Philosophy and life / ¹ 1/2 (1) 2018 · 6 Philosophy and life / ¹ 1/2 (1) 2018 MUNDARIJA Bosh...

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Philosophy and life / ¹ 1/2 (1) 2018

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¹ 1/2 (1) 2018

Toshkent-2018

FALSAFA VA HAYOTXALQARO JURNAL

ÔÈËÎÑÎÔÈß È ÆÈÇÍÜÌÅÆÄÓÍÀÐÎÄÍÛÉ ÆÓÐÍÀË

PHILOSOPHY AND LIFEINTERNATIONAL JOURNAL

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 uyshmasi exs prezidenti DSc, professor( Germaniya) Mamedzade, I.R. - Azarbayjon FA Falsafa va sotsiologiya instituti direktori ,f.f.d., professor Morevedge, P. - AQSH dunyo olimlari departamenti raisi, DSc, professor Nisanbaev, A.N. - Qozog’iston FA akademigi, f.f.d., professor Skarantino, L.M. - Jahon falsafa jamiyatlari federatsiyasi prezidenti, DSc, professor, (Italiya) Smirnov, A.V. - Rossiya FA akademigi, Rossiya FA “Falsafa “ institute direktori, Rossiya FJ prezidenti, f.f.d., professor (Rossiya) Tursunov, A. -Tojikiston FA akademigi, f.f.d., professor(Tojikiston) Tsuy Veyxan - Xitoy ijtimoiy fanlar Akademiyasi vitse-prezidenti, DSc, professor, (Xitoy) Chumakov, A.N. - Rossiya FA Falsafa institute professori, f.f.d., (Rossiya) Muassislar: O’zbekiston Respublikasi Vazirlar Mahkamasi huzuridagi Imom Buxoriy xalqaro ilmiy - tadqiqot markazi O’zbekiston falsafa jamiyati Expert lawyers МЧЖ Elc.uz

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

Ro’yxatga olinganligi haqidagi 1175

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

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

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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) Королев, А. Д. - к.ф.н., доцент (Россия) Курмангалиева, Г. К. - д.ф.н.,профессор (Казахстан) Лазаревич, А. А. - к.ф.н.,профессор (Беларуссия) Музаффаров, М.- д.ф.н.,профессор (Таджикистан) Мореведж, Р. - PhD профессор (США) Наушабаева, Хекимоглы А. - PhD, профессор (Туркия) Олатунжи Феликс О. - Ds профессор(Нигерия) Пахруддинов, Ш.И. - д.п.н.,профессор (Узбекистан) Садикова, Н. Н. - д.ф.н.,профессор (Таджикистан) Саифназаров, И.С. - д.ф.н.,профессор (Узбекистан) Сергеев, М. Ю. - PhD, профессор (США) Телебаев, Г.Т.- д.ф.н., профессор (Казахстан) Тураев, Б.О. - д.ф.н., профессор (Узбекистан) Урманбетова, Ж. К. - д.ф.н., профессор (Киргизистан) Чжан Байчун - д.ф.н., профессор (Китай) Шадманов, К.Б. - д.ф.н. профессор (Узбекистан) Фишлер, А. - д.ф.н., профессор (Франция) Яхшиликов, Ж. - д.ф.н., профессор (Узбекистан) Яскевич, Я.С. - д.ф.н., профессор (Беларуссия) Ученый секретарь: Махкамов, У. (Узбекистан) Корректоры: Хидиров, М.Т (Узбекистан) Хамдамова, С. (Узбекистан)

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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) Gezalov,A. A., - PhD.of philos., associate professor (Russia) Ivatova, L. M. - doctor of political sciences., professor (Kazakhstan) Korolev, A.D. - PhD., professor (Russia) Kurmangaliyeva, G.K. - doctor of philos., professor (Kazakhstan) Lazarevich, A. A. - PhD philos., professor (Belarus) Morewedge, R. - doctor of philology, professor (USA) Muzaffarov, M. - doctor of philos sciences, professor (Tajikistan) Naushanbaeva, Hakimoglu A. - PhD. philos., professor (Turkey) Olatunji, Felix.O - PhD, professor (Nigeriya) Pakhruddinov, Sh.I. - doctor of political sciences, professor (Uzbekistan) Sadikova, N.N. - doctor of philos. sciences, professor (Tajikistan) Saifnazarov, I.S. - doctor of philos. sciences, professor (Uzbekistan) Sergeev, M.Yu. - PhD philos., professor (USA) Telebaev, G.T. - doctor of philos. sciences, professor (Kazakhstan) Turaev, B.O. - doctor of philos. sciences, professor (Uzbekistan) Urmanbetova, J.K. - doctor of philosophical sciences, professor (Kyrgyzstan) Zhang Baichun - doctor of philos. sciences, professor (China) Shadmanov, Q. - doctor of philos. sciences, professor (Uzbekistan) Fischler, A. - doctor of philos. sciences, professor (France) Yaxshilikov, J - doctor of philos. sciences, professor (Uzbekistan) Yaskevich, Ya.S. - doctor of philos. sciences, professor (Belarus) Scientific Secretary: Mahkhamov, U. (Uzbekistan) Correctors: Khidirov, M.T. (Uzbekistan) Hamdamova, S. (Uzbekistan)

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MUNDARIJA

Bosh muharrir so'zi

SIYOSAT VA JAMIYAT FALSAFASI

Allaxyarova Taxira - Liberal siyosiy falsafasining susayishi ga‘rb jamiyati migratsiyasi vamultikulturalizmining sabablaridan biri sifatida.....................................................................................12

Andirjanova Gulnar - Dunyo axborot makonida OAVning siyosiy mafkuraviy mo‘ljallari....................21

Gulieva Xatira - Multikulturalizmni "falsafiy dialog" ga jalb qilishning ilmiy-metodologik jihatlari(muammoning qo‘yilishi)......................................................................................................................33

Redpat Peter - Ijtimoiy shartnoma va fuqarolik jamiyatining zamonaviy yevropacha uch tomonlamatalqini: Gobs, Lokk va Russo.................................................................................................................43

TA'LIM VA FAN FALSAFASI

Berna Arda - Bioetika - XXI asrning muhim kontseptsiyasi.................................................................53

Muxamedova Zamira - O‘zbekistonda bioetika: tarixi, muammolari, istiqbollari..................................61

TG'raev Baxtiyor - Golografik Koinot: fazo-vaqt manzarasi.................................................................73

Yaskevich Yadviga - Zamonaviy falsafa: "oq suyak ko‘rg‘onini tark etish" vaqti yetdi............................81

DUNYO MADANIYATI VA DINIY AN'ANALAR

Abulfadl Moxsin Ibragim - Imom al-Buxoriy yurti...............................................................................91

Telebaev Gaziz - Tasavvuf falsafasi an'analarida turkiy elementlar: Xo‘ja Axmad Yassaviy...................104

Ttsan Loli - Ijtimoiy o‘z-o‘zini boshqarishning musulmon tasavvuri va zamonaviy frantsuz o‘z-o‘ziniidentikligidagi inqiroz..........................................................................................................................112

TARIX FALSAFASI VA FALSAFA TARIXI

Bilalov Mustafa - Turkiy vayevroosiyo dunyosining qadriyatlari birligi...............................................119

Morevedj Rozmari - Yorta asrlardagi hunarmand Gildiyalari nemis shaharlarida fuqarolik jamiyati vajamoalarini yaratuvchilari...................................................................................................................128

Muxitdinova Firuza - Sharq mutafakkirlari ta'limotida huquqiy tarbiya va axloq masalalari..................146

Urmanbetova Jûldûz - Madaniy identiklik: global, mintaqaviy va milliy darajalar..............................158

USTOZLAR HAYOTI VA FAOLIYATI HAQIDA

Qabilova Baxriniso - Fayzullo Karomatov (Karomatli)ning an'anaviy tojik musiqasini o‘rganishdagiqissasi..................................................................................................................................................168

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CÎÄÅÐÆÀÍÈÅ

Ñëîâî ãëàâíîãî ðåäàêòîðà

ÔÈËÎÑÎÔÈß ÏÎËÈÒÈÊÈ È ÎÁÙÅÑÒÂÀ

Àëëàõÿðîâà Òàõèðà - Ïàäåíèå ëèáåðàëüíî - ïîëèòè÷åñêîé ôèëîñîôèè êàê îäíà èç ïðè÷èí êðèçèñàìèãðàöèè è ìóëüòèêóëüòóðàëèçìà â çàïàäíîì îáùåñòâå.................................................................12

Àíäûðæàíîâà Ãóëíàð - Ïîëèòèêî - èäåîëîãè÷åñêàÿ îðèåíòàöèÿ ÑÌÈ â ìèðîâîì èíôîðìàöèîííîìïðîñòðàíñòâå.........................................................................................................................................21

Ãóëèåâà Õàòèðà - Íàó÷íî-ìåòîäîëîãè÷åñêèå àñïåêòû ïðèìåíåíèÿ ìóëüòèêóëüòóðàëèçìà ê"Ôèëîñîôèè äèàëîãà" (ïîñòàíîâêà ïðîáëåìû)...................................................................................33

Ðåäïàò Ïåòåð - Ñîâðåìåííîå åâðîïåéñêîå òðåõñòîðîííåå âèäåíèå ñîöèàëüíîãî äîãîâîðà èãðàæäàíñêîãî îáùåñòâà: Ãîáñ, Ëîêê è Ðóññî....................................................................................43

ÔÈËÎÑÎÔÈß ÎÁÐÀÇÎÂÀÍÈß È ÍÀÓÊÈ

Áåðíà Àðäà - Áèîýòèêà - âàæíåéøàÿ èçêîíöåïöèÿ XXI âåêà..........................................................53

Ìóõàìåäîâà Çàìèðà - Áèîýòèêà â Óçáåêèñòàíå: èñòîðèÿ, ïðîáëåìû, ïåðñïåêòèâû....................61

Òóðàåâ Áàõòè¸ð - Ãîëîãðàôè÷åñêàÿ Âñåëåííàÿ: ïðîñòðàíñòâåííî-âðåìåííàÿ êàðòèíà................73

ßñêåâè÷ ßäâèãà - Ñîâðåìåííàÿ ôèëîñîôèÿ: âðåìÿ "ïîêèäàòü áàøíþ èç ñëîíîâîé êîñòè"..........81

ÌÈÐÎÂÀß ÊÓËÜÒÓÐÀ È ÒÐÀÄÈÖÈÈ ÐÅËÈÃÈÎÇÍÛÅ ÒÐÀÄÈÖÈÈ

Àáóëôàäë Ìîõñèí Èáðàãèì - Çåìëÿ Èìàìà àë-Áóõàðè.....................................................................91

Òåëåáàåâ Ãàçèç - Òþðêñêèå ýëåìåíòû â ñóôèéñêîé ôèëîñîôñêîé òðàäèöèè: Êîæà Àõìåò ßñàóè....104

Òöàí Ëîëè - Ìóñóëüìàíñêîå âîñïðèÿòèå îáùåñòâåííîãî ñàìîóïðàâëåíèÿ è ñîâðåìåííûé êðèçèñôðàíöóçñêîé ñàìîèäåíòèôèêàöèè...................................................................................................112

ÔÈËÎÑÎÔÈß ÈÑÒÎÐÈÈ È ÈÑÒÎÐÈß ÔÈËÎÑÎÔÈÈ

Áèëàëîâ Ìóñòàôà - Öåííîñòíîå åäèíñòâî òþðêñêîãî è åâðàçèéñêîãî ìèðà...................................119

Ìîðåâåäæ Ðîçìàðè - Ãèëüäèè ðåìåñëà êàê ñòðîèòåëè ñîîáùåñòâà è ãðàæäàíñêîãî îáùåñòâà âíåìåöñêèõ ãîðîäàõ â âûñøåì è ïîçäíåì ñðåäüíåâåêîâüå................................................................128

Ìóõèòäèíîâà Ôèðóçà - Âîïðîñû ïðàâîâîãî âîñïèòàíèÿ è ìîðàëè â ó÷åíèÿõ ìûñëèòåëåéÂîñòîêà................................................................................................................................................146

Óðìàíáåòîâà Æûëäûç - Êóëüòóðíàÿ èäåíòè÷íîñòü: ãëîáàëüíûé, ðåãèîíàëüíûé è íàöèîíàëüíûéóðîâåíü................................................................................................................................................158

Î ÆÈÇÍÈ È ÄÅßÒÅËÜÍÎÑÒÈ Ó×ÈÒÅËÅÉ

Êàáèëîâà Áàõðèíèñî - Âêëàä Ôàéçóëëî Êàðîìàòîâà (Êàðîìàòàëè) â èçó÷åíèå òàäæèêñêîéòðàäèöèîííîé ìóçûêè.........................................................................................................................168

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CONTENT

Word of Editor in Chief

PHILOSOPHY OF POLITICS AND SOCIETY

Allahyarova Tahira - The decline of liberal political philosophy as one of the reasons of crisis of migrationand multiculturalism in the western society............................................................................................12

Andirjanova Gulnar - Political and ideological orientation of the media in the global information space......21

Guliyeva Khatira - Scientific - Metodological Aspects for Application of Multiculturalism to "DialoguePhilosophy" (formulation of the problem)...............................................................................................33

Redpat Peter - Modern European tripartite vision of social contract and civil society: Jobs, Locke andRusso.......................................................................................................................................................43

PHILOSOPHY OF EDUCATION AND SCIENE

Berna Arda - Bioethics - the most important of the concepts of the XXI century................................53

Muhamedova Zamira - Bioethics in Uzbekistan: history, problems, prospects........................................61

Turaev Bakhtiyor - Holographic Universe: Spatio-Temporal Picture....................................................73

Yaskevich Yadviga - Modern philosophy: time "to leave the tower of ivory"................................................81

WORLD CULTURAL AND RELIGIOUS TRADITIONS

Abulfadl Mohsin Ibrahim - Land of Imam al-Bukhari..............................................................................91

Telebaev Gaziz - Turkic elements in the Sufi philosophical tradition: Leather Ahmet Yasaui................104

Tcang Loli - The Muslim perception of public self-government and the current crisis of French self-identification........................................................................................................................................112

PHILOSOPHY OF HISTORY AND HISTORY OF PHILOSOPHY

Bilalov Mustafa - Value Unity of the Turkic and Eurasian World.......................................................119

Morevedge Rosemariy - Guilds of crafts as builders of the community and civil society in German citiesin the high and late Middle Ages.........................................................................................................128

Mukhitdinova Firuza - The issues of legal education and morals in the teachings of the thinkers of theEast.........................................................................................................................................................146

Urmanetova Julduz - Cultural identity: global, regional and national level.................................................158

ON THE LIFE AND WORK OF TEACHERS

Kabilova Bahriniso - The contribution of Fayzullo Karomatova (Karomatli) to the study of Tajik traditionalmusic.......................................................................................................................................................168

9


O'ZBYEKISTONNING INNOVASION TARAQQIYOTYO'LIGA BAG'ISHLANADI

Aziz mushtariy!Qo'lingizga ilk bor olayotgan ushbu jurnal O'zbekiston fanlar akademiyasining

akademigi, xizmat ko'rsatgan fan arbobi, Beruniy nomidagi davlat mukofotisovrindori, falsafa fanlari doktori, professor Said Shermuxamedovning bir umrlikorzusi bo'lib, ustoz uzoq yillar davomida "Falsafa va hayot" nomidagi jurnalninashrga tayyorlagan, lekin ba'zi sabablarga ko'ra, har safar u nashr qilinmasdanqolganidan ko'p marta ranjiganini eslayman. Shu bois, jurnalning nomini uctozorzusining ro'yobi sifatida qabul qilingiz.

Bugun men ustozning qarindoshi emas, balki izdoshi, shogirdi sifatida uninghayoti maqsadini ro'yobga chiqarish baxtiga muyassar bo'lganim va bu jarayondadunyo intellektual elitasi ishtirok etganligi bilan faxrlanaman. Zero, ustozta'kidlaganidek, "Baxt boylik, molu - mulk bilan emas, balki el - yurt korigayaraganlik darajasi bilan belgilanadi".

Darhaqiqat, inson boshqa tirik jonzodlardan bilim sari intilishi bilan farqlanadi,bilim esa katta ijtimoiy makonda egallanadi. Kitob insoniyatning eng qadimgi, qadrlihamrohi va bilim manbai. Hatto, O'rta asrlarda din hukmronlik qilgan, Aristotelning"Etika" va "Metafizika"si, Platonning "Dialoglari"ni o'qish ta'qiqlangan davrlardaham inson ziyoga intilgan.

Jurnal kitobning alohida shakli, inson aqlining mahsuli bo'lib, u bilimlar dialogi,fikrlar almashinuvi vositasi sifatida, axborot texnologiyalari jadal rivojlangan XXIasrda ham o'z ahamiyatini yo'qotgani yo'q. Internet jurnal ommaviy axborotvositalaridan biri sifatida mobilligi, osonligi va eng qulay muloqot va fikr almashishvositasi sifatida yoshlarning diqqatini o'ziga jalb qilmoqda. Biz jurnalni barcha yoshvakillari qiziqib o'qiydi deb o'ylaymiz, chunki unda fan va falsafaning eng dolzarbmuammolari, dunyo va respublikamizning ijtimoiy hayotiga oid masalalar yoritibboriladi. Jurnalda jamiyatning siyosiy, iqtisodiy, ijtimoiy, ma'naviy hayotiga,global muammolar dialektikasiga, badiiy ijod, sog'lom turmush tarzi, ta'lim vainnovatsion ta'lim, psixologiya, sotsiologiya, pedagogika, ustozlar faoliyatiga oidtahliliy maqolalar nashr etiladi.

Jurnalning alohida ahamiyatga molik jihati xalqaro maqomi bo'lib, unda MDH,uzoq va yaqin xorij davlatlari olimlarining bahsi ko'zda tutilgan. Maqola mualliflariningjamiyat va inson hayotida oid qarashlari, mulohaza va xulosalari jurnal tahrir hay'atia'zolarining ilmiy yo'nalishlaridan mustasno xolis fiklar ifodasi ekanligini alohidata'kidlaymiz.

Jurnalda nashr etilgan maqolalar matni mazmuniga oid mas'uliyat mualliflargayuklanadi.

Bosh muharrirfalsafa fanlari doktori, professor

Shermuxamedova Niginaxon Arslonovna

10


ÏÎÑÂßÙÀÅÒÑß ÈÍÍÎÂÀÖÈÎÍÍÎÌÓ ÏÓÒÈ

ÐÀÇÂÈÒÈß ÓÇÁÅÊÈÑÒÀÍÀ

Óâàæàåìûé ÷èòàòåëü!Ïåðåä âàìè æóðíàë - îñóùåñòâëåííàÿ ìå÷òà àêàäåìèêà Àêàäåìèè íàóê

Óçáåêèñòàíà, çàñëóæåííîãî äåÿòåëÿ íàóêè, ëàóðåàòà ãîñóäàðñòâåííîé ïðåìèèèìåíè Áåðóíèé, äîêòîðà ôèëîñîôñêèõ íàóê, ïðîôåññîðà Ñàèäà Øåðìóõàìåäîâà.Äîëãèå ãîäû îí ãîòîâèë ê èçäàíèþ æóðíàë "Ôèëîñîôèÿ è æèçíü", îäíàêî, ïîíåêîòîðûì ïðè÷èíàì, èçäàíèå îòêëàäûâàëîñü, è îí ãëóáîêî ðàññòðàèâàëñÿ.Ïîýòîìó, íàçâàíèå æóðíàëà ïðîøó ïðèíÿòü êàê èñïîëíåíèå åãî çàâåòíîé ìå÷òû.

Ñåãîäíÿ ÿ ñ÷àòëèâà òåì, ÷òî ñìîãëà ðåàëèçîâàòü ìå÷òó ó÷èòåëÿ íå êàê åãîðîäñòâåíèöà, à êàê ó÷åíèöà, ïðèåìíèöà è òåì, ÷òî â ýòîì ïðîöåññå ïðèíèìàëó÷àñòèå ìèðîâàÿ èíòåëåêòóàëüíàÿ ýëèòà èç ðàçíûõ ñòðàí. È êàê óòâåðæäàë ó÷èòåëü- "Ñ÷àñòüå, îïðåäåëÿåòñÿ íå íàëè÷èåì áîãàòñòâà, à óðîâíåì ñëóæåíèÿ íàðîäó".

Äåéñòâèòåëüíî, ÷åëîâåê îòëè÷àåòñÿ îò æèâûõ ñóùåñòâ, òåì, ÷òî îí âñåãäàñòðåìèòñÿ ê çíàíèÿì, à çíàíèÿ ïðèîáðåòàþòñÿ â áîëüøîì âðåìåííîì è æèçíåííîìïðîñòðàíñòâå. Êíèãà - ýòî ñàìûé äðåâíèé è öåííûé ñïóòíèê ÷åëîâåêà. Äàæå, âýïîõó ñðåäüíåâåêîâüÿ, êîãäà çàïðåùàëè ÷òåíèå "Ýòèêè" è "Ìåòàôèçèêè"Àðèñòîòåëÿ, "Äèàëîãè" Ïëàòîíà, ÷åëîâåê ñòðåìèëñÿ ê çíàíèÿì.

Èíòåðíåò-æóðíàë ñåãîäíÿ ïðîäâèíóëñÿ â ÷èñëî àêòóàëüíûõ ñðåäñòâ ìàññîâîéèíôîðìàöèè, áîëåå äðóãèõ ïðèâëåêàþùèé ìîëîäåæü ñâîåé äîñòóïíîñòüþ,ìîáèëüíîñòüþ ñâÿçè, â êîòîðîé âîçìîæåí è äèàëîã çíàíèé, è îáìåí ìíåíèé.Ìû íàäååìñÿ, ÷òî æóðíàë áóäåò èíòåðåñåí âñåì âîçðàñòíûì ïîêîëåíèÿì, ïîòîìó÷òî âíèìàíèþ ÷èòàòåëÿ áóäóò ïðåäñòàâëåíû ðàçëè÷íûå àêòóàëüíûå ñôåðûôèëîñîôèè è æèçíè íàøåé ðåñïóáëèêè. Æóðíàë áóäåò îáðàùàòüñÿ êàíàëèòè÷åñêèì ñòàòüÿì, â êîòîðûõ áóäóò ðàññìàòðèâàòüñÿ âàæíûå ïðîáëåìû èèõ ðåøåíèÿ â æèçíè îáøåñòâà, ê äèàëåêòèêå ãëîáàëüíûõ ïðîöåññîâ, êõóäîæåñòâåííîìó òâîð÷åñòâó è çäîðîâîìó îáðàçó æèçíè, ê íàáîëåâøèì ïðîáëåìàìîáðàçîâàíèÿ è èííîâàöèîííîãî îáðàçîâàíèÿ, ñîöèîëîãèè, ïñèõîëîãèè,ïåäàãîãèêè.

Îñîáîå çíà÷åíèå æóðíàëà îïðåäåëÿåòñÿ åãî ìåæäóíàðîäíûì ñòàòóñîì, âêîòîðîì ïîäðàçóìåâàåòñÿ äèàëîã ó÷åíûõ ÑÍÃ è äàëüíåãî çàðóáåæüÿ.

Èçëîæåííûå â íàñòîÿùåì æóðíàëå âçãëÿäû è âûâîäû âûðàæàþò òîëüêî òî÷êóçðåíèÿ àâòîðîâ è íåîáÿçàòåëüíî îòðàæàþò òî÷êó çðåíèÿ ðåäàêöèè. Ñòàòüèïðåäñòàâëåíû â àâòîðñêîé ðåäàêöèè.

Ãëàâíûé ðåäàêòîðäîêòîð ôèëîñîôñêèõ íàóê, ïðîôåññîð

Øåðìóõàìåäîâà Íèãèíàõîí Àðñëîíîâíà

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DEDICATED TO THE INNOVATIVE WAY OF

DEVELOPMENT OF UZBEKISTAN

Dear reader!

The magazine is a dream that has come true for a former member of the Academy of

Sciences of Uzbekistan: Professor Said Shermukhamedov, Doctor of Philosophy, an

honored Scientist and Laureate of the State Prize named after Beruniy. For many

years he toiled on the publication of the journal Philosophy and Life, however, for

some reason, the publication was postponed, which deeply upset him. Therefore, I ask

that the name of the magazine be accepted as the fulfillment of his cherished dream.

Today I am happy that I was able to realize the teacher's dream not as his relative,

but as a student, a recipient and by the fact that many scientists from different countries

helped in this. And as the teacher claimed - "Happiness is determined not by the

availability of wealth, but by the level of service to the people."

Indeed, man differentiates himself from other living beings, by continually striving

for higher knowledge, and knowledge is acquired in a large temporal and vital space.

The book is the most ancient and valuable companion of man. Even in the era of the

Middle Ages, when the reading of the "Ethics" and "Metaphysics" of Aristotle, "Dialogues"

of Plato was forbidden, man aspired to light.

The Internet magazine is now regarded as relevant mass media, attracting young

people more than others by its accessibility and its mobility of communication, which

makes both a dialogue about knowledge and an exchange of opinions possible. We hope

that the journal will be of interest to all generations, because the reader will be invited

to be attentive to various actual spheres of philosophy and the life of our republic. The

journal includes analytical articles that address important problems and solutions in

the life of the community, the dialectics of global processes, artistic creativity and a

healthy lifestyle, perennial problems as well as innovations in education.

The special significance of the journal is determined by its international status,

which implies a dialogue between scientists from the CIS and other countries. In the

essays that follow, scholars will raise and debate the most important aspects of society

and contemporary human life. The opinions and conclusions presented in this journal

express exclusively the views of the authors themselves and do not necessarily reflect

the views of the editors.

The articles are presented as submitted by authors.

Chief Editordoctor of philosophy, professor

Shermukhamedova Niginakhon Arslonovna

12


THE DECLINE OF LIBERAL POLITICAL PHILOSOPHY AS ONE OF THEREASONS OF CRISIS OF MIGRATION AND MULTICULTURALISM IN

THE WESTERN SOCIETY

Allahyarova Tahira, (Azerbaijan, Baku)

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

Abstract. In recent years, a number of scientific and political circles have formed the view thatliberalism, which proclaimed itself as a doctrine that stands in opposition to conservatism, is failing andhas no prospects.

As a basis for this approach, the failure of the liberal world order of the end of the 20th and early21st centuries is shown. As is known, liberalism, like political philosophy and ideology, especially afterthe collapse of the bipolar world, was accepted as the only acceptable true model. Its manifestations canbe observed in the way in which the great powers do not observe the generally accepted internationallaw, increasingly try to impose their ambitions on the policy of hegemony. It is believed that furtherweakening of the role of the US and Europe in world politics, deepening the migration crisis means thedeparture of liberal values to the background. Some observers identify this trend as well as the collapse ofliberal political philosophy as a whole.

The topic of the article is devoted to the processes of the decline of liberal political philosophy in theaspect of the migration crisis and the rejection of the policy of multiculturalism in Western society.

At present, the phenomenon of migration is the main factor of geopolitical changes in the systemof international relations. One of the negative consequences and manifestations of the global migrationcrisis was the collapse of the policy of multiculturalism in some Western countries.

Last years, the political elite of Western countries have called into question the adequacy of themodel of the neo-liberal world order, implemented in recent decades. Some researchers note that liberalphilosophy is not an exclusive paradigm. On the other hand, it is emphasized that, on the contrary, theliberal world order is weakening under the pressure of extreme right ideologies.

The situation is aggravated by the fact that at present a system alternative to the liberal world orderhas not yet been formed. In addition, there are differences between the liberal theories of the twentiethcentury and the global liberal order.

The article argues that an updated migration policy and a rethinking of liberal political philosophycan become an important factor in the stability of a multicultural society and one of the ways out of thepresent state of deep crisis in Western countries.

Key words: liberalism, political philosophy, decline, migration crisis, the collapse of multiculturalism,Western society

UDK 323.1

Introduction

In each phase of historical development some issues come out that fill critical rolesin shaping of global order and define nature of international relations. In the seconddecade of XXI century such a major problem was migration processes characterizingthe system of international relations system. Currently humanitarian crisis related evidencesarrive where migrant catastrophes occur of, thus shedding light on as major newsthrough mass media tools. Refugee migrants, children and women who were forcibly

http://dx.doi.org/10.26739/2181-9505-2018-1-1

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Allahyarova T. The decline of liberal political philosophy as one of the reasons of crisis ofmigration and multiculturalism in the western society

displaced of their motherlands perish in the Mediterranean Sea on the way to Europethey set out for stable and peaceful life.

For all phases in a globalised world of economic relations and information expansionhuman movement reasons, fault-finding and conversion of migrant crisis intohumanitarian disaster have smashed the up-to-now perceptible bridges in the inter-civilizational dialogue and shaped chasm instead. While migration crisis had alreadydashed entire hopes to shaping of novel order based on multipolarazation as of coldwar, double standard position of the global political elite converted its prospects intoambiguity as well.

Fallout of existing international law and conversion of double standard applicationinto norm further deepens the case. Thus the second decade of XXI century is up toend and nowadays, one of the most challenging and greatest following transformationis befalling in respect to scale and time through the history.

"The boat has become a symbol of the crisis in the Mediterranean: a creaky fishingboat, crowded with refugees seeking a better life on a new shore. It's a powerful symbol,a marker for the thousands of men, women, and children who have died in recentyears taking that risk. More than 5,000 people died trying to cross the Mediterraneanlast year, the deadliest on record. They came from the shelled neighborhoods of Syria,the desperate villages of Eritrea and Gambia. Somalia lost so many people to the sea thata warning . It's only one part of a crisis that now stretches across the Sahara Desert,through the lawless towns of North Africa, deep into organized crime rings in Europe.Border patrols can't stop it. The problems facing the region, reach far deeper thanWestern governments have been willing to acknowledge.The grinding poverty of WestAfrica, the unrest of North Africa, and the terrorist threat of ISIS can no longer betreated as unrelated challenges. Those problems now all seem "to literally spill into theMediterranean Sea, threatening the security and stability of the two continents thatshare its shores. The future of Europe has become inextricably linked by sea to the futureof the Middle East and North Africa." [Migrant Crisis in the Mediterranean. 2017]

Creation and development chronicle of humankind is-as well as history of migrationflow through continent, country by country. The influx of migrants has happened inevery period of history, creation and development of not only different countries, ("asimmigrant countries" due to migration processes in USA, Australia, New Zealand andCanada),but also of whole continents (the Northern America in the case of USA andCanada), has shown up by virtue of migration phenomenon. Migration influx that hadbegun in the ancient times and lasted through the Great Age of Explorations, "TheMigration Period", the decline of the Roman Empire and foundation of 5 states (France,Bulgaria, Hungary etc.) was accepted as objective natural historical process.

As a consequence of migration crisis, transformation of the geopolitical relationssystem emerges as a symbolic markers and focal point in of XXI centuries which theglobe advanced to novel historical stage unambiguously.

In one side shaping of the later stage for historical international relations and newnovel global order stipulated reasons such as the Great Geographical Discoveries,natural disasters, fundamental scientific discoveries. On the flip side as of new era thisprocess designated great and bloody wars for intergovernmental relations in the globalarena, fall of one state and coalitions in the fighting, triumph of others. Then configuration

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of powers has changed in the international arena. Thus as arbiter in shaping newinternational relations system, triumphants dictated their 'principles defined globalgame rules' both in geopolitical and interstate bonds.

Foreign officials' heat discussion are on the global political agenda for assuagingmigrant flow, how to prevent it, where to place them and distribute. The question"Migrants must come or not?" converted into the factor evoking dissimilation in theinternal policy, secession in the society and triggering political campaign, phobias inevery kind, intolerance. Increase of radicalism and popularization against unprecedentedmigrant flow conditioned the decline of the liberal having been considered as idealvalues until recently.

Currently socio-economic and political changes in the globe, migration crisis as aresult of confrontation between geopolitical power centers humanitarian disaster andrefugee flow in millions reached initial record rate as of II World War, these are on theforefront as the most austere issue.

Nowadays one out of 7 in population is a migrant. The overall number of internationalmigrants has increased in the last few years from the estimated 152 million in 1990 to173 million in 2000 and to 258 million in the present.The number of persons migratedto foreign countries surged by 49% (85 million) in the last 17 years (2000-2017). Themigrants would constitute the fifth most populous country in the world. If internationalmigrants lived in one state, they would constitute the fifth most populous country inthe world, after China, India, the United States and Indonesia. One out of 29 personsin the world is currently a migrant who lives abroad; in 1990, one out of every 35persons was considered a migrant.The percentage of migrants in the global populationincreased from 2.9% in 1990 to 3.4% in 2017.The percentage of migrants in eachcountry varies considerably. The countries with the highest percentage are the UnitedArab Emirates (88.4%), Kuwait (75.5%), Qatar (65.2%), Liechtenstein (65%), Monaco(54.9%), Bahrain 46%) and Luxembourg (45.3%). [Migration in the world; 2017.]

The Mediterranean Sea standing in the scope of analysis for migration crisis isadequate and proper, adopted political decisions are in conflict with it. Thus accordingto researchers new migration policy is non-alternative component to respond towardschallenges about migration and solve the problems.

The hardship of modern migration process in the level of crisis is tied with itshistorical roots and sources indirectly that bear double nature. In order to understandthe causes of migration crisis historical roots of the problem should be taken intoconsideration.Some of historical parallels, role of so called "Colonial Legacy", shouldbe conducted. Wiener Martin J. 2013 .Only in this case it can be feasible to find outcauses problems transforming from crisis to chaos, real causes turning ever-lastedmigration flow into disaster.

"It is crucial to study migration history. This was framed palallel to colonialism, itsfluxion and remainder. Policy of leading countries conduced modern migration. Migrationpolicy was used to strengthen and facilitate colonialism in the initial phase, dispose sovereigncountries in the second phase. Migration policy served to interests of colonial states in bothstages. Now the third stage is coming. Currently this stage is considered as hazard for thesestates. In this stage migrants are called illegal aliens." [Mammadov N.2016].

As a descriptive term, "multiculturalism refers to cultural diversity where two ormore groups with distinctive beliefs/cultures co-exist in a society. It can also refer to

15


government policy as a formal recognition of the cultural distinctiveness of particulargroups.Interestingly, in some States where multiculturalism had been part of societyfor a long time, there is now a tendency to retreat from multiculturalism. This has beenobserved over the past years in some European countries, where nationalism andxenophobia have increased". [T.Allahyarova, N.Schouwey and S.Zurich. 2015, p.9]

The transformation of multi-ethnic, demographically multicultural societies hascreated a major challenge for policy makers seeking to manage ethnic diversity withoutexacerbating violence and conflict.

Diversity, it may be argued, is one of the most important elements for States andtheir communities. States must be able to protect and develop this diversity. Today, inmany countries democracy is based on unity and diversity. However, today an increasingnumber of supporters of a newly formed conception of "crisis of multiculturalism" arequestioning this formula.

Some may argue that multiculturalism is more common in advanced democraticcountries. At the same time, the declarations of some European political leaders aboutthis issue show the views on the prospects of multiculturalism are diametrically opposed.Some believe that multiculturalism is a fundamental condition for the coexistence ofcultures. Others argue that the idea of multiculturalism in principle carries with it a risk ofa loss of cultural identity, while a third group believes that multiculturalism in modernconditions is a new type of modernised discrimination in the process of globalisation.

Others attempt to show how the integration of other religions into liberal Westernsocieties does not give rise to a conflict between liberal values and other values, butrather a conflict within and between liberal values themselves. [Tariq Modood, 2009].

The existing crisis situation as an expression of degradation of liberal politicalphilosophy

Currently, the deep crisis of Western countries' migration policy has become themain of subject of scientific and political debatesabout liberalizm.

It's true, that these discussions began at the end of the twentieth century. ImmanuelWallerstein, a distinguished historian and sociologist who teaches in Paris and New Yorkcalls for the rejection of liberalism, which he sees as a failed centrist tactic. He argues,that,rational reform on the basis of liberal assumptions of continued economic growthis no longer sustainable, some illusions having collapsed with the Berlin Wall. Collectionof his articles between 1991 and 1995 details his ideas for a radically decentralized anddemocratized approach to replace liberalism. [Immanuel Wallerstein, 1995 ð.3.].

Recently, prominence of political factors among the reasons originating migrationflow and its painful consequences has become an essential concerning point.Intensification of people not because of traditional objective and economic reasonsof international migration, but because of political-ideological, cultural-moral,religious and geopolitical factors act as a turning point of transformation of moderninternational relations system and interstate conflicts.The reality is that currently,"integration and disintegration processes happening in world arena correspond tothe interests of different political subjects and effects formation of geo-politicalbalance and national security system by applying changes to the definition of politicalcourse." [Ñàìîéëîâ Â.Ä. 2015, c.164].


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"We have trapped migrants between a foreign that drives them from home and a domesticpolicy that drives them back. A humane deal concerning the fate of the dreamers "whobelieve America dream" although unlikely, would be welcome. But the fundamental conflictsthat poison our politics over this issue will remain. If we are ever finally going to resolvehow we deal with them here we need to change what we are doing to them there".

These opinions were expressed by the founder and researcher of USA "EconomicPolicy Institute", Jeff Faux in his article called "How US foreign policy helped createthe immigration crisis". [2017]. He consider that the actions taken under the sloganssuch as neoliberal contradictions, ulterior support of oligarchs and fight against drugsimpoverished millions and destabilized Latin America.

In recent years, the extreme right-wing parties in a lot of European countries whoare in favour of the sharp reduction of the number of migrants have managed toachieve significant successes under the leadership of populist politicians. The extremeright ideology is essentially a mix of anti-immigrant ethnic nationalism and populismoriented against the dominating elites. Although the extreme right populist parties havedifferent political strategies and platforms, they have some common points. So that,these parties definitely object to the migration flow and try to restrict this flow by everymean. Toughening of migration legislation and application of quotas on migrants arethe priority issues for these parties. They think that mass migrant flow, especially flow ofMuslim refugees from Middle East to the Europe is a serious obstacle to the stability andsecurity of national governments, as well to the well-being of local population. Theradical Islamic threat and the negative socio-economic impacts of mass migration fromMuslim countries are an integral part of the political rhetoric of these parties.

One of the essential reasons of emerged migration crisis is the problem on integrationof them in welcoming countries, impatience and refusal from the traditional rules ofcommunal life. Recently, this sensitive issue has become a tool of manipulation in differentcountries in accordance with political and geopolitical interests. Starting from migrantphobia, its results appear in the form ofislamophobia, neo-nationalism and xenophobia.

Migration crisis has become driving force of political-ideological and socialtransformations in Western-European countries. It is phase of radical changes in migrationpolicy of European countries. Problems emerging in socio-cultural adaptation of migrantsto the society have reached to the level of contradiction and counteraction. Failure ofmigration policy available up to now - i. e, failure of assimilation, isolation, integration,multicultural and other models has been announced by the political leaders of Westerncountries.

As the well-known researcher of multiculturalism, professor Ilham Mammedzadehwrites: "We live in a changing world, where chaotic elements grow, where hierarchies ofnorms and prohibitions are eroding, which opens new opportunities, of course, butalso creates threats to cultural regions, communities and individuals. In conditionswhen military conflicts are mounting and waves of migration are rolling around theworld, it may seem strange that one must turn to the philosophy of multiculturalism,the education of tolerance, dialogue and enlightenment. It is clear that where wars arealready going on, and people are leaving their centers, becoming refugees, this idea isnot relevant now. But for the regions where these migration flows are directed, theideas of multiculturalism are important." [Ìàìåäçàäå, È. Ð. 2016].


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In recent years, escalation of extreme radical ideologies, neo-fascism, new racism,populist nationalism, and coming to power of parties with these slogans is the indicatorof deep crisis of liberal philosophy.

All these facts makes an impression that the liberal political values demonstrated bythe Western countries to the world as an example, and challenges on human rightshave turned to "empty slogans". "What about the rights of refugees drowned while trying tocross the Mediterranean Sea, or suffering in "penitentiary camps"? Why the EU officialsare less interested in the rights of these refugees, while they are ready to write long reportseach month on human rights in other countries? Maybe it would be more logical to startfrom the settlement of problems pushed by them?!" [Mauro F. Gullien, 2017].

Conclusion

It becomes clear that the gap between the liberal political philosophy and reality atthe level of global management is crushing. Another important issue is that as one of themost common problems it is pointed out that "liberal world order is under pressureand strike". Fukuyama who wrote about the end of history writes now about the end ofliberalism. [F.Fukuyama]. 2015 .In the current state of liberalism and neo-liberal globalgovernance paradigm to seek guilty only outside would be an unserious approach. Whatis happening in reality? Is the liberal discipline under the strike or it puts the world atstake by claiming wrong global political strategy?

Crisis and chaos, pass from abyss are the factors that push people to mobilize andthink again. In this regard, it is necessary the international community to seek commonsolutions more resolutely in order to pass the strategic drift phase emerged in in globalgovernance. The great artist Vincent van Gogh said: "Do not become the slave of yourmodel."

Liberal political ideology claimed to be the sole true model especially after thecollapse of bipolar world. But nowadays, political elite of Western countries has broughtinto question the defects of model of neoliberal world discipline realized during lastdecades.

Reach of current migration crisis to the level of humanitarian disaster requires theworld community to take radical, flexible, and strategic decisions. For this end, acommon policy determining the way out of the crisis should be implemented. Thechallenges before the national states and global society require implementation of flexibleand scientifically justified policy oriented to address global migration and multiculturalismcrisis.

Finally, note that, in today's interconnected and interdependent world, theinteraction of culture and society and the interaction of different cultures play a crucialrole. Culture, eventually forming a single socio-cultural body of modern society, is partof the process of integration. Despite the complexity of the issue, policy of multiculturalismfounded on the respect of individual human rights and a civic definition of citizenship,rather than on ethnic and cultural communitarianism. With regards to the idea of aperceived collapse of multiculturalism, it should be noted that such crises often appearin societies; growth and decline cannot be perpetual and thus are characteristic intransitional processes. One can only hope that such crises eventually lead to new formsof coexistence.


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Referenges

1. Migrant Crisis in the Mediterranean: (2017). 'What You Need to Know'. (Electronic resource). URLhttps://www.rand.org/blog/rand-review/2017/05/migrant-crisis-in-the-mediterranean-what-you-need-to.html (data obrasheniya, 15.06.2017)

2. 'Migration in the world' (2017). (Electronic resource).//https://www.iom.sk/en/migration/migration-in-the-world.html (data obrasheniya, 23.03.2017)

3. Wiener Martin J. (2013). 'The Idea of "Colonial Legacy" and the Historiography of Empire' (Electronicresource).URL http://onlinelibrary.wiley. com/doi /10.1111/ jhis.12000/abstract (data obrasheniya,10.05.2017)

4. Mammadov, N. (2016).'On migration crisis' (Electronic resource). URL http://www.yeniazerbaycan.com/ Son Xeber_ e10124_az.html 24. (data obrasheniya, 14.04.2017)

5. AllahyarovaT., Schouwey N. and ZurichS. (2015). 'The Shared Values of Multiculturalism and Secularismin Azerbaijan and Switzerland'. Editors: Lydia Amberg and Daniel Warner. Geneva and Baku: p.-p.9

6. Tariq Modood. (2009). 'Moderate Secularism and Multiculturalism'. University of Bristol. Politics:Vol29(1), 71-76 (Electronic resource). URLhttp://www.tariqmodood.com/uploads/1/2/3/9/12392325/moderate_secularism _and_ multiculturalism.pdf. (data obrasheniya, 14.04.2017)

7. Wallerstein, I. (1995). 'After Liberalism The New Press', New York: ð.3. 256 ð. (Electronic resource).URL https://www.iwallerstein.com/after-liberalism. (data obrasheniya, 20/04.2017)

8. Ñàìîéëîâ Â.Ä. (2015). 'Ìèãðàöèîëîãèÿ. Êîíñòèòóöèîííî-ïðàâîâûå îñíîâû': Ìîñêâà: Þíèòè-Äàíà, 164 c.

