåíèÿæåíùèíû â ñåìüå è îáùåñòâå â óñëîâèÿõ ïàòðèàðõàëüíîñòè. Ñðåäñòâà,èñïîëüçóþùèåñÿ îáùåñòâîì â ïóáëè÷íîé è ÷àñòíîé ñôåðàõ äëÿ ñîçäàíèÿ íîðì"ìóæñêîãî" è "æåíñêîãî" ïîâåäåíèÿ, òàêæå îïðåäåëÿþòñÿ êóëüòóðíî-ýòíè÷åñêèìèè êîíôåññèîíàëüíûìè îñîáåííîñòÿìè.

Ïðèðîäíûå "ìóæñêîå" è "æåíñêîå" êàê îíòîëîãè÷åñêèå íà÷àëà â ñèñòåìåãåíäåðíîãî ïîäõîäà òðàíñôîðìèðóþò ñâîé ïåðâîíà÷àëüíûé áèîëîãè÷åñêèé ñìûñëâ ñîöèîêóëüòóðíûé.

Ñòàíîâëåíèå íåêëàññè÷åñêèõ ïîäõîäîâ ê ãåíäåðó íà÷àëîñü ñ àíàëèçà èèíòåðïðåòàöèè êóëüòóðíûõ êîäîâ, êîòîðûìè íàäåëÿëèñü ïîëû. Â ÷àñòíîñòè, òàêàÿèíòåðïðåòàöèÿ çàêëþ÷àëàñü â ïðèìåíåíèè ê ýòèì êîäàì ìåòîäà äåêîíñòðóêöèè,ïîçâîëèâøèì ïðîíèêíóòü â òàéíûé ñìûñë êóëüòóðíûõ ìåòàôîð, âñêðûâàòü èõïîäëèííóþ, íî ñêðûòóþ îò âçãëÿäà, ëîãèêó, êîòîðóþ â êëàññè÷åñêîì ïîçíàíèèïðåäñòàâëÿëè êàê áèíàðíóþ îïïîçèöèþ õàðàêòåðèñòèê ïîëîâ. Åñòåñòâåííî, ÷òî ïðèòàêîé îïïîçèöèè äâóõ íà÷àë îäíî èç íèõ íàõîäèòñÿ â ïîä÷èíåíèè äðóãîãî. Ïîýòîìóñêîíñòðóèðîâàííûå ðàçëè÷èÿ ÿâëÿëèñü âñå ëèøü ïðèçíàêîì äîìèíèðîâàíèÿ. Òàêèì


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îáðàçîì, ãåíäåðíûå èññëåäîâàíèÿ ïîêàçàëè, ÷òî áèíàðíûå ðàçëè÷èÿ íå íîñÿòïðèðîäíûé õàðàêòåð, à ÿâëÿþòñÿ êîíñòðóêöèÿìè èäåîëîãèè èëè êóëüòóðû.

Âñëåäñòâèå ýòîãî ãåíäåðíûå èññëåäîâàíèÿ ïîëó÷àþò îñíîâàíèÿ óòâåðæäàòü,÷òî ëþáàÿ êóëüòóðà ïîñòðîåíà íà àñèììåòðèè, è âñå åå ïðîÿâëåíèÿ â ðàçëè÷íûõîáëàñòÿõ, â òîì ÷èñëå è â íàó÷íîì çíàíèè, èäåîëîãè÷åñêè îáóñëîâëåíû ôàêòîðîìäîìèíèðîâàíèÿ ìàñêóëèííîñòè íàä ôåìèííîñòüþ, ïðèîðèòåòîì öåííîñòåé èíîðì, õàðàêòåðíûõ äëÿ ìóæ÷èí, è ïðåäïèñûâàåìûõ ñ èõ ñòîðîíû íîðìàìèïîâåäåíèÿ æåíùèí. Çíàíèÿ î ìèðå - ýòî ìèðîâîççðåíèå ìóæ÷èí, à ïîòîìó îíèñóáúåêòèâíû, îäíîñòîðîííè è íå ìîãóò áûòü ïîëíûìè äî òîãî, êàê îíè áóäóòäîïîëíåíû ìèðîâîççðåíèåì æåíùèí. Íî ïðîñòîãî òàêîãî äîïîëíåíèÿ, êàê óæåîòìå÷àëîñü, ÿâíî íå äîñòàòî÷íî, ïðåäñòîèò îñóùåñòâèòü ñèíòåç äâóõ ýòèõìèðîâîççðåíèé, îòíþäü íå ìåõàíè÷åñêèé, à îðãàíè÷íûé. À òàêîé ïîäõîäñòàíîâèòñÿ âîçìîæíûì ëèøü â ðàêàõ ïîñòíåêëàññè÷åñêîãî ïîçíàíèÿ, êîòîðîåñòðåìèòåëüíî ðàçâèâàåòñÿ â ïîñëåäíåå âðåìÿ. Èìåííî ïîýòîìó ôîðìèðîâàíèåãåíäåðíîãî ïîäõîäà â ñîöèàëüíîì è ãóìàíèòàðíîì çíàíèè ìîæíî ðàññìàòðèâàòüêàê íàïðàâëåíèå ïîñòíåêëàññè÷åñêîãî ïîçíàíèÿ, êîòîðîå âåäåò ê ðåêîíñòðóêöèèöåííîñòíûõ îðèåíòàöèé ÷åëîâåêà è ðåâèçèè ìíîãèõ ïðåäñòàâëåíèé è èñòèí,ñòàâøèõ ñòåðåîòèïàìè, â òîì ÷èñëå íàó÷íûìè.

Ãåíäåðíûé ïîäõîä äîëæåí îñíîâûâàòüñÿ íà ïàðàäèãìàõ ïîñòñòðóêòóðàëèçìà,ïîñòìîäåðíèçìà, ôèëîñîôèè ôåìèíèñòè÷åñêèõ èññëåäîâàíèé, ñîöèàëüíîìêîíñòðóêòèâèçìå, ñèìâîëè÷åñêîì èíòåðàêöèîíèçìå, íåî÷åâèäíîé ñîöèîëîãèèè ò.ä. À ýòî ñâèäåòåëüñòâî, êàê åãî ìåæäèñöèïëèíàðíîãî õàðàêòåðà, òàê èîäíîâðåìåííîãî ðàñïðîñòðàíåíèÿ íà îòäåëüíûå íàóêè.

Íå ñëó÷àéíî îòìå÷àåòñÿ, ÷òî "õàðàêòåðíûå ÷åðòû ñîâðåìåííîãî ñîöèàëüíîãîïîçíàíèÿ - îðèåíòàöèÿ íà àêòóàëüíóþ ñîöèàëüíóþ ïðîáëåìó, ìåòàôîðè÷íîñòü èíåîäíîçíà÷íîñòü ïîíÿòèé, îòêàç îò äèõîòîìè÷íîãî ìûøëåíèÿ,ìåæäèñöèïëèíàðíîñòü, ãåòåðîãåííîñòü, õîëèçì - òðåáóþò îò èññëåäîâàòåëÿ îñîáîéêðèòè÷åñêîé ðåôëåêñèè â îòíîøåíèè èñïîëüçóåìîé ìåòîäîëîãèè. Óêàçàííûå ÷åðòûïîçâîëÿþò õàðàêòåðèçîâàòü ñîâðåìåííîå ñîöèàëüíîå ïîçíàíèå êàê èíòåãðàòèâíîå"[Çäðàâîìûñëîâà, Å. & Òåìêèíà, À. 1996: c. 9].

Ãåíäåðíûé ïîäõîä ÿâëÿåòñÿ ïðèìåðîì èíòåãðàòèâíîé ìåòîäîëîãèè, êîòîðàÿíå òîëüêî ñèíòåçèðóåò ïîñòìîäåðíèñòñêèå, ôåìèíèñòñêèå, êîíñòðóêòèâèñòñêèåòåîðèè, íî è ïðèíöèïû õîëèçìà, ãåòåðîãåííîñòè, òîëåðàíòíîñòè,àíòèýññåíöèàëèçìà, íåèåðàðõè÷íîñòè, ñîöèàëüíîãî êîíñòðóêòèâèçìà è àêòèâèçìà.Ýòî äàåò íàì íîâîå îñíîâàíèå ñäåëàòü âûâîä, ÷òî ãåíäåðíûå èññëåäîâàíèÿíàèáîëåå ïðîäóêòèâíû â ðàìêàõ ïîñòíåêëàññè÷åñêîé ãíîñåîëîãèè.