9. www. thepoliticsofimmigration.blogspot.com/2017/10/how-us-foreign-policy-helped-create.html10. Ìàìåäçàäå È. Ð.(2016). 'Î ôèëîñîôè è ìóëüòèêóëüòóðàëèçìà' Âîïðîñû ôèëîñîôèè. ¹ 10.

cc, 28-33.

12. Mauro, F. Gullien. (2017). 'The End of the Global Liberal Order?' (Electronic resource). URL http://www.e-irinfo/2017/03/04/THE-end-of-the-global-liberal-order/

13. F.Fukuyama (2015). 'The End of the International Liberal Order?' (Electronic resource). URL https://www.youtube.com/watch?v=scAzukYHJjY

Transliteration

1. Migrant Crisis in the Mediterranean: (2017). 'What You Need to Know'. (Electronic resource). URLhttps://www.rand.org/blog/rand-review/2017/05/migrant-crisis-in-the-mediterranean-what-you-need-to.html (data obrasheniya, 15.06.2017)

2. 'Migration in the world' (2017). (Electronic resource). URL https://www.iom.sk/en/migration/migration-in-the-world.html (data obrasheniya, 23.03.2017)

3. Wiener Martin J. (2017). 'The Idea of "Colonial Legacy" and the Historiography of Empire' (Electronicresource). URL http://onlinelibrary.wiley. com/doi /10.1111/ jhis.12000/abstract (data obrasheniya,10.05.2017)

4. Mammadov N. (2016).'On migration crisis' (Electronic resource). URL http://www.yeniazerbaycan.com/ Son Xeber_ e10124_az.html 24. (data obrasheniya, 14.04.2017)

5. Allahyarova T., Schouwey N. and Zurich S.. (2015). 'The Shared Values of Multiculturalism andSecularism in Azerbaijan and Switzerland'. Editors: Lydia Amberg and Daniel Warner. Geneva and Baku:-p.9

6. Tariq Modood. 'Moderate Secularism and Multiculturalism'. University of Bristol. Politics: Vol 29(1),71-76 (Electronic resource). URL http://www.tariqmodood.com/uploads/1/2/3/9/12392325/

7. Wallerstein I. (2017). 'After Liberalism The New Press', New York o ð.3. 256 ð. (Electronic resource).URL https://www.iwallerstein.com/after-liberalism. (data obrasheniya, 20/04.2017)

8. Samoilov V.D. (2012). 'Migrasiologiya. Constitutionno-pravovieosnovi' Ìoskov: Uniti-Dànà, , p.1649. Mamedzadeh,I. (2016). 'O filosofii multikulturalizma' Voprosi filosofi. ¹ 10.pp.28-33.10. (Electronic resource). (2017). URL www.thepoliticsofimmigration.blogspot.com/2017/10/how-us-


11. Mehdiyev R.Э. (2015). ‘Dünya nizamından nizamsızlığa doğru. Avropa strukturlarının deqradasiyasının mənbələri haqqında və ya Azərbaycana münasibətdə ikili standartlar siyasəti’. Bakı, "Şərq-Qərb". s. 26.

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Àëëàõÿðîâà Òàµèðà (Àçåðáàéäæàí, Áàêó)

Ïàäåíèå ëèáåðàëüíî-ïîëèòè÷åñêîé ôèëîñîôèè êàê îäíà èç ïðè÷èí êðèçèñàìèãðàöèè è ìóëüòèêóëüòóðàëèçìà â çàïàäíîì îáùåñòâå

Àííîòàöèÿ. Â ïîñëåäíèå ãîäû â ðÿäå íàó÷íûõ è ïîëèòè÷åñêèõ êðóãîâ ñëîæèëîñü ìíåíèå îòîì, ÷òî ëèáåðàëèçì, ïðîâîçãëàñèâøåãî ñåáÿ ó÷åíèåì, ñòîÿùèì â îïïîçèöèè ê êîíñåðâàòèçìóòåðïèò êðàõ è ó íåãî íåò ïåðñïåêòèâû. Â êà÷åñòâå îñíîâû äëÿ òàêîãî ïîäõîäà ïîêàçûâàþò ïðîâàëëèáåðàëüíîãî ìèðîâîãî ïîðÿäêà êîíöà XX íà÷àëà ÕXI âåêîâ. Êàê èçâåñòíî, ëèáåðàëèçì, êàêïîëèòè÷åñêàÿ ôèëîñîôèÿ è èäåîëîãèÿ îñîáåííî ïîñëå êðóøåíèÿ áèïîëÿðíîãî ìèðà áûë ïðèíÿòêàê åäèíñòâåííî ïðèåìëåìûé èñòèííûé ìîäåëü. Åãî ïðîÿâëåíèÿ ìîæíî íàáëþäàòü â òîì, êàêâåëèêèå äåðæàâû íå ñîáëþäàþò îáùåïðèíÿòîå ìåæäóíàðîäíîå ïðàâî, âñå áîëåå ïûòàþòñÿ íàâÿçàòüñâîè àìáèöèè ñ ïîçèöèè ïîëèòèêè ãåãåìîíèè. Ñ÷èòàåòñÿ, ÷òî äàëüíåéøåå îñëàáëåíèå ðîëè ÑØÀè Åâðîïû â ìèðîâîé ïîëèòèêå, óãëóáëåíèå êðèçèñà ìèãðàöèè îçíà÷àåò îòõîä ëèáåðàëüíûõöåííîñòåé íà çàäíèé ïëàí. Íåêîòîðûå íàáëþäàòåëè îòîæäåñòâëÿþò ýòó òåíäåíöèþ òàêæå, êàêêðàõ ëèáåðàëüíîé ïîëèòè÷åñêîé ôèëîñîôèè â öåëîì.

Òåìà ñòàòüè ïîñâÿùåíà ïðîöåññàì óïàäêà ëèáåðàëüíîé ïîëèòè÷åñêîé ôèëîñîôèè â àñïåêòåìèãðàöèîííîãî êðèçèñà è îòêàçà îò ïîëèòèêè ìóëüòèêóëüòóðàëèçìà íà çàïàäíîì îáùåñòâå.

Â íàñòîÿùåå âðåìÿ ÿâëåíèå ìèãðàöèè âûñòóïàåò â êà÷åñòâå îñíîâíîãî ôàêòîðà ãåîïîëèòè÷åñêèõèçìåíåíèé â ñèñòåìå ìåæäóíàðîäíûõ îòíîøåíèé. Îäíèì èç íåãàòèâíûõ ïîñëåäñòâèé è ïðîÿâëåíèéãëîáàëüíîãî ìèãðàöèîííîãî êðèçèñà è ñòàë êðàõ ïîëèòèêè ìóëüòèêóëüòóðàëèçìà â íåêîòîðûõçàïàäíûõ ñòðàíàõ.

Â ïîñëåäíèå ãîäû ïîëèòè÷åñêàÿ ýëèòà çàïàäíûõ ñòðàí ïîñòàâèëà ïîä âîïðîñ àäåêâàòíîñòüìîäåëè íåîëèáåðàëüíîãî ìèðîïîðÿäêà, ðåàëèçîâàííîé â ïîñëåäíèå äåñÿòèëåòèÿ. Íåêîòîðûåèññëåäîâàòåëè îòìå÷àþò, ÷òî ëèáåðàëüíàÿ ôèëîñîôèÿ ÿâëÿåòñÿ íå èñêëþ÷èòåëüíîé ïàðàäèãìîé.Ñ äðóãîé ñòîðîíû, ïîä÷åðêèâàåòñÿ, ÷òî íàîáîðîò, ëèáåðàëüíûé ìèðîâîé ïîðÿäîê îñëàáåâàåòïîä äàâëåíèåì êðàéíå ïðàâûõ èäåîëîãèé. Ñèòóàöèÿ óñóãóáëÿåòñÿ òåì, ÷òî â íàñòîÿùåå âðåìÿ åùåíå ñôîðìèðîâàëàñü ñèñòåìà, àëüòåðíàòèâíàÿ ëèáåðàëüíîìó ìèðîâîìó ïîðÿäêó. Êðîìå òîãî,ñóùåñòâóþò ðàçëè÷èÿ ìåæäó ëèáåðàëüíûìè òåîðèÿìè ÕÕ âåêà è ãëîáàëüíûì ëèáåðàëüíûìïîðÿäêîì.

Â ñòàòüå óòâåðæäàåòñÿ, ÷òî îáíîâëåííàÿ ìèãðàöèîííàÿ ïîëèòèêà è ïåðåîñìûñëåíèåëèáåðàëüíîé ïîëèòè÷åñêîé ôèëîñîôèè ìîãóò ñòàòü âàæíûì ôàêòîðîì ñòàáèëüíîñòèìíîãîêóëüòóðíîãî îáùåñòâà è îäíèì èç ïóòåé âûõîäà îò ñóùåñòâóþùåãî ñîñòîÿíèÿ ãëóáîêîãîêðèçèñà â çàïàäíûõ ñòðàíàõ.

Êëþ÷åâûå ñëîâà: ëèáåðàëèçì, ïîëèòè÷åñêàÿ ôèëîñîôèÿ, óïàäîê, ìèãðàöèîííûé êðèçèñ,êðàõ ìóëüòèêóëüòóðàëèçìà, çàïàäíîå îáùåñòâî

foreign-policy-helped-create.html ((data obrasheniya, 20/04.2017)11. Mehdiyev R.Ý. (2015). 'Dunya nizamindan nizamsizliğ a doğ ru. Avropa strukturlarinin deqradasiyasinin

manbalari haqqinda va ya Azerbaycana manasibitda ikili standartlar siyasti'. Baku: s. 26.12. Mauro F. Gullien. (2017). 'The End of the Global Liberal Order?' Electronic resource). URL http:/

/www.e-irinfo/2017/03/04/THE-end-of-the-global-liberal-order(data obrasheniya, 20/04.2017)13. F.Fukuyama. (2017). 'The End of the International Liberal Order?' Electronicresource). URLhttps:

//www.youtube.com/watch?v=scAzukYHJjY.(data obrasheniya, 20.04.2017).


Allaxyarova Tahira (Azarbayjon, Baku)

Liberal siyosiy falsafasining susayishi g'arb jamiyati migratsiyasi vamultikulturalizmining sabablaridan biri sifatida

Annotatsiya. Keyingi yillarda ilmiy siyosiy davralarda konservatizmga oppozitsiyada turgan liberalizminqirozga uchradi va uning istiqboli yo'q degan fikr shakllandi. Buning isbotini XX asr oxiri va XXI asrboshlaridagi dunyoning liberal tartibining inqirozida ko'rishimiz mumkin. Ma'lumki, liberalizm bipolyar

20



dunyoning inqirozidan so'ng siyosiy falsafa va mafkura sifatida yagona haqiqiy model sifatida tan olindi.Uning namoyon bo'lishini buyuk davlatlarning umumqabul qilingan xalqaro huquq normalariga rioyaqilmaslikda, o'zlarining siyosiy gegemonlikka moyilligida kuzatishimiz mumkin. Kelgusida AQSh vaYevropaning dunyo siyosatidagi mavqening pasayishi, migratsiya inqirozining chuqurlashuvi liberalqadriyatlarning ikkinchi darajali bo'lganligidan dalolatdir. Ba'zi kuzatuvchilar bu tendentsiyani umumiysiyosiy falsafaning inqirozi sifatida ham talqin qiladi.

Maqolaning mavzusi migratsiya inqirozi jihatidan liberal siyosiy falsafaning pasayishi va g'arb jamiyatidamultimadaniyat siyosatidan voz kechish jarayonining tahliliga bag'ishlanadi.

Hozirgi davrda migratsiya hodisasi xalqaro munosabatlar tizimida geosiyosiy o'zgarishlarning asosiyomili sifatida namoyon bo'ladi. Global migratsiya inqirozining salbiy oqibati ba'zi g'arb mamlakatlaridamultimadaniyat siyosatining inqirozida namoyon bo'ldi.

So'nggi yillarda g'arb mamlakatlari siyosiy elitasi keyingi o'n yillar davomida noliberal dunyoviy tartibmodelining adekvatligi masalasini qo'ydi. Ba'zi tadqiqotchilar liberal falsafa yagona paradigma emas debta'kidlamoqda. Boshqa tomondan, liberal dunyoviy tartib keskin o'ng mafkuralar ta'sirida kuchsizlanmoqdadegan fikr ham ilgari surilmoqda. Vaziyat hozirgi davrda liberal dunyoviy tartibga muqobil tizimshakllanmaganligi hisobiga yanada chuqurlashmoqda. Undan tashqari, XX asrning liberal nazariyalari bilanglobal liberal tartib o'rtasida farq bor. Maqolada yangilangan migratsiya siyosati va qayta anglangan liberalsiyosat falsafasi ko'pmadaniyatli jamiyat barqarorligining va bu g'arb jamiyatlaridagi chuqur inqirozdanchiqish muhim omili bo'lishi mumkinligi ta'kidlanadi.

Tayanch so'zlar: liberalizm, siyosiy falsafa, pasayish, migratsiya inqirozi, multimadaniyat inqirozi,g'arb jamiyati, konservatizm

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ÏÎËÈÒÈÊÎ - ÈÄÅÎËÎÃÈ×ÅÑÊÀß ÎÐÈÅÍÒÀÖÈß ÑÌÈ ÂÌÈÐÎÂÎÌ ÈÍÔÎÐÌÀÖÈÎÍÍÎÌ ÏÐÎÑÒÐÀÍÑÒÂÅ

Àíäèðæàíîâà Ãóëíàð Àáûëõàèðîâíà (Êàçàõñòàí, Àëìàòû)

Àííîòàöèÿ. Â èñòîðèè äóõîâíîãî ñòàíîâëåíèÿ ÷åëîâå÷åñòâà èíôîðìàöèÿ èìåëà ñâîå âàæíîåçíà÷åíèå êàê ñïîñîá êîììóíèêàöèè. Â XXI âåêå èíôîðìàöèÿ ñòàëà ðàñïðîñòðàíÿòñÿ óñêîðåííûìèòåìïàìè. ÑÌÈ ñòàëî ãëàâíûì èñòî÷íèêîì ðàñïðîñòðàíåíèÿ èíôîðìàöèè. Èáî, ñîâðåìåííûåÑÌÈ èãðàþò âàæíóþ ðîëü â îñâåùåíèå ïîëèòèêå - îò êðóïíûõ ïîëèòè÷åñêèõ ñîáûòèé äîâîçäåéñòâèÿ íà ïðåäâûáîðíóþ êîìïàíèþ. Ïðè ýòîì îíè èìåþò âëèÿíèå íà æèçíü ëþáîãî ÷åëîâåêà,ïðåäîñòàâëÿÿ íåîáõîäèìóþ èíôîðìàöèþ, âîçìîæíîñòè äëÿ ñàìîðàçâèòèÿ è ðàçâëå÷åíèÿ. Ìûæèâåì â îáùåñòâå, êîòîðîå çàâèñèò îò èíôîðìàöèè è îáùåíèÿ. Òàêèì îáðàçîì, ÑÌÈ ìîãóòïîòåíöèàëüíî âëèÿòü íà ìíåíèå è ïîâåäåíèå ëþäåé, èõ âçàèìîîòíîøåíèÿ, è îòíîøåíèÿ êîìíîãèì âîïðîñàì.

ÑÌÈ ìîãóò èãðàòü ïîëîæèòåëüíóþ ðîëü, ê ïðèìåðó, â ïðîñâåùåíèè èëè îáó÷åíèè àóäèòîðèè,íî òàêæå èõ ìîæíî èñïîëüçîâàòü â êà÷åñòâå îðóäèÿ äëÿ ïðîïàãàíäû, íàñàæäåíèÿ èäåîëîãèè èïîëèòè÷åñêèõ èäåé.

Êëþ÷åâûå ñëîâà: èíôîðìàöèÿ, èäåîëîãèÿ, ïðîïàãàíäà, ïîëèòè÷åñêàÿ èäåÿ, ãëîáàëüíàÿèíôîðìàöèÿ, ýêîíîìèêà, âíåøíÿÿ ïîëèòèêà, êóëüòóðà, íàóêà, êèáåðòåððîðèçì.

ÓÄÊ: 004.323/327:33.008:001(~)

http://dx.doi.org/10.26739/2181-9505-2018-1-2

Ââåäåíèå

Íà ñîâðåìåííîì ýòàïå ÑÌÈ îòâîäèòñÿ î÷åíü âàæíàÿ ðîëü â ñâÿçè ñ òåì, ÷òîôîðìèðóåòñÿ ãëîáàëüíîå èíôðìàöèîííîå ïðîñòðàíñòâî. Ñîâðåìåííûå ÑÌÈÿâëÿþòñÿ êàíàëîì ïîëó÷åíèÿ ðàçëè÷íûõ èíôîðìàöèé, êîòîðûå âëèÿþò íàâíóòðåííþþ è âíåøíþþ ïîëèòèêó ãîñóäàðñòâà.

Êà÷åñòâåííûå èçìåíåíèÿ â ñôåðå èíôîðìàöèîííûõ òåõíîëîãèé ñòàëè âëèÿòüíà ïîëèòèêó, ýêîíîìèêó, êóëüòóðó, íàóêó.

Ñ ðàçâèòèåì òåõíîëîãèé íà÷àëè ðàçâåðòûâàòüñÿ èíôîðìàöèîííûå âîéíûè ïîëó÷èë ðàçâèòèå êèáåðòåððîðèçì. Áëàãîäàðÿ íàó÷íî-òåõíè÷åñêèìîòêðûòèÿì, èíôîðìàöèÿ ïåðåäàåòñÿ çà ñåêóíäû, à ñàì ïîëüçîâàòåëü ëþáîãîãàäæåòà ìîæåò ñòàòü ñîçäàòåëåì è ðàñïðîñòðàíèòåëåì èíôîðìàöèè.×åëîâå÷åñòâî ñòîèò íà ïîðîãå ñîçäàíèÿ èíôîðìàöèîííîãî îáùåñòâà, â êîòîðîìÑÌÈ îòäàåòñÿ äàëåêî íå âòîðîñòåïåííàÿ ðîëü. Òàêèì îáðàçîì ñ îäíîé ñòîðîíûÑÌÈ ñòàíîâèòñÿ îäíèì èç àêòèâíûõ ðàñòðîñòðàíèòåëåé èíôîðìàöèè, ñ äðóãîéñòîðîíû èíôîðìàöèþ ðàñïðîñòðàííóþ â ÑÌÈ íå âîçìîæíî ñòàëî óïðàâëÿòü.Ìîæíî èëè íóæíî ëè ïîëèòè÷åñêîé öåíçóðîé îáóçäàòü ÑÌÈ, êàêîãîïðåñïåêòèâû ïîëèòè÷åñêîé öåíçóðû ÑÌÈ?, èìåííî ýòè âîïðîñû ïîïûòàåìñÿðàñêðûò â ðàìêàõ äàííîé ñòàòüè.

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Ïîëèòè÷åñêàÿ öåíçóðà êàê îãðàíè÷åíèå äåÿòåëüíîñòè ñðåäñòâ ìàññîâîéèíôîðìàöèè

Ïîëèòè÷åñêàÿ öåíçóðà èìååò ìåñòî áûòü â òåõ ñëó÷àÿõ, êîãäà ãîñóäàðñòâîïûòàåòñÿ ñêðûòü, ïîääåëàòü, èñêàçèòü èëè ôàëüñèôèöèðîâàòü èíôîðìàöèþ,ïîäàâëÿÿ èëè âûòåñíÿÿ ïîëèòè÷åñêèå íîâîñòè íå â óãîäó ïðàâèòåëüñòâó. Ïðèîòñóòñòâèè íåéòðàëüíîé è îáúåêòèâíîé èíôîðìàöèè ëþäÿì íè÷åãî íå îñòàåòñÿ,êðîìå êàê ñîãëàñèòüñÿ ñ ïðàâèòåëüñòâîì èëè ïîëèòè÷åñêîé ïàðòèåé. Ýòîò òåðìèíòàêæå ðàñïðîñòðàíÿåòñÿ íà ñèñòåìàòè÷åñêîå ïîäàâëåíèå ìíåíèÿ, ïðîòèâîðå÷àùåãîâçãëÿäàì ïðàâèòåëüñòâà. Âëàñòè èìåþò ñèëó, ñïîñîáíóþ îáåñïå÷èòü ñîáëþäåíèåæóðíàëèñòàìè èõ âîëè.

Âëàñòü êàê ñòåðæåíü èëè ìîòèâ ïîÿâëåíèÿ è ðàçâèòèÿ öåíçóðû, îáåñïå÷èâàåòîñóùåñòâëåíèå åå îñíîâíûõ ôóíêöèé:

- Êîíòðîëü (ñèñòåìàòè÷åñêèé ìîíèòîðèíã, îöåíêà, ñîðòèðîâêà è îòáîðèíôîðìàöèè ñîãëàñíî ïðèíÿòûì ñòàíäàðòàì).

- Óñòàíîâëåíèå ïðàâèë, êðèòåðèåâ è ïîðÿäêà îáðàùåíèÿ èíôîðìàöèè ñïîìîùüþ ðàçëè÷íûõ ðåêîìåíäàöèé, óêàçîâ, çàïðåòîâ, çàìå÷àíèé è ïðî÷èõäîêóìåíòîâ.

- Îõðàíà (ñîäåðæàíèå â òàéíå ãîñóäàðñòâåííûõ, âîåííûõ è èíûõ ñåêðåòîâ).- Ìàíèïóëÿöèÿ (âëèÿíèå íà âîñïðèÿòèå äåéñòâèòåëüíîñòè è ïðèíÿòèå

ðåøåíèé).- Ïðîôèëàêòèêà (ïðåäóïðåæäåíèå êîíôëèêòîâ).- Ñàíêöèè (îáåñïå÷åíèå ïðîõîæäåíèÿ â ñîöèàëüíîå ïðîñòðàíñòâî ðåëåâàíòíîé

èíôîðìàöèè).- Ñîçäàíèå ýòàëîíîâ â ñîöèîêóëüòóðíîì ïëàíå (ê ïðèìåðó, îáðàçöîâ ïðîèçâåäåíèé

èñêóññòâà, õóäîæåñòâåííûõ íàïðàâëåíèé è ñòèëåé, íàó÷íûõ òåîðèé è ò.ä.).- Ñòèìóëÿöèè îáùåñòâåííîãî èíòåðåñà [Ñàä÷èêîâà, À.Ñ. 2009, ñ.296].Ê ïðèìåðó, â ÑÑÑÐ öåíçóðà íîñèëà èäåîëîãè÷åñêèé õàðàêòåð. Ïîëèòè÷åñêàÿ

öåíçóðà âêëþ÷àëà â ñåáÿ âñåâîçìîæíûå ôîðìû è ìåòîäû ïîëèòè÷åñêîãî êîíòðîëÿ- âìåñòå ñ ïðÿìûìè ìåòîäàìè (çàïðåò íà ïóáëèêàöèþ, öåíçîðñêîå âìåøàòåëüñòâî,îòêëîíåíèå ðàáîò) ïðèìåíÿëèñü ðàçëè÷íûå êîñâåííûå ìåòîäû, èìåþùèåîòíîøåíèå ê êàäðîâîé è èçäàòåëüñêîé ïîëèòèêå, à òàêæå ãîíîðàðàì[Ìåäóøåâñêèé, À. 2011, ñ.168].

Ôóíêöèè öåíçóðû âûïîëíÿëè ñïåöèàëüíûå ãî ñóäàðñòâåííûå âåäîìñòâà. Êïðèìåðó, Ãëàâëèò êîíòðîëèðîâàë ïå÷àòíóþ ïðîäóêöèþ, Ãîñêèíî öåíçóðèðîâàëêèíîôèëüìû, à Ãîñòåëåðàäèî òåëåâèäåíèå è ðàäèî. Òàêæå øèðîêî áûëàðàñïðîñòðàíåíà è ñàìîöåíçóðà, êîãäà ñàìè æóðíàëèñòû ðåøàþò íå ïóáëèêîâàòüêàêîé-ëèáî ìàòåðèàë, òàê êàê åãî çàïðåùåíî ïóáëè÷íî äåìîíñòðèðîâàòü.

Â XXI âåêå öåíçóðà ïðèñóòñòâóåò è â äåìîêðàòè÷åñêèõ ñòðàíàõ. Äàæå òå ÑÌÈ,êîòîðûå íûíå ÿâëÿþòñÿ ÷àñòíîé ñîáñòâåííîñòüþ, ïðèäåðæèâàþòñÿ îïðåäåëåííûõðàìîê, òàê êàê èõ îñíîâíàÿ àóäèòîðèÿ - îáùåñòâî. Êàæäîå ñîîáùåñòâî èìååò ñâîèóñòîè, êóëüòóðó è èìåííî ëþäè ïîðîæäàþò ñïðîñ íà òó èëè èíóþ èíôîðìàöèþ.ÑÌÈ äîëæíû ñîáëþäàòü ãðàíèöû óñòàíîâëåííûå çàêîíîì è îáùåñòâîì, äàáûñîõðàíèòü ñâîþ ðåïóòàöèþ è áèçíåñ. Ñðåäñòâà ìàññîâîé èíôîðìàöèè, íàõîäÿùèåñÿïîä ïðàâèòåëüñòâåííûì êîíòðîëåì, èìåþò áîëüøóþ îòâåòñòâåííîñòü, òàê êàê íàèõ ïëå÷àõ ëåæèò èìèäæ ãîñóäàðñòâà è äåéñòâóþùåé âëàñòè.

Àíäûðæàíîâà Ã. Ïîëèòèêî - èäåîëîãè÷åñêàÿ îðèåíòàöèÿ ÑÌÈ â ìèðîâîì èíôîðìàöèîííîì ïðîñòðàíñòâå

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Ðèñóíîê-2. Ðåçóëüòàò îòâåòîâ íà âîïðîñ "Êàê Âû äóìàåòå, íóæíà ëè öåíçóðà ÑÌÈ?"Ïðèìå÷àíèå: ñîñòàâëåíî àâòîðîì

Êàê ïîêàçàíî íà ðèñóíêå-2, ÷àñòü îïðîøåííûõ (73,1%) ñ÷èòàþò, ÷òî öåíçóðàâ ÑÌÈ äîëæíà ñóùåñòâîâàòü, êîãäà 15,5% áûëè íå ñîãëàñíû ñ ýòèì. ×òî è áûëîñêàçàíî ðàíåå, ñàìî îáùåñòâî è ãîñóäàðñòâî ôîðìèðóþò öåíçóðó ÑÌÈ. Ê ïðèìåðó,â Þæíîé Êîðåå íà ôîòî è âèäåî, äîïóñòèì, â íîâîñòÿõ ïîêðûâàþò ìîçàèêîéíàðó÷íèêè, êîãäà â Êàçàõñòàíå â ýòîì íåò íåîáõîäèìîñòè.

Ìíîãèå ýêñïåðòû ñõîäÿòñÿ íà ìíåíèè, ÷òî öåíçóðà âñåãäà äîëæíàïðèñóòñòâîâàòü. Äåéñòâèòåëüíî, áåç öåíçóðû ÑÌÈ ïðåâðàòÿòñÿ â "áàðäàê". Êàçàëîñüáû, íà ðîäèíå "ñâîáîäíîãî ïîòîêà èíôîðìàöèè" ÑØÀ íå äîëæíî ñóùåñòâîâàòüöåíçóðû, íî îíè çàíèìàþ ïåðâîå ìåñòî â Google Transparency Report ïî êîëè÷åñòâóçàïðîñîâ íà óäàëåíèå êîíòåíòà.

Ðèñóíîê-3. Çàïðîñû ãîñóäàðñòâåííûõ îðãàíîâ íà óäàëåíèå êîíòåíòà (ÑØÀ, ÿíâàðü-èþíü 2017ã.)Ïðèìå÷àíèå: èñòî÷íèê [2017,]


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Íà äèàãðàììå èçîáðàæåíû ãîñóäàðñòâåííûå çàïðîñû ÑØÀ íà óäàëåíèåêîíòåíòà Google ïî òàêèì íàïðàâëåíèÿì êàê: êëåâåòà, ìîøåííè÷åñòâî,èçäåâàòåëüñòâî è äîìîãàòåëüñòâî, òîâàðíûé çíàê, êîíôèäåíöèàëüíîñòü èáåçîïàñíîñòü. Âñåãî â ïåðèîä ñ ÿíâàðÿ ïî èþíü 2017 ãîäà áûë ñäåëàí 831 çàïðîñ,538 èç êîòîðûõ ïðèõîäèòñÿ íà êîíòåíò, ñîäåðæàùèé, ïî ìíåíèþ ãîñóäàðñòâà, -êëåâåòó.

Âñòðåâàåò âîïðîñ, êàêàÿ æå ðîëü ó öåíçóðû â ÑÌÈ? Ìîæíî âûÿâèòü äâåãëàâíûõ ãðóïïû çàäà÷, âûïîëíÿåìûõ ãîñóäàðñòâîì ïðè âíåäðåíèè öåíçóðû íàïåðåäàâàåìóþ èíôîðìàöèþ. Ïåðâàÿ ãðóïïà îïðåäåëÿåò ïîëèòèêó ñäåðæèâàíèÿðàñïðîñòðàíåíèÿ èíôîðìàöèè â ìàíèïóëÿòèâíûõ öåëÿõ, êóäà ìîæíî îòíåñòè:

- ââîä îãðàíè÷åíèé íà îáñóæäåíèå â ÑÌÈ òåì, "ïðîèãðûøíûõ" äëÿãîñóäàðñòâà;

- çàïðåò íà ìîíîïîëèçàöèþ èíôîðìàöèîííîãî ïîëÿ, èíà÷å ãîâîðÿ, îñâåùåíèåòîëüêî ãîñóäàðñòâåííîé òî÷êè çðåíèÿ;

- ïðåäîñòàâëåíèå àóäèòîðèè íåïîëíûõ äàííûõ, ÷òî îòÿãîùàåò èõ âûáîð èôîðìèðîâàíèå ñîáñòâåííîãî ìíåíèÿ è ò.ï.

Âî âòîðîé ãðóïïå äåëàåòñÿ íà àêöåíò íà ïîëîæèòåëüíûõ ñîñòàâëÿþùèõîòíîøåíèé "ïðàâèòåëüñòâî-ÑÌÈ-îáùåñòâî", êîòîðûå âêëþ÷àþò:

- ñîõðàíåíèå ïðåèìóùåñòâà ìíåíèÿ ñîöèóìà íàä ÷àñòíûì;- ñîçäàíèå îáùåñòâåííîãî êîíñåíñóñà è ïðåäîòâðàùåíèå êîíôëèêòíûõ

ñèòóàöèé;- íåäîïóùåíèå èñïîëüçîâàíèÿ ìåäèà êàê èíñòðóìåíòà ìàíèïóëèðîâàíèÿ

îáùåñòâåííûì ñîçíàíèåì;- ïîääåðæêà ïîëèòè÷åñêîé ñòàáèëüíîñòè, óñòðàíåíèå íåñàíêöèîíèðîâàííûõ

äåéñòâèé, ïðîòåñòîâ è ò.ï.Îòðèöàòåëüíûì ïðèìåðîì îòñóòñòâèÿ öåíçóðû ìîæåò ïîñëóæèòü ìåäèà Äàíèè,

ãäå ïóáëèêàöèÿ êàðèêàòóð íà ïðîðîêà Ìóõàììåäà ïðèâåëà êìåæöèâèëèçàöèîííîìó êîíôëèêòó. Ïðåäîñòàâëåíèå ðàçíîñòîðîííåé èíôîðìàöèèçàòðóäíÿåò àóäèòîðèè âûáîð áîëåå âàæíûõ òåì è äîñòîâåðíîãî îñâåùåíèÿïîëèòè÷åñêèõ ñîáûòèé, ïðåïÿòñòâóåò ôîðìèðîâàíèþ ïîëèòè÷åñêîé ïîçèöèè.Ïðîèñõîäèò ïåðåíàñûùåíèå ïîëèòè÷åñêîãî ïðîñòðàíñòâà áîëüøèì êîëè÷åñòâîìèíôîðìàöèè, êîòîðîå ìîæåò ïðèâåñòè ê ïîëèòèêî-èíôîðìàöèîííîé àïàòèè.

Ïðîïàãàíäà è öåíçóðà â ñàìûõ ÿâíûõ ïðîÿâëåíèÿõ ôîðìèðóþò öåëîåèíôîðìàöèîííîå ïðîñòðàíñòâî. Â áîëåå "ìÿãêèõ" ôîðìàõ îíè ïðèñóòñòâóþò äàæåâ äåìîêðàòè÷åñêèõ ãîñóäàðñòâàõ, òàê êàê ïðàâèòåëüñòâî âñåãäà óñèëèâàåò ñâîèêîììóíèêàöèè, äàáû åãî óñëûøàëî âñå íàñåëåíèå.

Îïðåäåëåíèå òåðìèíà "ïðîïàãàíäà" èìååò ìíîæåñòâî âàðèàöèé, íî ìíîãèåñõîäÿòñÿ íà òîì, ÷òî "ïðîïàãàíäà - ýòî ïðåäâçÿòàÿ è ââîäÿùàÿ â çàáëóæäåíèåèíôîðìàöèÿ, êîòîðàÿ èñïîëüçóåòñÿ äëÿ ïðîäâèæåíèÿ îïðåäåëåííîé ïîëèòè÷åñêîéèäåè èëè òî÷êè çðåíèÿ". Â íàñòîÿùåå âðåìÿ ÑÌÈ ÿâëÿþòñÿ îñíîâíûì êàíàëîìäëÿ ïðîâåäåíèÿ ïðîïàãàíäèñòñêîé äåÿòåëüíîñòè.

Ñðåäñòâà ìàññîâîé èíôîðìàöèè êàê âàæíåéøèé èíñòðóìåíò ïðîïàãàíäû

Ñîâðåìåííàÿ ïðîïàãàíäà èñïîëüçóåò ðàçëè÷íûå ñðåäñòâà ìàññîâîéèíôîðìàöèè: ïðåññà, ðàäèî, òåëåâèäåíèå, êèíî, êîìïüþòåðû, ôàêñ, ïëàêàòû,


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àãèòàöèÿ îò äâåðè ê äâåðè, ëèñòîâêè, ðåêëàìíûå ùèòû, âûñòóïëåíèÿ, ôëàãè,íàçâàíèÿ óëèö, ïàìÿòíèêè, ìîíåòû, ìàðêè, êíèãè, ïüåñû, êîìèêñû, ïîýçèÿ,ìóçûêà, ñïîðòèâíûå ñîáûòèÿ, êóëüòóðíûå ìåðîïðèÿòèÿ, îò÷åòû êîìïàíèé,áèáëèîòåêè è ò.ï. Ìíîãîå èç ïåðå÷èñëåííîãî âûøå óäèâëÿåò, íî ýòî òîëüêîäîêàçûâàåò íàñêîëüêî òðóäíî ðàçãëÿäåòü ïðîïàãàíäó êàê òàêîâóþ.

Ïðîïàãàíäà ïîëó÷èëà øèðîêóþ îãëàñêó âî âðåìÿ Ïåðâîé ìèðîâîé âîéíû(1914-1918 ãã.), íî åå êîðíè òÿíóòñÿ ãëóáîêî â àíòè÷íóþ Ãðåöèþ. Â òî âðåìÿ,êîãäà îòñóòñòâîâàëè ñîâðåìåííûå òåõíîëîãèè, ïóáëè÷íûå âûñòóïëåíèÿ è äàæåñïåêòàêëè ñëóæèëè èíñòðóìåíòîì äëÿ ôîðìèðîâàíèÿ ìíåíèÿ ëþäåé, èõ öåííîñòåéè óáåæäåíèé. Õîòü íûíå ñëîâî "ïðîïàãàíäà" èìååò íåãàòèâíûé îòòåíîê, ó íåãîðåëèãèîçíîå ïðîèñõîæäåíèå. Ïàïà Ãðèãîðèé XV (Ïàïà Ðèìñêèé ñ 1621 ïî 1623ãã.) ñîçäàë èíñòèòóò ðàñïðîñòðàíåíèÿ âåðû è ðåøåíèÿ ðÿäà öåðêîâíûõ äåë,êîòîðûé íîñèë íàçâàíèå "Êîíãðåãàöèè ïðîïàãàíäû ðåëèãèè" [2017].

Íà ïðîòÿæåíèè èñòîðèè ïðîïàãàíäà ïðîÿâëÿëàñü âî âðåìÿ áîðüáû çàíåçàâèñèìîñòü, ðåâîëþöèé è, â îñîáåííîñòè, âî âðåìÿ âîéí. Â âîåííîå âðåìÿïðîïàãàíäà òðåáóåòñÿ äëÿ ôîðìèðîâàíèÿ îáùåñòâåííîãî ìíåíèÿ, ÷òîáû ïðèâëå÷üáîëüøå ñîþçíèêîâ íà ìåæäóíàðîäíîì óðîâíå, à òàêæå ïðèçâàòü ãðàæäàí âíîñèòüñâîé âêëàä â "îáùåå äåëî". Îíà èñïîëüçóåòñÿ äëÿ ñîçäàíèÿ íåíàâèñòè êïðåäïîëàãàåìîìó âðàãó, âíóòðåííåìó èëè âíåøíåìó, ïóòåì ñîçäàíèÿ ëîæíîãîîáðàçà â ñîçíàíèè ñîëäàò è ãðàæäàí. Ïðîïàãàíäèñòñêàÿ äåÿòåëüíîñòü â âîåííîåâðåìÿ çàñòàâëÿåò íàðîä ïî÷óâñòâîâàòü, ÷òî ìîòèâû âðàãà àáñîëþòíî áåñïî÷âåííû,÷òî ìîæåò áûòü ôèêòèâíûì èëè îñíîâàíî íà ôàêòàõ (íàïðèìåð, ïîòîïëåíèåïàññàæèðñêîãî ëàéíåðà Lusitania íåìåöêèì ôëîòîì â Ïåðâóþ ìèðîâóþ âîéíóíàñòðîèëî çàïàäíûé ìèð ïðîòèâ Ãåðìàíèè). Ñâîå æå íàñåëåíèå äîëæíî áûòüóâåðåíî, ÷òî ïðè÷èíà èõ ñòðàíû â âîéíå âïîëíå îñíîâàòåëüíà.

Ïðîïàãàíäà èìååò ìíîãî õèòðûõ ïóòåé. Ê ïðèìåðó, äåçèíôîðìàöèÿ îñîáñòâåííîé èñòîðèè èëè îá èñòîðèè çàðóáåæíûõ ñòðàí ìîæåò äîïóñêàòüñÿ âñèñòåìå îáðàçîâàíèÿ. Ïîñêîëüêó ïðàêòè÷åñêè âñå ëþäè äîâåðÿþò òîìó, ÷òî ó÷àòâ øêîëå, ïîäîáíàÿ äåçèíôîðìàöèÿ áóäåò ïîâòîðÿòüñÿ è â áóäóùåì óæå êàêîáùåïðèçíàííûé ôàêò. Äàííàÿ èñêàæåíèÿ áóäóò ðàñïðîñòðàíÿòüñÿ ÷åðåç ÑÌÈ èïðèñóòñòâîâàòü â îáðàçîâàòåëüíîé ñèñòåìå, äàæå íå òðåáóÿ ññûëêè íà àâòîðèòåòíûéèñòî÷íèê. Òåïåðü ïðàâèòåëüñòâó íå ïðèäåòñÿ âìåøèâàòüñÿ â ýòîò âîïðîñ, òàê êàêîí óæå óêîðåíèëñÿ â ñîçíàíèè îáùåñòâà. Ýòî äîâîëüíî êîâàðíûé, íî äåéñòâåííûéñïîñîá.

Ïðåäâûáîðíûå êàìïàíèè òàêæå èñïîëüçóþò ìåòîäèêó ïðîïàãàíäû. Îíà ìîæåòíà÷àòüñÿ ñ ïðîñòîé ðåêëàìû èëè áðîøþð (ê ïðèìåðó, ñáðîøåííûõ ñ ñàìîëåòà,äëÿ ïðèâëå÷åíèÿ âíèìàíèÿ). Êàê ïðàâèëî, ýòè ñîîáùåíèÿ áóäóò ñîäåðæàòüóêàçàíèÿ î òîì, êàê ïîëó÷èòü äîïîëíèòåëüíóþ èíôîðìàöèþ, ÷åðåç âåá-ñàéò,ãîðÿ÷óþ ëèíèþ, ðàäèîïðîãðàììó è ò. ï. Äàííîé ñòðàòåãèåé èíèöèàòîð êàìïàíèèïûòàåòñÿ èç ïîëó÷àòåëÿ èíôîðìàöèè ñôîðìèðîâàòü ÷åëîâåêà, èùóùåãîèíôîðìàöèþ. Òåì ñàìûì, ïðîïàãàíäà íå ñòàíîâèòñÿ ÿâíîé, âåäü ÷åëîâåê ïîñîáñòâåííîìó æåëàíèþ ðåøèë ïîëó÷èòü äîïîëíèòåëüíóþ èíôîðìàöèþ. Çàòåìíà÷èíàåòñÿ íàñòîÿùàÿ áîðüáà ìåæäó êàíäèäàòàìè. Â ýòèõ öåëÿõ èñïîëüçóþòñÿðàçëè÷íûå ÑÌÈ, äàáû îõâàòèòü âñå âîçðàñòíûå êàòåãîðèè ãðàæäàí.


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Ðèñóíîê - 4 Ðåçóëüòàò îòâåòîâ íà âîïðîñ "Ñ÷èòàåòå ëè Âû, ÷òî ñîâðåìåííûå ÑÌÈ ÿâëÿþòñÿèíñòðóìåíòîì ïðîïàãàíäû?

Ïðèìå÷àíèå: ñîñòàâëåíî àâòîðîì

Êàê ïîêàçàíî íà ðèñóíêå - 4, 75% ðåñïîíäåíòîâ óâåðåíû, ÷òî ÑÌÈ ÿâëÿþòñÿèíñòðóìåíòîì ïðîïàãàíäû. Èç ýòîãî ìîæíî ñäåëàòü âûâîä, ÷òî ëþäè îñâåäîìëåíûî ïðîïàãàíäå è ïûòàþòñÿ îòáèðàòü èíôîðìàöèþ ñâîèìè ñïîñîáàìè å¸ îöåíêè èñîðòèðîâêè. Êîãäà 13,5% ðåñïîíäåíòîâ íå ñîãëàñíû ñ ìíåíèåì ïðåäûäóùèõ.

Â XXI âåêå ïðèâû÷íàÿ ôîðìà âåäåíèÿ âîéíû, â êîòîðîé çàäåéñòâîâàíûâîîðóæåííûå ñèëû ïðîòèâíèêîâ óñòàðåâàåò. Âìåñòî ýòîãî ãîñóäàðñòâà âñå ÷àùåíà÷èíàþò àòàêè ïðîòèâ èíôîðìàöèîííûõ ñèñòåì ïðîòèâíèêà, ÷òî ïðèâîäèò êèíôîðìàöèîííîé âîéíå.

Èíôîðìàöèîííàÿ âîéíà ïðåäñòàâëÿåò ñîáîé êîíöåïöèþ èñïîëüçîâàíèÿáîåâîãî ïðîñòðàíñòâà è óïðàâëåíèÿ ÈÊÒ (èíôîðìàöèîííî-êîììóíèêàöèîííûìèòåõíîëîãèÿìè) â öåëÿõ äîñòèæåíèÿ êîíêóðåíòíîãî ïðåèìóùåñòâà íàä ñîïåðíèêîì.Ôîðìû èíôîðìàöèîííîé âîéíû ìîãóò áûòü ñëåäóþùèìè:

- çàõâàò òåëåâèäåíèÿ, èíòåðíåò-ñåòåé è ðàäèîïåðåäà÷ äëÿ êàìïàíèèäåçèíôîðìàöèè;

- îòêëþ÷åíèå èëè ïîääåëêà êîììóíèêàöèîííûõ ñåòåé ïðîòèâíèêà;- èñïîëüçîâàíèå äðîíîâ è äðóãèõ íàáëþäàòåëüíûõ ðîáîòîâ èëè âåá-êàìåð;- ìàíèïóëèðîâàíèå áèðæåâûìè îïåðàöèÿìè ñ ïîìîùüþ ýëåêòðîííîãî

âìåøàòåëüñòâà, ïóò¸ì óòå÷êè êîíôèäåíöèàëüíîé èíôîðìàöèè èëèäåçèíôîðìàöèè.

Ñóùåñòâóþò äâå êðóïíûå êàòåãîðèè ìåðîïðèÿòèé, îòíîñÿùèõñÿ êèíôîðìàöèîííîé âîéíå:

1. Âëèÿíèå íà ãðàæäàíñêèõ è âîåííîñëóæàùèõ âðàãà â öåëÿõ ââåäåíèÿ âêîëëåêòèâíîå ñîçíàíèå êàêèõ-ëèáî îïðåäåëåííûõ óñòàíîâîê ("ïñèõîëîãè÷åñêàÿâîéíà", ïðîïàãàíäà).

2. Ïîðàæåíèå èíôîðìàöèè, ïðîöåññîâ îáìåíà èíôîðìàöèåé èèíôîðìàöèîííûõ ñèñòåì âðàãà.

Äýí Êþëü èç Óíèâåðñèòåòà íàöèîíàëüíîé îáîðîíû ÑØÀ îïðåäåëèëèíôîðìàöèîííóþ âîéíó êàê "êîíôëèêò èëè áîðüáó ìåæäó äâóìÿ èëè áîëåå


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ãðóïïàìè â èíôîðìàöèîííîé ñðåäå". Âû ìîæåòå ñêàçàòü, ÷òî ýòî ïðîñòî çâó÷èòêàê î÷åðåäíîé ñïîñîá îïèñàòü õàêåðñòâî. Íà ñàìîì äåëå ýòî áîëåå îïàñíî, ÷åìïðåäïîëàãàåò åãî íàçâàíèå. Ïðèìåðîì èíôîðìàöèîííîé âîéíû ìîæåò ïîñëóæèòüàðàáî-èçðàèëüñêèé êîíôëèêò. Êîíôëèêòóþùèå ñòîðîíû èñïîëüçóþò â ñâîèõèíòåðåñàõ âñåâîçìîæíûå èíôîðìàöèîííûå ðåñóðñû. Àêòèâíî èñïîëüçóþòñÿ èõàêåðñêèå âçëîìû. ÑÌÈ Ïàëåñòèíû èñïîëüçóþò ðàçëè÷íûå ñôàáðèêîâàííûå âèäåîè ôîòîãðàôèè, áëàãîäàðÿ ÷åìó ïîëó÷èëà èðîíè÷åñêîå íàçâàíèå "Ïàëëèâóä"(Ïàëåñòèíà è Ãîëëèâóä). Íåêîòîðûå èç ïîäîáíûõ ìàòåðèàëîâ âûçûâàþò øèðîêèéîáùåñòâåííûé ðåçîíàíñ.

Òàêèì îáðàçîì, â ñîâðåìåííîì ìèðå ïðèñóòñòâóåò è ïðîïàãàíäà è öåíçóðà.Ãîñóäàðñòâà âèíÿò äðóã äðóãà â èçëèøíåé ïðîïàãàíäå íà òåëåâèäåíèè èëè â ñåòèÈíòåðíåò, õîòÿ àáñîëþòíî âñå ïðàâèòåëüñòâà ïðèáåãàþò ê íåé. Îíà ìîæåò áûòüàáñîëþòíî íåçàìåòíà, â âèäå "ìÿãêîé ñèëû", ÷åëîâåê è íå çàìåòèò åå âëèÿíèÿ.Îíà ìîæåò áûòü è ÿâíîé, â ôîðìå ïëàêàòîâ, ëîçóíãîâ è ñîöèàëüíîé ðåêëàìû. Íîêàêàÿ ïðîïàãàíäà ñòðàøíåå? Òà, êîòîðàÿ íåçàìåòíî ïðîíèêàåò â âàøå ñîçíàíèåèëè òà, êîòîðàÿ îêðóæàåò ÷åëîâåêà ïîâñþäó, ÷òî åìó ïîïðîñòó íåâîçìîæíîñáåæàòü?

Â íàøåì èíôîðìàöèîííîì âåêå êîíöåïöèÿ âåäåíèÿ âîéíû òåðïèò èçìåíåíèÿ.Õàêåðñêèå êèáåðàòàêè, øàíòàæ, êðàæà, âíåäðåíèå ëîæíîé èíôîðìàöèè è äðóãèåìåðû, õàðàêòåðíûå äëÿ âåäåíèÿ èíôîðìàöèîííîé âîéíû, ìîãóò çíà÷èòåëüíîïîäîðâàòü ñèëû âðàãà èëè æå ðàçãðîìèòü åãî áåç øàíñîâ íà ðåàáèëèòàöèþ.

Íåñîìíåííî, öåíçóðà è ïðîïàãàíäà ïðèñóòñòâîâàëè íà âñåõ ýòàïàõ èñòîðèè,îñîáåííî ÿðêî ïðîÿâëÿÿ ñåáÿ âî âðåìÿ ðåâîëþöèé è âîéí. Â íåêîòîðûõ ñëó÷àÿõïðîïàãàíäà äåçèíôîðìèðóåò îáùåñòâî, íî â äðóãèõ îíà ïûòàåòñÿ ñïëîòèòüîáùåñòâî âî èìÿ åäèíîé öåëè. Öåíçóðà ñ îäíîé ñòîðîíû ëèøàåò ÑÌÈ ñâîáîäûñëîâà, íî ñ äðóãîé - ïðåäîòâðàùàåò êîíôëèêòíûå ñèòóàöèè è èíûå ïðîáëåìíûåâîïðîñû.

Ðîëü ÑÌÈ è ïåðñïåêòèâû èõ ðàçâèòèÿ â ïîëèòè÷åñêîì ïðîöåññå

Ãëîáàëèçàöèÿ è èíôîðìàòèçàöèÿ ïðåâðàòèëè íàñ â ñâèäåòåëåé òîãî, êàêèíäóñòðèàëüíîå îáùåñòâî ñìåíÿåòñÿ íà èíôîðìàöèîííîå, êîòîðîå ìîäåðíèçèðóåòìèðîâóþ ïîëèòèêó, ýêîíîìèêó, õàðàêòåð ìåæãîñóäàðñòâåííûõ îòíîøåíèé,âçàèìîñâÿçü âëàñòè è íàðîäà. Ãîñóäàðñòâî â ïðîöåññå ñòàíîâëåíèÿèíôîðìàöèîííîãî îáùåñòâà áåðåò íà ñåáÿ ðîëü êîîðäèíàòîðà ôóíêöèé âñåõýëåìåíòîâ ñîöèóìà, äàáû ñïîñîáñòâîâàòü èíòåãðàöèè â èíôîðìàöèîííîåïðîñòðàíñòâî êàæäîãî ñóáúåêòà îáùåñòâà.

Ðàçâèòèå èíôîðìàöèîííûõ òåõíîëîãèé è èõ âíåäðåíèå â ðàçëè÷íûå ñôåðûæèçíåäåÿòåëüíîñòè ìîæíî ñ óâåðåííîñòüþ íàçâàòü áëàãîì, êîòîðîå äàåò òîë÷îêýêîíîìè÷åñêîìó ðîñòó, à òàêæå ïîâûøàåò áëàãîñîñòîÿíèå îáùåñòâà. Òåì íå ìåíåå,ñëåäóåò ïîìíèòü îá îòðèöàòåëüíûõ ïîñëåäñòâèÿõ, ê êîòîðûì ìîãóò ïðèâåñòèíàó÷íûå äîñòèæåíèÿ.

Ñðåäñòâà ìàññîâîé èíôîðìàöèè çàíèìàþò âàæíîå ìåñòî â îáùåñòâå. Ïî ýòîéïðè÷èíå äîëæíû áûòü ðàçðàáîòàíû âíóòðèíàöèîíàëüíûå è ãëîáàëüíûåèíñòðóìåíòû, êîòîðûå ãàðàíòèðóþò ïðåïÿòñòâèå èñïîëüçîâàíèþ ñâîáîäû ñëîâà,à òàêæå íîâûõ òåõíîëîãèè â ñôåðå èíôîðìàöèè è êîììóíèêàöèè äëÿ ðàçæèãàíèÿ


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ìåæíàöèîíàëüíîé ðîçíè, ýêñòðåìèçìà, òåððîðèçìà, ðàçâèòèÿ êñåíîôîáèè èäðóãèõ àíòèîáùåñòâåííûõ ÿâëåíèé. ÑÌÈ äîëæíû ñòàòü ìåõàíèçìîìïðåäóïðåæäåíèÿ è ðàçðåøåíèÿ êðèçèñîâ.

Ðàâíîâåñèå èíòåðåñîâ ãîñóäàðñòâà è ÑÌÈ - ïðèçíàê ñòàáèëüíîñòèäåìîêðàòè÷åñêèõ èíñòèòóòîâ, çðåëîñòè ñîöèóìà, ñîáëþäåíèÿ ïðàâ è ñâîáîä÷åëîâåêà.

Áëàãîäàðÿ òîé ìîùè è âëèÿíèþ, êîòîðûìè íûíå îáëàäàþò ÑÌÈ èõ ïî ïðàâóìîæíî íàçâàòü "÷åòâåðòîé âåòâüþ âëàñòè". Íî ó êàæäîé âëàñòè åñòü ñâîè ñèëüíûåè ñëàáûå ñòîðîíû, ÷òî è ðàññìîòðåíî â òàáëèöå íèæå ïî ìåòîäèêå SWOT-àíàëèçà.

Òàáëèöà 1 - SWOT-àíàëèç äåÿòåëüíîñòè ÑÌÈ

Сильные стороны Слабые стороны

1) информирование общества

2) социально-культурное развитие

3) поддержка и координирование

взаимоотношений власти и общества

4) привлечение населения для разрешения

социально значимых вопросов

5) построение положительного имиджа

1) подверженность цензуре

2) действие в чужих интересах

(правительство, медиакраты)

3) цифровые СМИ подвергаются хакерским

атакам

4) СМИ - орудие политического влияния

Возможности Угрозы

1) просвещение общества

2) связь власти и общества

1) насаждение идеологии, веры и ценностей

Ïðîäîëæåíèå òàáëèöû 1 - SWOT-àíàëèç äåÿòåëüíîñòè ÑÌÈ

3) разносторонность мнений 2) развитие кибертерроризма

3) развязывание информационных

войн

4) разжигание межнациональной розни

5)развитие ксенофобии, экстремизма и

других антиобщественных явлений

Примечание: составлено автором

ÑÌÈ äîëæíû ñòàòü íàñòîÿùèì èíñòðóìåíòîì âçàèìîîòíîøåíèé âëàñòè èîáùåñòâà. Äî íàðîäà äîëæíà äîõîäèòü èíôîðìàöèÿ îò ïðàâèòåëüñòâà, è âëàñòüäîëæíà ïðèñëóøèâàòüñÿ ê îáùåñòâó. Íà ìàññ-ìåäèà âîçëîæåíà îãðîìíàÿîòâåòñòâåííîñòü. Îíè äîëæíû íå òîëüêî ðàçâëåêàòü è èíôîðìèðîâàòü àóäèòîðèþ,íî òàêæå è ïðîñâåùàòü, äåëàÿ àêöåíò íà íàó÷íî-ïðîñâåòèòåëüñêóþ äåÿòåëüíîñòü.Âåäü èìåííî îáùåñòâî, íàðîä, îêàçûâàåò âîçäåéñòâèå íà âñå ïðîöåññûæèçíåäåÿòåëüíîñòè ãîñóäàðñòâà.


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Ðèñóíîê - 5 Ðåçóëüòàò îòâåòîâ íà âîïðîñ "Ïî Âàøåìó ìíåíèþ, â äåÿòåëüíîñòè ÑÌÈ áîëüøåïîëîæèòåëüíûõ ñòîðîí, íåæåëè îòðèöàòåëüíûõ?"


Ñóäÿ ïî ðèñóíêó-5, 41,5 % ðåñïîíäåíòîâ óâåðåíû, ÷òî â äåÿòåëüíîñòè ÑÌÈîòðèöàòåëüíûõ ñòîðîí ñòîëüêî æå, ñêîëüêî è ïîëîæèòåëüíûõ. 32,3% íàñòàèâàþò,÷òî ïîçèòèâíàÿ ñòîðîíà ïðåâàëèðóåò. 20% íàñòðîåíû ïåññèìèñòè÷íî, ñ÷èòàÿ,÷òî ôóíêöèîíèðîâàíèå ìåäèà âêëþ÷àåò áîëüøå îòðèöàòåëüíûõ ìîìåíòîâ.

Íåñìîòðÿ íà ðåçóëüòàòû îïðîñà, èçîáðàæåííûõ íà ðèñóíêå-5, íèæå âû ìîæåòåóâèäåòü, ÷òî íàðîä óâåðåí, ÷òî ÑÌÈ ìîãóò âûïîëíÿòü îáùåñòâåííî çíà÷èìûåôóíêöèè.

Ðèñóíîê - 6 Ðåçóëüòàò îòâåòîâ íà âîïðîñ "Êàê Âû ñ÷èòàåòå, ìîãóò ëè ÑÌÈ íàëàäèòüäâóñòîðîííþþ ñâÿçü ìåæäó âëàñòüþ è íàðîäîì?"



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Êàê èçîáðàæåíî íà ðèñóíêå-5, 50,8% îïðîøåííûõ ñ÷èòàþò ÷òî ìåæäóãîñóäàðñòâîì è íàðîäîì ìîæåò áûòü íàëàæåíà ñâÿçü, êîãäà 32,3% íàñòðîåíûïåññèìèñòè÷íî. Äàííûé âîïðîñ ðàçäåëèë ðåñïîíäåíòîâ, ÷òî ïîêàçûâàåòíåóâåðåííîñòü 32,3% â òîì, ÷òî èõ ìíåíèå ìîæåò áûòü óñëûøàííûìïðàâèòåëüñòâîì.

Ðèñóíîê - 7 Ðåçóëüòàò îòâåòîâ íà âîïðîñ "Êàê Âû äóìàåòå, ÑÌÈ ó÷àñòâóþò â ñîöèàëüíî-êóëüòóðíîì ðàçâèòèè îáùåñòâà?"Ïðèìå÷àíèå: ñîñòàâëåíî àâòîðîì

Êàê âèäíî íà ðèñóíêå-6, 73,8% îïðîøåííûõ óâåðåíû, ÷òî ÑÌÈ ïîìîãàþòîáùåñòâó â ñîöèàëüíî-êóëüòóðíîì îáîãàùåíèè, êîãäà 10,8% ñ ýòèì íå ñîãëàñíû.Áîëüøèíñòâî îòíîñèòüñÿ ê äàííîé ôóíêöèè ÑÌÈ ïîëîæèòåëüíî, ÷òî òîëüêîäîêàçûâàåò, ÷òî ýòî ñèëüíàÿ ñòîðîíà ìåäèà, êîòîðàÿ áûëà ïðåäñòàâëåíà â SWOT-àíàëèçå â òàáëèöå-1.

Ðèñóíîê - 8 Ðåçóëüòàò îòâåòîâ íà âîïðîñ "Ïî Âàøåìó ìíåíèþ, ìîæíî ëè èñïîëüçîâàòü ÑÌÈäëÿ ñîçäàíèÿ èìèäæà ãîñóäàðñòâà?Ïðèìå÷àíèå: ñîñòàâëåíî àâòîðîì


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Ñóäÿ ïî ðèñóíêó-7, â ñâîåì áîëüøèíñòâå (73,8%) ëþäè óâåðåíû, ÷òî ÑÌÈïîìîãàþò âûñòðîèòü èìèäæ ãîñóäàðñòâà, 13,8% ñ ýòèì íå ñîãëàñíû.Äåéñòâèòåëüíî, ñåãîäíÿ Ðåñïóáëèêà Êàçàõñòàí çàíÿëàñü ïîñòðîåíèåìïîëîæèòåëüíîãî èìèäæà ãîñóäàðñòâà, âåäåòñÿ öåëàÿ èíôîðìàöèîííàÿ ïðîãðàììà,êîòîðàÿ àêòèâíî èñïîëüçóåò ñðåäñòâà ìàññîâîé èíôîðìàöèè.

Âûâîäû

Òàêèì îáðàçîì, ÑÌÈ ïðåäñòàâëÿþò ñîáîé îðóäèå, êîòîðîå â óìåëûõ ðóêàõÿâëÿåòñÿ èíñòðóìåíòîì êóëüòóðíîãî ïðîñâåùåíèÿ, ïîñòðîåíèÿ èìèäæà,èíôîðìèðîâàíèÿ îáùåñòâà, è ìîñòîì ìåæäó íàðîäîì è âëàñòüþ. Â ðóêàõ ëþäåé,êîòîðûìè äâèæóò êîðûñòíûå öåëè, ÑÌÈ ïðåäñòàâëÿþò ñîáîé ñòðàøíîå îðóæèå,êîòîðîå ãðîçèò íàì èíôîðìàöèîííîé âîéíîé, êèáåðòåððîðèçìîì, ñîçäàíèåìðàçëè÷íûõ àíòèîáùåñòâåííûõ ÿâëåíèé, à òàêæå íàñàæäåíèåì èäåîëîãèè è ÷óæîãîìíåíèÿ.

Íà ñåãîäíÿøíèé äåíü èíôîðìàöèÿ ÿâëÿåòñÿ èíñòðóìåíòîì ôîðìèðîâàíèÿãîñóäàðñòâåííîãî è ìåæäóíàðîäíîãî îáùåñòâåííîãî ìíåíèÿ. Íåñìîòðÿ íà âñåïîëîæèòåëüíûå ñòîðîíû, èíôîðìàöèîííîå ïðîñòðàíñòâî îñòàåòñÿ îáëàñòüþ,íåñóùåé â ñåáå ïîòåíöèàëüíûå óãðîçû ìèðó è áåçîïàñíîñòè.

Áèáëèîãðàôèÿ

1. Ñàä÷èêîâà,À.Ñ.(2009).'Òåîðåòè÷åñêèå îñíîâàíèÿ èçó÷åíèÿ êîððåëÿöèè ìåæäóõàðàêòåðèñòèêàìè èíôîðìàöèîííîãî ïðîñòðàíñòâà è ñòåïåíüþ ðàçâèòîñòè ãðàæäàíñêîãî îáùåñòâà'.Âåñòíèê Ñàðàòîâñêîãî ãîñóäàðñòâåííîãî òåõíè÷åñêîãî óíèâåðñèòåòà, ¹2- 296ñ.

2. Ìåäóøåâñêèé, À.Í.(2011).'Ñòàëèíèçì êàê ìîäåëü. Îáîçðåíèå èçäàòåëüñêîãî ïðîåêòà"ÐÎÑÑÏÝÍ" "Èñòîðèÿ ñòàëèíèçìà"'. Âåñòíèê Åâðîïû. Ò. XXX. - 168ñ.

3. 'The 2015 list of 10 Most Censored Countries is part of CPJ's annual publication, Attacks on thePress/Committee to Protect Journalists' https://cpj.org/2015/04/10-most-censored-countries.php

4. Îò÷åò Google î äîñòóïíîñòè ñåðâèñîâ è äàííûõ (2017). Çàïðîñû ãîñóäàðñòâåííûõ îðãàíîâ íàóäàëåíèå êîíòåíòà/ https://transparencyreport.google.com/government-removals/by-country

5. The Story of Propaganda (2017). American Historical Association (2017). https://www.historians.org/about-aha-and-membership/aha-history-and-archives/gi-roundtable-series/pamphlets/what-is-propaganda/the-story-of-propaganda

Transliteration

1. Sadchikova, A.S. (2009). 'Theoretical grounds for studying the correlation between the characteristicsof the information space and the degree of development of civil society'. Bulletin of the Saratov StateTechnical University, ¹2- 296p.

2. Medushevsky,A.N. (2011). Stalinism as a model.Review of the publishing project "ROSSPEN" "Historyof Stalinism" '. Herald of Europe, - T. XXX. - 168s.

3. 'The 2015 list of 10 Most Censored Countries is part of the CPJ's annual publication, Attacks on thePress' / Committee to Protect Journalists (2015). https://cpj.org/2015/04/10-most-censored-countries.php

4. 'Google Report on the Availability of Services and Data (2017). Requests for government removal ofcontent / https://transparencyreport.google.com/government-removals/by-country

5. 'The Story of Propaganda' / American Historical Association (2017). https://www.historians.org/about-aha-and-membership/aha-history-and-archives/gi-roundtable-series/pamphlets/what -is-propaganda/ the-story-of-propaganda


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Andirjanova Gulnar Abilxairovna ( Kazaxstan, Almata)

Dunyo axborot makonida ommaviy axborot vositalarining siyosiy-mafkuraviy mo'ljallari

Annotatsiya. Insoniyatning ma'naviy shakllanishida axborot muloqot vositasi sifatida muhim ahamiyatgaega. XXI asrda axborot yanada jadal suratlarda tarqala boshladi. OAV axborot tarqatishning asosiy vositasigaaylandi. Zero, zamonaviy OAV yirik siyosiy hodisalardan saylovoldi kompaniyalarining siyosiy jarayonlariniyoritishda muhim rol o'ynaydi. Shuningdek, har bir insonning o'z-o'zini tarbiyalashi va dam olishi uchunmuhim axborotni yetkazib, ular hayotiga ta'sir etadi.

Biz axborot va muloqotga bog'liq bo'lgan jamiyatda yashayapmiz. Demak OAV, odamlarning o'zaromunosabatlarini tashkil etishda, xulq atvorini tarbiyalashida va boshqa barcha masalalarga munosabat bildirishgata'sir etadi.

OAV ma'rifiy tarbiya va auditoriyada ta'lim olishda ijobiy ta'sir ko'rsatish bilan bir qatorda, turli siyosiymaqsadlarni targ'ib qilish va ongga singdirish quroli sifatida ham amal qiladi.

Tayanch so'zlar: axborot, mafkura, targ'ibot, siyosiy g'oya, global axborot, iqtisod, tashqi siyosat,madaniyat, fan, kiberterrorizm


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SCIENTIFIC - METHODOLOGICAL ASPECTS FOR APPLICATION OFMULTICULTURALISM TO "DIALOGUE PHILOSOPHY"

(FORMULATION OF THE PROBLEM)

Guliyeva Khatira (Azerbaijan, Baku)

Abstract. The main idea "globalisation" - universal sphere (in latin "globus", french "global" - universal)which arose as "population, society" in Hecataeus of Miletus's word to community in the time ofOykumens, started as "communion, unity" bearing a meaning of world domination intention by theRoman Empire and Alexander of Macedon and was resident in all development phases of history hadbeen extending and deepening its essence on and off, now it is appealing geopolitical life, public opinion,economic innovations sphere as well as moral sector - multifaceted, synthetic-oriented culture, holisticallyfrom philosophical morality to world knowledge.

In a globalisation phase foundation of the communications theory in the USA, scientific developmentof the theory by Harold Adams Innis, then the cultural programme systemised by the activity of RomanClub have been intending a boundless globe in the political, economic and cultural spheres of "NewWorld Order" process globally approximately in a great scale of 100 years, the second decades of XXcentury up to now, therefore the critical factor is certainly a dialogue in a broad sense - pooling of"others" in the concept "us".

In a phase of globalisation seccession of I. Gerder and O. Spengler's so called "us, them and others"practical enlightment from its origin, thus dialogue of axiological factors, unity life philoshopy in allcontexts flow that are observed via strong communications based on the idea "global unity".

So, while cultural policy pursued in a globalisation phase focus on combining national moral traditionsall around the world with universal values - pursuing unique cultural "policy", it stands on multiculturalismand applies its principles. It goes without saying that cultural dialogue which is fundamental idea ofmulticulturalism emanated from the theory "philosophical dialogue". It implies that general conjunctionof "me - monolog" with "you - them", in the broad sense cultural and synthetic art combined ofhumankind, people-nation involved in multinational population, dialogue-oriented relations system ofethnic unities under one umbrella are a component of this philosophical theory and its organic part as well.

This problem is studied and evaluated in the article "Scientific - metodological aspects for applicationof multiculturalism to "Philosophy of dialogue"

Key words: Azerbaijan, President Ilham Aliyev, the philosophy of dialogue, multiculturalism,globalization

UDK 17

http://dx.doi.org/10.26739/2181-9505-2018-1-3

Introduction

Multiculturalism appeared in Canada in 1960s a priori, then in Europe. In particularas a term it was coined by Al Grassby, minister of Immigration in Australia. Al Grassbyhighly appreciated multiculturalism for the conflict solution between Anglo-Saksonswho were suffering in Canada of monoculturalism and new Australians. It was a proofthat in 1979 Australian Government established multiculturalism policy - AustralianInstitute of Multicultural Affairs, then in 1987 "Multicultural Affairs Committee" regardedas first initiative in the globe.

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However it should be mentioned that multiculturalism which was used after 1940s,became topical in 1970s, popularized as one of the key socio-political issues of themultinational world in the first decade of XX century, even studied in the scientificspheres broadly had not been defined as a fundamental metodological system, provedits theorotical "index" in practice thoroughly despite its overall influence. More preciselyEuropean countries had not shaped multiculturalism, given scientific status to it oradopted it in practice although they put forward as accepted idea as of the seconddecade of XX century. Instead they criticised it, demonstrated rejection position, thusconfronted multiculturalism with an arduous situation defined as decline - crisis beingfrequent in the contemporary phase.

Therefore multiculturalism that is defined in the essence of "current" cut off untilmetodology from practice was left aside from metodological assignation as undeterminedfield in terms of intersubject direction studied scientifically and broadly in one side andof scientific affiliation on the flip side. In general multiculturalism having enrichedstudies library was assumed monochrome as political issue which is non-persistent andunstable in comparison with science and this process is going on.

Specially in this respect our objective in the article "Scientific - metodologicalaspects for application of multiculturalism to "Philosophy of dialogue" is to find outthese issues and determine its place in the modern scientific spheres.

Main part

It is essential to pay exceptional attention to history and subject of this philosophyin order to determine that multiculturalism is a siginificant addition to scientific noveltiesby major representatives of scientific theory "The philosophical dialogue".

First and foremost it should be shown that the theory "Philosophical dialogue" hasbeen strengthened and gained authority by Martin Buber who was follower of MarburgSchool for neokantists, found this philosophy with his work "I and Thou", appreciablydeveloped it with his philosophical "stories" called "Two characters of faith", "Humanproblem", "Characters of good and evil" etc., French philosopher Emmanuel Levinas,German scientist Frans Rozensweig, Austrian philosopher scientist Ferdinand Ebner,Russian-Soviet scientists, researchers of Cultural Dialogue School Vladimir Bubler,Michael Bakhtin and etc. within great time of approximately a century.

Also, Emmanuel Levinas who described concepts "you" and "he" as "others" andsuggested dialogue as only possible form of transcendentality had developed thisphilosophy. The philosopher's works "Time and the other", "Humanism of the otherperson", "Path to the other" etc. are his studies that enriched dialogue philosopy.

Another well-known scholar of "Dialogue" philosophy Ferdinand Ebner viewedrelations "I" and "You" as "religious moral reality of life". According to Ebner relations"I" and "You" are feasible through oration, this possibility [17]. F. Ebner enriched worldphilosophy with scientific innovations to areas of both germanevtics and religious ethics,put basics of interscientifical dialogue forward a bit unlike his successors.

Frans Rozensweig who translated works in moral spirit with M.Buber, developeddialogue philosophy in the social-political direction as well as scientific is known as oneof the founders for dialogue bridge between Jews and Christians. For their goodwillingactivities both philosophers' rewarding with medals heralds content of "interreligious

Guliyeva Khatira. Scientific - methodological aspects for application of multiculturalism to "dialogue philosophy"(formulation of the problem)

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dialogue" for "philosophy of dialogue" not only in personal individual sense, alsobroad sense.

Russian-Soviet origin Vladimir Bibler and Michael Bakhti had significant roles infounding dialogue philosophy and systematizing it (Äîáðûíèíà Â.È.1997).

V. Bibler who found "Philosophy Club" in his own flat, discussed the topics stoodon the scientific agenda, especially marxism philosophy with significant scholars of histime in that flat and was known as publicist of this heritage created his conceptionoverstepping logical, ontological structure such as cultural dialogue in which philosophyis based on dialogue nature of human conscience for the first time [Guliyeva Kh. 2017].

In his work "Culture. Cultural dialogue" ["Äèàëîã êóëüòóð". 2016]. V. Bibler addressesculture as communication and existence form, thus this philosophical logical model ofculture has a significant role as guarantee to achieve dialogue for world peace,coorperation, friendship with culture in modern stage as well as every time.

Meanwhile world-known Russian-Soviet scholar M. Bakhtin's concepts assumeimportance with their originality and topicality.

So, in "Bakhtin centres" acting in the leading countries such as England, France,Japon philosopher's scientific heritage is studied - here of course, especially his idea"intercultural dialogue" "culture is existing where two cultures are and self-understandingof culture is its existence by boundries of other culture for dialogue of people whobelong to different cultures (2.c.85)" [Âèêòîðîâà Ë.Ã. 2013]. Described by Russianscholar L. G. Victorova, dissertations are developed, articles are published based on hisconcepts.

Addressing M. Bakhtin'sgreat contribution to "philosopy of dialogue" - the concept"Dialogue of people belonging to different cultures" it can be resolutely said that dialogueof nations and different ethnic unities - multiculture as well as dialogue of aboriginaland "incoming" nations assume significant importance as political and social problemof modern world. Even it directs global thinkings in the case of different regions andpeoples. However it is also reality that such a serious scientific case has not been studiedby any scientist as novel concept to the historical theory "philosophy of dialogue".

In the historical compare generally after Bakhtin any critical novelty, in the otherword progress has not been observed in the dialogue philosophy. The major reason isunderstanding of multiculturalism expressly just as political issue. Whereas there areserious grounds for application of multiculturalism into "philosophy of dialogue". Inaddition to not involvement of multiculturalism into "philosophy of dialogue" it isappealed that there is instability in the analysis of the idea in which the term itself iscovered.

Of course it would be purposeful to take a short look at general subject of ideassuggested in the multiculturalism context which causes all thinkers futher anxiety inour modern time.

For example, one of famous representatives of multiculturalism, Canadian scientistCharles Teylor called this field as "the politics of recognition". Famous scientists Y. A.Narochnitskaya put multiculturalism forward philosophical-political concept, also project,A. A. Surkov fenomen, V. Malakhov idea meaning "recognition of diversity". B. A. Tishkovand N. S. Kirabayev interpreted it as "concrete philosophical direction for living theory,practice and policy of peoples belonging to different cultures together in the samesociety without conflict. However it can be observed that within the history of 60 years


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authors, dictinaries and wiki pedias have used scientific-theoretical base ofmulticulturalism as multiculturalist programme, ideology, fenomenon, system. Forinstance, Azerbaijani scientist, professor Etibar Najafov states in standing on politicalcontent of multiculturalism that "Stanford Encyclopedia" marks: "Althoughmulticulturalism concept covers all oppressed groups - afro-americans, women, sexualminorities, disabled people etc., majority of multiculturalism researchers includesimmigrants (migrants) encompassing ethnic and religious minorities (for instance,Latin Americans in USA, muslims in the Western Europe), national minorities (forinstance, catalons, basques, welshs, quebecs) and indigenous peoples (for instance,indigenous peoples in the Northern America, maoris in New Zealand) [Multiculturalismin Azerbaijan. 2017].

Not surprisingly that, "Multiculturalism Policy Index for ContemporaryDemocracies" which acts from interdisciplinary principles and practical prisms suggeststhat there is no "universally accepted definition for multiculturalismpolicy"[Multiculturalism Policies in Contemporary Democracies.2010]. The "Settlement andMulticultural Affairs" Department of Australia describes multiculturalism as "a termdepicting just the cultural and ethnic diversity of modern Australia". "We are a multiculturalsociety, and we will remain so" [Settlement and Multicultural Affairs, 2018] - theyapprove the opinions of previous scholars with this decisive assessment, and justifyexistence of this term on the basis of history and experience.

The employee of the Social Philosophy department of the University called "RussianPeople's Friendship", A. Surkov, gave a significantly clear explanation of multiculturalismby describing it as "a kind of political, social and cultural paradigm, and based on thisparadigm, a unified space of different cultures and traditions developing under equalconditions and without interdependence is established" [Ñóðêîâ, À.À. 2012].

The Australian political theorist Chandran Kukatas has analyzed the theoreticalbasics of multiculturalism in his book called "Theoretical basics of multiculturalism"[×àíäðàí Êóêàòàñ.2007]. He has analyzed multiculturalism from 3 aspects: assimilation,isolation and apartheid, and described multiculturalism as a political theory in practice,and as a political practice in theory.

One of the well-known politicians, Giovanni Sartori, in his book called "Pluralism,multiculturalism and foreigners" [Sàrtîri Giovanni, 2007].

Comments on the demographic situation of Germany, the country considered themost developed country of Europe, and emphasizes its concern that the local peoplewho are the symbol of national identity of the country is going to "perish", the numberof older Muslim people who became the local citizen are going to increase. Of course,it is a proof about the acceptance of multiculturalism in political essence.

Another politician, Tilo Sarrazin, in his book called "Germany abolishes itself"[Sarrazin Thilo. 2010].

Objects to the historical, democratic and political traditions of its country, philosophicalessence of multiculturalism, its principle of tolerance, in general, objects to liberalism,pluralism and criticizes strongly the political leaders of German by putting forward the issueof integration of Arab and Turkish people (i.e. Muslim people). Sarrazin writes: "Arab andTurkish immigrants can't be the member of German society" [Sarrazin Thilo. 2010].

German Chancellor Angela Merkel, alongside other German politicians, who didnot accept T. Sarrazin first, agrees with him explicitly and says: "In reality, no one will


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believe. But concept of multiculturalism doesn't work in Germany" [Guliyeva Kh. 2018].An international group described multiculturalism so: "Multiculturalism is policy

of Great Britain, France, Belgium, Niderland and other former colonial powers mainlycomposed of immigrant population" [What is multiculturalism and should it be frightenedof? 2016].

As seen it brings such a logical conclusion to mind that "Multiculturalism is a casebelonging to the counties facing migration related problems". The question arises: Anddoes not this scientific shpere concern the rest of world countries excluding countriesnot living migration problems or not to live, also Great Britain, France, Belgium,Niderland, in general 10-15 former colonial powers? It goes without saying that everyscientific sphere is put into practice, is experienced in life and rises its representatives assecular sciences in every country. However it is thought-provoking if scientific metodologycould exhaust totally? Could scientific theory be framed with specific regional names?And could science be polished off? Another question: Could SCIENCE with crisis bemoved into active-dynamic progress in other regions if it was ended in Europe? In ourestimation neo-revival of sciences is typical, their total absence and ending can not beregarded dialectic.

By the way, it should be noted that among the countries accepting multiculturalismas a policy field, the Republic of Azerbaijan is the only country that gives specialimportance to this field as a state policy, and evaluates it in practice as a life style and aphilosophy of life. Even in the Independent Republic of Azerbaijan scientific conceptualimportance of multiculturalism is brought forward and given wide opportunity forstudies.

The President of the Republic of Azerbaijan, Mr. Ilham Aliyev has combined andapplied the idea of Azerbaijanism with the idea of multiculturalism in a period not lessthan 15 years, and achieved recognition and support of Azerbaijan model ofmulticulturalism by the world political elite. The systematic works performed in thisfield at the moment, as well as functioning of the research department called"Multiculturalism and Philosophy of Tolerance" established at the At the PhilosophyInstitute of the Azerbaijan National Academy of Sciences, study of the model ofAzerbaijan multiculturalism in more than 19 countries of the world is the obviousoutput of contributions given to the science of "Philosophy of Dialogue" by improvementof multiculturalism in our country and by our people.

It should also be emphasized that our theorists and well-known scholars also analyzemulticulturalism as a political trend, based on historical experience. Although, startingfrom the historical foundations to its modern problems, all subjects of multiculturalismare seriously studied in Azerbaijan in a lot of fields, especially in social and humanitariansurvey fields, it is a stubborn fact that multiculturalism has not defined its position inthe "Philosophy of Dialogue", where it belongs scientifically-theoretically. Also, noneof Azerbaijan has raised this issue, philosophers of Azerbaijan, and application ofMulticulturalism to the "Philosophy of Dialogue" is mentioned in this article for thefirst time.

On the flip side from the historical point of view, multiculturalism stands confidentlyin the line of scientific history known and learnt from 20th century until the last decadeof the 21st century. Currently, development of scientific subjects dedicated to the studyof multiculturalism ideas, increase in the number of scholars in this field allow us to


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conclude that a new Science has emerged, which is called Multiculturalism and has itshistorical development path, scientific methodology and historical experience.

Conclusion

All these samples also confirm that the modern world assesses the multiculturalismas a completely independent political program, project and nobody has described it as apart of "Philosophy of Dialogue" which covers differences from unity to the synthetic"culture", and more importantly, a concept which hasn't reached to the level of dialogueof nations, societies, or waiting for the systematization of this "philosophy".

It should also be emphasized that our theorists and well-known scholars also analyzemulticulturalism as a political trend, based on historical experience. Although, startingfrom the historical foundations to its modern problems, all subjects of multiculturalismare seriously studied in Azerbaijan in a lot of fields, especially in social and humanitariansurvey fields, it is a stubborn fact that multiculturalism hasn't defined its position in the"Philosophy of Dialogue", where it belongs scientifically-theoretically. Also, none ofAzerbaijan has raised this issue, philosophers of Azerbaijan, and application ofMulticulturalism to the "Philosophy of Dialogue" is mentioned in this article for thefirst time.

It should also be noted that following Buber and Bakhtin, as well after "Philosophyof Dialogue", the scientific traditions emerged and were recognized through the "Universaldialogue" of M. Kaqa, "cultural dialogue of the world" of Pomerans, "Polyphony ofculture" of O. Astafyev [Âèêòîðîâà Ë.Ã., 2013], but multiculturalism wasn't mentionedin these concepts.

By the way it can be mentioned that in 1920 communications theory was developedin USA and in 1940 namesake preponent department was established in the country,there activities were put up with three directions: English-American, French andphilosophical. However each direction intended to form public opinion among variousgroups and international cultural relations.

Mass communication theory realized the idea "global unity" stepwise while aimingat formulation and receipt of impressive feedbacks from the beginning of public opinionoutspread among various groups in the context of dialogue - me and you correlation.There included some meanings and contexts from various forms of cold war to embryonicfactors of multiculturalism. However multiculturalism can not be regarded as pure areaof communications theory or its follower. It is also truth that its metodology is notcompletely described in the literature about multiculturalism. Thinkers do not remembercommunications theory not a bit although they conduct analysis based on scientific-objectivity with liberalism once in a while (multiculturalism as an infirm model ofliberalism). Whereas communication originated of latin words "communicatio" and"communicare" means "information, correlation, reaction, sharing, general intercourse",contains directly intercultural dialogue and in this respect it is so close to multiculturalism.

Meanwhile both contexts are different in terms of metodology although modernanalytics tries to tie up multiculturalism with liberalism that has been until renaissance-humanism age regarded new human as senior of all creation from the beginning ofsophist views to 5th century B.C, also constituted the ground of enlightment ideologyenriched with modern society ideas, contained democratism concept directly, described


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the ideas of freedomand independence. Though multiculturalism is not far away fromliberalism in terms of social-political approaches, it is in conflict with it in respect of itsestablishment history, development directions, as well as its assimilation, isolation andapartheid principles.

Not surprisingly that liberalism supporters differentiate multiculturalism from theirideas and even approach like conservators. So liberals upholds putting forward that allmembers of society must live in freedom and prosperity uniformly, there must beequality, cultures of great peoples must be estimated without discrimination, entirereligions must be respected equally. But multiculturalism is existing in the contrastcontexts with liberalism such as isolation, assimilation, also threatening apartheid forhuman communities - peoples, nations who share the same planet.

It implies that main idea of multiculturalism - intercultural dialogue is tied with"Philosophy of dialogue" alongside its content and nature unconditionally. This conceptionbased on cultures, their relations, correlation, reactions is not in accordance withscientific areas aside from "Philosophy of dialogue" in terms of metodology.

From the scientifically-objectivity and responsibility point of view, we can say thatmulticulturalism is a cogent scientific theoretical conception, in this respect it is necessaryto assess multiculturalism from the prospectus of "Philosophy of Dialogue".

While finalizing the article on scientific-methodological aspects of application ofmulticulturalism to the "Philosophy of Dialogue" (introduction to the problem), weconcluded to the following scientific-objective result that, multiculturalism which isunderstood and accepted as the cultural theory of new civilization and program ofsociety in modern period, is a scientific concept with its reasonable facts for inclusiondefinitely to the "Philosophy of Dialogue" based on the principles such as solidarity,tolerance and integrity in terms of contact, impact, communications and relations. Forapproval of this idea, multiculturalism model of Azerbaijan has great importance andactuality as the most comprehensive source.

REFERENÑES

1. 'President of the Republic of Azerbaijan, Ilham Aliyev's speech in the World Forum on InterculturalDialogue'. (2011). April 7-9, http://president.az/articles/1845

2. 'President of the Republic of Azerbaijan, Ilham Aliyev's speech in the official opening ceremony ofthe 4th Baku International Humanitarian Forum'. 20 March. (2015). http://azertag.azxeber/Prezident_Ilham_Aliyev_Multikulturalizm_Azerbaycanda_heyat_terzidir-918878

3. 'President of the Republic of Azerbaijan, Ilham Aliyev's speech in swearing-in ceremony on April18, (2018). https://www.president.az/articles/280190503554919

4. 'President of the Republic of Azerbaijan, Ilham Aliyev's Order on declaration of year of 2017 a Yearof Islamic Solidarity'. (2017). https://www.president.az/articles/22420

5. 'Multiculturalism in Azerbaijan' (2017). Baku International Multiculturalism Centre (BIMC).Mutarjim. p.15

6. 'About Crisis of Multiculturalism' (2013). http://thedecline.info/az/part17. Guliyeva, Kh. (2016). 'Ethics of multiculturalism as conception of progress'. I issue of the journal

"Lectures" of ANAS.8. Guliyeva, Kh. (2017). 'Philosophy of Dialogue of Ancient Turk Family in the monuments of Gobustan

rock art' (In the Context of Multiculturalism). Turkey. 'The Journal of Academic History and Thinking'.http://www.akademiktarihvedusunce.org/atdd/index.php/atdd/article/view/281, page 86.

9. Guliyeva, Kh. (2018.) 'Identity, Islam and Democracy in Europe'. https://drive.google.com/file/d/1JqakzKJZqnmTpz2ur1zpvU_5kGgY9qUF/view. Page 472-483.