"Èíòåãðàòèâíàÿ ñòðàòåãèÿ ÿâëÿåòñÿ âåäóùåé â ðàçâèòèè ãåíäåðíîãî ïîäõîäàè ðåàëèçóåòñÿ ïîñðåäñòâîì ñëåäóþùèõ íàïðàâëåíèé: âî-ïåðâûõ, ÷åðåç ðàñøèðåíèåïðåäìåòà è ñóáúåêòîâ èññëåäîâàíèÿ (ìóæñêèå, æåíñêèå, êâèð-èññëåäîâàíèÿ);âî-âòîðûõ, ïîñðåäñòâîì ñèíòåçà ìàêðî- è ìèêðîàíàëèçà â èçó÷åíèè ãåíäåðíûõàñïåêòîâ ñîöèàëüíûõ ôåíîìåíîâ è ïðîöåññîâ; â-òðåòüèõ, ÷åðåç âíåäðåíèå âñîäåðæàíèå íàó÷íûõ èññëåäîâàíèé, îáðàçîâàòåëüíûõ ïðîãðàìì è ñòðóêòóð, âäåÿòåëüíîñòü îáùåñòâåííûõ äâèæåíèé; â-÷åòâåðòûõ, ïîñðåäñòâîì ïðåîäîëåíèÿîïïîçèöèè "ìóæñêîå"/"æåíñêîå" â èçó÷åíèè îáùåñòâåííûõ ÿâëåíèé â ðåçóëüòàòåïðèçíàíèÿ ìóæ÷èí è æåíùèí ãåòåðîãåííûìè ãðóïïàìè, ÷òî ïîçâîëÿåòïîçèöèîíèðîâàòü ãåíäåðíûå ðàçëè÷èÿ êàê âåðîÿòíîñòíûå è ñèòóàòèâíûå"[Çäðàâîìûñëîâà, Å.& Òåìêèíà, À. 1998: c. 179].


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Â îòëè÷èå îò êëàññè÷åñêîé íàó÷íîé äåÿòåëüíîñòè, èñêëþ÷àþùåé èç àíàëèçàâñå ñóáúåêòèâíûå ôàêòîðû, ñðåäñòâà ïîçíàíèÿ è èçìåíÿþùèåñÿ íà÷àëüíûåóñëîâèÿ, íåêëàññè÷åñêàÿ íàó÷íàÿ äåÿòåëüíîñòü, íàïðîòèâ, ñ÷èòàåò èõ âàæíåéøèìèàòðèáóòèâíûìè ÷àñòÿìè ïîçíàíèÿ.

Ïîñòíåêëàññè÷åñêîå ïîíèìàíèå íàó÷íîé ðàöèîíàëüíîñòè ñäåëàëî åù¸áîëüøèé àêöåíò íà ñóáúåêòèâíîé ñòîðîíå ïîçíàâàòåëüíîãî ïðîöåññà, ïðèçíàâçíà÷èìîñòü ðàçíîîáðàçèÿ ñóáúåêòîâ ïîçíàíèÿ è èõ öåííîñòíûõ îðèåíòàöèé, ðîëüñîöèîêóëüòóðíîãî è ãåðìåíåâòè÷åñêîãî ïîäõîäîâ (èñòîðè÷åñêîãî è ñîöèàëüíîãîêîíòåêñòà, â êîòîðîì ýòè ñóáúåêòû äåéñòâóþò). "Ïîñòíåêëàññè÷åñêàÿ íàóêàðàñøèðÿåò ðîëü ðåôëåêñèè íàä äåÿòåëüíîñòüþ, â ðàìêàõ êîòîðîé èçó÷àþòñÿîáúåêòû. Îíà ó÷èòûâàåò ñîîòíåñåííîñòü õàðàêòåðèñòèê ïîëó÷àåìûõ çíàíèé îáîáúåêòå íå òîëüêî ñ îñîáåííîñòüþ ñðåäñòâ è îïåðàöèé äåÿòåëüíîñòè, íî è ñ å¸öåííîñòíî-öåëåâûìè ñòðóêòóðàìè" [Àêóëè÷, Ì. Ì.& Ëåâåíñêèõ, È. À. 2010: c.17].

Âàæíûì äîïîëíåíèåì ãåíäåðíîãî ïëàíà ÿâëÿåòñÿ ïàðàäèãìà îòëè÷àþùèõñÿäðóã îò äðóãà âîñïðèÿòèÿ è èíòåðïðåòàöèè ìèðà ñî ñòîðîíû ìóæ÷èí è æåíùèí.

Îäíèì èç ïîäòâåðæäåíèé ïîñòíåêëàññè÷åñêîé ñóòè ãåíäåðà ÿâëÿåòñÿ åãîîïîðà íà ñåòåâîé ïðèíöèï èññëåäîâàíèÿ, èãíîðèðóþùèé èåðàðõè÷åñêèåïîñòðîåíèÿ. Îá ýòîì ñâèäåòåëüñòâóåò ãëàâíûé ïðèíöèï ãåíäåðíîãî èññëåäîâàíèÿ:îáðàùåíèå íå ê ìóæ÷èíå è æåíùèíå êàê òàêîâûì, à ê îòíîøåíèÿì, âîçíèêàþùèììåæäó íèìè â îáùåñòâåííîé è ÷àñòíîé æèçíè è âûñòðàèâàþùèìèñÿ âðàçíîîáðàçíûå ñåòè.

ÇÀÊËÞ×ÅÍÈÅÏîäâîäÿ èòîãè, ìîæíî îòìåòèòü, ÷òî ãåíäåðíûå èññëåäîâàíèÿ, ÿâëÿÿñü

ïîñòíåêëàññè÷åñêèì òèïîì ðåôëåêñèè, äîëæíû çàíÿòü ñâîå ìåñòî âìåæäèñöèïëèíàðíûõ èññëåäîâàíèÿõ, äåòåðìèíèðóÿ íîâóþ ëîãèêó è ìåòîäîëîãèþïîçíàíèÿ. È â ïåðâóþ î÷åðåäü, â ýòîé ñâÿçè, íåîáõîäèì âñåñòîðîííèé àíàëèçâçàèìîäåéñòâèÿ ãåíäåðà è êóëüòóðîëîãèè, îáîãàùåíèå ñèñòåìíûõ èññëåäîâàíèéêóëüòóðû ãåíäåðíûì ïîäõîäîì.

ÁèáëèîãðàôèÿÄÆÅÐÌÅÉÍ ÃÐÈÐ. (2006). "Æåíùèíà-åâíóõ" . Âåëèêîáðèòàíèÿ: Õàðïåð

Ìíîãîëåòíèê.ÇÄÐÀÂÎÌÛÑËÎÂÀ, Å. & ÒÅÌÊÈÍÀ À. (1996). Ââåäåíèå. Ñîöèàëüíàÿ

êîíñòðóêöèÿ ãåíäåðà è ãåíäåðíàÿ ñèñòåìà â Ðîññèè //Ãåíäåðíîå èçìåðåíèå ñîöèàëüíîéè ïîëèòè÷åñêîé àêòèâíîñòè â ïåðåõîäíûé ïåðèîä. ÑÏá., ÖÍÑÈ, ñ. 5-13.

ÇÄÐÀÂÎÌÛÑËÎÂÀ, Å. & ÒÅÌÊÈÍÀ À. (1998). Ñîöèàëüíîå êîíñòðóèðîâàíèåãåíäåðà // Ñîöèîëîãè÷åñêèé æóðíàë. Ìîñêâà. N 3, ñ. 171-182.

ÀÊÓËÈ×, Ì. Ì. & ËÅÂÅÍÑÊÈÕ, È. À. (2010). Ãåíäåðíûå ðîëè â êëàññè÷åñêèõè ïîñòêëàññè÷åñêèõ ñîöèîëîãè÷åñêèõ òåîðèÿõ. Âåñòíèê Òþìåíñêîãîãîñóäàðñòâåííîãî óíèâåðñèòåòà. ¹ 4, ñ. 14 - 20.

ÊÝÐÎËÈÍ ÌÅÐ×ÀÍÒ. (1990) Ñìåðòü ïðèðîäû (ôåìèíèçì è ýêîëîãèÿ)"Áðàâî ëòä, Ðåïðèíò.