40


10. Guliyeva, Kh. (2017).'Antiethical issues in the globalisation phase and model of mutual turkishfamily in the solution of the problem'. http://sempozyum.ohu.edu.tr/tudas2017/files/IV.CiltIV.pdf

11. Âèêòîðîâà, Ë.Ã. (2013).'Äèàëîãîâàÿ êîíöåïöèÿ êóëüòóðû Ì.Ì. Áàõòèíà - Â.Ñ. Áèáëåðà' http://www.countries.ru/library/rusidea/ribb.htm

12. 'Äèàëîã êóëüòóð' (2016). (Áèáëåð Â.Ñ., Êóðãàíîâ Ñ.Þ.). http://psyvision.ru/help/pedagogika/43-ped-tech20/484-ped-tech7 'Dialogue of cultures' (Bibler V. S, Kurganov S. Y) http://psyvision.ru/help/pedagogika/43-ped-tech20/484-ped-tech7

13. Äîáðûíèíà, Â.È. (1997). 'Ôèëîñîôèÿ XX âåêà: ó÷åáíîå ïîñîáèå.Ñîâðåìåííàÿ ôèëîñîôèÿäèàëîãà (Ôèëîñîôèÿ Âñòðå÷è)': Ô. Ðîçåíöâåéã - Ì. Áóáåð - Ý. Ëåâèíàñ - Ì. Áàõòèí.//http://society.polbu.ru/ dobrynina _philosophyxx/ch20_i.html

14. Çèíîâüåâ, È.Â. (2008). 'Ïðîáëåìû ðóññêîé ôèëîñîôèè äèàëîãà (èñòîðèêî-ôèëîñîôñêèéàíàëèç)'. Åêàòåðèíáóðã. 378 ñ.

15. ×àíäðàí Êóêàòàñ. (2007). 'Òåîðåòè÷åñêèå îñíîâû ìóëüòèêóëüòóðàëèçìà' //http://polit.ru/article/2007/05/27/multiculturalism/

16. Èâàíîâ, À. Í. (2008).'Ðàçâèòèå äèàëîãà èäåé â çàïàäíîé ôèëîñîôèè'. "Çíàíèå. Ïîíèìàíèå.Óìåíèå". ¹4.ñ.32

Iòvanov, A. N. Development of the idea dialogue in the Western philosophy. http://www.zpu-journal.ru/zpu/2008_4/Ivanov.pdf

17. Strogov Sergei. (2015). 'Ferdinand Ebner'. https://elitsy.ru/communities/94635/326546/18. Ñóðêîâ, À.À. (2012). 'Ìóëüòèêóëüòóðàëèçì â ñâåòå ñïðàâåäëèâîñòè ïî Ðîëçó'. Âåñòíèê ÐÓÄÍ,

ñåðèÿ Ôèëîñîôèÿ, ¹ 1. ñ.32Surkov A. (2016). 'Multiculturalism in the light of justice according to Rolz'.https://cyberleninka.ru/

article/v/multikulturalizm-v-svete-spravedlivosti-po-rolzu19. Sarrazin Thilo. (2010).' Deutschland schafft sichab'. https://www.randomhouse.de/leseprobe/

Deutschland-schafft-sich-ab-Wie-wir-unser-Land-aufs-Spiel-setzen/leseprobe_978342104430320. Sàrtîri Giovanni.(2007). 'Ce facem su strainii ? Pluralizm vs multikulturalism tradusere de Geo

Vasile Editura Humanitas Bucuresti',.174 pag.http://www.humanitas.ro/humanitas/ce-facem-cu-strainii21. Settlement and Multicultural Affairs. (2018). https://www.dss.gov.au/our-responsibilities/settlement-

and-multicultural-affairs/programs-policy/a-multicultural-australia/national-agenda-for-a-multicultural-australia/what-is-multiculturalism

22. 'Multiculturalism Policies in Contemporary Democracies'. (2010). https://translate.google.az/translate?hl=az&sl=en&tl=az&u=http%3A%2F%2Fwww.queensu.ca%2Fmcp%2F&anno=2

23. 'What is multiculturalism and should it be frightened of' (2016). http://www.integration.lv/ru/chto-takoje-multikulturalizm-i-sljedujet-li-jego-opasatsja

Transliteration

1. 'President of the Republic of Azerbaijan, Ilham Aliyev's speech in the World Forum on InterculturalDialogue'. (2011.)April 7-9, http://president.az/articles/1845

2. 'President of the Republic of Azerbaijan, Ilham Aliyev's speech in the official opening ceremony ofthe 4th Baku International Humanitarian Forum'.20 March. (2015). http://azertag.azxeber/Prezident_Ilham_Aliyev_Multikulturalizm_Azerbaycanda_heyat_terzidir-918878

3. 'President of the Republic of Azerbaijan, Ilham Aliyev's speech in swearing-in ceremony on April18, (2018). https://www.president.az/articles/280190503554919

4. 'President of the Republic of Azerbaijan, Ilham Aliyev's Order on declaration of year of (2017) aYear of Islamic Solidarity'.https://www.president.az/articles/22420

5. 'Multiculturalism in Azerbaijan. (2017). Baku International Multiculturalism Centre' (BIMC).Mutarjim. p. 15

6. 'About Crisis of Multiculturalism'.(2013).// http://thedecline.info/az/part17. Guliyeva, Kh. (2016). 'Ethics of multiculturalism as conception of progress'. I issue of the journal

"Lectures" of ANAS.8. Guliyeva, Kh. (2017).'Philosophy of Dialogue of Ancient Turk Family in the monuments of Gobustan

rock art" (In the Context of Multiculturalism). Turkey. The Journal of Academic History and Thinking.http://www.akademiktarihvedusunce.org/atdd/index.php/atdd/article/view/281, page 86.

9. Guliyeva, Kh. (2018). 'Identity, Islam and Democracy in Europe'. https://drive.google.com/file/d/1JqakzKJZqnmTpz2ur1zpvU_5kGgY9qUF/view . Page 472-483.


41


10. Guliyeva, Kh. (2017).'Antiethical issues in the globalisation phase and model of mutual turkishfamily in the solution of the problem'. http://sempozyum.ohu.edu.tr/tudas2017/files/IV.CiltIV.pdf

11. Victorova, L.G.(2013).'Dialogue concept of culture. M. M. Bakhtin - V. S. Bibler'. http://www.countries.ru/library/rusidea/ribb.htm

12.'Dialogue of cultures' (2016). (Bibler V. S, Kurganov S. Y) http://psyvision.ru/help/pedagogika/43-ped-tech20/484-ped-tech7

13. Dobrinina, V. I. (1997). 'Philosophy of XX century: textbook. Modern philosophy of dialogue.(Philosophy of meetings). F. Rozensweig - M. Buber - E. Levinas - M. Bakhtin'. http://society.polbu.ru/dobrynina_philosophyxx/ch20_i.html

14. Zinoviev, I. V.(2008). 'Problems of Russian philosophy of dialogue (historical-philosophical analysis)'// http://www.dslib.net/istoria-filosofii/ problemy - russkoj-filosofii-dialoga.html

15. Chandran Kukatas. (2007). 'Theoretical Foundations of Multiculturalism' //http://polit.ru/article/2007/05/27/multiculturalism/

16. Ivanov, A. N.(2008).'Development of the idea dialogue in the Western philosophy'. http://www.zpu-journal.ru/ zpu/2008_4/Ivanov.pdf

17. Strogov Sergei. Ferdinand Ebner//https://elitsy.ru/communities/94635/326546/18. Surkov, A. (2012).'Multiculturalism in the light of justice according to Rolzhttps'://cyberleninka.ru/

article/v/multikulturalizm-v-svete-spravedlivosti-po-rolzu19. Sarrazin Thilo.(2010). 'Deutschland schafft sichab'.https://www.randomhouse.de/leseprobe/

Deutschland-schafft-sich-ab-Wie-wir-unser-Land-aufs Spielsetzen/leseprobe_978342 10443 0320. Sàrtîri Giovanni.(2007). 'Ce facem su strainii Pluralizm vs multikulturalism tradusere de Geo Vasile

Editura Humanitas Bucuresti',.174 pag.http://www.humanitas.ro/humanitas/ce-facem-cu-strainii21. 'Settlement and Multicultural Affairs'. (2018). https://www.dss.gov.au/our-responsibilities/settlement-

and-multicultural-affairs/programs-policy/a-multicultural-australia/national-agenda-for-a-multicultural-australia/what-is-multiculturalism

22. 'Multiculturalism Policies in Contemporary Democracies.' (2010). https://translate.google.az/translate?hl=az&sl=en&tl=az&u=http%3A%2F%2Fwww.queensu.ca%2Fmcp%2F&anno=2

23. 'What is multiculturalism and should it be frightened of (2016). http://www.integration.lv/ru/chto-takoje-multikulturalizm-i-sljedujet-li-jego-opasatsja

Ãóëëèåâà Õàòèðà (Àçåðáàéäæàí, Áàêó)

Íàó÷íî-ìåòîäîëîãè÷åñêèå àñïåêòû ïðèìåíåíèÿ ìóëüòèêóëüòóðàëèçìà ê"Ôèëîñîôèè äèàëîãà" (ïîñòàíîâêà ïðîáëåìû)

Àííîòàöèÿ. Ãëàâíàÿ èäåÿ "ãëîáàëèçàöèè" - (íà ëàòèíñêîì ÿçûêå "óíèâåðñàëüíàÿ ñôåðà", íàôðàíöóçñêîì "ãëîáóñ", "ãëîáàëüíûé" - óíèâåðñàëüíûé), êîòîðàÿ âîçíèêëà â ñìûñëå "íàñåëåíèå,îáùåñòâî" â ðàáîòàõ Ãåêàòåÿ Ìèëåòñêîãî â îáùèíå âî âðåìåíà Îéêóìåíû, äëÿ âûðàæåíèå"íàìåðåíèÿ ìèðîâîãî ãîñïîäñòâà Ðèìñêîé èìïåðèè" è Àëåêñàíäðà Ìàêåäîíñêîãî, íà âñåõ ýòàïàõðàçâèòèÿ èñòîðèè, ïðîäîëæàëî è óãëóáëÿëî ñâîþ ñóùíîñòü è òåïåðü îíî ïðèâëåêàåòãåîïîëèòè÷åñêóþ æèçíü, îáùåñòâåííîå ìíåíèå, ñôåðó ýêîíîìè÷åñêèõ èííîâàöèé, òàêæåìîðàëüíûé ñåêòîð - ìíîãîãðàííàÿ, ñèíòåòè÷åñêè îðèåíòèðîâàííàÿ êóëüòóðà, öåëîñòíî îòôèëîñîôñêîé ìîðàëè ê ìèðîâîìó çíàíèþ.

Íà ôàçå ãëîáàëèçàöèè, îñíîâàííîé íà òåîðèè êîììóíèêàöèé â ÑØÀ-íàó÷íîé òåîðèè ðàçâèòèÿÃàðîëüäà Àäàìñà Èííèñà, êóëüòóðíàÿ ïðîãðàììà, ñèñòåìàòèçèðîâàííàÿ â äåÿòåëüíîñòè Ðèìñêîãîêëóáà, íàìåðåâàëàñü ðàçðàáàòûâàòü îñíîâû áåçãðàíè÷íî ãëîáàëèçèðóþùèéñÿ ïîëèòè÷åñêèå,ýêîíîìè÷åñêèå, êóëüòóðíûå è ò.ä. óðîâíè ïðîöåññîâ, äðóãèìè ñëîâàìè îñíîâû "Íîâîãî ìèðîâîãîïîðÿäêà" ïðèìåðíî â ìàñøòàáàõ 100 ëåò. Â ñâÿçè ñ ýòèì, ñî âòîðîãî äåñÿòèëåòèÿ XX âåêà äî ñèõïîð, àêòóàëüíûì è ðåøàþùèì ôàêòîðîì ÿâëÿåòñÿ, áåçóñëîâíî, äèàëîã â øèðîêîì ñìûñëå -ïðåîáðàçîâàíèå ïîíÿòèå " äðóãèå " â ïîíÿòèå "ìû".

Â íàñòîÿùåé ôàçå ãëîáàëèçàöèè, òàê íàçûâàåìàÿ ôîðìóëà È. Ãåðäåðà è Î. Øïåíãëåðà "ìû,îíè è äðóãèå" âðåìåí Ïðîñâåùåíèÿ îòäåëèëàñü îò ñâîèõ îñíîâ è òàêèì îáðàçîì, ïîÿâèëñÿíàó÷íàÿ è ñîöèàëüíàÿ ïîòðåáíîñòü äèàëîãó, êîììóíèêàöèè, îñíîâàííûå íà èäåå "ãëîáàëüíîãîåäèíñòâà", àêñèîëîãè÷åñêèì ôàêòîðàì, ôèëîñîôèè åäèíñòâà æèçíè âî âñåõ íàïðàâëåíèÿõ èêîíòåêñòàõ.


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Òàêèì îáðàçîì, êóëüòóðíàÿ ïîëèòèêà, ïðîâîäèìàÿ íà ýòàïå ãëîáàëèçàöèè, ôîêóñèðóåòñÿ íàîáúåäèíåíèè íàöèîíàëüíûõ íðàâñòâåííûõ òðàäèöèé âî âñåì ìèðå ñ óíèâåðñàëüíûìè öåííîñòÿìè- â ïðîâåäåíèè óíèêàëüíîé êóëüòóðíîé "ïîëèòèêè" è ñîîòâåòñòâåííî, íà èäåè è ôèëîñîôèèìóëüòèêóëüòóðàëèçìå è ïðèìåíÿåò åãî ïðèíöèïû.

Ñàìî ñîáîé ðàçóìååòñÿ, ÷òî êóëüòóðíûé äèàëîã, ÿâëÿþùèéñÿ ôóíäàìåíòàëüíîé èäååéìóëüòèêóëüòóðàëèçìà, èñõîäèò èç òåîðèè "ôèëîñîôñêîãî äèàëîãà". Ýòî ïîäðàçóìåâàåò, ÷òî îáùååñîåäèíåíèå "ÿ - ìîíîëîã" ñ "âû - îíè", â øèðîêîì ñìûñëå êóëüòóðíûé ñèíòåç, îáúåäèíåííîå÷åëîâå÷åñòâîì, íàðîäàìè è íàöèÿìè, äèàëîãîâî-îðèåíòèðîâàííàÿ ñèñòåìà îòíîøåíèé ñòàíîâèòñÿêîìïîíåíòîì ýòîé ôèëîñîôñêîé òåîðèè äèàëîãà è åå îðãàíè÷åñêîé ÷àñòè.

Ýòà ïðîáëåìà èçó÷àåòñÿ è îöåíèâàåòñÿ â äàííîé ñòàòüå "Íàó÷íî-ìåòîäîëîãè÷åñêèå àñïåêòûïðèìåíåíèÿ ìóëüòèêóëüòóðàëèçìà ê "ôèëîñîôèè äèàëîãà"

Êëþ÷åâûå ñëîâà: Àçåðáàéäæàí, ïðåçèäåíò Èëüõàì Àëèåâ, ôèëîñîôèÿ äèàëîãà,ìóëüòèêóëüòóðàëèçì, ãëîáàëèçàöèÿ

Gulieva Xatira (Azarbayjon, Baku)

Multikulturalizmni "falsafiy dialog"ga jalb qilishning ilmiy-metodologik jihatlari(muammoning qo'yilishi)

Annotatsiya. Maqolada "falsafiy dialog"ga nisbatan multimadaniyatni tadbiq etishning metodologikjihatlari tahlil etilgan. Muallif fikricha, hozirgi globallashuv bosqichida Ma'rifatparvarlik davrida I.Gerderva O.Shpengler formulasi deb nom olgan "biz, ular va boshqalar" o'zining asoslaridan ajralib chiqdi vanatijada qadriyatli omillar, hayot falsafasi "global birlik" g'oyasiga asoslangan dialogga, kommunikatsiyagailmiy va ijtimoiy ehtiyoj paydo bo'ldi. Shu bois, globallashuv davrida amalga oshirilayotgan madaniy siyosatta'sirida, dunyo miqyosida milliy axloqiy an'analarning universal qadriyatlari bilan birlashish sodir bo'ldi,bu esa o'z navbatida multimadaniyat falsafasi va uning tamoyillarini turli sohalarda qo'llashga ehtiyojnishakllantirdi.

O'z-o'zidan ma'lumki, multimadaniyat g'oyasining fundamenti hisoblangan madaniy dialog "falsafiydialog" nazariyasiga tayanadi. Bu, "men-monologi"ning "u-ular" bilan umumiy birlashuvini, umumiyinsoniyat, millatlar va xalqlar bilan birlashgan keng ma'nodagi madaniy sintezni nazarda tutadi, muloqotgaasoslangan munosabatlar tizimi dialog nazariyasi komponenti va uning tarkibiy qismi hisoblanadi.

Tayanch so'zlar: "Falsafiy dialog", metodologik jihatlar, dastur, multimadaniyat, Azarbaydjonningmadaniyatlilik modeli.


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THE MODERN EUROPEAN TRIPARTITE VISION OF THE SOCIALCONTRACT AND THE CIVIL SOCIETY:

HOBBES, LOCKE, AND ROUSSEAU

Redpath Peter (USA, Connecticut)

Abstract. Western philosophy of the XVI - XVII centuries developed during economic growth andthe increase of scientific knowledge. The theory of knowledge and natural sciences began to developrapidly. Following F. Bacon Thomas Goose, and John Locke, Jean-Jacques Rousseau introduced progressiveideas aimed at changing society and thinking. The change in social production was accompanied by achange in public relations. Interpersonal relations were built on the basis of a social contract. And so oneof the important problems for the study became the problem of the social contract.

T. Gobbs, J. Locke and Jean-Jacques Rousseau tried to uncover the essence of civil society throughthe prism of their vision. Each of them put forward original ideas aimed at improving the people's way oflife. In this article, we will undertake a comparative analysis of the teachings of great thinkers about societyand civil society.

Key words: T. Gobbs, J. Locke, Jean-Jacques Rousseau, social production, scientific knowledge,economic growth, life of people

UDK 1:34.001(~)

http://dx.doi.org/10.26739/2181-9505-2018-1-4

Introduction

One of the major foundations of a number of Western political philosophies is thenotion of the "social contract"- a concept unfamiliar to many non-Western readerswho have been brought up in a communitarian -collective type of society, where aperson is viewed as a dimension of a tribe or of a larger community. Indeed, Plato'sUtopia in the Republic may be regards as the genesis of communitarian views,Nevertheless, the political and economic philosophies of the so-called age of reason/age of enlightenment -from the 16th to 17th Century, such as "the laissez faire perspectiveof capitalism" and the "Divine attribute of property rights," dominate much of theagenda of the conservative thinkers of the 20th-21st Century. Accordingly, comprehendingthe ethos of the "social contract" model is essential for understanding the foundationsof Western thought.

`Let us focus on the modern social contract teachings of Thomas Hobbes (1588-1679), John Locke (1632-1704), and Jean-Jacques Rousseau (1712-1788). Crucial tounderstanding the intellectual influences upon these individuals that essentially shapetheir political teachings is to recognize that all three were Reformation Christian andEnlightenment thinkers. Hobbes's father was an English vicar. Both Locke's parentswere Puritans. And Jean-Jacques was born into a Calvinist family in Geneva, Switzerland.While he converted later, as a teenager for a short time to Catholicism, he re-convertedto Calvinism in his early forties.

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Following Reformed Protestantist and, to some extent, Enlightenment ideas ,these thinkers rejected the centuries-old claim that secondary causes (mind-independentbeings) exist that contain intrinsic causal principles of action. Instead, all adopted theteaching that God is the only proximate cause, the prime mover of everything in thephysical universe, moving all other things by imposing "laws" on them as instrumentsof Divine causation. And, following an epistemological principle that all Enlightenmentthinkers had inherited from Ren? Descartes, they maintained that prior to possessingscience (which can only be had by engaging in a methodological criticism of all priorclaims to possess knowledge), no truth exists: human beings have no knowledge.

Main part

When transferred into political theory, this principle of pre-scientific, pre-Enlightenment, absolute skepticism as part of the natural ability to possess knowledgeled these thinkers to maintain two principles that acted as proximate principles in thedevelopment of their social-contract political teachings: 1) instead of referring to asecondary cause existing within physical beings, "nature" now chiefly refers to a pre-historic time of human existence, a pre-scientific age in which human beings livedwithout Enlightened reason, knowledge, and truth; and 2) prior to possessingEnlightenment reason, some knowledge, no individual human being could have beenable to engage in political self-government; 3) before any human being can engage incompetent political debate, that person must subject his or her un-Enlightened political"beliefs" (ignorance) to an Enlightenment critique.

Hobbes engages in this epistemological critique by attacking reliability of the humansense faculties to be able precisely to apprehend the natures of physical things. His socialcontract political thought applies a mechanical "philosophy" like that of Sir FrancisBacon externally to constrain the overextension of un-Enlightened beliefs within therange of scientific reason.

Despite the supposed radical difference between the subjective idealism of Descartesand the empiricism of Hobbes and Locke, their teachings about the nature of knowledgegrow out of identical, Cartesian noetic assumptions. Both of them and Rousseau areessentially epistemological Cartesians; and all Cartesian thinkers are secularized Christianfundamentalists. In their "systems" knowledge is always the result of science and sciencealways results from illumination, Enlightenment, of the will or "passionate emotion,"which results in transforming what had previously been unknowing restless reason (thewandering imagination) into pure reason.

Not surprising, then, for Hobbes to maintain that, while all knowledge originatesin sensation, sensation is a likeness, or imaginary activity that we recognize by feeling:an act of the human imagination that results from contrary motions caused by thepressure matter exerts upon an organ. Hobbes claims that outside the human body,matter and motion stimulate bodily organs. He considers body to be that to whichquantity belongs and motion to be a succession of parts relative to place. By its pressureon an organ, motion generates counter-motions in an organ, which constitute senseimages. Hence, what we sense is initial pressure on an organ, a feeling or image, notsomething external to us.

Redpath Peter. The modern european tripartite vision of the social contract and the civil society:hobbes, locke, and rousseau

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In his Elements of Philosophy, like Augustine, Hobbes calls these counter-motionsthat we sense "endeavors." By this he means slight starts (what Augustine would call"seeds" or "rationes seminales") of motion not visible to the sense of sight, but that we"feel" by the sense of touch, the first sensation of the imagination. Consequently, heholds that sensation is the feeling generated in the original act of the imagination bycounter-motions occasioned within an organ by outside pressure. As such, sensing is asynthetic imaginary act produced by the mixing of contrary motions. These counter-motions generate the feeling of a likeness, or dream-like act (what Descartes would call"thinking," not "pure reason").

Because they are not clear and distinct sensations, Hobbes does not consider suchobscure feelings (analogous to primitive acts of faith) to be knowledge. To become knowledge,such obscure feelings must become Enlightened through the standard Augustinian noeticprogression from imagination, through memory and experience, to understanding.

According to Hobbes, imagination and memory are different species of "decayingsense" (apparently of some original sense of touch, of pressure on an organ). Imaginationconsists in our decaying sense of an image (apparently of the pressure). Memory is thedecaying sense of the feeling (apparently of the original sense of the touch generated bypressure on an organ) that the image's appearance generates in us. Experience, in turn,is much memory, or memory of many things. Lastly, understanding is transcendentalimagination, imagination elevated in us "by words or other voluntary signs."

In both brute animals and human beings, Hobbes claims that what we sense firstappears in the imagination does so an orderly, successive, fashion, resembling thequasi-historical, mnemonic, succession in which they first appeared in the imagination,thereby becoming a train of sensations, feelings, or "thoughts."Such thoughts can appearas regulated or unregulated. A regulated train of thoughts contains some passionatethought within it that governs and directs the other thoughts that follow it. The presenceof this passionate thought within a train of thoughts strengthens the train's order bypreventing the train of thoughts from wandering.

In addition, Hobbes maintains that two kinds of regulated trains of thoughts exist:[Hobbes, Thomas. 1949] one common to brute animals and human beings in whichboth seek causes from an imagined effect; and [Hobbes, Thomas 1928 ] one uniquelyhuman, more providential, premeditative, and potentially clear and distinct.

We start this second train of thoughts by [Hobbes, Thomas. 1949] imagining anythingwe please; then feeling all the possible effects it is able to cause; and [Hobbes, Thomas.1949] imagining how we can use it when we have it.

Hobbes calls this second regulated train of thoughts "seeking" and, like Augustine,the "faculty of invention." In a way identical to St. Augustine's Confessions, Hobbesdistinguishes two types of seeking or faculty of invention: (1) remembrance, or callingto mind; and (2) prudence, providence, or foresight.

Just as "a spaniel ranges a field till he finds a scent," Hobbes claims that remembrancescans past images, seeks with intent, passionate thought. In so doing it starts to exercisean act that in human beings is prudence, which Hobbes understands to be a guessingabout the future that uses signs. Like St. Augustine, he refers to "signs" as what many ofus today would call "hints," "clues," or "premeditations." As Hobbes states: "The bestprophet is naturally the best guesser, and the best guesser, he that is most versed andstudied in the matters he guesses at; for he has the most signs to guess by."


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At best, he considers signs to be occasional causes of knowledge, marks that call tomind order, succession, and, with them memory and anticipation. Like Augustine, hethinks that the ability to identify things by signs moves thought from experience tounderstanding. Hobbes claims that this movement starts when signs remind us of ouractual knowledge or urge us to investigate what we do not know. The more experiencewe have, the more memory we have. The more memory we have, the more successionwe have witnessed in our trains of thought, the better we identify signs, and the morewe grow in prudence. Hence, for Hobbes, prudence, the ability to identify things bysigns,is the chief princi ple that transforms human thought from experience tounderstanding.

Like Augustine, Hobbes also thinks we have an internal teacher to which we listenas the first light hidden in the recesses of our memory. St. Augustine considers thisteacher to be Christ, the Truth. In contrast, Hobbes considers this teacher to be thesocial act of speech, "the most noble and profitable invention of all other," the cause ofall understanding.

Hobbes maintains that the act of speech "transfers our mental discourse intoverbal; or the train of our thoughts into a train of words." In so doing, the act ofspeech serves the practical function of transforming what had been a private, regulatedtrain of thoughts and signs from being unclear and indistinct into clear and distinctideas, Enlightened ideas, prudential and scientific ideas: an invention of a social willchiefly designed to convey social feelings, not a discovery of reason chiefly designedto share knowledge of things.

Hobbes chiefly considers words to be tools for social action: essentially politicaltools. In speech, we do not name things for ourselves. We transfer our private images,private feelings, into social feelings. In this way, what had been unclear and indistinctideas become clear and distinct, universal principles for social action, universal socialfeelings. By speech, through use of commonly agreed-upon signs, we make public,convey to others, what had been private feelings, and commonly agree to name thingsin a definite way through an act of social will.

When we human beings enter into a social contract, socially agree, to name ourfeelings as social feelings, we create a unity of will, for a blueprint, system, ormethod, of action (practical reason) that constitutes the rule or measure forunderstanding the natures of things. In short, we establish a political common will asa social rule of prudence (right reason), belonging to no individual person, but to theState as artificial man.

Hence, Hobbes says that "truth consisteth in the right ordering of names (that is,right, prudential, ordering of our social feelings) in our affirmations" and understandingis "conception (that is, clear and distinct ideas) caused by speech." Both understandingand truth result from a social will and socially-accepted mode of naming. that synthesizesspeech and social will-power into right and true philosophy: the conflation of scienceand prudence.

No surprise, then, that Hobbes considers the greatest cause of human, and especiallyphilosophical, error to be failure to agree upon a uniform method of action (that is,failure to reach political consensus [or social contract agreement] of will, about rightdefinition). For him this amounts to failure to agree upon a uniform method of politicalaction. Consequently, about absurd conclusions considered in general, Hobbes states,


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"The first cause of absurd conclusions I ascribe to want of method, in that they beginnot their ratiocination from definitions, that is from settled signification of words: as ifthey could cast account without knowing the value of numeral words, one, tow, andthree."

He accuses philosophers of being guilty of this un-methodological practice (that is,failing to apply the Hobbesian version of epistemological critiqueto show our individualincompetence to engage in enlightened self-definition and self-rule). Prior to this

"Hobbesian" critique, supposedly sense and imagination are wandering, unclearand indistinct trains of thought. Social contract agreement constitutes the first use ofspeech, right definition of names, for social utility, real prudence, through which weacquire science. All falsehood, on the other hand, Hobbes says, is found in the firstabuse of speech, in wrong, or no definitions. Supposedly, those who value words onthe authority of an Aristotle, Marcus Tullius Cicero, or Aquinas follow this approach.

While the social contract teaching of Locke appears to be less pessimistic andtotalitarian than that of Hobbes, it suffers from the same secularized Augustinian noeticprinciples as that of all Enlightenment thinkers. Like Bacon and Hobbes, Locke (1)makes feelings, not mentally-independent beings, the formal objects of knowledge; (2)reduces knowledge to clear and distinct perceptions, feelings; and (3) establishes theclarity and distinctness of a perception, feeling, from the light of the mind stabilized byenthusiasm of the human will: sense intuition. Like Descartes and Hobbes, Locke considerstruth to lie in a relationship between the human mind and will in which the human willstabilizes restless reason's inclination to wander so that it can view in a state of restperceptions that appear to the mind.

Hence, he says that knowledge consists in a view that the human mind has of itsown ideas. Locke denies the ability to know things considered in themselves. Like Hobbes,all he knows is the way he feels about things. His will plays a crucial role in making thisfeeling clear and distinct.

He considers will to be simply a power (in the sense of an act) of the mind toattend or not attend to an idea in the mind or a motion in the body. Somewhat similarto Descartes, he maintains that the inability of the mind to divorce its attention froman idea causes that idea's certainty, makes it clear and distinct. Hence, he calls the viewhe has of his own ideas under the influence of his will the greatest light and certainty ofwhich we are capable.

To support his claim, Locke notes the difference in clarity of human knowledge inour two ways of thinking (1) intuitive and immediate and (2) demonstrative andmediate. He calls "intuitive" our mind's immediate ability to perceive, without the needto prove or examine, or have a third idea intervene, the agreement or disagreement ofthe two ideas. He says this kind of knowledge resembles bright sunshine that forces us toperceive it. Its presence fills us with its clear light with such intensity of greatness thatwe have no opportunity to hesitate, doubt, or examine. He adds that the evidence andcertainty of all human knowledge depends upon this intuition. He thinks that none of usis capable of greater certainty than knowing that an idea as we perceive it is as weperceive it to be, and that two ideas we perceive to be different are different.

Locke maintains that this intuition is so overpowering that no human being couldfind, imagine, or require a certainty greater than it produces. He claims that humanfrailty is incapable of knowledge more clear and certain than this. Indeed, certainty and


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knowledge depend so much on intuitive perception and the enthusiasm of the will thatwe need to assume these to make all the connections in demonstrative and mediateknowledge.

Among other reasons, Locke's noetic provides a great segue into his social contractteaching because it makes evident the central role that individual will plays in Locke'steaching considered as a whole. For Locke, individual will subject to no higher authoritybut that of God, constitutes enlightened will. As Locke tells us in his "Second Essay"Concerning Civil Government, if we want to understand political power correctlyand describe it from its princi ple, we need to consider that the state of human natureinto which we are all born is one of (1) perfect freedom in the order of actions todispose of our possessions and persons as we "think fit, within the bounds of the lawof Nature (that is, within the moral restrictions that God places on us as "His property"),without asking leave or depending upon the will of any other man; and (2) perfectequality in which "all the power and jurisdiction is reciprocal, no one having morethan another, there being nothing more evident than that creatures being of the samespecies and rank, promiscuously born to all the same advantages of Nature, and theuse of the same faculties, should be equal one amongst another without subordinationor subjection, unless the lord and master of them all should by any manifest declarationof his will, set one above the other, and confer on him, by an evident and clearappointment, an undoubted right to dominion and sovereignty.

A chief problem with man's state of Nature Locke describes it is at least threefold:in it, (1) individual human beings have no individual nature; (2) the freedom containedthere is anarchic; and (3) despite claims sometimes made to the contrary, because thisfreedom is anarchic, this state of Nature is essentially what Locke describes as a of a stateof war, not of peace.

Regarding point (1), as Locke describes us; each individual human being is anindividual precisely as being in no way different from any other member of the humanspecies. On the contrary, however, creatures that are of the same species and rank areexactly the same individual (one individual, not two individuals, not individually different).Individual differences involve beings of the same species and of different, unequal,rank. Human beings that are totally equal in freedom and faculties are identical, in noway different, are one and the same individual being. Regarding points (2) and (3),while Locke considered the state of Nature and the state of war to be conceptuallydistinct, in reality, he identified the state of Nature (a state of anarchy, self-sovereignty,one in which "everyone has the Executive power of the law of Nature") to be identicalto a state of war (a state in which each person is "absolute lord of his own person andpossessions, equal to the greatest and subject to nobody").

Hence, in answer to what he calls "an often asked . . . mighty objection, where are,or ever were, there any men in such a state of Nature?", Locke responds, "Since allprinces and rulers of 'independent' (that is, sovereign) governments throughout theworld are in a state of Nature, it is plain the world never was, nor never will be,without numbers of men in that state."

To sum up, in the state of Nature, Locke maintains that Natural Law (DivineReason as rule [Divine Will]) inclines all human beings to (1) be self-sovereigns who,like every other human being, can only know his or her own individual feelings; (2)have a natural desire for self-preservation, which cannot be perfectly had without the


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possession of property (which no individual is competent peacefully to secure in thestate of Nature); 3) judge that all human beings, inside the state of Nature and in civilsociety, are equally incompetent when self-rule is involved; (4) want to be loved byour equals in Nature (people as equally incompetent as we are in self-rule), as muchas possible; (5) to submit on this Earth to rule by no Earthly authority higher thanourselves; (6) escape the anarchic condition of the state of Nature by giving individualconsent to leave this state and make ourselves members of a political society in whichwe submit to rule by a corporate political will that Locke calls a Legislature.

Inshort, due to the evidently precarious condition in the state of Nature in whichweare all evidently equally incompetent as individuals to engage in self-rule, Lockethinks that Natural Law (the Will of God) inclines us freely to consent to enter civilsociety by freely agreeing to accept common rule under the authority of a corporatelegislative will.

In entering civil society through social contract to protect the property rights wherebywe secure our individual liberty and personal peace, Locke does not think we totallyescape from the condition of political incompetence that essentially exists in the state ofNature. Because individual human beings always remain incompetent to engage in self-rule, Locke thinks that submission to majority rule (public will) enlightened by NaturalLaw (God's Will) is the only just remedy. Such rule is only possible in the form ofsociety in which rule of the Legislature (public will) subordinated to the law of Natureis the supreme authority. Every other form of political rule, such as that of Hobbes'sLeviathan, in which the legislative, executive, and judicial powers coincide, or absolutemonarchies, he considers to be essentially unjust.

Turning, lastly, to the social contract teaching of Rousseau, once again, an easyway to comprehend this teaching is by contextualizing it within the noetic and secularizedChristian theological principles that proximately generate it. Like Hobbes and Locke,Rousseau essentially accepts Descartes's teaching that philosophy/science consists in a"system of clear and distinct ideas" (or feelings/perceptions, as Hobbes and Lockeconsider them). Like Hobbes and Locke, he disagrees that this system of enlightenedideas has been innately buried by God in the minds of all human beings, but he rejectsthe mechanistically-constrained "empiricism" of Hobbes and "Enlightened intuitionism"of Locke to explain how this system of enlightened ideas comes to exist within thehuman mind.

While he essentially accepted Descartes' solipsism and his teaching about the natureof science, Rousseau realized that the success of Descartes' dream to join all our ideasinto a unified scientific system depended upon overcoming a weakness in Descartes'"philosophy": By maintaining that only two substances exist, mind and matter, and thatthey cannot communicate, Descartes had introduced a fatal contradiction into hisunderstanding of philosophy and science. He had simultaneously claimed that (1) matteris totally inactive, (2) mind (or spirit) is the only thing that acts, and (3) somehowmatter causes mind to have awareness of matter's existence.

Rousseau realized that, in the real world that ordinary human beings inhabit on adaily basis, matter and mind communicate. Descartes could not explain thiscommunication between the substances of mind, or spirit, and matter. Rousseau resignedto overcome this failure by accepting a position that Descartes had rejected: "modernphilosophy's principles are essentially dualistic, animistic, and obscure."


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Hence, Rousseau maintained that "only spirits are substances." He thought thatonly spirits exist and even "apparently inanimate beings, like stones, are animate."They are sensitive, but devoid of sensations, much as an angel would be intellective,but not intellectual, if it were a pure intellect empty of ideas. While Rousseau acceptedDescartes' claim that science is a system of clear and distinct ideas, he rejected Descartes'contention that God had given us this system simultaneously whole in a multitude ofclear and distinct ideas innately buried in our mind. Instead, Rousseau maintained thatGod has intended this system of science to emerge from the human race throughprogressive self-development [what we, today, Westerners tend to call "progress"]. And,in this process, God intends humanity's true teacher to be a person of inspired, orEnlightened, faith, the singular person of strong feeling who has only nature as ateacher.

In his famous work Emile Rousseau articulates in detail nature's education ofhumanity's true teacher, rare and abstract man: Emile, "a child of Enlightenment andpure reason." Emile is this child: the Book of Nature, a tabula rasa [a blank slate] of purefeeling and spirit. Emile thus symbolizes pre-historic human nature, pre-historic humanspecies prior to becoming conscious of itself: the conflation of poetic imagination,prophecy, and natural revelation, impelled by the infallible, transcendent voice ofconscience, duty, to emerge out of itself, reveal itself, and become the science of clearand distinct ideas. Hence, Rousseau tells us, "Emile can only accept as true what isself-persuasive according to his historical order of growth."

Rousseau maintains that conscience is a way of speaking: an oracle, or voice,produced as a result of a system of human emotions (sensations of the self as a body)feeling themselves together, emerging, into a system of other, self-disclosed, individualemotions (the idea of self as spirit). Union of these two systems of emotion generates thevoice we call "conscience": a voice that moves us to transport ourselves from one systeminto another, from a child of mechanical instinct (pre-historic human nature apparentlyinhabiting the universe of Sir Francis Bacon, Thomas Hobbes, and John Locke) to amoral agent, to a civic being. For Rousseau, the voice of conscience is God's voice, freespeech: an act of disclosure whereby the system of nature transports itself (humannature), according to a mental trinity, beyond a more primitive mechanical system to asocial and, finally, political system. Conscience does this by changing the way we talk(just as a male's voice changes as he enters adolescence) as we move from the lowerstage to the higher.

At the mechanical stage of human instinct, which (knowingly or not) appears tocorrespond to the first stage of Plato's Divided Line of Learning and Hobbes's andLocke's man in the state of Nature), Rousseau thinks that God's voice (conscience)speaks through the mechanical voice of human instinct, human nature viewed as adumb animal, or machine. At the moral stage of educational development (whichanalogously corresponds to the second stage of Plato's Divided Line), God's voice stillspeaks through the Book of Nature. But the Book of Nature is humanity emerged towardthe first, primitive stage of Enlightenment reason, not the Book of Mechanical HumanInstinct. At this point, the system of enlightened ideas enables God for the first time inhuman history, to utter his voice, and make it heard by the human spirit, not just bythe body. That is, human beings get a taste of spirit, of freedom!


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Conscience in the proper sense cannot exist prior to the existence of knowledgeand reason. Since human beings do not reach this stage of knowledge and reason untilthey achieve the civic stage of complete Enlightenment, Rousseau maintains that,strictly speaking, in the past (and apparently outside Western culture before the eighteenthcentury), human beings had no conscience and could not have been moral agents. (Thisanalogously corresponds to the third and highest stage of Plato's Divided Line [nous/episteme).

Before humanity reaches this stage, Rousseau holds that what we call "conscience"is a primitive, mechanical-like groping toward the human good. Only the Enlightenedsystem of ideas can make conscience emerge because non-enlightened ideas (1) areobscure and indistinct and (2) cannot produce audible sound. Rousseau maintains thatthey generate the counterfeit noise of fanatics. Hence, prior to the Enlightenment,conscience had no voice. Consequently, not having reached adulthood, it could notfreely enter into a social contract with other enlightened wills to join into a GeneralWill whereby it could engage in Enlightened self-rule: "the State."

This General Will is the Enlightened Social Will of people whose emotions havebecome thoroughly-educated to possess sincere, tolerant feelings, and, thereby, becomescience. It is not to be confused with majority will. It can be participated in by a minorityif the minority is constituted of those individuals whose emotions have been enlightenedto be sincere, tolerant, and accepting of all differences existing among human beings.Considered as such, it exists in no individual, is an abstraction to which all individualsmust submit as the form of rule so that individual human beings can consider ourselvesto be self-sovereigns who submit on this Earth to rule by no Earthly authority higherthan ourselves.

Conclusions about the significance of the teachings of Goebess, Locke and Rousseau

Despite the fact that the social contract teachings of Hobbes, Locke, and Rousseaucontain many truths about human nature and civil society from which human beings canlearn much, these teachings contain serious flaws dangerous to any political orderconsidering to imitate them as models of truth. A chief flaw in them is that, while generallypresenting themselves as unbiased philosophical and scientific teachings, the underlyingnoetic out of which they essentially grow as from a proximate first principle is a secularizedChristian theology more concerned about defending fideistic religious truths about humannature and political life than about getting at the truth of things. In so doing, all threethinkers naively reduce the essence of prudential reason to political fictions like theLeviathan, Legislative Will, or General Will- A most foolish political act.

Bibliography

Hobbes, Thomas (1642). 1949 'De cive: Or, The Citizen. Edited with an introduction by Sterling P.Lamprecht'. New York: Appleton. ? First published in Latin.

Hobbes, Thomas (1650). 1928 'The Elements of Law: Natural and Political. Edited by FerdinandTonnies'.Cambridge Univ. Press.

Hobbes, Thomas (1651). 1950 'Leviathan. With an introduction by A. D. Lindsay'. New-York: Dutton.Hume, David (1741-1742). 1912 'Essays Moral, Political and Literary.2 vols. Edited by T.H. Green and

T. H. Grose'. New York and London: Longmans. First published as Essays Moral and Politicaland changedto this title in the 1758 edition.


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Locke, John (1690). 1964 'The Second Treatise of Government: An Essay Concerning the TrueOriginal, Extent, and End of Civil Government.' Pages 283-446 in John Locke, Two Treatises ofGovernment. Cambridge Univ. Press.

Rousseau, Jean Jacques (1762). 1962 'The Social Contract'. London: Dent; New York: Oxford Univ.Press.First published in French.

Social Contract. (2015). International Encyclopedia of the Social Sciences. 968. Encyclopedia.com. 27Oct. 2015 <http://www.encyclopedia.com>

Ðåäïàò Ïèòåð (ÑØÀ, Êîííåêòèêóò)

Ñîâðåìåííîå åâðîïåéñêîå òðåõñòîðîííåå âèäåíèå ñîöèàëüíîãî äîãîâîðà èãðàæäàíñêîãî îáùåñòâà: Ãîááñ, Ëîêê è Ðóññî

Àííîòàöèÿ. Çàïàäíàÿ ôèëîñîôèÿ XVI - XVII âåêîâ ðàçâèâàëñÿ â óñëîâèÿõ ýêîíîìè÷åñêîãîïîäúåìà è ðîñòà íàó÷íîãî çíàíèÿ. Áóðíî ñòàëà ðàçâèâàòüñÿ òåîðèÿ ïîçíàíèå è åñòåñòâîçíàíèå.Âñëåä çà Ô.Áýêîíîì òàêèå ôèëîñîôû êàê Òîìàñ Ãîáññ, Äæîí Ëîêê, Æàí-Æàê Ðóññî âûäâèãàëèïðîãðåññèâíûå èäåè íàïðàâëåííîå íà èçìåíåíèå îáùåñòâà è ìûøëåíèÿ. Èáî, ñ èçìåíåíèåìîáùåñòâåííîãî ïðîèçâîäñòâà èçìåíèëîñü è îáùåñòâåííûå îòíîøåíèÿ. Ìåæëè÷íîñòíûå îòíîøåíèÿâñòðàèâàëèñü íà îñíîâå ñîöèàëüíîãî äîãîâîðà. È ïîýòîìó îäíèì èç âàæíûõ ïðîáëåì äëÿèññëåäîâàíèÿ ñòàëà ïðîáëåìà ñîöèàëüíîãî äîãîâîðà.

Ò.Ãîáññ, Äæ.Ëîêê è Æàí-Æàê Ðóññî ÷åðåç ïðèçìó ñâîåãî âèäåíèÿ ïûòàëèñü ðàñêðûòü ñóùíîñòüãðàæäàíñêîãî îáùåñòâà. Êàæäûé èç íèõ âûäâèãàë îðèãèíàëüíûå èäåè íàïðàâëåííûå íà óëó÷øåíèåîáðàçà æèçíè ëþäåé. Â äàííîé ñòàòüå àâòîð ïîïûòàëñÿ ïðîâåñòè ñðàâíèòåëüíûé àíàëèç ó÷åíèéâåëèêèõ ìûñëèòåëåé îá îáùåñòâå è ãðàæäàíñêîì îáùåñòâå.

Êëþ÷åâûå ñëîâà: Ò.Ãîáññ, Äæ.Ëîêê, Æàí-Æàê Ðóññî, ãðàæäàíñêîå îáùåñòâî, ïðîòåñòàíòèçì,êàòîëèòèçì, çàïàäíàÿ ôèëîñîôèÿ ïîëèòèêè, ìåæëè÷íîñòíûå îòíîøåíèÿ

Redpat Piter (AQSH, Konnektikut)

Ijtimoiy shartnoma va fuqarolik jamiyatini zamonaviy yevropadagi uch tomonlamatalqini

Annotatsiya. XVI - XVII asr g'arb falsafasi iqtisodiy yuksalish va ilmiy bilim o'sishi sharoitida rivojlandi.Bu davrda bilish nazariyasi va tabiatshunoslik rivoj topdi. F.Bekon izidan Tomas Gobss, Djon Lokk, Jan-Jak Russo kabilar jamiyat va tafakkurni o'zgartirishga oid ilg'or g'oyalarni ilgari surganlar. Bu davrda ijtimoiyishlab chiqarishning o'zgarishi bilan ijtimoiy munosabatlar ham o'zgargan. Shaxslararo munosabatlarijtimoiy shartnomaga asosida qurila boshlagan. Shu bois ijtimoiy shartnoma tadqiqotning muhimmuammolaridan biriga aylangan.

T.Gobss, Dj.Lokk va Jan-Jak Russo o'z dunyoqarashi nuqtai - nazaridan fuqarolik jamiyatining mohiyatiniochib berishga harakat qilganlar. Ularning har biri odamlar hayotini o'zgartirishga yo'naltirilgan noyobg'oyalarni ilgari surgan. Shu bois, ushbu maqolada buyuk mutafakkirlarning jamiyat va fuqarolik jamiyatihaqidagi ta'limotlarini qiyosiy tahlil etishga harakat qilingan.

Tayanch so'zlar: T.Gobss, J.Lokk, Jan-Jak Russo, protestantizm, katolitsizm, G'arbning siyosat falsafasi,shaxslararo munosabatlar


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Berna Arda (Turkey, Ankara)

Abstract. Ethics, today, is one of the concepts that physicians need to know in daily lives whilepracticing medicine. As an effort to justificate the human attitude and behaviour to being compatiblewith the basic values, this field can be regarded as an inquisitive and critical one, which is dedicated toanswer the main questions such as "what is good?", "what is bad?" and "is there absolute good and bad?"Evidently, some concepts like birth and death cannot really be considered as solely medical ones.Furthermore, health has also its strict requirements of housing and food, which together has an unignorableeffect among other scientific determinants. To recognize and hinge on the essential global bioethicalissues in the 21st century; which mainly base on the problems relevant to poverty and population, willconsititute the fundamental main aims of the article.

Key words: deontology, bioethics,medical ethica, global bioethics, Asian values, bioethics imperialism,global cooperation

UDK 1:612.181(~)

http://dx.doi.org/10.26739/2181-9505-2018-1-5

Introduction

Today it is an obvious fact that the medical-health sciences have incredibly increasedtheir knowledge content in short periods. While this broadens the knowledge massexcessively, which one must acquire, or which must be known in detail, it also createssignificant gaps in the normative aspect of medicine. Particularly, while with the helpof scientific and technological developments, the number of feasible things in dailymedical applications is increasing, the norms, which are defined as traditionallycomprehended and form the content of medical regulations remain inadequate. Withregards to this, it is considered as necessary that the newly adopted medical applicationsshould firstly undergo an extremely comprehensive ethical interrogation and evaluationsince producing new rules matching that area would only be possible after such anintellectual discussions. Moreover, attaining the norms special to that area to followsuch discussions will, at the same time, give a functional attribute to these norms.Similar concerns relating to being functional can be seen in the critical evaluation ofexisting rules. For example, the reactions in 1967 to Dr. Bernard's declaration that heachieved the heart transplantation successfully and the ones in 1997 to Ian Wilmuth'sproclaim that Dolly was a cloned sheep, both have several points in common[2017].Initially, these common points rise the question that whether the justification ofputting everything into effect would be technically possible. At this point, a fogy situationcomes into existence as there is neither an universal agreement nor even any basic rule

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

CONCEPT İN 21ST CENTURY: BİOETHİCS XXIST

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can be obtained since these declarations represent "the pure ethics level". It can be saidthat, nobody really has a straightforward and vivid idea regarding the details of thephrase "invention", such as content, risks and possible implementations. This matteremphasize the need of a new field, to propose norm/rule to as a necessity of this newreality and it also can be discuss regarding the current medical legislation.

Relevant to relationshi p between ethics and law; the four phases have beendecribed. The first phase, as an very early one, represents definition and the contentof this new initiative/ tool/application. On one hand the discussions regarding thevalue problems continue day by day. On the other hand, the borders of the phrasessuch as "technically possible" and "ethically acceptable" become more clarified. Thesecond phase, the "universal agreement" can be achieved by means of the generalprinciples. However, still no relevant domestic legislation have been provided. Thethird phase, the domestic "soft" regulations can be arguably seen; but there are stillneither any sanctions nor clear responsibilities. The fourth phase: domestic strictlegislation, can be seen almost in every country. When only this inquiry is profoundlycarried through, then it will be possible to reveal the cost and benefits of its prospectiveprojections clearly. Therefore both medical world and generally humankind will decidehow and under what conditions the subsequent attempts are to be realized. They willalso determine the circumstances which are ethically "acceptable" or "reasonable".This decision process symbolizes the texts from the first or the simplest regulations tothe ones representing the common conscience that is generally the scientific world ormore generally humankind has come to an agreement on. At the beginning of thislecture, it would be useful to briefly describe the concepts of ethics, deontology,medical ethics and bioethics terms.

Basic terms and concepts

Medical Deontology is a normative field, which is introduced by Jeremy Bentham,an English philosopher and a lawyer. The term used in 1834, two years after Mr.Bentham's death, as the title of a book, which concerned with the distribution ofobligations, duty, interest and prohibitions related to virtues. "Being a good doctormeans doing good practice medicine'' approachseems to be a basic approach of thisconcept and three types of duties physicians towards themselves and science, towardspatients and towards society. Many European countries took this approach andimplemented to their normative structure.

The term, medical ethics, was first used in the 19th Century. The practitioner, mostly thephysician, has a central place in the tradition of medical ethics focusing on virtues, conductor dutiesinterpreted as professional ethics. It is easy to see that traditional medical ethicsapproach became problematic in 1950s- 60s. The main reasons were the critical attitudestowards profession, the growing power of medical science and technology and the socialchanges as a result of the rising awareness of the patients regarding their rights. Therefore a newand broader ethical discourse emerged, which was emphasizing some important facades like;inclusiveness; mostly based on a patient centered and multidisciplinary approach, reflection;using rational argument and moral deliberation, holistic approach; with a broader view ofhealthcare, human values; a field interested in the justification of medical attitudes and behavioursaccording the basic values [Ten, Have H: 2016.pp.315-326].

Berna Arda. Concept in 21st century: bioethics

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Bioethics, as an academic discipline, is interested in the appearing value problemsof the all human activities, including biologic sciences and medicine. One crucialpoint to bear in mind is that the human beings do not occupy a a central role anymoreas gradually an "eco-centered" approach is being preferred rather than an "ego-centered" one. Medical ethics, ethics of science, ethics in communication,administrative ethics, business ethics, environmental ethics...etc are the subparts ofbioethics. The term "bioethics" introduced by van Rensselaer Potter(1911-2001) in1970 andglobal bioethicsin 1988 as a result of the emerging necessity to develop a newdiscipline in order to deal with the fundamental problems of humankind [Potter,V.R,1970/pp 297-306]. The prior problems of today have been introduced by Potteras, Population, Poverty, Peace, Pollution, Politics and Progress; summarized as 6Ps.All of thesewere illustrated as threats to the survival of the humanity. To cope withthese problems it is necessary to combine life sciences and ethics.Global bioethics hastwo main characters; a worldwide scope and a comprehensive approach [Whitehouse,PJ.2003, pp.26-31].

As an academic field, ethics, has a lot of approaches like; duty ethics, deontologicalapproach or Kantianism, utilitarianism, rights centered ethics or liberal individualism,virtue ethics, casuistry, narrative ethics, communitarianism, principalism which havedifferent theoretical bases of analysis and evaluation. Instead of mentioning each ofthese, solely principalism will be focused on as a result of the preference of practicallityin this speech. We need ethical principlesto achieve private judgement from generalrules through deductive operational process. To keep humanitarian features of medicineis just possible by means of keeping such principles. Ethical principles aregeneralizedphrases used in ethical decision - making process. There is no single and absoluteprinciple. Instead, there are basic rationals, which based on ordinary and commonmoral opinions. Beauchamp and Childress, two philosophers from United States, arethe intoducers and pioners of principalism approach. The obviously most establishedethical framework in the bioethical area is belongs them, based on their classic book"Principles of Biomedical Ethics" published in 1979. The general features of ethicalprinciples are being common, not to have imposive character, enabling the possibilityto evaluation based on the context and cultural base and having no hierarchy betweenthe principles regarding their priority and importance. According to Beauchamp andChildress, basic ethical principles in medicine are; nonmaleficence ("non nocere","nihil nocere"), beneficence, justice and respect for autonomy [Beauchamp, L.1989.p.23]."Respect for autonomy" principle is a rather a new one and is a crucial one inroutine life of medicine. The only way to show respect to autonomy is to obtain informedconsent of the patient. "Informed consent" has been respected as a representative of thisconcept in practice. If there were no such thing as 'consent', which depends oninformation, respect for autonomy could not be mentioned. In other words, if therewere no traces of giving informed consent in medical practice regardless of the type, itwould be defined as true ignorance of personal autonomy. The near history has manycases which reflects complete ignorance; in fact, blindness to autonomy. The Nazis'trials, Manchuria experiments..., have formed real examples of the brutal abuse ofhuman beings. These have constituted "turning points", and their reflections can firstlybe observed at the level of ethical discussions, and then in the very first law texts [Arda,B.2005. pp.335].


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Even though we will not to consider about the principles here in detail, they stillcan be evaluated as highly significant as they draw the borders of a general framework. Asbeing an extremely simple and practical approach, principalism, is vested with a globalcharacter, which can be come across to in different countries and cultures [Sen, A.2017].Hovewer I have some concerns relevant to principalism and to see how broadly acceptedin the different regions of the world surprised me each time, but I would not mentionhere about critics of this framework.

In the light of all the said factors, today, the main ethical topics in medicine todaycan be articulate as follows:

Physician- patient relationship(informed consent, confidentiality..).Human rights and medicine.Ethical issues in the beginning of life (termination of pregnancy, IVF, prenatal

diagnosis).Ethical issues in the end of life( euthanasia, DNR orders..).Gen-ethics, stem cell ethics, organ and tissue transplantation.Research ethics- publication ethics.

Expanding agenda of global bioethics in 21st century.At the beginning of the 21st century we look back to the earlier decades of the 20th as

a time of gross examples of the collision between medicine and human rights: the Nazis'experiments on humans, the Tuskegee syphilis study, the Japanese tests on prisoners inManchuria. AIDS among orphans in Romania, organ trafficking, the farming out ofmedical research to underdeveloped world also seen as more recent examples of neglectof human rights from the second half of the 20th century that may well carry the samesort of resonance for our descendants [Arda, B.2006. p.333].

The world in the 21st century has important features that reflects the immensity ofthe problems there are. The common points are;

Worldwide scale; not geographically located in a spesific place.Interconnectedness; often associated with other issuesPersistence; evolved over time, not easily disappear, have a systematic characterGeneral scope; unbounded, for everyoneNeed for global action; cannot be solved through separate bilateral action, one

state/organization cannot effectively solve. Only global cooperation will succeed as tenHave emphasized [Ten, H. 2011, pp315-326].

At this point I would like to emphasize a current concept; "bio-ethical imperialism".This concept deserves formal debate, especially in the context of developing andunderdeveloped countries. "Globalization of medical research" and "export of clinicaltrials to underdeveloped countries" by huge pharmaceutical industry are faces of today.These findings inevitably force to us to think about the content, boundaries, andtendencies of the biomedical research in the future [2005].

The concept suggest the dominancy of Western bioethics. When it is imposed onthe non-Western communities, such imposition ethical imperialism as mentioned inacademic literature.Asian values started to articulate in 1990s. Asia, where 60 % of theworld population lives, is characterized by diversity and heterogeneity. East Asian (China,Malaysia, Singapore) political leaders articulated Asian values (orderly conduct, harmonyand discipline) as substantially different from Western values, which mainly theindividual liberty and rights. These leaders mostly rejected the universality of human


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rights in favour of own regional differences. On the other hand, Amartya Sen, an Asianphilosopher, criticize Asian values. He argues that democratic ideas, liberty and publicparticipation in political decision-making are not exclusively Western notions, but aresignificant in all cultures and traditions, like science and technology. Specifying Asianvalues can easily disguise authoritarian paternalism. "So-called Asian values that areinvoked to justify authoritarianism are not especially Asian in any significant sense"[Sen,A. 2017].The divergences between western and non-western values are really asdeep as we think? On one hand to find samples of individual freedom and autonomy inancient Asian writings is possible. On the other hand solidarity, interdependency,interpersonal networks are also regarded valuable in western culture. The both of themneed to be compromise by developing an atmosphere of mutual understanding.

In the light of all these discussion we can see the following topics in the expandingagenda of global bioethics; biodiversity loss, biological and toxic weapons, braindrainand care drain, corruption, exploitation of vulnerable populations, food safety andsecurity, humanitarian assistance and disaster relief, inequitable access to treatmentand care, integrity, conflicts of interest, trafficking (organ, tissues, body parts, humans)... .etc. A few examples will show us these problems how common in today's world anddeeply connected with each other and emphasize the crucial need for global action tobe reach solution.

Tissue tradein February 2012, Ukraine; a minibus loaded with human bones andtissues remains of the dead Ukranians were destined for a factory in Germany, whichprocess body parts for implantation. Factory belongs to RTI Biologics, a Florida basedcompany. Bone, teeth and other parts..illegally recovered from morgues, sold on theinternational market. From Ukraine to USA via Germany tell us how common suchthese traficking in the world.[Ekmkci, PE,Arda, B.2017].

Disaster ethics; Haiti case; Port-au-Prince, struck by a catastrophic earthquake in12 January 2010. 220,000 people killed and 300,000 injured. Operation rooms were notfunctioning and equipment was defective or missing. Under these circumstances 4000people had amputations, because of infected limb fractures [Schults,CH., Koing,KL.1996. pp.67-75].

Gene hunting; Tonga 2001; "3 centuries ago they came for sandalwood. Today thebastards are after our genes" Director of Tonga Human Rights Democracy Movementemphasized the transformation of trade concept. Tongapopulation is homogeneous-isolated, therefor very attractive for identfying genetic patterns of common diseases.Autogen, biotech company, had a deal with Ministry of Health, right to collectgenetic materials and create a genetic database. Population had not been informed orconsulted and this caused a public outcry. Genetically affected ones would havedifficulties with employment, insurance, bank loans and even marriage[Orams,MB.2001,pp128-146].

Trovan case; The city of Kano in Nigeria, was struck by an epidemic meningitis in1996.While thousands of children were treated in an ill-equipped hospital, Pfizer camein to test a new antibiotics drug Trovafloxacin. Trovan had never administered to kidsorally before. Parents not aware that children were included in a clinical trial. No permissionwas asked to test the drug. Pfizer argued that IC could not be obtained from parents,because they were illiterate. 11 children died and 200 permanently disabled. In 2002families sued Pfizer and USD 75 million compensation paid in 2011 [ Mattei,JF.2017].


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Biopiracy; relevant to this titletwo samples are selected. One of them is about riceand the other is about cosmetics.Basmati rice cultivated for centuries in South Asia.Local farmers improved the quality of the rice by seed selection and breeding practices.In 1997 RiceTecInc, granted a broad patent on Basmati rice lines and grains. Thiscaused a public outcry. NGOs in India started a campaign, which led to the withdrawalof some patent claims in 2002 [Jamil, U.1998].

Shisedo, as an other sample on this topic, patented several formulas of herbs andspices to make anti ageing agents. These are based on the knowledge and practices oftraditional farmers of Central Java in Indonesia. Due to protests and media campaigns,S. retracted some of the patents in 2002.

Conclusion

Bioethics, is an area one must consider when examining some open ended questionsand problems or coming to a conclusion. Therefore, its principles should be consideredas an essential necessity that law makers and adjudicators to fulfill in the normativeorganizations of official or private institutions such as honorary committees, disciplinecommittees or ethics committees. Forasmuch, the decisions of such organizations andcommittees indispensably constitute the source of deontology. In conclusion, ethicaljudgements do not have legal certainty whatever institution they are made by as long asthey are not turned into legal regulations. They are considered as proposals to enlightoccurences. Such ethical views can provide guidance in similar cases when they areused as basis in court decisions. Especially in the medical field, the need for new formsis extremely clear. Therefore, it should always be remembered that ethical discussionsinfluence deontology and deontological needs influence ethics, vice versa. Every normativeactivity is an effort to answer the question; "whether putting everything into effectwhich is sci-technically possible is justifiable or not" via to determine the borders between"technically possible" and "ethically acceptable". While this effort continues, all of us,who are working as physicians in different fields of medicine, have to know the locallegislation related with our profession and be aware of our occupational legal limits,professional responsibilities and obligations. Not to forget our duty of care for ourpatients will also be helpful not to lose the humanitarian dimension of medicine.

Referenges

1. 'Accessed on 2nd March, (2017) 'Accessed on 2nd March',(2017)www.history.com/this-day-in-history/first-human-heart-transplant

2. Bradbury J. (1997). 'First Dolly the sheep, now multiple monkeys Lancet' 349 (9053): pp705.3. Capron A.M. (1997).'Inside the beltway again: A sheep of a different feather'.Kennedy Institute of

Ethics Journal 7(2): pp171-179.4. Franklin S: Dolly. (1997).'A new form of transgenic breedwealth, Environmental Values', 6(4): pp.427-4375. Ten Have H: 2016. 'From medical ethics to bioethics, in Global Bioethics An Introduction' 'Routledge,

London, pp.12-20, 27, 45, 56, 116.6. Potter V.R: Bioethics. (1970).The science of survival. Perspectives in Biology and Medicine' 14:

pp. 127-153.7. Whitehouse P.J. (2003). 'The rebirth of bioethics: Extending the original formulations of Van Rensselaer

Potter'. The American Journal of Bioethics 3(4):W26-W31.8. Potter V.R.(1975).'Humility with responsibility- A bioethic for oncologists: Presidential address.

Cancer Research', p. 2297-2306.


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9. Beauchamp, L., Childress, F. (1989). 'Principles of Biomedical Ethics', Oxford. pp. 3-1710. Arda, B. (2005).'The law and ethics of medical research: International bioethics and human rights'.

British Medical Journal 331: pp. 298, 30 July11. Forsberg E.M, Shelley-Egan C, Thorstensen E, Landeweerd L, Hofmann B. (2017). 'Evaluating

Ethical Frameworks fort he Assesment of Human Cognitive Enhancement Applications, Springer Briefsin Ethics', pp.32-34

12. Arda, B. (2006). 'Trust is Not Enough: Bringing Human Rights to Medicine' British MedicalJournal; 333:1076, 18 November

13. Ten Have H: (2011) 'Global bioethics and communitarianism'//Theoretical Medicine and Bioethics32: pp.315-326.

14. Sen A. (2017). 'How to Judge Globalism: Global Links Have Spread Knowledge and Raised AverageLiving Standards. but the Present Version of Globalism Needlessly Harms the World's Poorest, American'Prospect https://www.questia.com/magazine/1G1-81889860/how-to-judge-globalism-global-links-have-spread-knowledge)

15. Ekmekci P.E, Arda B.(2017). 'I nterculturalizm and informed consent; respecting cultural differenceswithout breaching human rights' (underreviewed article)

16. Accessed on May 30th, (2017).' http://www.dailymail.co.uk/news/article-2175006/Skin-bones-tissue-sale-How-dead-used-grisly-trade-human-body-parts.html'

17. Schultz CH, Koenig KL, Noji EK.(1996). 'A Medical Disaster Response to Reduce ImmediateMortality after an Earthquake, N Engl J Med 334:438-444, 2010.Feb 5, pp.67-75

18. Mattei J.F.(2017). 'Haiti or humanitarian ethics under question, 18 Jan 2016' http:// alternatives-humanitaires.org/en/2016.

19. Orams M.B. (2001). 'From Whale Hunting to Whale Watching in Tonga: A Sustainable Future? Jof Sustainable Tourism' 9(2): pp.128-146.

20. Burton, B. (2002). 'Proposed genetic database on Tongans opposed. British Medical Journalpp.324,21. Wise, J (2001).'Pfizer accused of testing new drug without ethical approval'. British Medical Journal

322(7280): p.194,22. Malakof, D. (2001).'Human research Nigerian families sue Pfizer, testing the reach of U.S'.

law.Science 293(5536): 174.23. Jamil, U. (1998). 'Biopiracy: The Patenting of Basmati by Ricetec Working Paper Series # 37',

'Commission on Environmental, Economic and Social Policy - South Asia And Sustainable DevelopmentPolicy Institute'(SDPI).

Áåðíà Àðäà (Òóðöèÿ, Àíêàðà)

Áèîýòèêà âàæíàÿ êîíöåïöèÿ XXI âåêà

Àííîòàöèÿ. Ýòèêà ÿâëÿåòñÿ îäíîé èç êîíöåïöèé ôîðìèðóþùàÿ ìîðàëü, íðàâñòâåííûåîòíîøåíèÿ. Îäíàêî, ïîíÿòèå "Áèîýòèêà" ñâÿçàíî ñ ìåäèöèíñêîé ïðàêòèêîé. Ó÷èòûâàÿ îòíîøåíèå÷åëîâåêà ê îñíîâíûì öåííîñòÿì è åãî ïîâåäåíèþ, ñóùíîñòü ýòîé ñôåðû ìîæíî îïðåäåëèòü,îòâå÷àÿ íà âîïðîñ "÷òî õîðîøî" è "÷òî ïëîõî" è âñå ëè õîðîøî è âñå ëè ïëîõî? Íà íàø âçãëÿä,íåêîòîðûå ïîíÿòèÿ, íàïðèìåð, ðîæäåíèå è ñìåðòü íå ìîãóò áûòü ÷èñòî ìåäèöèíñêèìè ïîíÿòèÿìè.Êðîìå òîãî, íóæíî ó÷èòûâàò è òî, ÷òî çäîðîâüå ÷åëîâåêà ñâÿçàíî è ñ æèëü¸ì, ñ ïðîäîâîëüñòâèåìè ò.ä. Ñ ýòîé òî÷êè çðåíèÿ â äàííîé ñòàòüå àíàëèçèðóåòñÿ ðàçâèòèå áèîýòèêè ñ ïîçèöèè ñîõðàíåíèÿ÷åëîâåêà êàê âèäà.

Êëþ÷åâûå ñëîâà: äåîíòîëîãèÿ, áèîýòèêà, ãëîáàëüíàÿ áèîýòèêà, Àçèàòñêèå öåííîñòè,áèîýòè÷åñêèé èìïåðèàëèçì, ïðîäîâîëüñòâèå.


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Berna Arda (Turkiya, Anqara)

Bioetika XXI asrning muhim kontseptsiyasi

Annotatsiya. Etika axloqiy munosabatlarni shakllantiruvchi kontseptsiyalardan biri hisoblanadi. Biroq,"Bioetika" tushunchasi tibbiy amaliyot bilan bog'liq. Insonning asosiy qadriyatlarga munosabati va xulqinihisobga olgan holda, bu sohaning mohiyatini "nima yaxshi" va "nima yomon"? savollariga va hamma narsayaxshimi yoki hamma narsa yomonmi kabi savollarga tanqidiy javoblar berish orqali aniqlash mumkin.Fikrimizcha, ba'zi tushunchalar, xususan tug'ilish va o'lish sof tibbiyot tushunchalar bo'la olmaydi. Undantashqari, sog'liq, uy joy va oziq ovqat kabi boshqalar ham inson sog'lig'i bilan bog'liq ekanligini tan olishlozim. Shu nuqtai - nazardan, bugungi kunda bioetikaning rivojlanishi insonning tur sifatida saqlab qoladimiyoki uni yo'qlikka aylantiradimi?, masalasining tahlili ushbu maqolaning asosiy maqsadidir.

Tayanch so'zlar: deontologiya, bioetika, global bioetika, Osiyo qadriyatlari, bioetika imperializmi,oziq ovqat


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Mukhamedova Zamira (Uzbekistan, Tashkent)

Abstract. Bioethics is a philosophical concept related to the moral side of human behavior in thecontext of applied ethics, which considers the relation of a person to various living forms, animals, as aperson's responsibility to others, as behavior and attitude of a person to a person. Considering the ethicalbehavior and the relationship of man to man, bioethics is linked with medical ethics - deontology. As aworldview, bioethics means a person's attitude to the world as a whole, his perception of the world aroundhim and his place in it. In the process of interaction of biology, medicine and ethics, bioethics is formedas an interdisciplinary scientific direction, academic discipline and social institution.

This article provides an overview of the development of bioethics in Uzbekistan, covered the periodfrom 2000 - the time of the organization of the National Committee of Bioethics at the Ministry ofHealth of the Republic of Uzbekistan and to the present. The article emphasizes the historical traditionsof bioethics based on national, historical, cultural, philosophical and methodological sources. Thedevelopment of the Uzbek model of bioethics is part of the work of national committees, along with thedevelopment of bioethical education, medical law and international cooperation.

Key words: Uzbekistan, bioethics, history, issues, prospects, science, biomedical

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http://dx.doi.org/10.26739/2181-9505-2018-1-6

Introduction

The republic of Uzbekistan possesses an experience based on our rich historyand an approach to ethical issues of healthcare and biomedical review [AbdullakhodjaevaM.S. 2007].

Uzbekistan is the motherland for world famous scientists and thinkers such as Imamal Buhari and Ibn Sino. If the basic formation of ethics review and medical practice in thepre-soviet period was "adabnoma" (a single system of ethics), then today's syncretism oforiental philisophical traditions by modern Uzbek philosophers and physicians is demonstratedby the appeal to national, historical, cultural and philosophical methodological sources ofbio-[medical]ethics, including the customs, traditions and values of Zoroastrianism andIslam, and achievements of medicine and philosophy of Muslim [Arabian] renascence. Theinspirational legacy of thinkers and doctors in Central Asia and other great representativesof world Islamic philosophical and religious trends, such as: Abu Ali ibn Sino, Abu NasrMuhammad al Farabi, Abu Rayhan Beruni, Al Kindi, Abu Hamid Gazali, Ibn Rushd,Abu Bakr Ar-Razi among others, were important and authoritative in the past. Avicena'slife and work, partucularly, inspire us to ponder about the role of ethics in science.Undoubtedly, Islamic ethics describing ways of approaching or thinking about patients hasinfluenced the content of professional ethics in Uzbekistan.

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The States in Central Asia are secular but in Uzbekistan, as in other states, religiousorganisations representing , more than 10 religious denominations, are active. The law aboutfreedom of conscience in the Constitution of Uzbekistan is the manifestation of respect to allbelievers in our State, which is why taking into account the social and cultural realities ofour historic and national traditions, and studying the experience of decision-making aboutkey problems of bioethics elsewhere, not only in terms of Islam but also other religions is veryimportant. The first National Congress in bioethics with international participation was heldin September 2005; in addition, international conferences in 2006 and 07 have been importantto the development of bioethics and science in the Republic.

Historically, Uzbekistan is a secular multiconfessional multinational (more than100 nationalities reside there) society, professing the concept "Turkestan is our home".Respect of cultural, religious, national pluralism, and understanding the relevance inpromoting the values of global ethics is an important factor in maintaining internationalstability. As President I. A. Karimov said: "...relationship between Tadjiks, Turkmens,Kirgizes, Kazachs and Uzbeks supported by history, spirit, culture and religion... Thesense of regional unanimity took well-deserved place in the souls of not only nativenations but also of those who regard this magnificent land as their motherland, i.e.Russians, Tatars, Jews, Uygurs and others".

Islam is fertile soil for growing bioethical values. This subject is relevant and cogent toUzbek researchers; followers of Islam form the largest segment of religious followers and itsstandards are one of the components which form biomedical ethics in Uzbekistan. Manyethical medical rules of society assumed the shape of existence of not only statute of beliefsbut also the laws of traditional way of life, rituals, folk-lore, which contribute to compliancewith these standards by every new generation. Some currently accepted medical ethics areframed by religious beliefs as well as by traditional practices and rituals which contribute toa widespread understanding and acceptance of medical ethics by successive generations.

The National Ethical Committee of Uzbekistan (NECU)

NECU was organized in 2000 under the Ministry of Healthcare of the Republicof Uzbekistan. ( the first chairman of the committee was academicianM.S.Abdullahodjaeva 2000 - 2014).

In Uzbekistan, a multilevel system of ethical expertise in bioethical review has beencreated. In correspondence with WHO recommendations, NEC consists of leadingscientists of the Republic of Uzbekistan, not solely in medical science.

In 2003 the Medical Association of Ubekistan (MAU) decided to change thepersonnel and activities of its ethics committee, renaming the Bioethics Committee,taking into consideration the new challenges of relevant issues in emerging biomedicaltechnologies. [Mukhamedova Z.M. 2014. 96-100].

The goal of the bioethics committee MAU is to oversee and uphold the practice ofbioethical principles, to prevent negligent practice which violates human rights andsocial security, to uphold social moral values, to ensure ethical practices in research,medical practice, the disclosure of medical information and private life of medicalpersonnel. This strategic direction of the MAU bioethics committee work assists in thegrowth of the national, enlightened medical society (modeled on but not copying thebest overseas experience).

Mukhamedova Z. Bioethics in Uzbekistan: history, issues, prospects

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Describing the remit of MAU bioethics committee illustrates the development ofconstructive cooperation between physicians and society, politicians and healthcareauthorities using bioethical insights to help address and solve many complicated anddelicate issues that society faces.

For many years, the system of state paternity has contributed to today's wide-spread opinion that this task was the responsibility of exceptionally powerful authorities.The situation has changed with the development of democracy and civil society. One ofthe most important principles of democratic society is streamlined, constructive dialoguebetween state and public institutions, with the presence of forward and backward linksto their agreed objectives.

The education in the field of bioethics

The study of bioethics in Uzbekistan began in 1998 when it was included in thephilosophy curriculum in the social-humanitarian science department as part of thebachelor curriculum at the first Tashkent State Medical Institute (later the TashkentMedical Academy). A master's degree was introduced in 2000 and offered individualtopics,and the Doctors Training Department (DTD) at the 1st TashStateMI from2003, and from 2004, bioethics has been offered as an elective course. The curriculumfor the masters' degree, "Philosophical issues of biology and medicine" was prepared inthe Uzbek and Russian languages, as was the manual for the course "Introduction toBioethics" [Mukhamedova Z.M. 2004. p.120]. In 2005 an anonymous questionnairy aboutkey problems of bioethics was answered by second-year students in the therapeuticand dental departments with the aim to identify the level of knowledge and peculiaritiesin students' outlook, with a view to raise the quality of teaching bioethics. In 2004 amonograph in which an attempt to comprehend the philosophical and methodologicalanalysis of the changing educational paradigms in the context of liberalisation and therole of bioethics in educational practice in medical schools in Uzbekistan waspublished[Mukhamedova Z.M. 2004.p.148]. In 2007, a doctoral dissertation was defended,in which issues of humanitarian components in the medical biological areas of moderneducational process were explored. The dissertation also discussed developments ofmodern philosophy, medicine and the problem of its transformation in educationalpractices, overcoming the limitations of biomedical and adoption of humanisticparadigms, features of the transition from the strategic evaluations of bioethics toeffectiveness and relevance of its implementation in higher education of Uzbekistan[Mukhamedova Z.M. 2007. p.44].

A teaching course in bioethics at National University of Uzbekistan (NUU) wasinitiated by teachers of the department of Philosophy and Methodology sciences in2005. The course was taught to second-year students and master's degree first-yearstudents. In 2006 NUU published the manual on Bioethics in the Uzbek language,including a new chapter "Islam bioethics, history and prospects". In the curriculum ofthe course "Bioethics" in addition to the historical chapter, main issues and principlesof bioethics, secular and religious aspects of modern bioethics, peculiarities of Islamicbiomedical ethics and others were touched upon. Subsequently, the main issues oftheoretical and applied bioethics, including moral ethical issues during clinicalexperiments on human and animals, problems of reproductive technologies, organ and


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tissue transplantation, euthanasia, cloning and others were considered. It should benoted that interest in the philosophical problems of bioethics was designated in thechoice of subjects for research papers and there were successful defenses at both bachelorsand masters levels of the Faculty of Philosophy in NUU.

The need to spread bioethical culture among the medical community, medicalresidents, post-graduate students, masters led to the publication of textbooks in 2009.[D.A.Asadov, Z.M.Mukhamedova. .2009.P160.], they included a wider range of bioethicalissues, than in previous textbooks, published in Uzbekistan.

Dissemination of practical knowledge in the field of bioethics, for which theDepartment of Social Healthcare has taken responsibility, is based in the (TashkentInstitute of Postgraduare Medical Education, (TIPME), the head of department ofhealthcare organization, economics and management Professor D.A.Asadov is thehead of the bioethics committee (MAU). Tashkent Institute of Postgraduare MedicalEducation TIPME offers courses to physicians, for continuing education, such astraining in ethics reviews, i.e. procedural aspects of the research ethics, thereby acquiringknowledge about the basic concepts of ethics and law, which enable them to easilydistinguish some particular and important details in their scientific and practical work.[Aripov T.Y, Asadov D.A. 2014,p.68] The measures taken to resolve conflict of interestsduring clinical experiments must be worked out thoroughly not only by bioethics specialistsbut it is also essential that these measures should be understood and accepted by specialistsand scientists. Contemporary methods of conflict of interests in management supposetransparency in activities and constant orientation of researchers and official authoritiesto determine vulnerable areas in the conduct and control of clinical experiments and toidentify solutions that can be found to resolve these conflicts.

In 2015, Tashkent Dental Institute published a textbook for practical activities inbioethics for second-year students "Bioethics: MainIssues and Principles" [MukhamedovaZ.M.2015.135p.] Scientists and teachers in Uzbekistan continue to participate in manyregional and overseas conferences devoted to education in the field of bioethical research.Young scientists (Dilfuza Aniezova - doctoral student TashDTD, department of socialheathcare, Head D.A.Asadov) there are training courses abroad - Advanced CertificateProgram in Research Ethics of the Union Graduate College in partnership with theDepartment of Medical History and Ethics of Vilnius University (2015.).

By decision of the Academic Council of the Tashkent State Dental Institute, from2016-2017 academic year, a course of bioethics was introduced at the second year of studyof all faculties. From 2018-2019, the training of the bioethics course for the masters andresidents of this institute is introduced. The Department of Social and Human Sciences ofthe Tashkent State Dental Institute has been active in the development, educational processes,and promotion of bioethics, which since June 3, 2018 became a division of the UNESCOChair of Bioethics (Haifa). Teachers of the department prepared lectures, presentations,workshops on the course in Russian and Uzbek languages, published articles in internationaland national journals, and published textbooks on bioethics. Materials and experience ofinternational cooperation with higher education institutions of the CIS and other countriesare widely used (for example, the St. Petersburg State Medical Pediatric University, wherein April 2018 two students of our institute took part in the international "Day of StudentScience", received diplomas and certificates for their work on bioethics), the teachers ofthe department were transferred to an internship on this course of bioethics (2018).


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Legal issues

One of the main objectives of the entire health care system in Uzbekistan is toensure the constitutional rights of citizens to obtain affordable and high-quality medicalcare. Its achievement requires improvement of the current legislative base of health careand qualitative change of legal mechanisms regulating the provision and protection ofconsumers of medical services. To implement this strategy, it is necessary not only toradically change the priorities of the state social policy in the field of public healthprotection but also to create a system for protecting the rights of citizens that wouldmaximize the use of limited health resources to most fully meet the health needs of thepopulation.

As in international practice, some questions of legal regulations about researchingactivity in the republic of Uzbekistan where the subject of research is a human being,were elaborated and presented on the base of manual ICH GCP, Helsinki declarationNurnberg code, International code of medical ethics, ethics code of physician-researcherRU (accepted at the first congress on bioethics with international participation in2005), bases of legislation RU about citizens's health, the law of RU " On Circulationof Medicine", and a number of by-laws. [Abdullakhodjaeva M.S. 2007, p.329- 340].

Today legislation in the field of healthcare is getting more and more complicated.Medical ethics is developing, and legislation and ethics do not conflict but supplementeach other. The requirements of ethics and bioethics overlap with tbe system ofhealthcare, informing political, economic and keynote decisions about questions ofmedical assistance. However, for Uzbekistan to construct and ratify internationaldocuments in the field of bioethics, it is necessary to conduct work with the medicalcommunity, as well as with ethics committees, in order to expedite work in this field.This involves questions of changes in educational and legal processes including issues ofbioethics and its understanding of legal and cultural fields, while also taking intoconsideration the national approach, our traditions and goals. Not only because is itthe practice in other countries but also this completely corresponds to the way taken bythe RU in the formation of the democratic, legal, civil society. Today, the followingquestions are becoming more urgent: what legal and ethical norms must defend theperson in modern biomedical research, or in the relationship between a doctor and apatient? What is the mechanism of defence supposed to be? How to use the experienceof overseas countries in this field more effectively? Progress in medicine is impossiblewithout the solution of ethical and legal measures dealing with problems of biomedicaltechnologies. In the field of improving the activities of medical educational institutions,the development of the pharmaceutical industry, in order to provide the populationwith quality medicines, a strong legal basis has been created and continues to form. Thisis the necessary but not sufficient basis in the 21st century in the field of social protectionand promotion of public health. The question is about ethical expertise, which becomesa fundamental way of building science into everyday human activities. There is itsinstitutionalization,it turns into an intermediary, in disputable cases confirming thelegitimacy of other institutions. Of particular importance are the bioethical foundationsand principles of medical practices, among which the most important are respect forthe autonomy and dignity of the patient's personality. The doctor and the patient comenot only to the need for the separation of rights, but also the adoption of joint obligations


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regarding the examination of medical technologies. The State Standard of Uzbekistanon Good Clinical Practice (GCP) was approved and put into effect by the order of theMinistry of Health of the Republic of Uzbekistan for No. 42 dated February 13, 2013.This standard is designed to promote the development and improvement of ethicalexamination of clinical research (CI) on the paradigmatic basis of bioethics. It is animportant condition for the humanization of research activities, the practice of evidence-based medicine, and the health care system. [Mukhamedova ZM. 2017].

The problem of ensuring and protecting the constitutional right of citizens to medicalcare has a complex, multidimensional character, the solution to which requires anintegrated intersectoral approach. At the same time, attempts at its comprehensive studyhave so far been undertaken primarily by forensic doctors. So in Uzbekistan, the textbooks"Forensic medicine" was published for students of law schools, in 2008, Professor A.I.Iskandarov and co-authors, and in 2012, Professor Z.I. Giyasov published textbooksfor students of medical schools under the title "Legal basis of medical activity". Theauthors of the textbook note the continuity of teaching subjects "Forensic medicine"and "Legal bases of medical activity", emphasizing that "Legal basis of medical activity"is the science and legal regulation of the activity of medical workers in the Republic ofUzbekistan, studied by students of the 7th year at the Department of Forensic Medicine.In 2017, the textbook "Medical Law" was published by the team of authors of theDepartment of Organization, Economics and Health Management of the Tashkent Institutefor Advanced Training of Doctors and the Tashkent State Institute of Law. It should benoted that this is the first experience of creating such a textbook, despite the fact thatthere was no preparation of the necessary level of scientific, educational, methodical andapplied directions for the development of medical law as a branch of law, legislation,science and academic discipline. The republic has a law on the rights of consumers ofmedical services, but there is no law on the rights of patients, medical law is representedfragmentarily in regulations, laws relating to health and medicine. If we turn to the Lawof the Republic of Uzbekistan "On protection of the health of citizens" adopted in 1996,it requires revision, additions in the context of meeting the challenges of the time andfulfilling the tasks set by the "Strategy of Action" [2017] before the medicine and publichealth services of the Republic. Bioethics as a source of law has its differences frommorality in general and ethics in particular. It needs more legal formulation of its principlesand the content and mechanism of regulatory regulation is closer to positive law thanother areas of ethics. There is a practical need for a well-considered, balanced translationof a number of the most acute, socially important bioethical problems into the mainstreamof medical law. The Ministry of Healthcare of Uzbekistan has developed a draft law ontransplantation of organs, tissues and (or) human cells [2017].The document is publishedon the portal for discussion of normative legal acts.The project provides that the removal,procurement, storage, transportation and transplantation of human organs, tissues and(or) cells is carried out only by public health institutions that have a special permit fromthe Ministry of Health. The law will not apply to organs, parts and tissues related to theprocess of human reproduction, including reproductive tissues, blood and its componentsand activities associated with their use, as well as sexual organs.

Transplantation of organs and tissues is made from a living donor or human corpseand can be used only if other medical devices can not guarantee the preservation of thelife of the recipient, or the restoration of his health and functions.


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Currently, Uzbekistan faces two interrelated problems: the structuring of medicallaw and the process of the emergence and institutionalization of bioethics, the scientificdiscipline and the sphere of practical activity on the informal regulation of relations inthe field of medical services.