ØÀÐËÅÍ ÑÏÐÅÒÍÀÊ. (1981) Ïîëèòèêà æåíñêîãî Äóõîâíîñòè: Î÷åðêè ïîÎñíîâîïîëàãàþùåé Ìàòåðè Äâèæåíèÿ , ðåäàêòîð. Íüþ - Éîðê: Anchor / Doubleday.ISBN 0-385-17241-9


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ÕÅÉÇË ÕÅÍÄÅÐÑÎÍ. (1978) "Ñîçäàâàÿ àëüòåðíàòèâíûå ìîäåëè áóäóùåãî".Êóìàðèàí ïðåññ.

ÐÓÑÑÎ, Æ.Æ. (1961). Ýìèëü, èëè Î âîñïèòàíèè / Æ.-Æ. ðóññî // Èçáðàííûåñî÷èíåíèÿ : â Ç ò. - Ìîñêâà. -Ò.1. Êíèãà V.Ñîôèÿ , èëè Æåíùèíà. -850 ñ.

TransliterationGREER, GERMAINE. (2006). The Female Eunuch. United Kingdom: Harper

Perennial.ZDRAVOMYSLOVA, E. & TEMKINA, A. Introduction. The social construction

of gender and the gender system in Russia // Gender measurement of social andpolitical activity in transition. SPb., CISR, 1996, p. 5-13.

ZDRAVOMYSLOVA, E. & TEMKINA A. (1998). Social construction of gender // Sociological Journal. Moscow. N 3, p. 171-182.

AKULICH, M. M. & LEVENSKIKH I. A. (2010). Gender roles in classicaland post-classical sociological theories. Bulletin of the Tyumen State University.No. 4, p. 14 - 20.

CAROLYN MERCHANT. (1990). The Death of Nature: Women, Ecology andthe Scientific Revolution. Bravo Ltd; Reprint edition

CHARLENE SPRETNAK. (1981) The Politics of Women's Spirituality: Essaysby Founding Mothers of the Movement, Editor. New York: Anchor/Doubleday. ISBN0-385-17241-9

HAZEL HENDERSON. (1978) Creating Alternative Futures. Kumarian Press,1996, ISBN 978-1-56549-060-4, 430 pgs (original edition, Berkley Books, NY, 1978)

RUSSO, J. J. (1961). Emile, or about upbringing /J.J. Russo // selected works: in3 t. - Moscow. - T.1. Book V Sofia, or woman. - p. 850

Adigezalova Svetlana Mamed qizi (Ozarbayjob, Boku)

Gender va madaniyatshunoslik

Annotatsiya. Maqolada gender tadqiqotlari va madaniyatshunoslikning o'zaro bog'liqligi vao'zaro ta'siri tahlil qilinadi. Gender tadqiqoti fanlararo tadqiqotlarda o'z o'rnini topishi kerak.Muallifning ta'kidlashicha, bunday yondashuv zamonaviy mantiq va bilimning metodologiyasinio'zgartirishga imkon beradi. Yangi yondashuv gender dunyoqarashidan foydalangan holda tizimlimadaniy tadqiqotlarni boyitishga yordam beradi.

Kalit so'zlar: gender, madaniyatshunoslik, falsafa, fanlararo tadqiqotlar, ijtimoiy vagumanitar fanlar.

Kalit so'zlar (2): ijtimoiy-madaniy munosabat, Insoniyat jamiyati, ilmiy adabiyot, tarixiybilim, tarkibiy yaxlitlik.


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Gabitov TursynDoctor of Philosophical sciences, professor, Department of Religious and

Cultural Studies, Al-Farabi KazNU, E-mail: [email protected](Kazakhstan, Almaty)

ÓÄÊ: 93/94

http://dx.doi.org/10.26739/2181-9505-2019-3-10

KAZAKH CULTURE IN THE CONTEXT OF ISLAM

INTRODUCTIONReligion in unobscure form poses a question about the sense and specifics of

human history, brings forward the idea of all people, enables a concept of a moralpersonality and conscience. It serves as a way of regulating and orientation of not onlyexternal behavior, but also internal world of people, giving a possibility of hope andbelief in the Good, Love and Truth. A modern man who is internally weakly linkedwith one of the currently existing religions is anxious - either he has to lose trust in hisown mind or a trust in great prophets, great teachers of the humankind. Irrespective ofwhat will our contemporary will choose, it is clear that religious need is undoubtful.And this is particularly important in the periods of abrupt break of social relations,accompanied by rising uncertainty in future of a man. This is why just after the breakupof the Soviet Union, i.e. after disappointment in the progressive social ideal - "sovietcommunist future" - people all over followed each other to join different types ofreligious confessions.

Nowadays in the Western countries, in many temporal Eastern countries, includingKazakhstan, the religion mainly serves as an integrating-control mechanism of civilsociety. The function of a religion in civil society is to keep the integrity of socio-

Abstract. Unlike Christianity and Buddhism, Islam, being one of the three universal world religions,actively penetrates into people's everyday life. The main reason for this is that in Islam the religion andideology, philosophy, religious organizations and state bodies are closely interrelated. In order to analyzethe state of being of interrelations of religion and civil society in Kazakhstan, it is necessary to studyIslam and its relations with spiritual culture of the society. According to the Constitution of the Republicof Kazakhstan the religion is separated from the state, i.e. each performs its own function withoutinterfering into each other's affairs. The right of the citizens of our republic to freedom of thinking andfaith is based on the Constitution of the RK, Civil Code, Law "On freedom of faith and religious unionsin the Republic of Kazakhstan".

Legislatively secured separation of the mosque and church from the state does not mean that religionhas no influence on the latter. The state, consisting of citizens with their own beliefs, including religiousones, can not be isolated from the influence of religion. Nowadays it is commonly accepted that it is notpossible to understand and forecast key social processes without taking into account the religious factor.

Key words: Abrahamic religions, tolerance, , Islam, Shamanism, tradition and innovation,fundamentalism.

Key words (2): civil society, semiotic analysis of Kazakhstan, confessional membership, ethicalorientation, mystical figures, ecological consciousness

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cultural system, of which it is a part. A number of religious confessions combine religiouspropagation with economic activities, establishes on the territory of Kazakhstan smallprivate enterprises and firms, promoting development of economy and creation of newworkplaces. Mosques conduct charities, render material aid to the most vulnerablegroups: handicapped, aged, lonely, and other people. All activity of religious organizationsis directed at realization of ideals of peace, tolerance and love towards all humanbeings regardless of their confessional membership.

MATERIALS AND METHODSIslam is the center of a semantic field of Turkic philosophy. If one is to overcome

the Marxist-Soviet thesis that Islam has been imposed to Turks by Arabs, then it ispossible to allocate the following aspects of this issue: a) Islam has played a civilizationalfunction in the culture of Turkic people; b) on the basis of Islam the culture of Turkicpeople in IX-XII centuries blossomed, the Turkic philosophy of this period occupiedone of the leading positions in the world philosophical process; c) under conditions ofcolonial cultures of Turkic people of Russia and China Islam resisted to assimilatorypolicy of those empires and played ethno preserving function; d) through Arab-languagephilosophy Turkic people got familiarized with antique philosophic heritage [Nisanbaev,A. 2019: p. 75]. Not only Islam rendered fateful influence on the spiritual culture ofTurkic people, but also, at the same êàis enough to recollect in this respect a role of thethe Karakhanids state, empire of the Great Moguls, Iran, the the Osmanli state, etc. inupholding Islam.

The Turkic culture as a whole and Turkic philosophy in particular is internallyuniform not on the basis of a racial attribute (Turks mainly represent in this respecttransitive forms between the Indo-European and Mongoloid races), cultural-economictypes (nomads, farmers of oases and river valleys, townspeople), religious beliefs(different directions of Islam, orthodox, Shamanists, Buddhists, etc.), political system(democratic and totalitarian regimes, autonomies and dependent people, etc... So whatunites the views of various Turkic ethnoses in uniform world outlook system? In ouropinion, it is a unity of language, historical memory of the heroic past, ethically focusedmythology and folklore, i.e. archetypes of spiritual experience. In the modern marginalizedconsciousnesses of a Turk the irrepressible desire to self-realization sits deeply. Noteverything was stated and made yet. Uniqueness of Turkic philosophy is in organiccombination of a tradition and openness to innovations, nomadic and settled experiencesof mastering the world, sacral, profane and secret, it is characterized by tolerance,love of freedom, primodality of a word and optimism.