Obviously, these processes can not be viewed in isolation. The subject of bioethicsis the moral attitude to all living things. The priority value of bioethics is the attitudetowards man as a living creature. This explains the reasons for its emergence as a sciencein the last third of the twentieth century. But these same reasons determine the separationof medical law into a special branch of law. The key problems of medical law arecorrelated with the main issues of bioethics. These include experiments on people,protection of patients' rights, the problem of abortion, various aspects of infertilitytreatment, the problem of euthanasia, the problem of using genetically modified products,the problems of transplantology. Many public relations in the sphere of medical servicesand health care in Uzbekistan are not yet regulated by law.

International cooperation

International cooperation is developing in a few directions, regionally and furtherabroad. Representatives of research ethics in Uzbekistan take part in activities in CIS,such as the important bioethical resource Forum for Ethics Committees in theConfederation of Independent States (FECCIS). It is one of the regional divisions ofthe world community - Strategic Initiative for Developing Capacity in Ethical Review(SIDCER) [Abdullakhodjaeva M.S. 2007].

In Tashkent in 2005, 07conferences and training sessions were held with internationalparticipation, and in 2009, scientists from Uzbekistan participated in the internationalregional scientific practical trainings "Bioethics expertise in biology, medicine andeducation" Dushanbe Asia Print, 2010.317p. Uzbekistan representatives of ethics reviewbodies have participated in international bioethics conferences held not only in thecities of CIS (Moscow, Kazan, Kiev, Erevan, Baku, Kishinev and others) but also inZurich, Tegeran, Ankara, among others.

Specialists from Uzbekistan participated in the creating of Central Asian BioethicsAssociation (ÑÀÂÀ) in 2011 and in the Symposium "Bioethics: view from Central Asia",and also deal with analysis and interpretation of the many achievements and challengesin the field of biomedical technology in the West and East. Their reflections on philosophy,ethics, law and religious consciousness were relevant for emerging patterns of bioethicsin Uzbekistan, which is experiencing the impact of globalisation in search of solutions.

The structure, principles, and basic directions in bioethics were considered byZagirtdinova F.B. (Zagirtdinova F.B. 2012.p.39-49]. She notes, in western bioethics at thelevel of meta-ethics, linguistic analysis is predominant, but at the level of normativeethics (such as bioethics) utilitarian and naturalistic approaches to the analysis andevaluation of contemporary realities of biomedicine prevail. Bioethics is looking foranswers to very difficult questions, the most important questions related to life anddeath, birth, suffering, which require not only abstract answers but also specific solutionsto pratical problems such as: whether or not to prolong patient's life, whether or notto use genetically modified food and so on. New technology brings not only positiveresults, but also some results that are difficult to assess unambiguously.


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The moral sanction - is necessary in Biological Sciences due to introduction ofachievements in daily life. Pharmaceutical and biotechnology multinationals are seekingto assure civil society of the moral infallibility of their achievements. In search of themoral sanction, the biotechnology industry is trying to turn itself into a kind of bioethicsthat carries out orders and receives dividends for that. The condition for solving themain problems of bioethics, as Zagirtiddinova F.B. believes, is defined by its independence;for the purpose of bioethics, she believes, is to protect humanity from genetic engineeringand other biotechnological disasters. One means of reducing the harmful consequencesof these is the moral responsibility for the education of scientists, technologists, theformation of the ethics of science and a research culture oriented to human. Good will,respect for the sanctity of private life and other individuals' autonomy, criticalinterpretation of the implications of new and emerging technologies, cultural experiments- all this is an object of interest to bioethics. The amount and probability of possiblenegative consequences in the long term depends on the level of bioethics development,awareness and its ability to stop abuse and dangerous haste. Bioethics must take preventiveculture studies, must decide what is permissible, and what is not acceptable. Theestablishment of ethical standards depends on the level of ethical consciousness of thewhole society, not just specialists; it depends on us. Bioethics is primarily the examinationof science from the standpoint of an ordinary person, in the interest of the wholehuman race, and only then can a set of ethical standards for professionals working inthe field of biomedicine and ecology be established. Bioethics is their professional codeof moral behavior. Biomedical ethics is a rapidly developing discipline. There is no doubtthat the achievements of biomedical ethics must be an integral part of scientific use andeducational process. Today we can state a certain provincialism in this area of research. Abreakthrough in the level of our knowledge and understanding of bioethics is urgentlyneeded; especially with a solid methodological basis for the formation of our ownmodel of biomedical ethics and for justifying its principles through the prism of ourtraditional ethical views.

The status of the philosophy of medicine and its global challenges in the context ofinternational cooperation and educational practices were reviewed by Z.M.Mukhamedoda.[Mukhamedoda Z.M, 2012. p.67-77].In the East as well as in the West there is a highlevel of interest in the present and future development of the philosophy of science andmedicine. [Abdallah, S. Daar, A. Binsumeit Al Khitamy. 2001, 164 (1):60 3.;Mukhamedova, Z.M. 2006.p.83].

Modern medicine and bioethics in Islam as well as educational practices develop inthe framework of enlightened Islam and medical ethics. [Mukhamedova, Z.M. 2007, p.56].

Despite the current practice of bioethcs in Islam, there are problems andcontradictions, starting with the recognition or non-recognition of its status. OmarHasan Kasule believes, that unlike Europe, Sharia laws settle and comprehend moralprinciples that are directly applicable to medicine. He believes, that Islam looks at theproblems of human experiments as a purely legal questionsas Sharia laws provide adequateprinciples and guarantees. In the opinion of Mukhamedova Z.M., a dialogue betweenEast and West cannot be implemented in the direction of xenophobia, ethnocentrismor false claims to the universality of Islamic and European culture and education, butin the respect for the "true universality". The second symposium on bioethic addressedissues of bioethics education, bioethics itself and medical ethics.


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The general tone of the symposium is expressed in the article presented by ZagirtdinovaF.B. "Central Asia at the crossroads of bioethical concepts" [Zagirtdinova, F.B. 2014.p.28-34]. In educational practice, in terms of studying the interaction of bioethics withreligious faiths (Islam and Bioethics for example), it is logical to consider themethodology of bioethical doctrines of Islam within the categories and frameworks ofIslamic social ethics. [Mukhamedova, Z.M. 2014, p.23-28].Attention is drawn to thework by À.Sachedin, who clearly seeks to avoid both cultural and moral ethnocentrism,arguing instead that "the function of ethical issues can be such recommendations forthe courses of action that are comparable to the universal, moral values and can beapplicable to different cultures." [Abdulaziz Sachedin. 2009, p.280].

The research "Euthanasia issues: myths and reality of European practices" was devotedto the analysis of the experience of European countries where the law on euthanasia waspassed. In Uzbekistan, as in the vast majority of countries, euthanasia is prohibited bylaw. In the Netherlands and Belgium, it is more than ten years since active euthanasiawas legalised. What are the results of these practices? The observation shows an increasein euthanasia: in 2003, 200 terminally ill, mostly aged patients voluntarily withdrewfrom life. In 2004 euthanasia was already performed on 360 patients, and therefore is onthe rise. Among the reasons that can "explain" such dynamic spread of euthanasia iseconomic. In European countries, the process of ageing populations is growing. Theproblem of aged people is becoming a priority among medical and social programs ofsocial welfare. The practice of euthanasia gives rise to pressure on elderly and vulnerablepeople, who are particularly in need of support from others. In the opinion ofMukhamedova Z.M., euthanasia is not an essential solution to the contradictions in lifebecause it only removes them forcibly. This is not consistent with either the dialectic orunderstanding of medical humanism. Even if there is some kind of positive value in it,then it is an increasingly expanding debate on euthanasia and highlightes the attentionof scientific medicine and truly humane doctors to a dying man. In her study AnniezovaD.Zh. paid special attention to the problem of an observed global increase in averagelife expectancy, which leads to a rise in the proportion of elderly in the population andrequires improvement organisational forms of gerontology services.[Anniezova D.Zh.,Asadov, D.A. 2014, p.80-82].

According to the law of the republic of Uzbekistan "On protection of public health"(from 29.08.1996.): a patient has the right to respectful and humane treatment frommedical and support personnel, has the right to obtain information about his ownrights and responsibilities and the condition of his health, including information aboutthe examination results, presence of disease, diagnosis and prognosis, treatment options,associated risks, possible options for medical interference, their consequences and theresults of the treatment. However, as diseases of elderly patients are generally chronicand incurable, there is a purely formal and even disparaging attitude in relations betweendoctors and elderly patients. Unfortunately, we must note the fact, that the majority ofhealth care personnel, including authorities of health institutions are not aware of basicbioethical principles and patients' rights, which is particularly acute in their attitude toelderly patients. The stereotypical view of many medical professionals about irreversibleimpairment of health after a number of years is not true, says Anniezova D.Zh. Accordingto legal documents of the Republic of Uzbekistan, a medical worker is obliged to


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provide every patient with medical assistance, regardless of gender, age, race, nationality,religion, beliefs, social background and social status, and to ensure maximum guaranteesand rights for every citizen to qualified medical care, regardless of the age.

Conclusion

In the final document on the results of the II Central Asian Symposium on Bioethicsamong others, the followings positions were included:

To recognise as a priority the need to establish a system of continuuing bioethicaleducation, including training the specialists in the field of Bioethics, medicine andhuman ecology and paying special attention to the formation of ethical competence; toconsider the possibility of training specialists in the field of bioethics and biomedicalethics in their respective institutions of higher education;

To promote the inclusion of the subject "Bioethics" in the State standards of highereducation and other educational programs in the context of different specialities in theregion, to promote all forms of education and teaching in the field of bioethics at alllevels, to encourage various programmes for dissemination of knowledge and informationin the field of bioethics. To recommend the establishment of national commissions/councils for Bioethics at the government level for the development of long-term publicawareness and social policies in the field of bioethics in order to implement coordinationand public control over the observance of the principles and norms of biomedicalethics, human rights and freedoms in biomedical research, and the introduction ofawards of science and technology at the national level.

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2. Mukhamedova, Z.M. (2014). 'The role of bioethical committees in guaranteeing social security andsafety in Uzbekistan'. Bulletin of Association of Physicians in Ubekistan ¹2 p.96-100

3. Mukhamedova, Z.M. (2004). 'Introduction to Bioethics' . 1TSMI.P.120. in the uzbek-russian4. Mukhamedova, Z.M (2009). 'The paradigm of humanizing education'. Tashkent, 1TSMI. P.148. in

the uzbek-russian5. Mukhamedova, Z.M. (2007). 'Philosophical and methodological foundations for humanisation of

education in the Republic of Uzbekista'n Ò.: pp.776. Asadov, D.A., Mukhamedova Z.M. (2009). 'Bioethics' TashDTI..p.160.7. Aripov, T.Y, Asadov D.A (2014). 'Conflict of interest in performing clinical trials', International

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10. Mukhamedova, Z.M. (2007). 'Humanization of research activities in the light of the adopted statestandard of Uzbekistan' "GOOD CLINICAL PRACTICE" (GCP) http://tsdi.uz/en/nauka/nauchnye-doklady-seminary/363-gumanizatsiya- nauchno-issledovatelskoj-deyatelnosti-v-svete-prinyatogo-gosudarstvennogo-standarta-uzbekistana-nadlezhashchaya-klinicheskaya-praktika-gcp-2.html )

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Ìóõàìåäîâà Çàìèðà ( Óçáåêèñòàí, Òàøêåíò)

Áèîýòèêà â Óçáåêèñòàíå: èñòîðèÿ, ïðîáëåìû, ïåðñïåêòèâû

Àííîòàöèÿ. Áèîýòèêà - ôèëîñîôñêîå ïîíÿòèå, êàñàþùååñÿ íðàâñòâåííîé ñòîðîíû ïîâåäåíèÿ÷åëîâåêà â êîíòåêñòå ïðèêëàäíîé ýòèêè, ðàññìàòðèâàþùåé îòíîøåíèå ÷åëîâåêà ê ðàçëè÷íûìæèâûì ôîðìàì, æèâîòíûì, êàê îòâåòñòâåííîñòü ÷åëîâåêà ïåðåä îêðóæàþùèìè, êàê ïîâåäåíèåè îòíîøåíèå ÷åëîâåêà ê ÷åëîâåêó. Ðàññìàòðèâàÿ ýòè÷íîñòü ïîâåäåíèÿ è îòíîøåíèÿ ÷åëîâåêà ê÷åëîâåêó, áèîýòèêà ñìûêàåòñÿ ñ ìåäèöèíñêîé ýòèêîé - äåîíòîëîãèåé. Êàê ìèðîâîççðåíèå,áèîýòèêà îçíà÷àåò îòíîøåíèå ÷åëîâåêà ê îêðóæàþùåìó ìèðó â öåëîì, åãî ïðåäñòàâëåíèå îáîêðóæàþùåì ìèðå è ñâîåì ìåñòå â íåì. Â ïðîöåññå âçàèìîäåéñòâèÿ áèîëîãèè, ìåäèöèíû è ýòèêè,áèîýòèêà ôîðìèðóåòñÿêàê ìåæäèñöèïëèíàðíîå íàó÷íîå íàïðàâëåíèå, àêàäåìè÷åñêàÿ äèñöèïëèíàè ñîöèàëüíûé èíñòèòóò.

Â ýòîé ñòàòüå ïðåäñòàâëåí îáçîð ðàçâèòèÿ áèîýòèêè â Óçáåêèñòàíå, îõâà÷åí ïåðèîä ñ 2000ã-âðåìåíè îðãàíèçàöèè Íàöèîíàëüíîãî êîìèòåòà Áèîýòèêè ïðè Ìèíçäðàâå Ðåñïóáëèêè Óçáåêèñòàíè ïî íàñòîÿùåå âðåìÿ. Â ñòàòüå ïîä÷åðêèâàþòñÿ èñòîðè÷åñêèå òðàäèöèè áèîýòèêè, îñíîâàííûåíà íàöèîíàëüíûõ, èñòîðè÷åñêèõ, êóëüòóðíûõ, ôèëîñîôñêèõ è ìåòîäîëîãè÷åñêèõ èñòî÷íèêàõ.Ðàçðàáîòêà óçáåêñêîé ìîäåëè áèîýòèêè ÿâëÿåòñÿ ÷àñòüþ äåÿòåëüíîñòè íàöèîíàëüíûõ êîìèòåòîâ,íàðÿäó ñ ðàçâèòèåì áèîýòè÷åñêîãî îáðàçîâàíèÿ, ìåäèöèíñêîãî ïðàâà è ìåæäóíàðîäíîãîñîòðóäíè÷åñòâà.

Êëþ÷åâûå ñëîâà: Óçáåêèñòàí, áèîýòèêà, çäîðîâüå, èñòîðèÿ, ïðîñïåêò, íàóêà, áèîìåäèöèíà.

12. 23.08.2017https://regulation.gov.uz/ru/documents/159713.Abdullakhodjaeva, M.S. (2017). Social and Cultural Aspects Republic of Uzbekistan Ð.323- 352

Ethical Review of Biomedical Research in the CIS Countries (Social and Cultural Aspects) Saint-Petersburg 2007 http://www.unesco.ru/english/)

14. Zagirtdinova , F.B. (2012). The structure, principles, basic directions in bioethics. Proceedings ofthe first Symposium on Bioethics. ÑÀÂÀ. 2012. p.39-49.

15.Mukhamedoda, Z.M, (2012). Status of the philosophy of medicine and its global challenges in thecontext of international cooperation and educational practices. View from Central Asia Proceedings of the1 Central-Asian Symposium on Bioethics. ISBN 978-244-027-0.CABA.Astana 2012. p.67-77

16. Abdallah S. Daar A. Binsumeit Al Khitamy (2001); Bioethics for clinicians: 21 Islamic bioethics.CMAJ 164(1):60-3.;

17. Mukhamedova, Z.M. (2006). Issues and contradictions in bioethics of 21st century: Islamic prospects.Abstract book First Sub-Regional Expert Meeting on Ethics Education in Science and Technology. Iran,Tehran. P.- 27.

18. Mukhamedova, Z.M. (2007). 'Moral imperative in translation of problems of Islamic bioethics ineducational practice'."Bioethics in the Real World." EACME. Zurich, 13-15 September, 21st AnnualConference. p.56.

19. Zagirtdinova, F.B. (2014). "Central Asia at the crossroads of bioethical concepts", Proceedings of theII Central Asian symposium on Bioethics, ÑÀÂÀ. p.28-34.

20. Mukhamedova, Z.M. (2014). Human dignity as the interface of different bioethical doctrines inIslam. Bioethics: View from Central Asia Proceedings of the II Central-Asian Symposium on Bioethics.ÑÀÂÀ..p.23-28.

21. Abdulaziz Sachedin (2009). 'Islamic Biomedical Ethics'. Oxford University Press,.p.280.22. Anniezova , D.Zh., Asado, D.A. (2014).'Are the principles of bioethics in the provision of medical

care to patients, including elderly patients followed? Collection of proceedings of the II Central Asiansymposium on Bioethics'. Alma-Ata. p.80-82


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Muxamedova Zamira (O'zbekiston, Toshkent)

O'zbekistonda bioetika:tarixi, muammolari va istiqbollari

Annotatsiya. Bioetika - falsafiy tushuncha bo'lib, u inson xulqining axloqiy jihatlarida namoyon bo'luvchiamaliy etikaning tarkibiy qismi hisoblanadi, unda insonning eng avvalo o'z-o'ziga va atrofimizdagi olamga,tirik mavjudodlarga nisbatan ijtimoiy mas'uliyati namoyon bo'ladi. Insonning insonga nisbatan axloqiymunosabatida bioetik tibbiyot etikasi - deontologiyaga borib taqaladi. Dunyoqarash sifatida bioetika insonningtashqi olamga munosabatini ifodalaydi. Biologiya, tibbiyot, etika kabi fanlarning o'zaro ta'sirida bioetikafanlararo ilmiy yo'nalish sifatida ijtimoiy institut va akademik fan bo'la oladi.

Ushbu maqolada 2000 yilda O'zbekiston Respublikasi Sog'liqni saqlash vazirligi huzurida tashkil etilganBioetika Milliy qo'mitasining O'zbekistonda bioetikaning rivojiga qo'shgan hissasi tahlil etiladi. Maqoladabioetikaning milliy, tarixiy, madaniy, falsafiy va metodologik asoslarga tayanuvchi tarixiy an'analari ochibberilgan. Bioetikaning milliy modelini ishlab chiqilishi bioetik ta'lim, tibbiy huquq va xalqaro hamkorlikbilan bir qatorda milliy qo'mitalar faoliyatining tarkibiy qismi hisoblanadi.

Tayanch so'zlar: O'zbekiston, bioetika, sog'liq, tarix, yo'nalish, fan, biotibbiyot.


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Ò´ðàåâ Áàõòè¸ð Îìîíîâè÷ (¤çáåêèñòîí, Òîøêåíò)

Àííîòàöèÿ. Ìà³îëàäà Õ.Ýâåðåòíèíã êâàíò ìåõàíèêàñè ê´ïäóí¸âèéëèê ²îÿñè òàë³èíèãà àñîñëàíãàíçàìîíàâèé êîíöåïöèÿëàðíèíã ìîµèÿòè âà êîñìîëîãèê ³îíóíèÿòëàðãà ñèíåðãåòèê ¸íäàøóâíèíãèìêîíèÿòëàðè µà³èäàãè ôèêðëàð áà¸í ýòèëàäè. Îëàìíèíã òóðëè ìîäåëëàðè âà ãîëîãðàôèêêîíöåïöèÿëàðè, õóñóñàí, Äýâèä Áîìíèíã "ãîëîµàðàêàò" (holomovement), íàçàðèÿñèäà äóí¸íèíãµàð ³àíäàé ìàêîí - âà³ò á´ëàãè îëàì òàðòèáèäàí èáîðàò ýêàíëèãè ´ç èôîäàñèíè òîïãàí. Áó ´çèäà´òìèø, µîçèðãè äàâð âà êåëàæàêíè ìóæàññàìëàøòèðàäè. 1993-1994 éèëëàðäà íèäåðëàíäèÿëèê ôèçèêÃåðàðä`ò Õîîôò ãîëîãðàôèê òàìîéèëíè êàøô ýòäè, óíãà ê´ðà, ìàêîí âà âà³ò ÷åêñèç êîíòèíèóìµèñîáëàíìàéäè, ó ´çèäà ìèêðîìàêîí, ãðàíóëà, ´çèãà õîñ êâàíò ìàêîí-âà³òèíè íàìî¸í ýòàäè. Áóòàìîéèëãà òàÿíãàí µîëäà 1997 éèëäà Ïðèíñòîí òàä³è³îòëàð èíñòèòóòè õîäèìè Õóàí ÌàëäàñåíÎëàì 9 ìàêîí ´ë÷îâè âà 1 âà³ò ́ ë÷îâèäàí èáîðàò ýêàíëèãèíè èñáîòëàøãà µàðàêàò ³èëäè. Ìàøµóð¸çóâ÷è Ìàéêë Òàëáîò "Ê´ðèíìàñ ýíåðãåòèê ãîëîãðàììàäàí òàøêèë òîïãàí îëàì, ê´ï µîëëàðäàµîçèðãè äàâðíè ´òìèøäàí ôà³ðëîâ÷è îíãíèíã ÷ó³óð æàðà¸íëàð ÷åãàðàñè áèëàí áî²ëè³ á´ëèá, óøóí÷àëàð íîçèêêè óíäàí áåìàëîë ́ òèá áèç ́ òìèøãà êèðèøèìèç ìóìêèí". Ó ́ ç êèòîáèäà ðåàëëëèêãîëîãðàôèê èëëþçèÿ, îíã ìèÿíèíã ôóíêöèÿñè ýìàñ, áàëêè îíã ìèÿíè ÿðàòàäè äåãàí ²îÿãà òàÿíèáàìåðèêàëèê íåéðîïñèõîëîã Êàðë Ïðèáìàí âà ïñèõîëîã Ñòàíèñëàâ Ãðîô ôèêðëàðèíè áèðëàøòèðàäè.Áèç áó êîíöåïöèÿëàðäà ðåàëëèê ýëåìåíòëàðè á´ëñàäà, óëàðíè ìóòëà³ëàøòèðèø êåðàê ýìàñ äåáµèñîáëàéìèç. Ôàçî âà âà³ò ³àíäàé á´ëñà øóíäàéëèãè÷à ³îëàäè, ôà³àò äóí¸íèíã ìàêîí âà âà³òòóçèëèøè õîññàëàðè µà³èäàãè òàñàââóðëàðèìèçíè ́ çãàðòèðèøèìèç ëîçèì.

Òàÿí÷ ñ´çëàð: êâàíò ìåõàíèêàñèíèíã ê´ïäóí¸âèé òàë³èíè, ôëóêòóàöèÿ, ãîëîãðàììà, ãîëîãðàôèêîëàì, òàáèàòíèíã ôóíäàìåíòàë êó÷ëàðè, ãîëîãðàôèê ìîäåëü, ãîëîãðàôèê õîì õà¸ë, èêêè´ë÷îâëèêîëàì, òîðëàð íàçàðèÿñè, êó÷ëè âà êó÷ñèç ÿäðîâèé ´çàðî òàúñèð.

ÓÄÊ [159 95+65]:52/54

http://dx.doi.org/10.26739/2181-9505-2018-1-7

Êèðèø

ÕÕ àñðíèíã îõèðëàðèãà êåëèá èíñîíèÿòíèíã îëàì âà óíèíã òóçèëèøè, Êîèíîòâà óíèíã ðèâîæëàíèø õóñóñèÿòëàðè µà³èäàãè òàñàââóðëàðè òóáäàí ´çãàðèá,òàêîìèëëàøà áîøëàäè. Íèñáèéëèê íàçàðèÿñè, êâàíò ôèçèêàñè, ³îðà òóéíóêëàðôèçèêàñè, Êîèíîòíèíã ãðàâèòàöèîí ìàíçàðàñè µà³èäàãè èëìèé êîíöåïöèÿëàðíèµîÿòäà òàêîìèëëàøäè. Àéíè ïàéòäà èíñîíèÿò ìèêðî, ìàêðî âà ìåãàäóí¸ëàðµà³èäàãè çàìîíàâèé, ðåëÿòèâèñòèê ³àðàøëàðíèíã ìîµèÿòèãà ñî²ëîì à³ëãà ìîñêåëóâ÷è ³àðàøëàð ñèôàòèäà ê´íèêà áîøëàøäè. Àììî òàáèàòøóíîñëèê ôàíëàðèáèð æîéäà ³îòèá ³îëìàéäè, øó òóôàéëè, íàçàðèé ôèçèêàäà "³îòãàí ò´ë³èííàçàðèÿñè" (ñîëèòîíëàð íàçàðèÿñè)1 - "òîðëàð (òîð - ðóñ÷à "ñòðóíà") íàçàðèÿñè",ê´ï ´ë÷îâëè êîèíîò íàçàðèÿñè, èíôîðìàöèÿíèíã ñà³ëàíèø ïðèíöèïè,êîèíîòíèíã ÿ÷åéêàëè (óÿëè) ñòðóêòóðàñè íàçàðèÿñè, ôàçî ´ë÷àìëàðèíèíã

ÃÎËÎÃÐÀÔÈÊ ÊÎÈÍÎÒ: ÔÀÇÎ-ÂÀ£Ò ÌÀÍÇÀÐÀÑÈ

1. Áó ñîµàäà ¤çáåêèñòîí îëèìëàðè Ô.Àáäóëëàåâ, Ò.Ìóìèíîâ, Ì.Ìóñàõîíîâ, Á.Þëäàøåâ âà áîø³à è³òèäîðëè îëèìëàð´ç èçëàíèøëàðè áèëàí ´çáåê ôàíèíè æàµîí ìè³¸ñèãà ê´òàðãàí.

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êîìïàêòëàøóâè íàçàðèÿñè ñèíãàðè ÿíãè÷à ³àðàøëàð êîèíîòíèíã èêêè ´ë÷àìëèãîëîãðàôèê òóçèëèøè µà³èäàãè ²îÿëàðíèíã êåëèá ÷è³èøèãà ñàáàá á´ëäè. Àéíè³ñà,ôàçî-âà³ò ê´ïèãè, âà³ò ìàøèíàñè, âà³ò ñèðòìî²è µà³èäàãè ôàíòàñòèê ²îÿëàðêèøèëàðíèíã òàñàââóðèíè ³´ç²àòèá þáîðäè. Î³èáàòäà èëìèé âà ôàíòàñòèê ²îÿëàðàðàëàø-³óðàëàø á´ëèá êåòäè. Øóíäàé âàçèÿòäà áóíäàé íàçàðèÿëàðíè ñî²ëîì à³ëíó³òàè-íàçàðèäàí èçîµëàá áåðèø çàðóðèÿòè òó²èëìî³äà. Øó ìàúíîäà áèç óøáóìà³îëàíè "Ãîëîãðàôèê Êîèíîò: ôàçî-âà³ò ìàíçàðàñè" äåá àòàäèê. Áèç ñèç àçèçæóðíàëõîíëàðíè ìàâæóä êîíöåïöèÿëàðãà ê´ð-ê´ðîíà èøîíòèðèøíè ìà³ñàä ³èëèáîëìàäèê. Ñèçãà îëàì âà óíèíã òóçèëèøè µà³èäà ìóëîµàçà þðèòèø ó÷óí ìóíîçàðàìàéäîíèíè î÷èøãà ³àðîð ³èëäèê. Èøîí÷ âà ýúòèáîðèíãèç ó÷óí îëäèíäàíìèííàòäîð÷èëèê áèëäèðàìèç.

Êîèíîò âà ãîëîãðàììà µà³èäàãè ìóëîµàçàëàð

Áèç ÿøà¸òãàí Êîèíîò áèòòàìè ̧ êè ê´ïëàá êîèíîòëàð ³óðøîâèäà ÿøàéìèçìè?Áó ñàâîë ê´ïäàí áó¸í µîçèðãè çàìîí îëèìëàðèíèíã áîøèíè ³îòèðèá êåëìî³äà.Áóãóíãè êóíäà èëìèé èñòåúìîëäà ìóñòàµêàì ́ ðíàøãàí èëìèé òàñàââóðëàðãà ê´ðàáèç ÿøà¸òãàí áó êîèíîò ÿêêà-þ ÿãîíà, óíèêàë, êåíãàþâ÷àí, ôàçî âà âà³òäà ÷åêëèôèçèê îáúåêòäèð. Àììî, Êîèíîòíèíã òàðêèáèé òóçèëèøè âà óíäà ð´é áåðà¸òãàíæàðà¸íëàðíè ñèí÷èêëàá òàä³è³ ýòèø íàòèæàñèäà òàä³è³îò÷èëàð óíèíã ÿíàäàìóðàêàá òóçèëãàíëèãèíè, óíäà áèç µàëè µèñîáãà îëìàãàí ìàññà, ýíåðãåòèê êó÷,ñî÷èëãàí ìèíè ³îðà òóéíóêëàð µàìäà òàø³è îëàì áèëàí áî²ëîâ÷è ñîí-ñàíî³ñèçôàçî-âà³ò òóííåëëàðè ("ê´ðñè÷³îí óÿëàðè") ìàâæóä ýêàíëèãèíè òàñäè³ëàìî³äà.

Áó òàä³è³îòëàð Êîèíîòíèíã ÿãîíà ýìàñëèãèíè, Êîèíîò âóæóäãà êåëèøèíèíãäàñòëàáêè ëàµçàñèäà áèòòà ôàçî-âà³ò "ê´ïèãè" ýìàñ, áàëêè áèð ³àí÷à "ê´ïèêëàð"øîäàñè, àíñàìáëè âóæóäãà êåëãàí á´ëèá, µàð áèð "ê´ïèê" àëîµèäà áèð êîèíîòá´ëèá àæðàëèá ÷è³³àíëèãèíè òàñäè³ëàéäè. Áó áèçíèíã Êîèíîò áèëàí ³´øíè á´ëãàíê´ïëàá êîèíîòëàð ìàâæóäëèãèíè òàí îëèøèìèçãà é´ë î÷àäè.

Øóíèíãäåê, ´òãàí àñðíèíã 50 éèëëàðèäà Õüþ äå Ýâåðåòò (1930-1982) [2015]´çèíèíã òàðìî³ëàíóâ÷è êîèíîò íàçàðèÿñèíè èëãàðè ñóðäè. Ìàçêóð íàçàðèÿ êâàíòôèçèêàñèíèíã ÿíãè÷à òàë³èíè ñèôàòèäà ´ðòàãà òàøëàíãàí ýäè, áó íàçàðèÿãàáèíîàí ìèêðîçàððà÷àëàðíèíã ò´³íàøèøè î³èáàòèäà ð´é áåðóâ÷èèìêîíèÿòëàðíèíã µàð áèðè àëîµèäà êîèíîòäà âî³åëèêêà àéëàíàäè, ÿúíè ñàáàá-î³èáàò àëî³àäîðëèãèíèíã µàð áèð òàðìî²è ÿíãè áèð êîèíîòäà àìàëãà îøàäè[Ò´ðàåâ, Á. 2015, á.48-49]. Áó íàçàðèÿ µîçèðãè çàìîí êîñìîëîãèÿñèäà ãîëîãðàôèêêîèíîò ãèïîòåçàñèíè èëãàðè ñóðèøãà àñîñ á´ëäè.

Ê´ç îëäèíãèçãà ëàçåð âîñèòàñèäà ³àòòè³ ïëàñòèíêàãà òóøèðèëãàí ãîëîãðàììàòàñâèðèíè êåëòèðèíã. Ìàúëóìêè, áó òàñâèð ó÷ ´ë÷îâëè ãîëîãðàììà ê´ðèíèøèäàíàìî¸í á´ëàäè. Òàñâèðãà ó÷ ´ë÷îâäàí òóðèá íàçàð òàøëàø ìóìêèí. Ýíäèïëàñòèíêàíè áèð ³àí÷à á´ëàêëàðãà ñèíäèðèá, ïàð÷àëàá òàøëàíã. Øóíäà ñèçïëàñòèíêàíèíã µàð áèð ïàð÷àñèäà àéíàí øó òàñâèðíèíã êè÷ðàéòèðèëãàí íóñõàñèíèê´ðàñèç. Ñèíãàí ïëàñòèíêà ïàð÷àñèíè ÿíà ñèíäèðèíã, µîñèë á´ëãàí ïàð÷àëàðíèíãµàð áèðèäà ́ øà òàñâèðíèíã ÿíàäà êè÷ðàéãàí ê´ðèíèøèíè êóçàòàñèç. Áó òàæðèáàíèÿíà âà ÿíà äàâîì ýòòèðèøèíãèç ìóìêèí. Íàòèæà ́ øà-´øà. Ýíäè áó òàæðèáàìèçíèêâàíò äóí¸ñèãà òàäáè³ ýòàéëèê. Ïëàñòèíêà ïàð÷àëàðè ́ ðíèíè ýëåìåíòàð çàððà÷àëàðýãàëëàñèí. Áó çàððà÷àëàðíè áèç àéíè áèð âà³òäà µàì ìàéäîí, µàì æèñì øàêëèäà

Ò´ðàåâ Á. Ãîëîãðàôèê êîèíîò: ôàçî-âà³ò ìàíçàðàñè

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òàñàââóð ýòàéëèê!!! Ò´²ðè, áóíèíã èëîæè é´³. Ëåêèí àñë ðåàëëèêäà çàððà÷à µàìò´ë³èí, µàì êîðïóñêóëà øàêëèíè áèð âà³òäà íàìî¸í ³èëà îëàäè. Áó µîëàòêè÷èêëèêíèíã êè÷èêëèãèíè, æèñìíèíã ìàéäîíèíè, çàððà÷àíèíã íóðëàíèøèíèàíãëàé îëèø çàðóðèÿòèíè òó²äèðàäè. Õóëëàñ, ìèêðîäóí¸ êè÷èêëèêäàãèêàòòàëèêíè, ÷åêëèëèêäàãè ÷åêñèçëèêíè ́ çèãà ³àìðàá îëãàí á´ëèá, ÿõëèòëèêíèíãòàðêèáèé ³èñìëàðãà èåðàðõèê òàðòèáäà ÷åêñèç á´ëàêëàðãà àæðàëèøèíèíã íàìî¸íá´ëèøèäèð.

Ýíäè, ìàçêóð èåðàðõèê òàðçäà ³èñìëàðãà àæðàëèá êåòãàí êîèíîòíèíã êè÷èêçàððàëàðèäàí òåñêàðè òîìîíãà, ÿúíè, ìàçêóð çàððà÷àëàð µîñèë ³èëãàí ÿõëèòëèêëàðòîìîí ôèêðèìèçíè é´íàëòèðàéëèê. Îõèð î³èáàòäà áèç ýíã þ³îðèäà òóðãàíèåðàðõèê áèðëèê ê´ðèíèøèäàãè Êîèíîòãà÷à åòèá áîðàìèç. Êîèíîò ÷åêñèç õèëìàõèëëèêëàðíèíã áèðëèãè ñèôàòèäà ê´çãà òàøëàíàäè. Ó àñëèäà ÷åêñèç äàâîì ýòóâ÷èòàðêèáèé ³èñìëàðäàí èáîðàòäèð. Ìàíà øó ³èñìëàðíè áèðëàøòèðèá òóðóâ÷è ôàçî-âà³ò ìàéäîíè áóòóí Êîèíîòíè µàì ÿõëèò áèðëèê ñèôàòèäà óíèíã òàðêèáèé³èñìëàðèíè òóòàøòèðèá òóðàäè. Ôàçî-âà³ò ìàéäîíèíèíã áó òóòàøòèðóâ÷è êó÷ëàðèáîðëè³íèíã òóðëè ñòðóêòóðà äàðàæàëàðèãà ìóâîôè³ êåëóâ÷è ôóíäàìåíòàë êó÷ëàðäåá àòàëàäè. Ìàñàëàí, ìèêðî âà ñóáìèêðîäóí¸íè èêêèòà ôóíäàìåíòàë êó÷ êó÷ëèâà êó÷ñèç ÿäðîâèé ´çàðî òàúñèð êó÷ëàðè áèðëàøòèðèá òóðàäè.

Îëàìíè áèðëàøòèðóâ÷è êó÷ëàð

Êó÷ëè ÿäðîâèé ´çàðî òàúñèð êó÷ëàðè òóôàéëè àòîì ÿäðîñèíèíã òàðêèáèé³èñìèäà æîéëàøãàí ïðîòîí âà íåéòðîíëàðíè òàøêèë ýòóâ÷è êâàðêëàð ´çàðîáèðèêèá, òàðêèáèé ÿõëèòëèãèíè, áàð³àðîðëèãèíè ñà³ëàéäè. Áó êó÷ëàð µîñèë³èëãàí ÿäðîâèé ìàéäîí ìèêðîäóí¸ ôàçî-âà³ò ìàéäîíè µèñîáëàíàäè âà àéíè ïàéòäàìàçêóð ìàéäîí ´çè òàðêèáèãà êèðóâ÷è éèðèêðî³ ôàçî-âà³ò ìàéäîíèíèíã òàúñèðäîèðàñèãà µàì á´éñóíàäè. Øó òàðçäà ýíã éèðèê ñðóêòóðàâèé áèðëèêíè òàøêèëýòóâ÷è ìåãàäóí¸ µàì ãðàâèòàöèîí ´çàðîòàúñèð êó÷ëàðè òóôàéëè ´ç ÿõëèòëèãèíèñà³ëàéäè. Áó ÿõëèòëèê ÿãîíà ôàçî-âà³ò ìàéäîíè òàúñèðèäà ́ çãàðàäè. Áó ́ çãàðèøëàðìàçêóð ìàéäîííèíã ãëîáàë òåáðàíèøèíè µàì þçàãà êåëòèðèøè ìóìêèí.Êîèíîòäàãè ́ çãàðèøëàð, ãàëàêòèêàëàð âà ìåòàãàëàêòèêàëàð ò´³íàøóâè òàúñèðèäàµàì ÿãîíà ôàçî-âà³ò ìàéäîíè òåáðàíèø ò´ë³èíëàðèíè µîñèë ³èëèøè ìóìêèí.Áóíäàé ò´ë³èíëàð ìàíçàðàñèíè ôèçèêàíèíã ñîëèòîíëàð ôèçèêàñè òàðìî²èìóòàõàññèñëàðè òàä³è³ ýòèøàäè2 [Abdullaev, F.1990, p200]. Ôàçî-âà³ò ìàéäîíèáóòóí êîèíîòäà µàì ãîðèçîíòàë, µàì âåðòèêàë, µàì âà³ò é´íàëèøèäà ́ çàðî òàúñèðãàýãàäèð. Áóíäàí, ýëåìåíòàð çàððà÷à òàðêèáèäàãè çàèô ñòðóêòóðàâèé ´çãàðèøäàµàì Êîèíîòíèíã ãëîáàë ìè³¸ñäàãè ôàçîâèé òåáðàíèøëàðèíèíã òàúñèðèíè êóçàòèøìóìêèí äåãàí õóëîñà êåëèá ÷è³àäè.

Øóíèíãäåê, Õüþ äå Ýâåðåò ÿðàòãàí êâàíò äóí¸ñèíèíã ê´ï òàðìî³ëè òàë³èíèïàðàëëåë äóí¸ëàð µà³èäàãè êîíöåïöèÿëàðíèíã âóæóäãà êåëèøèãà àñîñ á´ëãàí.¥àòòî Ñòåíôîðäëèê òàä³è³îò÷èëàð Àíäðåé Ëèíäå âà Âèòàëèé Âàí÷óðèíëàð êâàíòìåõàíèêàñè òåíãëàìàëàðè àñîñèäà òàðìî³ëàíóâ÷è ïàðàëëåë äóí¸ëàð ñîíèíèµèñîáëàá ÷è³èøãà êèðèøèøäè. Óëàðíèíã µèñîá-êèòîáëàðèãà ê´ðà êâàíò

2. Ñîëèòо́ í - íî÷èçè³ëè ìóµèòäà òàð³àëóâ÷è áàð³àðîð áèðëàøèá êåòãàí ò´ë³èí. ¤çáåê îëèìè Ô.Àáäóëëàåâíèíã èáîðàñèáèëàí àéòñàê "Ñîëèòîí - ³îòãàí ò´ë³èíäèð".


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ôëóêòóàöèÿñè î³èáàòèäà òàðìî³ëàíèá ÷è³óâ÷è êîèíîòëàð ñîíè ´ííèíã ´íèí÷èäàðàæàñèíèíã ´íèí÷è äàðàæàñèíèíã åòòèí÷è äàðàæàñèãà òåíã( ñîííè êåëòèðèá ÷è³àðèøäè. Äåìàê, êâàíò ôëóêòóàöèÿñè3

î³èáàòèäà øóí÷à ìè³äîðäàãè êîèíîòëàð øîäàñè âóæóäãà êåëàð ýêàí! [ 2015].1952 éèëè òàíè³ëè ôèçèê-îëèì Äýâèä Äæîçåô Áîì (David Joseph Bohm 1917-

1992) ´çèíèíã èêêèòà ìà³îëàñèäà "ãîëîµàðàêàò" (holomovement) êîíöåïöèÿñèíèèëãàðè ñóðàäè [Äåâèä Áîì. 1959, ñ248], áó êîíöåïöèÿãà ê´ðà îëàìíèíã µàð áèðôàçî-âà³ò á´ëàãè áóòóí Êîèíîòãà õîñ òàðòèáëàðíè ´çèäà ìóæàññàìëàøòèðàäè.ßúíè Êîèíîòíèíã µàð áèð ýíã êè÷èê íó³òàñèäà µàì áóòóí Êîèíîòìóæàññàìëàøãàíäèð. Øó íó³òàè íàçàðäàí Êîèíîòäà ìàâæóä á´ëãàí µàð ³àíäàéýëåìåíòàð çàððà÷à áèð-áèðè áèëàí ´çàðîàëî³àäîðëèêäà á´ëàäè, óëàð îðàñèäàãèìàñîôàíèíã µàð ³àíäàé óçî³ëèêäà á´ëèøèäàí ³àòúèé íàçàð. Áó ôèêð Ýéíøòåéí-Ïîäîëüñêèé-Ðîçåí (ÝÏÐ) ïàðàäîêñèäà µàì ´ç àêñèíè òîïãàí. Áó ÝÏÐïàðàäîêñèíèíã ìàçìóíè ³óéèäàãè÷à: ôàðàç ³èëèíã, ³àíäàéäèð áèð çàððà ́ ç-´çè÷àèêêèòà çàððà÷àãà ïàð÷àëàíèá, áèð áèðèäàí øó ³àäàð óçî³ëàøèá êåòãàíêè, óëàðíèµå÷ áèð ôèçèê àëî³àäîðëèê áèð-áèðè áèëàí áî²ëàé îëìàéäè [Ò´ðàåâ Á.2008.á.34].Àãàð êâàíò ìåõàíèêàñè ³îèäàëàðè µà³ á´ëñà, óíäà çàððà÷àëàðäàí áèðèíè ´ë÷àø(èìïóëüñèíè, èìïóëüñ ëàµçàñèíè (ìîìåíòèíè), ñïèíèíè) íàòèæàñèäà ÷è³àðèëãàíõóëîñà àñîñèäà èêêèí÷è çàððà÷àíèíã ´ë÷àìëàðè µàì øóíäàéëèãèíè áàøîðàò³èëèø ìóìêèí. Áó ïàðîäîêñàë õîäèñà, àììî ó àéíàí øóíäàé. Øó ñàáàáëè áèçáèð ìîáèë òåëåôîíäàãè ýëåêòðîíëàð µàðàêàòèíèíã àéíè ïàéòäà, äóí¸íèíã áîø³àíó³òàñèäàãè ìîáèë òåëåôîíèäà øóíäàé µàðàêàòíèíã ñîäèð ³èëèíèøèäàí µå÷µàì àæàáëàíìàéìèç.

Êîèíîòíèíã áèç áèëãàíäåê ó÷ ´ë÷îâëè, ÿúíè 3D-øàêëèäà ýìàñ, áàëêè ó 2D-øàêëèäàãè ÿññè Êîèíîò ýêàíëèãèíè Øâåéöàðèÿäàãè ÿäðîâèé òàä³è³îòëàð Åâðîïàìàðêàçè òàä³è³îò÷èñè Æîí Áåëë "Ôèçèêñ" æóðíàëèäà (1-195, 1964 éèë) èñáîòëàá,Áåëë òåîðåìàñè íîìèíè îëãàí ìàòåìàòèê èñáîòíè èëãàðè ñóðàäè. Áó òåîðåìàãàáèíîàí ìóàéÿí øàðò-øàðîèòëàðäà ýëåìåíòàð çàððà÷àëàð áèð-áèðèãà áèð ëàµçàäàòàúñèð ê´ðñàòèøè (áèð-áèðè áèëàí àõáîðîò àëìàøèøè) ìóìêèí, óëàð îðàñèäàãèìàñîôà ³àí÷àëèê á´ëèøèäàí ³àòúèé íàçàð. ßúíè óëàð ¸íìà-¸í òóðèøèáäèìè,¸êè Êîèíîòíèíã èêêè ÷åòèäàìè, áóíèíã àµàìèÿòè é´³ [Ëàðè÷åâ, Þ. 2015] .

Áó õîäèñà ôàíäà Áåëë òåîðåìàñè íîìè áèëàí àòàëàäè. 1997 éèëè Ïðèíñòîíäàãèèñòè³áîëè èë²îð òàä³è³îòëàð Èíñòèòóòè èëìèé õîäèìè àðãåíòèíàëèê àìåðèêàôèçèãè Õóàí Ìàëäàñåí ýñà ôèçèêàäàãè "òîð íàçàðèÿñè" (ñòðóííàÿ òåîðèÿ) àñîñèäàãîëîãðàôèê êîèíîò êîíöåïöèÿñèíèíã ÿíãè÷à ìîäåëèíè èëãàðè ñóðàäè. Óíèíãèñáîòëàøè÷à Êîèíîò 9 ´ë÷îâëè ôàçî âà áèð ´ë÷îâëè âà³òãà ýãà êîìïàêòëàøãàíãîëîãðàììàäèð [2015]. Õóàí Ìàëäàñåí áó ²îÿíè 1993 éèëè íèäåðëàíäèÿëèê ôèçèêÃåðàðä`ò Õîîôò òîìîíèäàí òîðëàð íàçàðèÿñèãà òàäáè³ ýòèëèá èëãàðè ñóðèëãàíìàòåìàòèê ôèçèêàíèíã Ì-íàçàðèÿñè àñîñèäà èøëàá ÷è³³àí.

Áó êîíöåïöèÿëàðíè ßïîíèÿäàãè Èáàðàêà óíèâåðñèòåòèäà Åñèôóìè Õÿòàêýðàµáàðëèãèäàãè áèð ãóðóµ îëèìëàð íèñáèéëèê íàçàðèÿñè âà êâàíò ìåõàíèêàñè´ðòàñèäàãè ôèçèê ³àðàìà-³àðøèëèêíè å÷èø ìà³ñàäèäà èçëàíèø îëèá áîðèøèá,áàð÷à ãîëîãðàôèê êîèíîò êîíöåïöèÿëàðè-íè óìóìëàøòèðãàí µîëäà "ÊÎÈÍÎÒ -

Ôëóêòóа́ öèÿ (ëîò.fluctuatio - òåáðàíèø) - ³àíäàéäèð áèð êàòòàëèêíèíã ´ç ³èéìàòèäàí òàñîäèôàí î²èá êåòèøè. Êâàíòìåõàíèêàñèäà ýñà ñèñòåìàíèíã õóñóñèÿòëàðèíè ê´ðñàòóâ÷è ´çàðî áèð-áèðèãà õàîòèê òàúñèð ³èëóâ÷è ê´ï ñîíëèçàððà÷àëàðíèíã ´ðòà÷à ³èéìàòèäàí òàñîäèôàí î²èø ³èéìàòè á´ëèá, áóíäàé î²èø çàððà÷àëàðíèíã èññè³ëèê µàðàêàòè ¸êèêâàíòîìåõàíèê ýôôåêòëàðè òàúñèðèäà ð´é áåðèøè ìóìêèí.


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ÃÎËÎÃÐÀÌÌÀÄÈÐ, ÷óíêè, ôàçî âà âà³ò ê´ï÷èëèê îëèìëàðòàñäè³ëà¸òãàíëàðèäåê óçëóêñèç ìîµèÿòãà ýãà ýìàñ, áàëêè ó àéðèì îëèíãàí êè÷èêêàòàê÷àëàðäàí, "ïèêñåë"ëàðäàí òàøêèë òîïãàí óçëóêëè, äèñêðåò ãîëîãðàôèêðåàëëèêäèð" [2015], - äåãàí õóëîñàãà êåëèøäè. Áó êîíöåïöèÿãà áèíîàí áèç ́ ðãàíèá³îëãàí ó÷ ´ë÷îâëè 3D äóí¸, àñëèäà áèçãà øóíäàé òóþëà¸òãàí, áèçíèíãñåçãèëàðèìèç âà ïðèáîðëàðèìèç 3D-øàêëèäà ê´ðñàòà¸òãàí èëëþçèÿäàí áîø³àíàðñà ýìàñ. Ãîëîãðàììà êîíöåïöèÿñèíèíã àñîñèé ïðèíöèïè "êîèíîòíèíã µàðáèð êè÷èê ÿ÷åéêàñèäà µàììà íàðñà ìóæàññàìëàøãàíäèð". Áó áèð ïàéòëàð, 60-éèëëàðäà ýñòîíèÿëèê àêàäåìèê Ãóñòàâ Íààí àéòãàíèäåê, "ìåíãà Êîèíîòíèíã áèòòàçàððà÷àñèíè áåðèíã, ìåí áóòóí êîèíîòíè ÿñàá áåðàé" - äåãàí ²îÿñèíèíã µà³ëèãèíèòàñäè³ëàéäè. Øóíäàé ³èëèá, Êîèíîò ´çè÷à áèð øóíäàé óëêàí ãîëîãðàììàêè,óíèíã µàð áèð ´òà êè÷èê áèð á´ëàãèäà áóòóí Êîèíîòíèíã áàð÷à òàôñèëîòëàðèãàõîñ àõáîðîòëàð ìóæàññàìëàøãàíäèð. Ýíäè ìàñàëàíèíã áîø³à áèð æèµàòèãàýúòèáîðèíãèçíè ³àðàòàéëèê. Ãîëîãðàììà êîíöåïöèÿñèíèíã íàìî¸íäàëàðèôèêðëàðèíè ÷ó³óðëàøòèðàäèãàí á´ëñàê, áèç ÿøà¸òãàí ðåàëëèêäà ôàçî âà âà³òòóøóí÷àëàðèíèíã ìàúíîñè é´³îëàäè, áèç µàð êóíè ê´ðèá òóðãàí îëàì èêêè´ë÷îâëè Êîèíîòíèíã 3D ê´ðèíèøèäàãè ïðîåêöèÿñè, ñîÿñèäèð. Äåìàê, 3Dê´ðèíèøäàãè Êîèíîò àñëèäà èêêè ´ë÷îâëè ÿññè Êîèíîòíèíã 3D øàêëèäàãèãîëîãðàììàñèäèð. Áó êîíöåïöèÿíèíã îëèìëàð ́ ðòàñèäà êåíã ³èçè³èø óé²îòèøèçàìèðèäà òàíè³ëè ¸çóâ÷è, êåíã ³àìðîâëè ôèêðëîâ÷è îëèì Ìàéêë Òàëáîò (1953-1992)íèíã ´çèäà êâàíò ìåõàíèêàñè ³îíóíèÿòëàðè, ïñèõîëîã Ñòàíèñëàâ Ãðîô,íåéðîôèçèîëîã Êàðë Ïðèáðàìëàðíèíã ²îÿëàðèíè áèðëàøòèðóâ÷è "ÃîëîãðàôèêÊîèíîò" [Òàëáîò Ì.2004. ñ358] íîìëè ³èçè³àðëè êèòîáèíèíã òàð³àëèøè ¸òàäè.Ìàéêë Òàëáîò "¥àììà íàðñà µàììà íàðñà áèëàí áî²ëàíãàíäèð, µàììà íàðñàäàµàììà íàðñà àêñ ýòàäè, Êîèíîò áèð áóòóí, ÿõëèò ãîëîãðàôèê ðåàëëèêäèð" - äåãàí²îÿãà òàÿíèá èø þðèòãàí. Ó áîðëè³äàãè µàììà íàðñàíè ôèçèê òàáèàòíè µàì,òàôàêêóðíè µàì, èíñîí ´é-µà¸ëëàðèíè µàì áèð íàðñà, áèð õèë ÿõëèòëèêêà ýãàðåàëëèêäèð äåá äàúâî ³èëàäè.

Àñëèäà, áîðëè³íè óíèíã ìàâæóäëèê øàðòè, µàðàêàòäàí, ìàâæóäëèê øàêëëàðèôàçî âà âà³òäàí àæðàòèá á´ëìàéäè. Ó 2 ´ë÷îâäà á´ëàäèìè 3, 4 ¸êè 11 ´ë÷îâäàá´ëàäèìè, ôàçî-âà³òäàí òàø³àðèäà ìàâæóäëèãèíè é´³îòàäè. Ìàñàëà Ìàéêë Òàëáîòàéòãàíèäåê ãîëîãðàôèê êîèíîòíèíã ôàçî âà âà³òäàí òàø³àðèäàëèãèäà ýìàñ, ôàçîâà âà³òíèíã õóñóñèÿòëàðèíè ýñêè÷à, êëàññèê ôàí íó³òàè íàçàðèäàí òàë³èíýòà¸òãàíëèãèäà. Êëàññèê òàë³èíäà ôàçîíè ó÷ ´ë÷îâäàí áîø³à÷à ³èëèá, âà³òíèýñà áèð ́ ë÷îâäàí áîø³à÷à òàðçäà òàë³èí ýòèá á´ëìàñëèêäà. ¥îçèðãè çàìîí ôàçî-âà³ò òàë³èíè ôàçîíèíã âà âà³òíèíã õèëìàõèë ´ë÷îâëàðè ìàâæóäëèãèíè òóøóíàîëèø áèëàí áî²ëàíãàí. Êâàíò ìåõàíèêàñè ôàçî-âà³ò ìàíçàðàñè, Íüþòîí ôèçèêàñèôàçî âà âà³ò ìàíçàðàñèäàí òóáäàí ôàð³ ³èëàäè. ¥îçèðãè çàìîí ôàçî-âà³òìàíçàðàñè õîõëàãàí êè÷èêëèêäàãè ôàçî íó³òàñèãà êîìïàêòëàøòèðèø óñóëè áèëàíõîõëàãàí êàòòàëèêäàãè äóí¸ëàðíè, µàòòî ÿõëèò Êîèíîòíè µàì æîéëàøòèðèøìóìêèí äåá µèñîáëàéäè. Êëàññèê ôèçèêà á´éè÷à õîíàãà èêêè ýøèêäàí áèðäàíèãàêèðèø ìóìêèí ýìàñ, êâàíò ôèçèêàñèäà ýñà, õîíàãà êèðàäèãàí ³àí÷à ýøèê á´ëñà,áàð÷àñèäàí áèðäàíèãà è÷êàðèãà êèðèø ìóìêèí. Ìàéäîí áèëàí æèñì áèðíàðñàíèíã òóðëè ðàêóðñäà òóðëè÷à íàìî¸í á´ëèøèäèð.

Õóëëàñ, îëàì 2 ́ ë÷îâëè ãîëîãðàììà ê´ðèíèøèäàìè ̧ êè 3 ́ ë÷îâëè ³àëèíëèêêàýãà µàæìëè ðåàëëèêìè, ¸êè ê´ï´ë÷îâëè ìóððàêêàá òàðìî³ëàíãàí ðåàëëèêìè, ó


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´çèíè-´çè òàêîìèëëàøòèðãàíìè, ¸êè óíè øóíäàé ³èëèá ÿðàòèøãàíìè, ó ´çèíè-´çè áîø³àðàäèìè, ¸êè óíè þ³îðèäàí áîø³àðèøàäèìè, áó áîø³à øóíãà ´õøàøñîí-ñàíî³ñèç ñàâîëëàð µîçèðãè çàìîí òàä³è³îò÷èëàðèíèíã áîøèíè ³îòèðìî³äà.Àñëèäà êàì ´ë÷îâëè äóí¸ëàð, óíãà íèñáàòàí ê´ï ´ë÷îâëè äóí¸ëàð ó÷óí î÷è³äèðâà ́ ç íàâáàòèäà ê´ï ́ ë÷îâëè äóí¸ëàð êàì ́ ë÷îâëè äóí¸ëàð ó÷óí ̧ ïè³äèð. Äóí¸íèíãìóðàêêàáëèãè µàì, óíäàãè õîäèñàëàðíèíã õèëìà-õèëëèãè âà ðàíã áàðàíãëèãè µàìÿðàòóâ÷èíèíã íà³àäàð óñòàìîíëèãèäàí, õàññîñëèãèäàí äàëîëàò áåðàäè. Îëàìøóíäàé òóçèëãàíêè, óíè þ³îðèäàãèëàð ³óéèäàãèëàðíè ê´ðà îëàäèãàí, áèëàîëàäèãàí ³èëèá ÿðàòèëãàí, àêñèí÷à ýìàñ, ÿúíè ³óéèäàãèëàð þ³îðèäàãèëàðíèê´ðà îëìàéäè, áèëà îëìàéäè µàì.

Êîèíîò ãîëîãðàììàñèíè ôàçî-âà³ò òåáðàíèøëàðè íó³òàè íàçàðèäàí òàä³è³ýòèø - îëàìíèíã áèç µàëè ́ ðãàíìàãàí ³îíóíèÿòëàðèíè î÷èøãà èìêîíèÿò ÿðàòàäè.Êîèíîò áåò´õòîâ ́ çãàðóâ÷è, òàêîìèëëàøóâ÷è, ðèâîæëàíóâ÷è, òàðêèáèé ³èñìëàðãàòàðìî³ëàíóâ÷è, ́ çèíè ́ çè ñîçëîâ÷è, ́ çèíè-´çè áîø³àðóâ÷è ìóðàêêàá ìåõàíèçìãàýãàäèð. Èíñîíèÿò áó ðåàëëèêíèíã êóçàòèøãà èìêîí áåðóâ÷è áèð ³èñìèíèãèíà´ðãàíèø èìêîíèÿòèãà ýãà âà áóíãà ìàúëóì äàðàæàäà ýðèøãàí. Àììî µàëè óíèíãî÷èëìàãàí õèëìà-õèë ³îíóíèÿòëàðè, ´ðãàíèëìàãàí âà ´ðãàíèëèøè ëîçèì á´ëãàí³èððàëàðè ´ç òàä³è³îò÷èëàðèíè êóòèá ¸òèáäè. Áó òàä³è³îòëàð èíñîíèÿòãàáîðëè³íè ÿíàäà ìóêàììàëðî³ áèëèøãà é´ë î÷àäè. Ãîëîãðàôèê Êîèíîòêîíöåïöèÿñè íàìî¸íäàëàðè ôèêðè÷à, "îêåàí òîì÷èëàðäàí òàøêèë òîïãàí, µàðáèð òîì÷èäà ýñà áóòóí îêåàí ìóæàññàìëàøãàíäèð", ¸êè "µàììà íàðñà õóäîäà,õóäî µàììà íàðñàäà" [2016].

Êîèíîòíèíã ôàçî-âà³ò ìàíçàðàñèíè ñèíåðãåòèê ¸íäàøóâ îð³àëè ÿíàäààíè³ðî³ òàñàââóð ýòèø ìóìêèí. Íèµîÿòäà ìóðàêêàá òóçèëèøãà ýãà á´ëãàí áèçíèíãÊîèíîò àñëèäà íî÷èçè³ëè õóñóñèÿòëàðãà ýãà ðåàëëèêäèð, ÿúíè óíäà ìàéäîí âàìàòåðèÿ, èìêîíèÿò âà âî³åëèê, ñàáàá âà î³èáàò, ³èñì âà ÿõëèòëèê áèð-áèðèáèëàí ´çàðî ÷àìáàð÷àñ áî²ëàíèá êåòãàí µàìäà óëàðíèíã áèð-áèðèãà ìóíîñàáàòè,íèñáàòè íèñáèé õàðàêòåðäà ýêàíëèãè ê´çãà òàøëàíàäè. Êîèíîò ðèâîæëàíóâ÷àí,ìóðàêêàá òóçèëãàí, ´çèíè-´çè òàøêèë ýòóâ÷è íî÷èçè³ëè âî³åëèê á´ëèá, óíäàêè÷èêëèê âà êàòòàëèê, ÷åêëèëèê âà ÷åêñèçëèê òóøóí÷àëàðè ́ ç ìîµèÿòèíè é´³îòàäè.Êîèíîòíèíã ôàçî-âà³ò ìàíçàðàñè î÷è³ ñèñòåìàíè òàøêèë ýòèá, ó òàø³àðèäàíêó÷ âà ýíåðãèÿ îëàäè. Øóíèíãäåê Êîèíîòíè òàøêèë ýòóâ÷è µàð áèð çàððà÷à áèòìàñ-òóãàíìàñ ýíåðãèÿ ìàíáàèäèð. Êîèíîòíèíã î÷è³ëèãè øóíäàêè, óíè òàøêèë ýòóâ÷èýëåìåíòàð çàððà÷àëàðíèíã µàð áèðèäà òàø³è îëàìãà ÷è³óâ÷è òóéíóêëàð ìàâæóääèð.

Õóëîñà

Þ³îðèäàãè ìóëîµàçàëàð îëàìíèíã, Êîèíîòíèíã òóçóëèøèãà ÿíãè÷à ðàêóðñäàíòóðóá ³àðàø èìêîíèÿòèíè áåðàäè, ëåêèí áó êîíöåïöèÿëàðíè óçèë êåñèëèñáîòëàíãàí, ÿêóíëàíãàí èëìèé íàçàðèÿ ñèôàòèäà ³àáóë ³èëèø ìà³ñàäãà ìóâîôè³ýìàñ. Îëàìíèíã ôàçî-âà³ò òóçóëèøè µà³èäàãè òàñàââóðëàð êåíãàéìî³äà,òàêîìèëëàøìî³äà. Áó ôàçî-âà³òíèíã ðåàëëèãèíè èíêîð ýòèø äåãàí ãàï ýìàñ. Ôàçîâà âà³ò µà³èäàãè ýñêèðãàí òàñàââóðëàðèìèç ´ðíèíè îëàìãà ÿíãè÷à ³àðàø áèëàíáî²ëàíãàí ÿíãè÷à òàñàââóðëàð ýãàëëàìî³äà. Áó ôàçî âà âà³òíèíã ìåòðèê µàìäàòîïîëîãèê õóñóñèÿòëàðè ò´²ðèñèäàãè ³àðàøëàð êåñêèí ́ çãàðà¸òãàíëèãè, îëàìíèíãôàçî-âà³ò òóçóëèøèíèíã ÿíãè÷à ìîäåëëàðè èøëàá ÷è³èëà¸òãàíëèãè, ôàçîíèíã


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òîïîëîãèê õóñóñèÿòëàðèäàí ´ë÷àìëèëèê, êîìïàêòëèëèê, òàðòèáëàíãàíëèê,³àòëàìëèëèê, áî²ëàíãàíëèê êàáè ñèôàòèé æèµàòëàðè µà³èäàãè ìàòåìàòèêíàçàðèÿëàðíèíã òîáîðà òàêîìèëëàøèá áîðà¸òãàíëèãè, ôàçî âà âà³òäà ìåòðèê âàòîïîëîãèê õóñóñèÿòëàðíèíã áèð-áèðè áèëàí áî²ëè³ëèãèíèíã ÿíãè ³èððàëàðèî÷èëà¸òãàíëèãè áèëàí èçîµëàíàäè. ßíãè àíè³ëàíãàí õîäèñàëàðíè ýñêè÷à ³îëèïëàðòàñàââóðëàð âîñèòàñèäà, ýñêè÷à ³îèäàëàð îð³àëè èçîµëàá á´ëìàéäè. Øóíäàé ýêàí,ãîëîãðàôèê êîèíîò íàçàðèÿñèäàí âà³ò âà ôàçî êàòåãîðèÿëàðèíè ÷è³àðèá òàøëàøêåðàê äåãàí ôèêðëàð áèëàí êåëèøèá á´ëìàéäè. Äóí¸íèíã 2 ´ë÷îâëè ãîëîãðàôèêìàíçàðàñèíè ôàçî âà âà³òíèíã ÿíãè÷à õóñóñèÿòëàðè îð³àëè èçîµëàøãà, àñîñëàøãà,òóøóíòèðèøãà èíòèëèø êåðàê.


1. https://ru.wikipedia.org/wiki/%D0%AD%D0%B2%D0%B5%D1%80%D0%B5%D1%82%D1%82,_%D0%A5%D1%8C%D1%8E

2. Òóðàåâ, Á.Î. (2015).'Îíòîëîãèÿ, ãíîñåîëîãèÿ, ëîãèêà âà ôàí ôàëñàôàñè ìóàììîëàðè'. Ò.:Àëèøåð Íàâîèé íîìèäàãè ¤çáåêèñòîí Ìèëëèé êóòóáõîíàñè íàøðè¸òè, Á.48-49.

3. Abdullaev, F.Kh., (1990). Dynamical' Chaos of Solitons, Fan Publ'. Tashkent, 200p.4. Ìíîæåñòâåííîñòü ìèðîâ Õüþ Ýâåðåòòà //http://www.modcos.com/articles.php.id=76 .20155. Äàâèä Áîì. (1959).'Ïðè÷èííîñòü è ñëó÷àéíîñòü â ñîâðåìåííîé ôèçèêå'. (Ïåð ñ àíãë. Ñ.Ô.

Øóøóðèíà). - Ìîñêâà: ÈË,. 248 ñ.6. Ò´ðàåâ, Á.Î. (2008). '¥îçèðãè çàìîí òàáèàòøóíîñëèãè êîíöåïöèÿëàðè '(Àñîñèé òóøóí÷àëàðãà

èçîµëàð). Òîøêåíò: ¤çÌÊÍ, Á.34.7. Ëàðè÷åâ, Þ (2015). https://spaceandman.info/vselennaya-eto-gigantskaya-golograficheskaya-

illyuziya/8. (2015.) http://zhitanska.com/content/golograficheskaya-vselennaya#comment-17239. Òàëáîò Ìàéêë.( 2004).'Ãîëîãðàôè÷åñêàÿ Âñåëåííàÿ '/ Ïåðåâ.ñ àíãë. - Ì.: Èçäàòåëüñêèé äîì

"Ñîôèÿ",. - 368 ñ. ISBN 5-9550-0482-3 http://tb.ru/article/253912/go.2016/

Translitiration

1. https://www.wiki pedia.org/wiki/%D0%AD%D0%B2%D0%B5%D1%80%D0%B5%D1%82%D1%82,_%D0%A5%D1 % 8C% D1% 8E

2. Turayev, B.O. (2015). Anthology, gnoseology, logics and science-philosophical issues. T .: Editorialhouse of Uzbek national library named after A.Navoi, 48-49p.

3. Abdullaev, F.Kh., (1990). Dynamical chaos of solitons, Fan Publ., Tashkent, 200pp.4. The multi plicity of the worlds of Hugh Evere tt //ht tp://www.modcos.com/

articles.php?id=76 .20155. David Bom. (1959). Causality and randomness in modern physics. (Per from the English SF Shushurin).

- Moscow: IL ,. 248 sec.6. Turaev, B.O. (2008) .Current nature sciences concepts (comments to general ideas). T.:

UNLEH, 34p.7. Larichev Yu: (2015). https: //spaceandman.info/vselennaya-eto-gigantskaya-golograficheskaya-

illyuziya/ http://zhitanska.com/content/golograficheskaya-vselennaya#comment-17238. Talbot Michael. (2004). The Holographic Universe / translation from english. - M .: Publishing house

"Sofia" ,. - 368 sec. ISBN 5-9550-0482-39. (2016). http://tb.ru/article/253912/go...


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Òóðàåâ Áàõòè¸ð Îìîíîâè÷ (Óçáåêèñòàí, Òîøêåíò)

Ãîëîãðàôè÷åñêàÿ âñåëåííàÿ: ïðîñòðàíñòâåííî-âðåìåííàÿ êàðòèíà

Àííîòàöèÿ. Â ñòàòüå èçëàãàþòñÿ ìûñëè î ñóùíîñòè ñîâðåìåííûõ êîñìîëîãè÷åñêèõ êîíöåïöèé,îñíîâàííûõ íà ìíîãîìèðîâóþ èíòåðïðåòàöèþ êâàíòîâîé ìåõàíèêè Õ.Ýâåðåòòà è î âîçìîæíîñòÿõñèíåðãåòè÷åñêîãî ïîäõîäà ê êîñìîëîãè÷åñêèì çàêîíàì. Â ðàçëè÷íûõ ìîäåëÿõ è êîíöåïöèÿõ îãîëîãðàôè÷åñêîé Âñåëåííîé, â ÷àñòíîñòè â êîíöåïöèè Äýâèäà Áîìà î òåîðèè "ãîëîäâèæåíèÿ"(holomovement), èçëîæåíà ìûñëü î òîì, ÷òî êàæäûé ïðîñòðàíñòâåííî-âðåìåííîé ó÷àñòîê ìèðàñîäåðæèò â ñåáå âåñü ïîðÿäîê âñåëåííîé. Ýòî âêëþ÷àåò â ñåáÿ êàê ïðîøëîå, òàê íàñòîÿùåå èáóäóùåå. Â 1993-1994 ãîäàõ íèäåðëàíäñêèé ôèçèê Ãåðàðä`ò Õîîôò ñôîðìóëèðîâàë ãîëîãðàôè÷åñêèéïðèíöèï, èç êîòîðîãî ñëåäóåò, âûâîä î òîì, ÷òî ïðîñòðàíñòâî-âðåìÿ íå ÿâëÿåòñÿ íåïðåðûâíûìêîíòèíèóìîì, îíî ïðåäñòàâëÿåò ñîáîé ñîâîêóïíîñòü ìèêðîçîí, ãðàíóë, ÿ÷åéååê, ñâîåãî ðîäàêâàíòîâîå ïðîñòðàíñòâî è âðåìåíè. Îïèðàÿñü íà ýòîò ïðèíöèï, â 1997 ãîäó Õóàí Ìàëäàñåí èçÈíñòèòóòà ïåðåäîâûõ èññëåäîâàíèé â Ïðèíñòîíå ïðåäïîëîæèë, ÷òî Âñåëåííàÿ ñîñòîèò èç 9èçìåðåíèé ïðîñòðàíñòâà è 1 èçìåðåíèÿ âðåìåíè. Èçâåñòíûé ïèñàòåëü Ìàéêë Òàëáîò ñ÷èòàåò ÷òî"Â ìèðå, êîòîðûé ñîñòîèò èç ïðèçðà÷íûõ ýíåðãåòè÷åñêèõ ãîëîãðàìì, ÷àñòè÷íî îáóñëîâëåííûõãëóáèííûìè ïðîöåññàìè ñîçíàíèÿ, ãðàíèöà îòäåëÿþùàÿ íàñòîÿùåå îò ïðîøëîãî, ñòîëü òîíêà,÷òî ìû ìîæåì ïåðåñòóïèòü ÷åðåç íå¸ è âîéòè â ïðîøëîå". Îí â ñâîåé êíèãå âûäâèãàÿ ìûñëü î òîì,÷òî "ðåàëüíîñòü ãîëîãðàôè÷åñêàÿ èëëþçèÿ, ñîçíàíèå íå ÿâëÿåòñÿ ôóíêöèåé ìîçãà, à íàîáîðîò,ñîçíàíèå ñîçäàåò ìîçã", îáúåäèíÿåò ìûñëè àìåðèêàíñêîãî íåéðîïñèõîëîãà Êàðëà Ïðèáðàìà èïñèõîëîãà Ñòàíèñëàâà Ãðîôà. Ìû ñ÷èòàåì, ÷òî íåëüçÿ àáñîëþòèçèðîâàòü ýòè êîíöåïöèè, õîòÿ âíèõ ñîäåðæèòñÿ ýëåìåíòû ðàöèîíàëüíîñòè. Ïðîñòðàíñòâåííîñòü è âðåìåííîñòü ìèðà îñòàåòñÿ òàêèìæå êàê îíî áûëî, òîëüêî íåîáõîäèìî èçìåíèòü, ñîâåðøåíñòâîâàòü íàøè ïðåäñòàâëåíèÿ î ñâîéñòâàõïðîñòðàíñòâåííî-âðåìåííîé ñòðóêòóðû ìèðîçäàíèÿ.

Êëþ÷åâûå ñëîâà: ìíîãîìèðîâàÿ èíòåðïðåòàöèÿ, êâàíòîâîé ìåõàíèêè, ôëóêòóàöèÿ, ãîëîãðàììà,ãîëîãðàôè÷åñêàÿ âñåëåííàÿ, ôóíäàìåíòàëüíûå ñèëû ïðèðîäû, ãîëîãðàôè÷åñêàÿ ìîäåëü,ãîëîãðàôè÷åñêàÿ èëëþçèÿ, äâóõìåðíàÿ âñåëåííàÿ, òåîðèÿ ñòðóí, ôóíäàìåíòàëüíûå ñèëûìèðîçäàíèÿ: ñèëüíûå è ñëàáûå ÿäåðíûå âçàèìîäåéñòâèÿ.


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ßñêåâè÷ ßäâèãà Ñòàíèñëàâîâíà (Áåëàðóññèÿ, Ìèíñê)

Àííîòàöèÿ. Â ñòàòüå îáîñíîâûâàåòñÿ ìûñëü î âîçðàñòàþùåì çíà÷åíèè ôèëîñîôèè íà ñîâðåìåííîìïåðåëîìíîì ýòàïå ðàçâèòèÿ ÷åëîâå÷åñòâà. Ýòî ñâÿçàíî ñ íåîáõîäèìîñòüþ ôèëîñîôñêîãîïåðåîñìûñëåíèÿ ñèñòåìû öåííîñòåé, èäåàëîâ, óáåæäåíèé è ñòðàòåãèé ñîöèàëüíîé äåÿòåëüíîñòèâ óñëîâèÿõ ãëîáàëüíûõ ðèñêîâ è êðèçèñîâ. Ðåàëèçóÿ ñâîå ïðåäíàçíà÷åíèå, êîòîðîå çàêëþ÷àåòñÿ âîáîñíîâàíèè íîâûõ öåííîñòåé, ðàçðàáîòêå èííîâàöèîííûõ èäåé, îïåðåæàþùèõ ñâîå âðåìÿ,ôèëîñîôèÿ âûõîäèò â ïóáëè÷íîå ïðîñòðàíñòâî, àêòóàëèçèðóåò ñâîþ ôóíäàìåíòàëüíóþíåçàìåíèìóþ ðîëü ïî ôîðìèðîâàíèþ öåëîñòíîãî ìèðîâîççðåíèÿ, ïðîñâåùåíèÿ, âîñïèòàíèÿ èîáðàçîâàíèÿ. Ãëàâíîé öåëüþ â ýòîì ïðîöåññå âûñòóïàåò ôîðìèðîâàíèå èäåàëîâ îòâåòñòâåííîñòè,ñïðàâåäëèâîñòè, íðàâñòâåííîñòè, ìåæêóëüòóðíîãî äèàëîãà, íàöèîíàëüíîé èäåíòè÷íîñòè èïàòðèîòèçìà.

Êëþ÷åâûå ñëîâà: îáðàçîâàíèå, ìîðàëü, ïàòðèîòèçì, ñâîáîäà, ãëîáàëüíûé ðèñê, ñîöèàëüíàÿàêòèâíîñòü, ïîìîùü, äèàëîã êóëüòóð, èäåíòè÷íîñòü, ãóìàíèçì.

ÓÄÊ 1: 371. 301:008 (~)

http://dx.doi.org/10.26739/2181-9505-2018-1-8

Íåîáõîäèì âûõîä â ïóáëè÷íîå ïðîñòðàíñòâî

Â ïåðåëîìíûå ìîìåíòû èñòîðèè îáîñòðÿåòñÿ ôèëîñîôñêî-ìåòîäîëîãè÷åñêàÿðåôëåêñèÿ â ðàçëè÷íûõ åå èçìåðåíèÿõ - îò ïîâñåäíåâíîñòè äî íàóêè, îò ëîêàëüíîãîê ãëîáàëüíîìó, îò íàöèîíàëüíîãî ê ìèðîâîìó óðîâíþ. Âîçíèêàåò ïðîáëåìàðàäèêàëüíîãî ïåðåñìîòðà ñèñòåìû öåííîñòåé, óáåæäåíèé, ñîöèàëüíîãî äåéñòâèÿ,à çíà÷èò ìèðîâîççðåí÷åñêèõ îñíîâàíèé è ïðèîðèòåòîâ ÷åëîâåêà è ÷åëîâå÷åñòâà âöåëîì. Ïðåäíàçíà÷åíèå ôèëîñîôèè çàêëþ÷àåòñÿ â îáîñíîâàíèè íîâûõ öåííîñòåé,ðàçðàáîòêå èííîâàöèîííûõ èäåé è ïîäõîäîâ, îïåðåæàþùèõ ñâîå âðåìÿ ñïîñëåäóþùåé èõ òðàíñëÿöèåé â ñèñòåìó ïðîñâåùåíèÿ, âîñïèòàíèÿ è îáðàçîâàíèÿñ öåëüþ ôîðìèðîâàíèÿ èäåàëîâ îòâåòñòâåííîñòè, ñîãëàñèÿ, ìåæêóëüòóðíîãîäèàëîãà, êðèñòàëëèçàöèè èäåé íàöèîíàëüíîãî ñàìîñîçíàíèÿ, èäåíòè÷íîñòè,ñàìîäîñòàòî÷íîñòè ìûñëÿùåé ñòðàíû è áóäóùåãî ñâîåãî íàðîäà.

Â óñëîâèÿõ ñòðåìèòåëüíîãî èçìåíåíèÿ ñîâðåìåííîãî ìèðà àêòóàëèçèðóåòñÿíåîáõîäèìîñòü ïåðåîñìûñëåíèÿ ïðîáëåì ÷åëîâå÷åñêîãî áûòèÿ, îáðàùåíèÿ êèñòîêàì è äèíàìèêå ìèðîâîé è íàöèîíàëüíîé ìûñëè, áóäóùåãî ðàçâèòèÿ÷åëîâåêà, èñòîðèè, ïðèðîäû, ïîëèòèêè, ìîðàëè, ïðàâà, íàóêè, ïîèñêóñòðàòåãè÷åñêèõ ïðèîðèòåòîâ öèâèëèçàöèîííîé äèíàìèêè ÷åëîâå÷åñòâà. Âïðîòèâîðå÷èâîì, ïîëíîì òðàãåäèé, íàñèëèÿ è æåñòîêîñòè XXI ñòîëåòèèôèëîñîôèÿ ïîãðóæàåòñÿ â ðåàëüíîå ïðîñòðàíñòâî íàäåæäû è ïîòðÿñåíèé, ïîðÿäêàè õàîñà, ãàðìîíèè è àáñóðäà, èáî ôèëîñîôèÿ ýòî çíàíèå îñîáîãî ðîäà, ýòî

ÑÎÂÐÅÌÅÍÍÀß ÔÈËÎÑÎÔÈß: ÂÐÅÌß"ÏÎÊÈÄÀÒÜ ÁÀØÍÞ ÈÇ ÑËÎÍÎÂÎÉ ÊÎÑÒÈ"

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âîïðîøàíèå, êîòîðîå â êàæäîì âîïðîñå ñïðàøèâàåò î ìèðå â öåëîì, åãî áóäóùåì,ïîñòîÿííî çàõâàòûâàÿ ïðè ýòîì è ñàìîãî âîïðîøàþùåãî, ñàìîãî ÷åëîâåêà.

Ôèëîñîôèÿ, êàê ñïåöèôè÷åñêîå çíàíèå, ñòàíîâèòñÿ îñîáåííîâîñòðåáîâàííûì â ïåðèîäû "èçëîìîâ" ÷åëîâå÷åñêîãî áûòèÿ, â "òî÷êàõáèôóðêàöèè", êîãäà òðåáóåòñÿ ãëóáèííîå ïåðåîñìûñëåíèå íàëè÷íîãî áûòèÿ. Âòàêèå ìîìåíòû ôèëîñîôèÿ êàê ñëîæíåéøàÿ ðåôëåêñèâíàÿ ôîðìà àíàëèçà áûòèÿ,áåçóñëîâíî óäàëåííàÿ îò ðåàëüíîé îáûäåííîé æèçíè, çàÿâëÿåò î ñâîåéíåîáõîäèìîñòè, ñòàíîâèòñÿ "ïðàêòè÷åñêîé ôèëîñîôèåé". Ïàðàäîêñ çàêëþ÷àåòñÿâ òîì, ÷òî ôèëîñîôèÿ ñî ñâîèì âûñîêî àáñòðàêòíûì êàòåãîðèàëüíûì àïïàðàòîìè çàêëþ÷åííûìè â íèõ ñìûñëàìè, óäèâèòåëüíûì, íåçðèìûì îáðàçîì îáðàùåíàèìåííî ê îáûäåííîìó çíàíèþ è çäðàâîìó ñìûñëó, ñòàâÿ âå÷íûå âîïðîñû,êàñàþùèåñÿ êàæäîãî äóìàþùåãî ÷åëîâåêà. Îñóùåñòâëÿÿ òàêîé "ïðîáåã" îòóìîçðèòåëüíîãî ê "æèçíåííîìó ìèðó", ôèëîñîôèÿ ïîêèäàåò "áàøíþ èç ñëîíîâîéêîñòè", âûõîäèò â ïóáëè÷íîå ïðîñòðàíñòâî, àêòóàëèçèðóåò ñâîþ ôóíäàìåíòàëüíóþíåçàìåíèìóþ ðîëü ïî ôîðìèðîâàíèþ öåëîñòíîãî ìèðîâîççðåíèÿ, ïîçâîëÿþùåãîîðèåíòèðîâàòüñÿ ÷åëîâåêó â ìèðå.

Ê òîìó æå ôèëîñîôèÿ, áóäó÷è ðåôëåêñèåé íàä îñíîâàíèÿìè ñîáñòâåííîéêóëüòóðû, îáíàðóæèâàåò åå "áîëåâûå òî÷êè" â ðàçíûõ ñôåðàõ îáùåñòâà,ýêñïëèöèðóåò êàòåãîðèàëüíóþ ñòðóêòóðó îïðåäåëåííîé êóëüòóðû. Ïðåîáðàçîâàíèåñìûñëîîáðàçóþùèõ äîìèíàíò (óíèâåðñàëèé) êóëüòóðû, è ñîîòâåòñòâåííîèçìåíåíèå òèïà êóëüòóðû, îçíà÷àåò òðàíñôîðìàöèþ íå òîëüêî îáðàçà÷åëîâå÷åñêîãî ìèðà, ïðîäóöèðóåìûõ èì òèïîâ ëè÷íîñòè, èõ îòíîøåíèÿ êäåéñòâèòåëüíîñòè, èõ öåííîñòíûõ îðèåíòàöèé, íî è òèïà ôèëîñîôñêîé è íàó÷íîéðåôëåêñèè [Ñòåïèí, Â.Ñ. 2015, c.190].

Ôèëîñîôèþ íåñëó÷àéíî íàçûâàþò "êâèíòýññåíöèåé ýïîõè", åå ãîëîñîì èñðåäîé ïîðîæäåíèÿ ñìûñëîâîãî ïðîñòðàíñòâà ñòðàíû, èãðàþùåéêîíñîëèäèðóþùóþ ðîëü, ÿâëÿþùåéñÿ ñðåäñòâîì êðèñòàëëèçàöèè íàöèîíàëüíîéèäåíòè÷íîñòè, ïîíèìàíèÿ ñòðàíîé ñîáñòâåííûõ ïðèîðèòåòîâ è âûðàáîòêèäîëãîñðî÷íûõ ñòðàòåãèé. Èìåííî ïîýòîìóôèëîñîôèÿ â íàñòîÿùåå âðåìÿ äîëæíàïðèîáðåòàòü ñòàòóñ ïðàêòè÷åñêîé ôèëîñîôèè, âñå áîëåå ðåøèòåëüíî âõîäèòü âïóáëè÷íîå èíòåëëåêòóàëüíîå ïðîñòðàíñòâî, êàê ïðîñòðàíñòâî äèàëîãà, äèñêóññèéïî ïîâîäó ïðîáëåì â êóëüòóðå, íàóêå, ïîëèòèêå, ýêîíîìèêå, êàñàþùèõñÿçíà÷èòåëüíîé ÷àñòè îáùåñòâà, èñïîëüçóÿ ïðè ýòîì è ìåäèéíî-èíôîðìàöèîííûåâîçìîæíîñòè.

Ñåãîäíÿ êàê íèêîãäà ðàíåå âîçíèêàåò íåîáõîäèìîñòü ïðîàíàëèçèðîâàòüôèëîñîôñêèå è öèâèëèçàöèîííûå îñíîâû êðèçèñíûõ ñîñòîÿíèé â ðàçëè÷íûõîáëàñòÿõ, , ðàñêðûòü ñóùíîñòü àíòðîïîëîãè÷åñêîãî ïîâîðîòà â ñîâðåìåííîéôèëîñîôèè, íàóêå, ýêîíîìèêå, ïîëèòèêå, óïðàâëåíèè â óñëîâèÿõ ãëîáàëüíûõðèñêîâ è êðèçèñîâ. Îïèðàÿñü íà äèíàìèêó ìèðîâûõ êóëüòóð, öèâèëèçàöèé,ôèëîñîôèè, ñëåäóåò ñäåëàòü âûâîä î òîì, ÷òî öèâèëèçàöèîííûå êðèçèñû âîìíîãîì ÿâëÿþòñÿ êðèçèñîì ñèñòåìû äóõîâíûõ öåííîñòåé, èãíîðèðîâàííûì âóãîäó ìàòåðèàëüíûì. Îáðàùàÿñü ê èñòîêàì ÷åëîâå÷åñêîé öèâèëèçàöèè, íàóêè èêóëüòóðû íåîáõîäèìî âûÿâèòü ïðåäïîñûëêè è ìåõàíèçìû öèâèëèçàöèîííûõïîâîðîòîâ ÷åëîâå÷åñòâà íà ðàçëè÷íûõ ýòàïàõ åãî ðàçâèòèÿ. Ó÷èòûâàÿ, ÷òî "áîëüøîåâèäèòñÿ íà ðàññòîÿíèè", ïðèçíàâàÿ óíèêàëüíîñòü êàæäîé êóëüòóðû, à òàêæåñîïîñòàâëÿÿ ñîâðåìåííîñòü ñ óçëîâûìè ìîìåíòàìè ðàçâèòèÿ ÷åëîâå÷åñêîé

ßñêåâè÷ ß. Cîâðåìåííàÿ ôèëîñîôèÿ: âðåìÿ "ïîêèäàòü áàøíþ èç ñëîíîâîé êîñòè"

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öèâèëèçàöèè, âåñüìà âàæíî ïîíÿòü ìåñòî, íàïðàâëåííîñòü è ðîëü îòäåëüíûõöèâèëèçàöèé è íàöèîíàëüíûõ êóëüòóð â ìèðîâîì èñòîðè÷åñêîì ïðîöåññå, ÷òîáûèñïîëüçîâàòü ýòè ïîäõîäû äëÿ îáîñíîâàíèÿ ïóòåé âûõîäà èç êðèçèñíûõ ñèòóàöèé.