The core world outlook phenomena of Turkic philosophy are defined as immanentspiritual experience of people and a field of dialogue of this culture (Turk-Chinese,Turk-Sogdy, Turk-Arabian and Turk-Slavic syntheses). Except for universal philosophicalcategories (life, the person, the world, space, time and etc.), in Turkic philosophythere are original world outlook and philosophical universals ("kut", "kanagat", "nesibe","nysap", "obal" and "sauap", "kiye", "kesir", "el", "aleumet", "kisi", etc.). Translation ofthose concepts into other languages is possible if context in their use is preserved. TheTurkic philosophy, even in its most Islamized forms, has never completely lost touchwith its ancient roots. For example, it is not by chance that K.A.Iasaui remains thepreacher of Sufism which is mentally close to nomadic outlook, in "Diuani Hikmete"there are many pre-Islamic characters (yerens, chiltens, mugans, aruakhs, progenitors

Gabitov Tursyn,KAZAKH CULTURE IN THE CONTEXT OF ISLAM

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and so on). The idea of harmony of the nature and the person is an end-to-end topic of"Beneficial knowledge" by Zh.Balasaguni. Here it is possible to recollect a mentioning byhim of the common Turkic cultural hero - Alp Yer Tonga [Balasagun, J. 1986: p. 124].

Nomadic gnosis, based on orally-sacral knowledge and not recognizing looped,final, frozen condition, is characterized by search of special harmony between theperson and the world, as a matter of fact the Turkic philosophy is dialogical anddiscursive.

In ternary Turkic model of the world a person is an axis of this world. The worldis not alienated from person, it is humanized and is allocated by human qualities. Thecentral concept of Turkic philosophical anthropology is not the borrowed terms "adam","pende", but "êisi" - a measure of human in the person. As different from "person-deer" (Zh. Balasaguni) the real human being is a carrier of true moral and socio-cultural qualities and aspires to constantly be a human being. Though in the literaturethere was an image of "the patrimonial person" as the characteristic of a nomad,however concrete socio-cultural analysis of nomadic community of Turkic peopledenies this calque. Values of freedom, openness, mobility in nomadic society havecaused allocation from a community of the following individualized types: batyr,akyn, zhyrau, sal, seri, baksy, bi, etc.

DISCUSSION AND RESULTSSome parallels in history: the Scythian thinker of the antiquity, one of "seven

wise men of the world" Ànarhasis, calling in question the antique views on moralityopposes them the high spirituality of nomads (see the Philosophical heritage of Kazakhpeople. V.1, Astana, 2005). Îrhon-Yenisei written monuments are full of warning aboutthe danger of adopting the customs and stereotypes of behavior of tabgashs (the Chinese).The legendary Êîrkyt Àtà searches the sense of life and wishes to find a way to immortalityof the person. Àbai calls to be the person. Even from these brief maxims an ethicalorientation of Turkic spirituality is evidently observable.

The originality of traditional ethics of Turks is expressed by:- Syncretism of mind (truth), aesthetics (beauty) and ethics (good);- A wide circulation of binary oppositions: a life and death, good and evil, joy and

grief, a body and soul, sacral and profane, pleasure and self-restriction, etc.;- Philosothemes are given in an ethical frame (for example, 4 beginnings of the

world and the person of Zh.Balasaguni);- Rooting in an inhabitancy and harmony with it;- Understanding honor and conscience as bases of the doctrine about morality

(for example in Shakarim's works);- The importance of eminence of an origin;- Concurrence of moral and human qualities;- Gerontocracy priorities of morality;- Respect for the woman and reverence of children;- Allocation of nomadic and patrimonial forms of human solidarity and consent;- The developed institute of hospitality, etc. [Gabitov, T. 1986: p. 176-316].Orally-poetic discourse of the carriers of the Kazakh philosophy and the

individualized forms of popular wisdom is inherently dialogical, 'tolgau' and sayings of'biys' express not only existential conditions (konil kuy) of thinkers, but are alwaysturned to listeners, are focused on mutual understanding that is reached through


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sacralisation and perfection of the art of a word. It is possible to kill the person, but it isimpossible to stop a free verbal stream. In the opinion of many philosophers andculturologists, XX² century can easily become a century of Turkic culture and a civilizationwhich is caused by a set of factors. Firstly, in conditions of globalization the specialimportance get areas of contact of modern world super civilizations. The Turkic worldbeing located on a joint of four civilizations (Islamic, Orthodox, Chinese, Western)anyhow is influenced by all these cultures and itself renders essential influence on them.Secondly, in the new independent Turkic states in connection with the necessity ofrevival of cultural roots and entrance to the world civilized community a powerfulcharge of passionary is born. Even in the Republic of Turkey this charge is far frombeing settled, and there is an active work of human spirit going on. Thirdly, traditionalvalues and ideas of Turkic philosophy (tolerance, sacredness of words, an openness,respect for traditions and a susceptibility to innovations, ethical orientedness, affinityto the nature and ecological consciousness and so on) are demanded by a modernworld civilization. Fourthly, the state program "Cultural heritage", including the programof revival of a philosophical heritage, initiated by the President of Kazakhstan,N.A.Nazarbaev, plays an important role in formation of space of dialogue of culturesand civilizations.

As directly related cultures which had impact on Kazakh culture can bementioned Shamanism and Sufism. Let us make some examples proving thatshamanism had absorbed all features typical to the Eastern countries. According toS. Rerick all spiritual doctrine takes their roots from Asia, because Western personvalues technology higher than spiritual values. Oriental person all his life spends onsearching and development of his inner world, on revelation of hidden and vividparts of his spiritual essence and on actualization and perfection of levels of humanity.In next parts of the article are given semiotic analysis of Kazakhstan' Islam in thecontext of shamanism and Suffism.

Shaman aims to evoke human's unconscious world. This is the method of searchspiritual unity with unlimited inner essence. This method can be considered as a gameof shaman. This game semantically may be interpreted in the following way. During hisgame shaman imitates the role of the creature of the world (imitation of cosmos inindividual level), by mystical unity divides good and evil, he transfers harmful qualities,and removes evil. During the game physical body turns into peculiar condition. Manyevidences show that shamans have parapsychological abilities. For instance, some shamanscould bring out from body harmful bile. They were perfect masters of methods of surgeryand hypnotic cure methods. In the condition of ecstasy they could walk barefoot onscorching coal. Similar phenomena can be noticed in the system of yogis and Philippiansphysicians. One peculiarity part of shamanic game is in usage of music during meditation.Semantic meaning of the kui is based on the principle to restrain death.

We cannot consider Kazakh religious systems as types replacing each other. Asusual, in concrete historical periods religious systems occur simultaneously in syncretism.According to forms of spiritual culture one of them becomes dominant. For examplesemantic analysis of mythical characters can be interpreted as syncretism of two religions.Variety of subconscious mystical figures are supplemented with different images ofdaemons in Kazakh philosophy. Researches of history and monuments of Kazakh culturemention amongst them the following characters: 1) satan, 2) peri, 3) gin, 4) zheztirnak(a woman with copper nails), 5) sorel (her husband), 6) zhalmauiz (witch), 7)


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albasti (troglodyte), 8) obyr (necrophilia), 9) Montana (changeable jin), 10) shimurin,11) martu (dangerous for women during childbirth), 12) kirsik, 13) iblis (from Islamicdaemons) etc.

From above mentioned list of daemons can be noticed vivid religious syncretism.One of them is the way of sacrifice (tasattik). Words 'kurban' and 'tasattik' derivedfrom Arabic language. However in their realization were implanted initial believerituals. According to Quran prophet Ibrahim sacrificed a sheep. Ritual 'tasattik' initiallyaimed to soften destroying impact of social revenge (talion), because princi ple 'a lifefor a life' weakens its communicative opportunities. Blood feud by being transferredinto cultural exchange becomes a ritual custom. The ritual aimed to unite partici pantsof a definite symbol. It had symbolic character. Shaman was wise man who knew themeaning of this symbol. Interrelation of shaman system with Islam was indifferent.Based on the struggle with idolatry Islam sussed and blamed genetheoistic believes[Ishmudkhadov, A. 2002: p. 130-134].

However, in order to be accepted by people, Islam had to accept their initialworld outlook and spiritual core. This process was two-sided. Following semantic analysisof religious images also proves our statements. Tengri and holy aruakhs had gainedMuslim content. Sky Tengri became Allah, aruaki turned to pirs, mashaikhes, assistantsof the God, ancient daemons transferred into jinns and satans from Islamic daemons).This was really complicated and different sided phenomena. As mixture of two believescan be given many examples from folklore and religious texts. Even shamanism in theextent of Kazakh culture became an element of Islam. Dance of shaman adoptedelements from suffian actions; before his rituals shamans made ablution in Islamicway; shaman began his words with prayer to Allah and to prophet Muhammad andHis halifs. Diuana with rod in his hand, in a pointed hat, decorated with swan firs wasassociated in people's consciousness with baksi (shaman). Transfer from native religionsto Muslim type in Kazakh culture covers many centuries and it took place in unityand inter supplement.

There were written many works considered about Islam and its formation in theterritory of Kazakhstan, about 1.5 billiards. But let us consider some issues connectedwith features of Islamic civilization.

There are numerous of different myths and perverted comprehensions aboutIslamic civilization. The west which used technological changes in the beginning of thenew epoch (industrial society, market, industrial revolution) beneficially turned intokey world power and aspired to supremacy all over the world. Efficient repulsewesternization met only from Oriental religions. Particularly Islamic religion sufferedmore than Chinese and Japanese religions from Christian expansion. In the end of theÕ²Õth century after crusade there were no independent Muslim countries, exceptTurkey, Iran and Afghanistan. But it is worth to mention that any of those colonizedcountries rejected Islamic belief. Even Russia which conducted very powerful culturalexpansion could not destroy even one of the formed Islamic ethno cultural system.Acceptance of the Christianity by native ethnos of Siberia was connected with thechange of the ancient traditional religion.

CONCLUSIONIn the middle-aged Muslim empires policy of forced conversion to Muslim from

Christianity was not conducted on purpose, because according to the basic rules of


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Islam a man must convert to Islam on his own will [Galiev, A.A. 1997: p. 165].To this point can be raised question: Does it exist fundamentalism and particularity?

Of course, it wouldn't be right to say that it doesn't exist. Fundamentalism is a productof a marginal society where traditional culture got into crisis and which couldn't adjustto new historical conditions. this manifestation can be noticed in Iran, Afghanistan,and Egypt. In these countries phenomena of fundamentalism emerges in the result ofstruggle to the Western expansion. Fundamentalism is an aspire to preserve culturalfeatures in the framework of the ancient forms. Islamic particularity is also related withexaggerated images of the Western myths. By Islamic religion all people are regardless oforigin, nationality, belief are creatures created by mercy of the God. Even followersif Abraham religions are not enemies for Muslims. As al-Farabi said 'they are citizens ofthe city of the lost'.

Other world and national religions are titled with the names of their founders orby the names of the society (Christianity - Jesus Christ, Buddhism - Gautama Shakhia-Muni Buddha, Zorastrism - Zaratushtra, Confucianism - Confucius). But Islam isdifferent. It is destined for all people.

ReferencesNISANBAEV, A. (2009). Kazirgi turki filosofiasi / Kurast. - Almaty: Jazuchy. - 512 p.BALASAGUN, J. (1986). Kutti bilik. - Almaty: Jazuchy. - 416 p.GABITOV, T. (1986). Kazak eticasi jane esteticasi / Kurast. - Àlmaty: Jazuchy. -p. 416 ISHMUDKHADOV, A. O. (2002). âêëäå òþðêñêèõ íàðîäîâ â ñòàíîâëåíèè Èðàçâèòèè ìèðîâîé öèâèëèñàöèè// Åâðàçèéñêîå ñîîáùåñòâî.-¹3 (39). - c. 130-134.GALIEV, A.A. (1997). Òðàäèöèîííoå ìèðîâîççðåíèå êàçàõîâ. - Almaty. - 165 s.

Ãàáèòîâ Òóðñûí (Êàçàõñòàí, Àëìàòû)

Êàçàõñêàÿ êóëüòóðà â êîíòåêñòå Èñëàìà

Àííîòàöèÿ. Â îòëè÷èå îò õðèñòèàíñòâà è áóääèçìà, èñëàì, áóäó÷è îäíîé èç òðåõóíèâåðñàëüíûõ ìèðîâûõ ðåëèãèé, àêòèâíî ïðîíèêàåò â ïîâñåäíåâíóþ æèçíü ëþäåé.Îñíîâíàÿ ïðè÷èíà ýòîãî çàêëþ÷àåòñÿ â òîì, ÷òî â èñëàìå ðåëèãèÿ è èäåîëîãèÿ,ôèëîñîôèÿ, ðåëèãèîçíûå îðãàíèçàöèè è ãîñóäàðñòâåííûå îðãàíû òåñíî âçàèìîñâÿçàíû.×òîáû ïðîàíàëèçèðîâàòü ñîñòîÿíèå âçàèìîîòíîøåíèé ðåëèãèè è ãðàæäàíñêîãî îáùåñòâàâ Êàçàõñòàíå, íåîáõîäèìî èçó÷èòü èñëàì è åãî ñâÿçü ñ äóõîâíîé êóëüòóðîé îáùåñòâà.Ñîãëàñíî Êîíñòèòóöèè Ðåñïóáëèêè Êàçàõñòàí ðåëèãèÿ îòäåëåíà îò ãîñóäàðñòâà, òî åñòüêàæäûé âûïîëíÿåò ñâîþ ôóíêöèþ, íå âìåøèâàÿñü â äåëà äðóã äðóãà. Ïðàâî ãðàæäàííàøåé ðåñïóáëèêè íà ñâîáîäó ìûñëè è âåðîèñïîâåäàíèÿ îñíîâûâàåòñÿ íà ÊîíñòèòóöèèÐÊ, Ãðàæäàíñêîì êîäåêñå, Çàêîíå "Î ñâîáîäå âåðîèñïîâåäàíèÿ è ðåëèãèîçíûõîáúåäèíåíèé â Ðåñïóáëèêå Êàçàõñòàí". Çàêîíîäàòåëüíî çàêðåïëåííîå îòäåëåíèå ìå÷åòèè öåðêâè îò ãîñóäàðñòâà íå îçíà÷àåò, ÷òî ðåëèãèÿ íå èìååò íèêàêîãî âëèÿíèÿ íà ïîñëåäíåå.Ãîñóäàðñòâî, ñîñòîÿùåå èç ãðàæäàí ñ ñîáñòâåííûìè óáåæäåíèÿìè, â òîì ÷èñëåðåëèãèîçíûìè, íå ìîæåò áûòü èçîëèðîâàíî îò âëèÿíèÿ ðåëèãèè. Â íàñòîÿùåå âðåìÿîáùåïðèçíàííî, ÷òî íåâîçìîæíî ïîíÿòü è ïðåäñêàçàòü êëþ÷åâûå ñîöèàëüíûå ïðîöåññûáåç ó÷åòà ðåëèãèîçíîãî ôàêòîðà.

Êëþ÷åâûå ñëîâà: àâðààìè÷åñêèå ðåëèãèè, òîëåðàíòíîñòü, èñëàì, øàìàíèçì,òðàäèöèè è èííîâàöèè, ôóíäàìåíòàëèçì.


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Êëþ÷åâûå ñëîâà (2): ãðàæäàíñêîå îáùåñòâî, ñåìèîòè÷åñêèé àíàëèç Êàçàõñòàíà,êîíôåññèîíàëüíîå ÷ëåíñòâî, ýòè÷åñêàÿ íàïðàâëåííîñòü, ìèñòè÷åñêèå ôèãóðû,ýêîëîãè÷åñêîå ñîçíàíèå

Gabitov Tursin (Qozog'iston, Almata)

Islom konteksida qozoq madaniyati

Annotatsiya. Xristianlik va Buddizmdan farqli o'laroq, Islom uchta universal dunyo dinlaridanbiri bo'lib, odamlarning kundalik hayotiga faol kirib boradi. Buning asosiy sababi shundaki,Islomda din va mafkura, falsafa, diniy tashkilotlar va hukumat bir-biri bilan chambarchas bog'liqdir.Qozog'istonda din va fuqarolik jamiyati o'rtasidagi munosabatlarning holatini tahlil qilish uchunIslomni va uning jamiyatning ma'naviy madaniyati bilan aloqasini o'rganish kerak. Qozog'istonRespublikasi Konstitutsiyasiga binoan din davlatdan ajratilgan, ya'ni har biri bir-birining ishlarigaaralashmasdan o'z vazifasini bajaradi. Bizning respublikamiz fuqarolarining fikr va din erkinligigabo'lgan huquqi Qozog'iston Respublikasi Konstitutsiyasi, Fuqarolik Kodeksi, Qozog'istonRespublikasidagi "Diniy erkinlik va diniy uyushmalar to'g'risida" gi qonunga asoslanadi. Qonunbilan o'rnatilgan masjid va cherkovning davlatdan ajratilishi bu dinning unga ta'sir qilmasliginianglatmaydi. O'z e'tiqodiga, shu jumladan diniy narsalarga ega fuqarolardan iborat bo'lgan davlatnidin ta'siridan ajratib bo'lmaydi. Diniy omilni hisobga olmasdan muhim ijtimoiy jarayonlarnitushunish va bashorat qilishning iloji yo'qligi hozirda keng tarqalgan.

Kalit so'zlar: Ibroniy dinlari, bag'rikenglik, Islom, shamanizm, urf-odatlar va yangiliklar,fundamentalizm.

Kalit so'zlar (2): fuqarolik jamiyati, Qozog'istonni semiotik tahlil qilish, konfessiyaviya'zolik, axloqiy yo'nalish, mistik shaxslar, ekologik ong


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UDC: 09.00.03Ujomu Philip OgoDepartment of Philosophy and Religious Studies, Faculty of Humanities, Management and Social

Sciences, Federal University, (Nigeria, Taraba State, Wukari)E-mail: [email protected], [email protected] Anthony IDepartment of Philosophy and Religious Studies, Faculty of Humanities, Management and Social

Sciences, Federal University, (Nigeria, Taraba State, Wukari)E-mail: [email protected]

HUMAN VALUES FOR HOLISTIC AFRICAN DEVELOPMENT AND THE UBUNTUPARADIGM: AN AFRICAN PHILOSOPHICAL REFLECTION

Abstract. This study examines in a philosophical way the problem of what kinds of values are requiredfor African development. It focuses on the value of Ubuntu or Ubuntu as a core human value. Values aredesirable or important things and some values are needed for development in Africa. More importantly,there is a need for a philosophical foundation for those key values without which Africa's quest for holistichuman development will be a mirage. The consequences of a foreign dominating tradition; selective humanism,compels us to evolve philosophical perspectives African development concerns. Specifically we are lookingat a multi-layered conceptualization of ubuntu in the realms of its theory, principles and practice. Thesedomains are embodied in the following: Pursuing conceptual decolonization as a means of buildinginterdependence of reason and rationality for a critical and tolerant disposition to ideas and life nationallyand internationally: Identifying human values for achieving interconnections based on human dignity,freedom and the common good of the Africans: Upholding basic universally accepted ethical behavior orobligations that enhance reciprocity, the rule of law and social order among men: Promoting a culturallysensitive learning trend in science and technology for improving endogenous knowledge acquisition andquality of life in Africa.

Keywords: guarantee, promoting, infrastructure, ethical lapses, manifest.Keywords (2): academic discipline, mother country, human values, intellectual qualities, Morality,

dignity, conceptual decolonization.

UDC: 10(09). Ð-273Shamsiddinov Burkhon JakbarovichSenior teacher of Kokand state pedagogical institute (Uzbekistan, Kokand) Kurbanov Muzaffar UmmatovichSenior teacher of Kokand state pedagogical institute (Uzbekistan, Kokand,)E-mail: [email protected]

SOCIO-HISTORICAL BASIS OF DEVELOPMENT OF SMALL BUSINESS AND PRIVATEENTREPRENEURSHIP IN UZBEKISTAN

Abstract: Many economies throughout the world are still making difficult transitions from planning tomarkets while a handful of other countries seem to be trying to reestablish government-controlled,centrally planned economies. Establishing the small business and entrepreneurship is the easy way totransit into market system. Development of small business and private entrepreneurship is a component ofsocio-economic reforms in Uzbekistan, in particular, the transition to market relations. In the 1990sI.A.Karimov emphasized that the economic independence of the country, the removal of administrativeand command management, and the increase of people's socioeconomic activity were connected withtransition to market relations. When Uzbekistan became independent in 1991, it began to form smallbusiness and private entrepreneurship based on privatization. Small business and private entrepreneurshipis a type of activity that is based on individual initiative and interests. Hence, there are certain subjects andareas of activity. Small businesses and private entrepreneurship can not even be imagined without showing

CONTENTS. ABSTRACTSPHILOSOPHY OF POLITICS AND SOCIETY

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these signs. We pay particular attention to property rights, entrepreneurship, freedom of enterprise andchoice, competition, and the role of profits in this article, because these concepts are often misunderstoodby people worldwide.

Key words: population, socio-economic life, speculator, sponger, bravery, stock.Key words (2): small business, private entrepreneurship, economic democracy, individual initiative,

legal aspects of entrepreneurship, property rights, freedom of enterprise and choice, competition, therole of profits.

PHILOSOPHY OF EDUCATION AND SCIENÑE

UDC: 177Berna Arda (MD Med Spec PhD)Ankara University School of Medicine, History of Medicine and Ethics DepartmentE-mail:[email protected]

A TRAINING EXPERIENCE ON RESEARCH AND PUBLICATION ETHICS

Abstract. Working in the field of science does not just require to know certain methodology or hugeamount knowledge, it also necessitates the possession of certain ethical features since production ofscientific knowledge requires integrity, patience, modesty. All these features can be improved and thereforeethics compenent an important topic in research education. Therefore designing formal - structuralcourses for the development of young researchers and conducting properly looks crucial.

This text is based on the instructor's personal experience on research and publication ethics. In a courseof Ankara University with a total of twenty semesters. More than four hundred PhD students have takenthis course from different academic fields such as medicine, veterinary, pharmacy, dentistry, biology.

Weekly modules, ''introduction to ethics'', ''informed consent in the light of human rights andscientific research'', "research ethics in the health sciences'', ''publication ethics in the health sciences'',''science policies and ethical preferences'' and "the responsibilities to the society in the context of research'',each one has two hours, conducted by the instructor.

This course is offered two hours a week, totally twelve hours per semester. As it is a compulsory course,research and publication ethics part conducted by an academic background of medicine. Interactivetraining methods, small group discussions, case discussions and sub-group presentations are employed.U-shaped seating and name badges are used in classroom. The training material was written and hadaccessible free of charge. At the end of each semester written feedback forms are used.

Limitations, advantages and disadvantages, outputs of this educational experience will mentioned.*This text is based on an oral presentation in 7th IAEE Conference in Porto, 22-24 July 2019.Keywords: research ethics, publication ethics.Keywords(2): training experience, ethics education, bioethics education.

UDC: 37.036Samadov Aktamkul RafikovichAssociate Professor of the Department of Civil Society and National Idea Samarkand State University

(Uzbekistan, Samarkand). E-mail:[email protected]

ETHICAL, ECOAESTHETICAL PROBLEMS OF FORMING PERSONAL ASTETIC IDEAS

Abstract: The formation of a social and spiritual image of a person in accordance with universal idealshas spiritual and ideological significance in the process of globalization. In the era of globalization, theinfluence of ethical, religious beliefs and factors of "mass culture" leads to a deviation from the right path,the emergence of deviant behavior. Along with the rapprochement of cultures, ensuring intercultural tiesand the possibility of achieving a culture of peace, globalization has created a number of problematicsituations.

The development of media and technology allows us to increase the commercial components of sportsand art in the public mind, and to open the direction of the cultural industry; as a result of changes inmodern lifestyles, changes in people's consumption form utilitarian, mercantile thinking. An institutional

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system that forms a unity of needs and factors on the basis of which an aesthetic ideal develops, it iscompletely connected with consumer moods.

Keywords: globalization, ethical problems, aesthetic ideal, eco-aestheticsKey words (2): aesthetic ideal, moral ideal, ecoesthetic ideal, sport, art, consumer mood, deviant

behavior.

UDC: 101/715/(410.1)Shadmanov Kurban BadriddinovichDoctor of Science (Philos.), professor head of the English Language Department of the Bukhara State

Medical Institute named after Abu Ali Ibn Sino. (Uzbekistan, Bukhara)E-mail: [email protected]

LINGUISTIC-PHILOSOPHICAL NATURE OF SOCIO-PHILOSOPHICAL WORDS

Abstract. The article discusses current issues related to the linguistic and philosophical nature ofsocio-ethical vocabulary in terms of diachrony. Based on the analysis of a large amount of historical andphilosophical material, the author presents his interpretation of the stages of the formation and formationof the vocabulary of ethics as an integral part of the general philosophical vocabulary, since the problemsof ethics as a science and form of social life were undoubtedly considered at all stages of human civilization.However, each time and in each country, the interpretation of ethical concepts and norms, and thereforeterms, was of a concrete historical and purely national character.

Keywords: ethics, vocabulary, civilization, category, hedonismKeywords (2): philosophical nature, social being, historical and sociological, historical nature, mental

hygiene, historical conditions, scientific system, social theory

PHILOSOPHY OF HISTORY AND HISTORY OF PHILOSOPHY

UDC: 930.85Bulekbaev Sagadi BayuzakovichDoc Philos. N., professor Kazakh University of International Relations and World Languages named

after Abylai Khan. (Kazakhstan, Almaty) E-mail:[email protected] Raziya UdarbayevnaCand. Associate Professor, Kazakh Abylay Khan University of International Relations and World

Languages. (Kazakhstan, Almaty) E-mail:[email protected]

ON THE PLACE AND ROLE OF THE TURKS IN WORLD HISTORY, CULTURE ANDCIVILIZATION

Abstract. In the Eurasian continent, a distinctive unique and powerful civilization was created in itstime, which previously was little known not only to the general public, but also to the scientific one. Onlyafter gaining independence, when it became possible to throw off the blinders of Eurocentrism, onlyafter opening wide access to foreign turkological studies, and the recent sensational discoveries of socialscientists in Central Asia and Eurasia, it became possible to speak about the real contribution of the Turksto the world treasury. In our opinion, the proto-T?rks and the T?rks not only conquered vast territoriesand created huge empires, but also left behind a great culture and civilization, which had a great influenceon the development of world culture and civilization, setting the starting conditions for the developmentof others, first of all European and Russian.

Key words: Culture, history, historical process, the methodology of historical knowledgeKeywords (2): Eastern Renaissance, social science, scientific and technological revolution, historical

role, ingenuity, modern research, tendentiousness.

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UDC: 124.5Shiukashvili IaChief Specialist of International Relations Office, Specialist of Russian Language,Iakob Gogebashvili

Telavi State University,( Georgia, Tbilisi) E-mail: [email protected]

PROBLEMS OF SUBJECTIVIST AXIOLOGY IN THE PHILOSOPHY OF LIFE OFFRIEDRICH NIETZSCHE

Annotation. A typical example of a subjective understanding of value is the philosophy of the mainrepresentative of the philosophy of life, F. Nietzsche. the problem of the value of subjectivist axiology inthe Philosophy of Life by F. Nietzsche represents a cardinal concept closely related to the problems ofnihilism, with the reassessment of values, the deaths of God, the will to power and the superman. It isknown that the problem of value in the new philosophy was brought to the fore by precisely F. Nietzsche.One cannot disagree with the opinion of N. Hartmann, who rightly notes that: it is Nietzsche who beginsto emphasize the problem of value in our era. Understanding the essence of value in ietzsche's philosophyis closely connected with the phenomenon that the philosopher himself calls nihilism. Nihilism meansthe depreciation of old, traditional higher values.

Keywords: space, fate, nihilism, pessimism, skepticism, value, danger.Keywords (2): religious morality, the transcendental world, childlike immediacy, the destruction of

mankind.

UDC: 214+218Kasim MuminogluDoctor of Philosophy, Head of the Department of Systematic Philosophy and Logic of the Department

of Philosophy, Faculty of Science and Literature of the University Mush Alparslan, (Turkey, Mus) E-mail:[email protected]

ABU ALI IBN SINA ON GOD AND MAN

Abstract: This article is intended to give an insight into Avisenna's thoughts about God and human. Toachieve this goal, we would like to address Ibn Sinos thoughts about the philosophy of God and humanbeing because Ibn Sino's philosophy have a different own system of thinking. Ibn Sina are basing on hisphilosophy the necessity, opportunity, reality, reason, reasons for the comprehensive investigation of theexistence of all things - their origins, order, relationship, and transformation. Ibn Sino describes theconcept of God and human beings as a couple of his studies like as Shifo, en-Nefs, e-Is'???t ue't-tenb?h?t,Risale fi'I-Kelam 'ala'n-nefsi'n-natika, Kitabu'n-Necat, Hayy b. He has been conducting scientific studiesin Yekzons, Risalatul al-Arshiyya, Kit?bu's-Shif?, Metaphysics II, Ahval'un-Nefs and many more.

Keyword: Avisenna, human, compulsory existence, possible entity, soul, reasonKeywords (2): compulsory principles, pantheistic view, nature and presence

WORLD CULTURAL AND RELIGIOUS TRADITIONS

UDC:301.19Adigozalova Svetlana.PhD, docent of the cathedra of Philosophy and Social Sciences of the Azerbaijan State Pedagogical

University. (Azerbaijan, Baku) Email: [email protected]

GENDER AND CULTURAL SCIENCE

Abstract. In the article is analyzed a interrelation and mutual influence of gender researches andcultural science. It is noted that gender researches have to take its place in cross-disciplinary researches.Such approach, according to the author, will allow to change modern logic and methodology of knowledge.New approach will promote enrichment of system researches of culture by means of gender outlook.

Keywords: gender, cultural science, philosophy, cross-disciplinary researches, social and humanities sciences.Keywords (2): sociocultural attitude, human society, scientific literature, historical knowledge, structural

integrity

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UDC: 93/94Gabitov TursynDoctor of Philosophy sciences, Professor, Department of Religious and Cultural Studies, Al-Farabi

KazNU, (Kazakhstan, Almaty) E-mail: [email protected]

KAZAKH CULTURE IN THE CONTEXT OF ISLAM

Abstract. Unlike Christianity and Buddhism, Islam, being one of the three universal world religions,actively penetrates into people's everyday life. The main reason for this is that in Islam the religion andideology, philosophy, religious organizations and state bodies are closely interrelated. In order to analyzethe state of being of interrelations of religion and civil society in Kazakhstan, it is necessary to studyIslam and its relations with spiritual culture of the society. According to the Constitution of the Republicof Kazakhstan the religion is separated from the state, i.e. each performs its own function withoutinterfering into each other's affairs. The right of the citizens of our republic to freedom of thinking andfaith is based on the Constitution of the RK, Civil Code, Law "On freedom of faith and religious unionsin the Republic of Kazakhstan".

Legislatively secured separation of the mosque and church from the state does not mean that religionhas no influence on the latter. The state, consisting of citizens with their own beliefs, including religiousones, can not be isolated from the influence of religion. Nowadays it is commonly accepted that it is notpossible to understand and forecast key social processes without taking into account the religious factor.

Key words: Abrahamic religions, tolerance, Islam, Shamanism, tradition and innovation,fundamentalism.

Key words (2): civil society, semiotic analysis of Kazakhstan, confessional membership, ethicalorientation, mystical figures, ecological consciousness.

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BIZNING MUALLIFLAR

ADIGZALOVA SVETLANA MAMED QIZI. Falsafa doktori, Ozarbayjon davlatpedagogika universitetining falsafa va ijtimoiy fanlar kafedrasi dotsenti. (Ozarbayjon,Baku). E-mail: [email protected]

BATERI, ANTONI I. Falsafa va diniy tadqiqotlar bo'limi, Gumanitar fanlar,menejment va ijtimoiy fanlar bo'limi, Federal universitet, (Nigeriya, Taraba, Vukari).E-mail: [email protected]

BERNA ADA. Professor, tibbiyot va etika tarixi kafedrasi mudiri. Anqara universitetiningtibbiyot fakulteti. (Turkiya, Anqara)E-mail:[email protected]

BULEKBAEV SAGADI BAYUZAKOVICH. Falsafa fanlari doktori, professorAblay Han nomidagi Xalqaro munosabatlar va jahon tillari universiteti (Qozog'iston,Almata). E-mail: [email protected]

BULEKBAEVA RAZIYA UDARBAYEVNA. Yuridik fanlar nomzodi, Ablay Xonxalqaro munosabatlar va jahon tillari universitetining dotsenti. (Qozog'iston, Almata).E-mail: [email protected]

GABITOV TURSIN. Falsafa doktori, professor, Dinshunoslik va madaniyatshunoslikkafedrasi, KazNU Al-Farobiy (Qozog'iston, Almata).

E-mail: [email protected] SHIUKASHVILI. Telavi davlat universiteti, xalqaro munosabatlar bo'limi bosh

mutaxassisi, rus tili mutaxassisi Yoqub Gogebashvili,(Gruziya,Tbilisi).E-mail: [email protected] MUMINOGLU. Falsafa fanlari doktori, Mus Alparslan Universiteti fan va

adabiyot fakulteti falsafa bo'limi, tizimli falsafa va mantiq kafedrasi boshchisi, (Turkiya,Mus). E-mail: [email protected]

QURBONOV MUZAFFAR UMMATOVICH. Qo'qon davlat pedagogika instituti kattao'qituvchisi (Uzbekiston, Qo'qon). E-mail: [email protected]

SÀMÀDÎV ÀKTÀMQUL RÀFIQÎVICH. Sàmàrqànd dàvlàt univårsitåti Fuqàrîlikjàmiyati và milliy g'îya kàfådràsi dîtsånti (O'zbåkistîn, Sàmàrqànd). E-mail:[email protected]

UJOMU, FILIP OGO. Falsafa va diniy tadqiqotlar bo'limi, Gumanitar fanlar,menejment va ijtimoiy fanlar bo'limi, Federal universiteti(Nigeriya, Taraba, Vukari).E-mail: [email protected], [email protected]

SHADMANOV QURBON BADRIDDINOVICH. Falsafa fanlari doktori, professor,Abu Ali Ibn Sino nomidagi Buxoro davlat tibbiyot Institutining Ingliz tili kafedrasimudiri. (O'zbekiston, Buxoro) E-mail: [email protected]

SHAMSIDDINOV BURXON YOQBAROVICH. Qo'qon davlat pedagogika Institutikatta o'qituvchisi (O'zbekiston, Qo'qon) E-mail: [email protected]

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ÍÀØÈ ÀÂÒÎÐÛ

ÀÄÛÃÅÇÀËÎÂÀ ÑÂÅÒËÀÍÀ ÌÀÌÅÄ ÃÛÇÛ - äîêòîð ôèëîñîôèè, äîöåíòêàôåäðû ôèëîñîôèè è ñîöèàëüíûõ íàóê Àçåðáàéäæàíñêîãî ÃîñóäàðñòâåííîãîÏåäàãîãè÷åñêîãî Óíèâåðñèòåòà (Àçåðáàéäæàí, Áàêó)E-mail: [email protected]

ÁÀÒÅÐÈ, ÝÍÒÎÍÈ È. êàôåäðà ôèëîñîôèè è ðåëèãèîâåäåíèÿ, ôàêóëüòåòãóìàíèòàðíûõ íàóê, ìåíåäæìåíòà è ñîöèàëüíûõ íàóê, Ôåäåðàëüíûé óíèâåðñèòåò,(Íèãåðèÿ, Òàðàáà Âóêàðè øòàò). E-mail: [email protected]

ÁÅÐÍÀ ÀÄÀ. Ïðîôåññîð, çàâåäóþùàÿ êàôåäðîé èñòîðèè ìåäèöèíû è ýòèêè.Ìåäèöèíñêèé ôàêóëüòåò Óíèâåðñèòåòà Àíêàðû. (Òóðöèÿ,Àíêàðà)

E-mail:[email protected]ÁÓËÅÊÁÀÅÂ ÑÀÃÀÄÈ ÁÀÉÓÇÎÊÎÂÈ×. Äîê. ôèëîñ. í., ïðîôåññîð. Êàçàõñêèé

óíèâåðñèòåò ìåæäóíàðîäíûõ îòíîøåíèé è ìèðîâûõ ÿçûêîâ èìåíè Àáûëàé õàíà(Êàçàõñòàí, Àëìàòû) E-mail: [email protected]

ÁÓËÅÊÁÀÅÂÀ ÐÀÇÈß ÓÄÀÐÁÀÅÂÍÀ. Êàíä. þðèä.í., äîöåíò Êàçàõñêèéóíèâåðñèòåò ìåæäóíàðîäíûõ îòíîøåíèé è ìèðîâûõ ÿçûêîâ èìåíè Àáûëàé õàíà(Êàçàõñòàí,.Àëìàòû) E-mail: [email protected]

ÃÀÁÈÒÎÂ ÒÓÐÑÛÍ ÕÀÔÈÇÎÂÈ×. Äîêòîð ôèëîñîôñêèõ íàóê, ïðîôåññîðêàôåäðû ðåëèãèîâåäåíèÿ è êóëüòóðîëîãèè ÊàçÍÓ èì. Àëü-Ôàðàáè (Êàçàõñòàí,Àëìàòû) E-mail: [email protected]

ØÈÓÊÀØÂÈËÈ ÈÀ. Ãëàâíûé ñïåöèàëèñò îòäåëà ìåæäóíàðîäíûõîòíîøåíèé, ñïåöèàëèñò ïî ðóññêîìó ÿçûêó, Òåëàâñêèé ãîñóäàðñòâåííûéóíèâåðñèòåò èì. ßêîáà Ãîãåáàøâèëè (Ãðóçèÿ, Òáèëèñè) E-mail:[email protected]

ÊÀÑÈÌ ÌÓÌÈÍÎÃËÓ. Äîêòîð ôèëîñîôñêèõ íàóê, çàâåäóþøèé êàôåäðûñèñòåìàòè÷åñêîé ôèëîñîôèè è ëîãèêè îòäåëà ôèëîñîôèè, ôàêóëüòåòà íàóêè èëåòåðàòóðû Óíèâåðñèòåòà Ìóø Àëïàðñëàí (Òóðöèÿ, Ìóø). E-mail:[email protected]

ÊÓÐÁÀÍÎÂ ÌÓÇÀÔÔÀÐ ÓÌÌÀÒÎÂÈ×. Ñòàðøèé ïðåïîäàâàòåëüÊîêàíäñêîãî ãîñóäàðñòâåííîãî ïåäàãîãè÷åñêîãî èíñòèòóòà (Óçáåêèñòàí, Êîêàíä).

E-mail: [email protected]ÑÀÌÀÄÎÂ ÀÊÒÀÌÊÓË ÐÀÔÈÊÎÂÈ×. Ñàìàðêàíäñêèé ãîñóäàðñòâåííûé

óíèâåðñèòåò. Äîöåíò êàôåäðû "Ãðàæäàíñêîå îáùåñòâî è íàöèîíàëüíàÿ èäåÿ"(Óçáåêèñòàí, Ñàìàðêàíä). E-mail: [email protected]

ÓÉÎÌÓ, ÔÈËÈÏÏ ÎÃÎ. Êàôåäðà ôèëîñîôèè è ðåëèãèîâåäåíèÿ, ôàêóëüòåòãóìàíèòàðíûõ íàóê, ìåíåäæìåíòà è ñîöèàëüíûõ íàóê, Ôåäåðàëüíûé óíèâåðñèòåò,(Íèãåðèÿ, Òàðàáà Âóêàðè øòàò). E-mail: [email protected],[email protected]

ØÀÄÌÀÍÎÂ ÊÓÐÁÀÍ ÁÀÄÐÈÄÄÈÍÎÂÈ×. Äîêòîð ôèëîñîôñêèõ íàóê,ïðîôåññîð, çàâåäóþùèé êàôåäðîé Àíãëèéñêîãî ÿçûêà Áóõàðñêîãîãîñóäàðñòâåííîãî ìåäèöèíñêîãî èíñòèòóòà èìåíè Àáó Àëè Èáí Ñèíî (Óçáåêèñòàí,Áóõàðà). E-mail: [email protected]

ØÀÌÑÈÄÄÈÍÎÂ ÁÓÐÕÎÍ ßÊÁÀÐÎÂÈ×. Ñòàðøèé ïðåïîäàâàòåëüÊîêàíäñêîãî ãîñóäàðñòâåííîãî ïåäàãîãè÷åñêîãî èíñòèòóòà (Óçáåêèñòàí, Êîêàíä).E-mail: [email protected]

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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 - Master's 1 student of the faculty of philosophy,

Department of ontology and theory of knowledge at 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]

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«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 qo'llanmalariga taqrizlar)- ilmiy maqolaning kirish qismida mavzuning dolzarbligi va uning maqsadga muvofiqligi

yoritilishi, maqolaning asosiy qismida izlanayotgan muammoning yo'llari va yechimiochib berilishi, xulosa qismida yakunlovchi fikrlar bayon etilishi va muammoni tadqiqetishni davom 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.

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- 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.

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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.

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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.

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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;

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- 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.

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Philosophy and life / ¹ 3 (6) 2019 · Jurnal bir yilda 4 marta e'lon qilinadi. Æóðíàë âûõîäèò 4 ðàçà â ãîä. The journal is published 4 times in a year. 3