Çàìå÷åíî, ÷òî â íåäðàõ êàæäîé èñòîðè÷åñêîé ýïîõè ðîæäàþòñÿ íîâûåöåííîñòíûå ðåãóëÿòèâû, êîòîðûå âñåãäà âíà÷àëå îòòîðãàþòñÿ, ïîäâåðãàþòñÿêðèòè÷åñêîìó ñîìíåíèþ â èõ íåîáõîäèìîñòè è, â êîíöå êîíöîâ, âçðûâàþò èçíóòðèîáùåñòâî, ïðèâîäÿò åãî ê ðàäèêàëüíûì èçìåíåíèÿì [ßñêåâè÷, ß.Ñ. 2011, c. 76].Òàê áûëî â äðåâíåãðå÷åñêîé êóëüòóðå, êîãäà ðàñöâåò ïðîñâåùåíèÿ ñîïðîâîæäàëñÿïðîãðåññèâíûì ïåðåõîäîì ãðåêîâ îò ìèôîëîãè÷åñêîãî ê ðàöèîíàëüíîìóìûøëåíèþ, íàðàáîòêîé ãóìàíèñòè÷åñêèõ öåííîñòåé, à ïåðèîä óïàäêà è êðèçèñàñîïðîâîæäàëñÿ âîçâðàòîì ê èððàöèîíàëüíîìó, çàáâåíèåì âûñîêèõ èäåàëîâ è äàæåãèáåëüþ ëþäåé, áóäèâøèõ îò äóõîâíîé ñïÿ÷êè àôèíÿí, êàê ýòî ïðîèçîøëî ñÑîêðàòîì. Êîðïîðàòèâíî-êîëëåêòèâíûå äóõîâíûå öåííîñòè, ïðèíÿòûå ââîñòî÷íûõ öèâèëèçàöèÿõ, âåäóùàÿ ðîëü êîëëåêòèâíîãî ïðîèçâîäñòâà ñ ïðèñóùèìèåìó ãîñóäàðñòâåííî-îáùèííîé ñîáñòâåííîñòüþ, ôîðìàìè ðàñïðåäåëåíèÿ, îáìåíàè ïðèñâîåíèÿ æèçíåííûõ áëàã, ÿâèëèñü îñíîâîé ðàçâèòèÿ ðÿäà ñòðàí ñîâðåìåííîãîÂîñòîêà ïðè îòñóòñòâèè ñâîáîäû è äåìîêðàòèè â åâðîïåéñêîì ïîíèìàíèè ýòèõÿâëåíèé. Ðàçâèòèå æå ëè÷íîñòè ãðàæäàíèíà, äåìîêðàòè÷åñêèé ïîëèòè÷åñêèé ñòðîéãðå÷åñêîé êóëüòóðû, àêòèâíîå ó÷àñòèå ãðàæäàí â ïîëèòè÷åñêîé äåÿòåëüíîñòè,ãèãàíòñêèé âçëåò ÷åëîâå÷åñêîãî äóõà, ðàñöâåò ãðå÷åñêîãî òåàòðà è ëèòåðàòóðû,àðõèòåêòóðû è èñêóññòâà, ÿâèëèñü îñíîâîé "ãðå÷åñêîãî ÷óäà", îáîãàòèâ ìèðîâóþöèâèëèçàöèþ îðèãèíàëüíûìè, îïåðåæàþùèìè ñâîå âðåìÿ èäåÿìè, ñòàâêîëûáåëüþ íàóêè è íàó÷íîé ðàöèîíàëüíîñòè.

Èñòîðè÷åñêèå àíàëîãèè ïîçâîëÿþò çàôèêñèðîâàòü, ÷òî êðèçèñ öåííîñòåéàíòè÷íîãî ïîëèñà, îòõîä îò êîëëåêòèâèçìà, ðîñò èíäèâèäóàëèçìà,ïðîòèâîïîñòàâëåíèå îòäåëüíîé ëè÷íîñòè êîëëåêòèâó ïðèâåëè, â êîíöå êîíöîâ,ê ãèáåëè ãèãàíòñêîé èìïåðèè ïîä íàçâàíèåì "Äðåâíèé Ðèì". Âåëè÷àéøèéïðîãðåññèâíûé ïîâîðîò èç âñåõ ïåðåæèòûõ ÷åëîâå÷åñòâîì â ëèöå Ðåôîðìàöèèçàâåðøàë ãåðîè÷åñêîå âðåìÿ ýïîõè Âîçðîæäåíèÿ, âîñïåâøåé õóäîæåñòâåííî-ýñòåòè÷åñêóþ ïðàêòèêó ãóìàíèçìà, âåëè÷èå è äîñòîèíñòâî ÷åëîâåêà, åãî êðàñîòóè ñîâåðøåíñòâî, íåçûáëåìîñòü ïðàâ ÷åëîâåêà íà ñ÷àñòëèâóþ æèçíü, ñïîñîáíîñòüê ïîñòîÿííîìó ñîâåðøåíñòâîâàíèþ. Â ñòàíîâëåíèè ìèðîâîé öèâèëèçàöèèÐåôîðìàöèÿ ñ åå íîâîé ñèñòåìîé öåííîñòåé ñûãðàëà èñêëþ÷èòåëüíî âàæíóþðîëü, èçìåíèâ ñîäåðæàíèå ÷åëîâåêà, îòêðûâ äëÿ íåãî äóõîâíûå ãîðèçîíòû, óìåíèåñàìîñòîÿòåëüíî ìûñëèòü, îñâîáîäèâ îò àâòîðèòàðíîé îïåêè, îáåñïå÷èâ ñàìóþäåéñòâåííóþ ðåëèãèîçíóþ ñàíêöèþ íà íðàâñòâåííûé âûáîð, ñàìîñòîÿòåëüíîñòüè îòâåòñòâåííîñòü â ñóæäåíèÿõ è ïîñòóïêàõ, ïîäãîòàâëèâàÿ òåì ñàìûì íàäåæíóþïî÷âó äëÿ èäåè ïðàâ ÷åëîâåêà. Òåì ñàìûì ýïîõà Ðåôîðìàöèè îêàçàëà ñèëüíåéøååâëèÿíèå íà ðàçâèòèå ñîâðåìåííîé çàïàäíîé öèâèëèçàöèè ñ öåííîñòÿìè ðûíî÷íîéýêîíîìèêè, ãðàæäàíñêîãî îáùåñòâà, äåìîêðàòè÷åñêèì ïðàâîâûì ãîñóäàðñòâîì.

Ñåãîäíÿ ÷åëîâå÷åñòâî ïåðåæèâàåò ýïîõó, ñîïîñòàâèìóþ ïî ñâîèì ìàñøòàáàìñ Ðåôîðìàöèåé, èáî âîçâåñòèâøèé î ñåáå ìèðîâîé êðèçèñ, äèíàìè÷íûé ïðîöåññãëîáàëèçàöèè ñîâðåìåííîãî ìèðà îçíà÷àåò ôóíäàìåíòàëüíûé ïåðåëîì âñåãîìèðîóñòðîéñòâà, íåîáõîäèìîñòü ïåðåîñìûñëåíèÿ âñåé ñèñòåìû öåííîñòåéòåõíîãåííîé öèâèëèçàöèè ñ åå óñòðåìëåííîñòüþ ê ñèëîâîìó îòíîøåíèþ êïðèðîäå, ÷åëîâåêó, îáùåñòâó, ýãîèñòè÷åñêîé ìîäåëüþ óñòðîéñòâà ìèðà â èíòåðåñàõ


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ãëîáàëüíûõ êîðïîðàöèé, çëîóïîòðåáëåíèåì èõ ìîíîïîëüíûì ïîëîæåíèåì,"ýêñïîðòîì íåñòàáèëüíîñòè è õàîñà" èç ñòðàí ãèãàíòîâ, äåëåíèåì ìèðà íà"èçáðàííûõ" è "çîí ãåòòî", çàâûøåííûì ìàòåðèàëüíûì ïîòðåáëåíèåì, âëàñòüþìàòåðèàëüíûõ öåííîñòåé è çàáâåíèåì îáùå÷åëîâå÷åñêèõ íðàâñòâåííî-äóõîâíûõïðèîðèòåòîâ â íàóêå, êóëüòóðå, ýêîíîìèêå è ïîëèòèêå.

Äëÿ ïðåîäîëåíèÿ êîìïëåêñà ñîöèàëüíî-ýêîíîìè÷åñêèõ ïðîáëåì, âûÿâëåíèÿðîëè ñâîáîäíîãî ðûíêà, ãëîáàëüíûõ ôèíàíñîâûõ ñòðóêòóð íåîáõîäèìî öåííîñòíî-ðåâîëþöèîííîå ïåðåîñìûñëåíèå ñîâðåìåííîãî ìèðîóñòðîéñòâà, îòêàç îòýãîèñòè÷åñêèõ óñòðåìëåíèé è ñèëîâîãî îòíîøåíèÿ ê ÷åëîâåêó, ïðèðîäå, îáùåñòâó.Âðåìÿ ãëîáàëüíîãî ýêîíîìè÷åñêîãî êðèçèñà, ïåðåæèâàåìîãî ñîâðåìåííûì÷åëîâå÷åñòâîì, ýòî âðåìÿ êðèçèñà öåííîñòåé, ýòî ìîùíûé ñèãíàë ê ðàäèêàëüíîìóèçìåíåíèþ ÷åëîâå÷åñêîãî ìèðîóñòðîéñòâà, ïîñòðîåííîãî íà ýãîèçìå, ïðåîáëàäàíèèìàòåðèàëüíûõ öåííîñòåé íàä äóõîâíûìè, ýòî öèâèëèçàöèîííûé ïîâîðîò÷åëîâå÷åñòâà îò òóïèêîâîãî ïóòè ðàçâèòèÿ â óãîäó ìàòåðèàëüíîìó áëàãîïîëó÷èþ,ëè÷íîìó îáîãàùåíèþ è âëàñòè "çîëîòîãî òåëüöà". Âðåìÿ êðèçèñà ýòî âðåìÿ äèàëîãà,íàäåæäû è îòâåòñòâåííîñòè, ïîñêîëüêó â "ïîãðàíè÷íûõ ñèòóàöèÿõ" è îòäåëüíûé÷åëîâåê, è ÷åëîâå÷åñêîå ñîîáùåñòâî ïðèõîäÿò ê íåîáõîäèìîñòè îñîçíàíèÿ ñâîåãîàáñóðäíîãî ïîëîæåíèÿ, îáðàùåíèÿ ê ñâîèì èñòîðè÷åñêèì, ñîöèîêóëüòóðíûì èäóõîâíûì èñòîêàì, ê äèàëîãó ýïîõ, êóëüòóð, êîíôåññèé è áëàãîäàðÿ ýòîìóâûñòðàèâàþòñÿ ïåðñïåêòèâíûå ìîäåëè ïðåîäîëåíèÿ êðèçèñíûõ ñèòóàöèé.

Ôèëîñîôèÿ â ïîñòîÿííîì, òâîð÷åñêîì äèàëîãå è ïîèñêå ñïîñîáñòâóåòíàðàáîòêå íîâûõ ïîäõîäîâ è ñòðàòåãèé ðàçâèòèÿ ÷åëîâå÷åñòâà, çàäàâàÿãóìàíèñòè÷åñêèé âåêòîð åãî ðàçâèòèÿ, ñîåäèíÿÿ èäåàëû äîáðà, ñîãëàñèÿ èîòâåòñòâåííîñòè. Âàæíî îáðàòèòü âíèìàíèå íà òî, êàê çíàíèÿ, ïîëó÷àåìûåîòäåëüíûìè íàóêàìè, ìîæíî èíòåãðèðîâàòü â åäèíóþ êàðòèíó ìèðà, êàê ïåðåéòèîò ñîâîêóïíîñòè îòäåëüíûõ çíàíèé, îòäåëüíûõ êàðòèí ìèðà ê "æèçíåííîìó ìèðó",â êîòîðîì ÷åëîâåê æèâåò, ïðåáûâàåò, ïîíèìàåò, ëè÷íîñòíî è öåëîñòíî ïåðåæèâàåòåãî, ïîäîáíî ìèôîëîãè÷åñêîìó ïåðåæèâàíèþ, ãäå ëè÷íîñòü, ïðèðîäà, îáùåñòâîñëèòû âîåäèíî, îáåñïå÷èâàÿ ïðîñòðàíñòâî ÷åëîâå÷åñêîé êîììóíèêàöèè. Òàêîãîæèâîòâîðÿùåãî åäèíåíèÿ è öåëîñòíîãî âîñïðèÿòèÿ æèçíåííîãî ìèðà ÿâíî íåõâàòàåò ñîâðåìåííîìó ÷åëîâåêó. Áåç íîâûõ èäåé íåâîçìîæíî ïîÿâëåíèå íîâûõñîöèàëüíûõ îòíîøåíèé è ïðèîðèòåòíûõ öåííîñòåé. Ïðåæäå ÷åì îñóùåñòâëÿþòñÿïåðåâîðîòû â ñîöèàëüíîé æèçíè, ýêîíîìèêå, íåîáõîäèìû ðàäèêàëüíûåïåðåâîðîòû â ñîçíàíèè ëþäåé.

Ñòðàòåãèÿ îïåðåæåíèÿ ñâîåãî âðåìåíè

"Âûíîñèòü çà ñêîáêè", "îòêëàäûâàòü íà ïîòîì" îñòðûå, òðåáóþùèå ðåøåíèÿïðîáëåìû (è òåì ñàìûì èìèòèðîâàòü ñîöèàëüíûå èçìåíåíèÿ) óæå íåëüçÿ, íàäî÷åòêî àðòèêóëèðîâàòü èõ è èñêàòü âûõîäû èç íàïëàñòîâûâàþùèõñÿ äðóã íà äðóãàïðîòèâîðå÷èé. Ñåãîäíÿ ìû âñå ÷àùå "âîïðîøàåì" íàøå áóäóùåå. ×åì äèíàìè÷íååæèçíü, òåì áîëüøàÿ íåîáõîäèìîñòü âîçíèêàåò â íåñòàíäàðòíûõ, óáåäèòåëüíûõèäåÿõ, òåì áîëüøå âåêòîð ôèëîñîôñêèõ ðàçìûøëåíèé îáðàùåí â áóäóùåå. Âïåðèîäû, êîãäà, ãîâîðÿ ñëîâàìè Ãàìëåòà, "ðàñïàëàñü ñâÿçü âðåìåí", íà÷èíàåòñÿòðàãè÷åñêîå, òðåâîæíîå ñóùåñòâîâàíèå äëÿ ÷åëîâåêà è ÷åëîâå÷åñòâà, âîçíèêàåòáûòèå "íà ïåðåëîìå". Ïîèñê íîâûõ ôèëîñîôñêî-ìèðîâîççðåí÷åñêèõ èäåé èäåò íà


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ôîíå íåáûâàëûõ ñîáûòèé ìèðîâîé öèâèëèçàöèè. Ïåðåä ÷åëîâå÷åñòâîì ñòîÿòïðîáëåìû, òðåáóþùèå ôèëîñîôñêîãî îñìûñëåíèÿ è îáîñíîâàíèÿ ñòðàòåãèèîïåðåæåíèÿ ñâîåãî âðåìåíè äëÿ èõ ðàçðåøåíèÿ.

Îäíà èç òàêèõ ïðîáëåì ýòî ïðîáëåìà âûæèâàåìîñòè â ÿäåðíûé âåê, çàÿâèâøàÿî ñåáå, êîãäà â àâãóñòå 1945 ã. íà ÿïîíñêèå ãîðîäà áûëè ñáðîøåíû ïåðâûå àòîìíûåáîìáû. Ñ ýòîãî ìîìåíòà ÷åëîâå÷åñòâî ñòàëî ñìåðòíûì, îíî êàê áû óðàâíÿëîñü âñâîåì ñòàòóñå ñ îòäåëüíûì èíäèâèäîì - ïðîñòûì ñìåðòíûì, ÷üÿ çåìíàÿ æèçíüîãðàíè÷åíà îïðåäåëåííûìè âðåìåííûìè ðàìêàìè. Íàðÿäó ñ ðàñøèðåíèåìâîçìîæíîñòåé ÷åëîâåêà, ñîâåðøåíñòâîâàíèåì ïðåäìåòíîãî ìèðà ñòàëà î÷åâèäíîéèñòèíà î ñìåðòíîñòè ÷åëîâå÷åñòâà, åñëè íå áóäóò íàéäåíû ìåõàíèçìû ñäåðæèâàíèÿåãî àãðåññèâíûõ óñòðåìëåíèé. Â ýòîì æå êîíòåêñòå ñëåäóåò ðàññìàòðèâàòü èïðîáëåìó ýêîëîãè÷åñêîé âûæèâàåìîñòè ÷åëîâå÷åñòâà, èáî áûñòðî ðàçâèâàþùàÿñÿòåõíîãåííàÿ öèâèëèçàöèÿ ïîñòàâèëà ÷åëîâå÷åñòâî íà ãðàíü æèçíè è ñìåðòè.Âîçíèêàåò è ïðîáëåìà ñîõðàíåíèÿ öåëîñòíîñòè ÷åëîâå÷åñêîé ëè÷íîñòè, ïîñêîëüêóïîñòîÿííûå ïîãðóæåíèÿ ÷åëîâåêà â ðàçíûå ñîöèàëüíûå îòíîøåíèÿ, ãäå îò íåãîòðåáóåòñÿ âûïîëíåíèå ñîîòâåòñòâóþùèõ ðîëåé, ïðèâîäÿò ê ïîñòîÿííûì ñòðåññàì.Ïðèñïîñîáëåíèå ê óñëîâèÿì ñîâðåìåííîé ñîöèàëüíîé îðãàíèçàöèè âîçìîæíîïîýòîìó ëèøü â ïîðÿäêå ñëîæíûõ ìàíèïóëÿöèé íàä ñâîèì ñîçíàíèåì. Ðåôëåêñèÿíàä îñíîâàíèÿìè ñîâðåìåííîé êóëüòóðû ïîýòîìó àêòóàëèçèðóåò òåìóêîììóíèêàòèâíîãî åäèíñòâà ÷åëîâå÷åñòâà, íåîáõîäèìîñòè ôîðìèðîâàíèÿ èäåàëîâîòêðûòîñòè, äèàëîãà ìåæäó ðàçëè÷íûìè íàðîäàìè è ðåëèãèÿìè, íåñèëîâîãîðåøåíèÿ âîçíèêàþùèõ êîíôëèêòîâ, ïðîáëåìó âçàèìîîòíîøåíèÿ íàöèîíàëüíîãîè ãëîáàëüíîãî, ñîõðàíåíèÿ ìåíòàëüíî-íàöèîíàëüíûõ è ñîöèîêóëüòóðûõïðèîðèòåòîâ â ýïîõó ãëîáàëèçàöèè, óíèôèêàöèè è ìàðêåòèçàöèè äóõîâíûõöåííîñòåé, ñîçäàíèÿ íàäãîñóäàðñòâåííûõ è òðàíñíàöèîíàëüíûõ ñòðóêòóð.

Â óñëîâèÿõ ñèñòåìíîãî êðèçèñà ñîâðåìåííîãî ðèñêîãåííîãî îáùåñòâàíåñîìíåííî íåîáõîäèìî èñêàòü ìåõàíèçìû óñòàíîâëåíèÿ êàê îáùååâðîïåéñêîé,òàê è ìèðîâîé äåìîêðàòèè, êîòîðàÿ áû âûñòóïàëà ñèìâîëîì íàöèîíàëüíûõäåìîêðàòèé, ïðîÿâëåíèåì âîëè ñàìèõ ãðàæäàí, ðåàëüíîãî äèàëîãà ðàçëè÷íûõèíòåðåñîâ, èäåíòè÷íîñòåé, îòâåòñòâåííîñòè, èäåàëîâ ñïðàâåäëèâîñòè äëÿ âñåõ èñòðåìëåíèÿ ê îáåñïå÷åíèþ áëàãà äëÿ ñîáñòâåííîãî ýòíîñà.

Ôèëîñîôñêàÿ ñòðàòåãèÿ îïåðåæåíèÿ ñâîåãî âðåìåíè íåîáõîäèìà è äëÿïðåîäîëåíèÿ ïîñëåäñòâèé ìèðîâîãî ýêîíîìè÷åñêîãî êðèçèñà, êîòîðûé âî ìíîãîìÿâëÿåòñÿ êðèçèñîì ñèñòåìû äóõîâíûõ öåííîñòåé, ïðåíåáðåæåíèÿ èìè â óãîäóìàòåðèàëüíûì öåííîñòÿì è ìîäåëè ïðîöâåòàíèÿ, äåìîíñòðèðóÿ ïðè ýòîìíåîáõîäèìîñòü îáåñïå÷åíèÿ ïðîçðà÷íîñòè ñïåêóëÿòèâíûõ ïîòîêîâ, êàïèòàëîâãëîáàëüíûõ êîðïîðàöèé, ñîçäàíèÿ îòâåòñòâåííîãî, ýòè÷åñêè îðèåíòèðîâàííîãîíàáëþäàòåëüíîãî è ðåãóëèðóþùåãî öåíòðà, îáåñïå÷åíèÿ îòêðûòîñòè ðàáîòû èïðèíÿòèÿ ðåøåíèé ìèðîâûìè ôèíàíñîâûìè öåíòðàìè è áàíêàìè.

Ýòè ïðîáëåìû òðåáóþò íîâûõ ìèðîâîççðåí÷åñêèõ èäåé â îòíîøåíèè ê ìèðóâ öåëîì, ê ÷åëîâåêó è ÷åëîâå÷åñòâó, ðàäèêàëüíûõ èçìåíåíèé â ïîçíàâàòåëüíîìîòíîøåíèè ÷åëîâåêà, â ðàçëè÷íûõ ñôåðàõ êóëüòóðû. Ãëóáî÷àéøåå îñîçíàíèåîáùå÷åëîâå÷åñêèõ öåííîñòåé ïîìîæåò ðåøèòü ïðîáëåìó ñîõðàíåíèÿ ÷åëîâåêàêàê ëè÷íîñòè. Íóæíû íîâûå êðèòåðèè è ïîäõîäû äëÿ óñïåøíîãî äèàëîãà ÷åëîâåêàñ ÷åëîâåêîì, îðèåíòèðîâàííûå íà ïëþðàëèçì ìíåíèé, òåðïèìîñòü,òîëåðàíòíîñòü, ñîãëàñèå, îòâåòñòâåííîñòü, êîòîðûå è îáåñïå÷àò ôîðìèðîâàíèå


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íîâûõ ìèðîâîççðåí÷åñêèõ ñòðóêòóð. Ïîçíàâàòåëüíîå îòíîøåíèå ñîâðåìåííîãî÷åëîâåêà ê èññëåäîâàíèþ òàêèõ ñëîæíûõ îáúåêòîâ, êàê àòîìíàÿ ýíåðãèÿ,óíèêàëüíûå îáúåêòû ýêîëîãèè, ãåííîé èíæåíåðèè è ò. ï., â êîòîðûå âêëþ÷åíñàì ÷åëîâåê, íóæäàåòñÿ â ïåðåñìîòðå òðàäèöèîííîãî òåçèñà îá "ýòè÷åñêîéíåéòðàëüíîñòè" íàó÷íîãî ïîçíàíèÿ. Â èåðàðõèè öåííîñòåé, ê êîòîðûì,íåñîìíåííî, îòíîñèòñÿ íàó÷íàÿ èñòèíà, ðàâíîöåííî ñ íåé äîëæíû âûñòóïàòü èòàêèå öåííîñòè, êàê áëàãî ÷åëîâåêà è ÷åëîâå÷åñòâà â èõ åäèíñòâå è âçàèìîäåéñòâèè.Ïîýòîìó ñîâðåìåííàÿ ôèëîñîôèÿ ïîëó÷àåò ñåãîäíÿ ñâîåîáðàçíûé ñîöèàëüíûéçàêàç íà ðàçðàáîòêó ïðèíöèïîâ ýòè÷åñêîãî ðåãóëèðîâàíèÿ è îðãàíèçàöèèýòè÷åñêîé ýêñïåðòèçû ïðîâåäåíèÿ èññëåäîâàíèé â òàêèõ ìåæäèñöèïëèíàðíûõîáëàñòÿõ, êàê íàíîíàóêà, áèîìåäèöèíà, ãåíåòèêà, ãåííàÿ èíæåíåðèÿ è äð.[ßñêåâè÷, ß.Ñ. 2014, c. 492].

Â ðàìêàõ ðàäèêàëüíûõ ïîâîðîòîâ ñîâðåìåííîé öèâèëèçàöèè îñóùåñòâëÿåòñÿôèëîñîôñêîå ïåðåîñìûëåíèå êîíöåïöèè íàöèîíàëüíîé ïàðàäèãìû,íàöèîíàëüíîãî ãîñóäàðñòâà, è â îñîáåííîñòè, ôåíîìåíà íàöèîíàëèçìà. Çàìå÷åíî,÷òî åñëè îòäåëüíàÿ êóëüòóðà çàìûêàåòñÿ â ñåáå ñàìîé è ñòðåìèòñÿ èñêëþ÷èòåëüíîê çàùèòå ñîáñòâåííîãî ñâîåîáðàçèÿ, îíà ñòàíîâèòñÿ ïîòåíöèàëüíî âîèíñòâóþùåéâ ïðîòèâîïîëîæíîñòü ïîçèöèè äèàëîãà êóëüòóð, ïðèçíàíèÿ ãóìàíèñòè÷åñêîãîïëþðàëèçìà è âçàèìîäåéñòâèÿ ñ äðóãèìè êóëüòóðàìè. Èìåííî"íàöèîíàëèñòè÷åñêèé âçãëÿä" íà îáùåñòâî è ïîëèòèêó, çàêîí, ñïðàâåäëèâîñòü èèñòîðèþ ãîñïîäñòâóåò ïîðîþ íàä ïîëèòè÷åñêèì è ñîöèîëîãè÷åñêèì âîîáðàæåíèåì.Ñòîðîííèêè íàöèîíàëèçìà íåñïîñîáíû ïðîòèâîñòîÿòü ñîáëàçíó àáñîëþòèçàöèèêóëüòóðíîé è ýòíè÷åñêîé îáîñîáëåííîñòè, ñîçäàâàÿ òåì ñàìûì îïàñíîñòüâîçâåäåíèÿ íàñèëèÿ â ðàíã çàêîííîñòè. ×òîáû óñòàíîâèòü ðàâåíñòâî íàðîäîâ è èõêóëüòóð, íåîáõîäèìî ïðåïÿòñòâîâàòü âîçâåäåíèþ îòäåëüíûõ êóëüòóð â ðàíã íîðìû,ýòàëîíà öåííîñòåé è âñåîáùåãî ïðîãðåññà [Êàñòèéî, Ì. 2013, c. 139].

Â ìèðå ðèñêà íàöèîíàëèçì ñòàíîâèòñÿ âðàãîì íàöèè, ñ÷èòàþò íåêîòîðûåèññëåäîâàòåëè. Îòñþäà êîñìîïîëèòèçàöèÿðàññìàòðèâàåòñÿ êàê èññëåäîâàòåëüñêàÿïåðñïåêòèâà, ïîëèòè÷åñêàÿ ðåàëüíîñòü, êðèòè÷åñêàÿ òåîðèÿ íàøåãî âðåìåíè[Áåê,Ó.2012. c. 57-58]. Åñëè ïîä ïîëèòè÷åñêîé êàðòèíîé ìèðà ïîíèìàòü ñèñòåìóñâÿçàííûõ îáðàçîâ è ïðåñòàâëåíèé î âëàñòè, åå ìåõàíèçìàõ è êîíôèãóðàöèè âîêðóæàþùåé ñðåäå, òî òðàíñíàöèîíàëüíûé òèï ïîëèòè÷åñêîé êàðòèíû ìèðàðàñêðûâàåòñÿ ÷åðåç òàêèå ïîíÿòèÿ, êàê ìíîæåñòâåííàÿ èäåíòè÷íîñòü,ìóëüòèêóëüòóðèçì, äèíàìè÷åñêèé âçàèìîîáìåí ñèìâîëàìè è ïðàêòèêàìè,ñîçäàþùèìè íîâûå ñîöèàëüíûå ôîðìû, äèàëîã êóëüòóð íàðîäîâ,ðåëèãèé.Òðàícíàöèîíàëüíîå îçíà÷àåò íàëè÷èå ìíîæåñòâåííûõ ñâÿçåé èâçàèìîäåéñòâèé, ñîåäèíÿþùèõ ëþäåé èëè èíñòèòóòû ñêâîçü ãðàíèöû íàöèîíàëüíûõãîñóäàðñòâ [Àêîïîâ,Ñ.Â.2015, c.111]. Ñîâðåìåííûå ñëîæíûå ìèðîâûå ïðîöåññûîòðàæàþò ðåàëüíûå ñîöèàëüíî-ïîëèòè÷åñêèå âçàèìîäåéñòâèÿ îòäåëüíûõ ãîñóäàðñòâè, ïî ñóòè, ïðèçâàíû îáåñïå÷èâàòü ñîöèàëüíî-ïîëèòè÷åñêóþ è ýêîíîìè÷åñêóþñòàáèëüíîñòü íàöèîíàëüíûõ ãîñóäàðñòâ êàê èõ ñòðóêòóðíûõ êîìïîíåíòîâ.

Ïåðåëîìíûé ìîìåíò ÷åëîâå÷åñêîé ýâîëþöèè âïåðâûå â èñòîðèèäåìîíñòðèðóåò ñåãîäíÿ íåîáõîäèìîñòü ðåàëüíîãî èñòîðè÷åñêîãî âûáîðà: ñòàíåò÷åëîâå÷åñòâî ïîñëåäíèì â èñòîðèè èëè ïåðâûì íà íîâîì ýòàïå ðàçâèòèÿ. Â òî÷êàõèñòîðè÷åñêîé áèôóðêàöèè, êîãäà ìèðîâàÿ ñîöèàëüíî ýêîíîìè÷åñêàÿ èïîëèòè÷åñêàÿ ñèñòåìà äåñòàáèëèçèðîâàíà, áëèçêà ê ïîòåðå ðàâíîâåñèÿ, âîçìîæíà


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ðåàëèçàöèÿ ñöåíàðèåâ õàîòèçàöèè îáùåñòâà, íàñòóïëåíèÿ òðàãè÷åñêîãî áûòèÿ"íà èçëîìå", èáî "êîãäà ñëîæíûå îòêðûòûå ñèñòåìû äîñòèãàþò êðèòè÷åñêîéíåñòàáèëüíîñòè, äëÿ íèõ íàñòóïàåò ìîìåíò èñòèíû: îíè ëèáî òðàíñôîðìèðóþòñÿ,ëèáî ðàçðóøàþòñÿ" [Ëàñëî, Ý. 2014. c. 9-12].

Ñëåäóþùàÿ òåìà, òðåáóþùàÿ ôèëîñîôñêîãî àíàëèçà, ýòîðàçìûøëåíèå î òîì,÷òî ïðîèñõîäèò ñ ëè÷íîñòüþ â óñëîâèÿõãëîáàëèçàöèè, âèðòóàëèçàöèè ñîöèàëüíîãîïðîñòðàíñòâà, ìàññîâèçàöèè êóëüòóðû, ïðîáëåìàòèçàöèè íàöèîíàëüíîéèäåíòèôèêàöèè ÷åëîâåêà è ãîñóäàðñòâà, çàïðåäåëüíûìè î÷åðòàíèÿìè ñâîáîäû èãðàíèö ëè÷íîñòè? ×åëîâå÷åñêîå ß âñå áîëüøå ïðåâðàùàåòñÿ â òî÷êó ñáîðêè,íåëèíåéíóþ âîëíó ñâîáîäû è îòâåòñòâåííîñòè, ñòðàííèêà â ñòèõèÿõ âîçìîæíîãîáûòèÿ. Â ñîîòâåòñòâèè ñ íîâûìè âûçîâàìè ñîâðåìåííîñòè, êîòîðûì åñòü ðåàëüíûåïðåäïîñûëêè â âèäå ñîöèàëüíî-ýêîíîìè÷åñêèõ è òåõíîëîãè÷åñêèõ îñíîâàíèé,ìîæíî ãîâîðèòü î ñòàíîâëåíèè òðàíñíàöèîíàëüíîé ñîöèàëüíî-ïîëèòè÷åñêîéêàðòèíû ìèðà. Â êà÷åñòâå îñíîâàíèé ýòîãî ïðîöåññà ñëåäóåò íàçâàòüôîðìèðóþùèåñÿ ïðåäñòàâëåíèÿ î ñåòåâîì îáùåñòâå, ñåòåâîì ÷åëîâåêå, åãîïðîåêòíî-áðåíäîâîé èäåíòèôèêàöèè, êîðïîðàòèâíîé êóëüòóðå, êðåàòèâíîñòè,ãèáêîñòè è ñâîåîáðàçíîé íåóëîâèìîñòè â óñëîâèÿõ âèðòóàëüíîãî ïðîñòðàíñòâà.Æèçíü â ñåòè" èëè æèçíü â ðàìêàõ "ïðîåêòíîãî ãðàäà" ñïîñîáñòâóåò ñîçäàíèþîñîáîãî äèñêóðñà ìåíåäæìåíòà, íîâîé èäåîëîãè÷åñêîé êîíôèãóðàöèè"èíòóèòèâíîãî ìåíåäæåðà". Ïðè ýòîì æåñòêàÿ èåðàðõèÿ çàìåíÿåòñÿ ãèáêèìèíîâàòîðñêèìè ñóáúåêòàìè óïðàâëåíèÿ, êîòîðûå âûñòóïàþò â ðîëè"âäîõíîâèòåëåé", "êîîðäèíàòîðîâ êîìàíä" - ëèäåðîâ, ñïîñîáíûõ áåç ïðèìåíåíèÿñèëû îáåñïå÷èòü âîâëå÷åííîñòü ðàáîòíèêîâ â ïðîöåññ òðóäà è íàäåëèòü òðóäêàæäîãî îïðåäåëåííûì ñìûñëîì.Âìåñòî èåðàðõèè ðàçðàáàòûâàåòñÿ ñèñòåìà"äîâåðèÿ", âêëàäûâàþòñÿ ñðåäñòâà â ðàçâèòèå "êîðïîðàòèâíîé êóëüòóðû" è"êîìàíäíîãî äóõà" ñ óñòàíîâêîé íà äîñòèæåíèå ãèáêîñòè è óõîäà îò àâòîðèòàðèçìà.

Âàæíîé çàäà÷åé ñîâðåìåííîãî ôèëîñîôñêîãî äèñêóðñà ÿâëÿåòñÿ ìûñëü î òîì,÷òî èíòåãðàöèîííûé âûáîð íàöèîíàëüíûõ ãîñóäàðñòâ â êà÷åñòâå êàòåãîðè÷åñêîãîèìïåðàòèâà äîëæåí îïèðàòüñÿ íà òàêèå öåííîñòíûå ïðèîðèòåòû, êàê êîëëåêòèâíàÿîòâåòñòâåííîñòü, ìåæêîíôåññèîíàëüíûé, ìåæêóëüòóðíûé äèàëîã,ìåæíàöèîíàëüíîå ñîãëàñèå è òîëåðàíòíîñòü, ñïîñîáíîñòü ê ïðîäóìàííîìó âûáîðóìåæäó àëüòåðíàòèâíûìè òî÷êàìè çðåíèÿ è ñïîñîáàìè ïîâåäåíèÿ. Ãëîáàëèçàöèÿìèðîâîé èñòîðèè, ñîïðîâîæäàþùàÿñÿ îáîñòðåíèåì ñîöèàëüíî-ïîëèòè÷åñêèõðèñêîâ, êðèçèñíûõ ñèòóàöèé â ýêîíîìè÷åñêîé, ôèíàíñîâîé, ñîöèàëüíî-ïîëèòè÷åñêîé, ýêîëîãè÷åñêîé è ñîöèàëüíî-äóõîâíîé ñôåðàõ ñîâðåìåííîãîöèâèëèçàöèîííîãî ðàçâèòèÿ âûäâèãàåò íà ïåðåäíèé ïëàí ïðîáëåìó ðåãóëèðîâàíèÿñòèõèéíûõ ïðîöåññîâ â öåëÿõ âûæèâàíèÿ ÷åëîâå÷åñòâà â íîâûõ óñëîâèÿõñóùåñòâîâàíèÿ. Ðèñêîãåííûå ñèòóàöèè, ñîçäàâàåìûå íà ñîâðåìåííîì ýòàïåãåîïîëèòè÷åñêèìè ñòðàòåãèÿìè ÑØÀ, äàþò èìïóëüñ äëÿ ïîñòðîåíèÿ ðàçëè÷íûõìîäåëåé áóäóùåãî ìèðîóñòðîéñòâà. Îäíîïîëÿðíîìó âåêòîðó ìèðîâîãî ðàçâèòèÿâ òàêèõ ìîäåëÿõ óæå íåò ìåñòà. Ñîâåðøåííî ÷åòêî ýòî êîíñòàòèðóåòñÿ â äîêëàäå"Ãëîáàëüíûå òåíäåíöèè 2030: Àëüòåðíàòèâíûå ìèðû", ïîäãîòîâëåííîìÍàöèîíàëüíûì ñîâåòîì ïî ðàçâåäêå ÑØÀ, ãäå îòìå÷àåòñÿ: "Â ñâÿçè ñ áóðíûìðîñòîì äðóãèõ ãîñóäàðñòâ "îäíîïîëÿðíûé ìîìåíò" çàêîí÷èëñÿ è ýïîõà Pax-Americana - ýðà àìåðèêàíñêîãî äîìèíèðîâàíèÿ â ìèðîâîé ïîëèòèêå, êîòîðàÿíà÷àëàñü â 1945 ãîäó - ñòðåìèòåëüíî äâèæåòñÿ ê ñâîåìó çàâåðøåíèþ" [2014].


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Â ñîîòâåòñòâèè ñ ýòèì ôèëîñîôñêàÿ ìåòîäîëîãèÿ ãåîïîëèòè÷åñêîé èíòåãðàöèèäîëæíà ñòðîèòüñÿ ïî òèïó îòêðûòîé ðàöèîíàëüíîñòè, ïðåäïîëàãàþùåéïîëèâàðèàíòíîñòü, ìíîãîâåêòîðíîñòü, îòõîä îò êîíöåïöèé æåñòêîãîäåòåðìèíèçìà, îòëè÷àþùèõñÿ ñòðîãî çàäàííûì õàðàêòåðîì âñåõ áåç èñêëþ÷åíèÿñâÿçåé, èñêëþ÷àþùèõ âûáîð àëüòåðíàòèâû. Íîâûå ãåîïîëèòè÷åñêèå ñòðàòåãèèîòäåëüíûõ ãîñóäàðñòâ, â òîì ÷èñëå, è ñîçäàííûé Åâðàçèéñêèé ýêîíîìè÷åñêèéñîþç, ìîæíî ðàññìàòðèâàòü êàê ñâîåãî ðîäà àëüòåðíàòèâó ìîäåëè îäíîïîëÿðíîãîìèðà ñ åå óñòàíîâêîé íà ìèðîâîå ãîñïîäñòâî è ãåãåìîíèþ, "íîâûé ïîðÿäîêâåêîâ", ìîäåëü "ìèðà ïî-àìåðèêàíñêè". Êóëüòóðíî-èñòîðè÷åñêèå, ñîöèàëüíî-ïîëèòè÷åñêèå, ýêîíîìè÷åñêèå, ýòíî-ðåëèãèîçíûå îòíîøåíèÿ âíóòðè ñòðàíûÿâëÿþòñÿ âàæíåéøèìè êîìïîíåíòàìè èíòåãðàöèîííûõ ïðîöåññîâ.

Ìèññèÿ ôèëîñîôèè â ïðîñâåùåíèè, âîñïèòàíèè è îáðàçîâàíèè

Ïðè âõîæäåíèè Ðåñïóáëèêè Áåëàðóñü â Áîëîíñêîé ïðîöåññ âàæíî íå ïîòåðÿòüíàðàáîòàííûå â îòå÷åñòâåííîé âûñøåé øêîëå ðàöèîíàëüíûå ïîäõîäû ïîôîðìèðîâàíèþ öåëîñòíîãî ìèðîâîççðåíèÿ ñòóäåí÷åñêîé ìîëîäåæè ÷åðåçïðåïîäàâàíèå ôèëîñîôèè, ëîãèêè, ýòèêè, ðåëèãèîâåäåíèÿ, ýñòåòèêè,ñîöèîëîãèè, ïîëèòîëîãèè, èñòîðèè, êîòîðûå íåîáõîäèìî ñîõðàíèòü â âûñøåéøêîëå äëÿ ôîðìèðîâàíèÿ ãóìàíèòàðíîé êóëüòóðû ñòóäåíòîâ.

Â ñîâðåìåííîì ðèñêîãåííîì îáùåñòâå ãëîáàëüíûõ èçìåíåíèé è ïîòðÿñåíèé,óãðîæàþùèõ âûçîâîâ ïî îòíîøåíèþ ê íàöèîíàëüíîìó ñóâåðåíèòåòóïðèîðèòåòíûìè öåííîñòÿìè, îñîáåííî äëÿ ìîëîäåæè, äîëæíû ñòàòü òàêèåöåííîñòè, êàê êîíñîëèäàöèÿ, ãîñóäàðñòâåííîñòü, áåðåæíîå îòíîøåíèå ê ÿçûêó,ñîáñòâåííîé èñòîðèè, íàöèîíàëüíûì òðàäèöèÿì, îáû÷àÿì, îáùå÷åëîâå÷åñêèìèäåàëàì äîáðà, ïðàâäû, ñïðàâåäëèâîñòè.Ñåãîäíÿ è ñîâðåìåííàÿ ìîëîäåæü âñå÷àùå "âîïðîøàåò" áóäóùåå, êðèòè÷íî îöåíèâàÿ ïðîøëîå è âûñòðàèâàÿ ñòðàòåãèþðåàëüíîãî ïîâåäåíèÿ è æèçíåííîãî âûáîðà. Ìîëîäåæü íåñåò îòâåòñòâåííîñòü,íàðÿäó ñî ñòàðøèì ïîêîëåíèåì, çà ñîõðàíåíèå è áóäóùåå ñòðàíû, çàïðååìñòâåííîñòü èñòîðè÷åñêîãî è ñîöèîêóëüòóðíîãî íàñëåäèÿ. Ôîðìèðîâàíèåíàöèîíàëüíîé èäåíòè÷íîñòè, èäåàëîâ ïàòðèîòèçìà, ëþáâè ê ñâîåé Ðîäèíå,îòâåòñòâåííîñòè çà åå áóäóùåå ÿâëÿåòñÿ âàæíåéøåé ìèññèåé ôèëîñîôèè è äðóãèõñîöèàëüíî-ãóìàíèòàðíûõ íàóê â óíèâåðñèòåòñêîì îáðàçîâàíèè. Çäåñü îñîáåííîíåîáõîäèìû íðàâñòâåííûå îðèåíòèðû è ïðèíöèïû "ìåæïîêîëåí÷åñêîé ýòèêè",î êîòîðîé ãîâîðèë íà XXIII Âñåìèðíîì ôèëîñîôñêîì êîíãðåññå (àâãóñò 2013,Àôèíû) ÿïîíñêèé ôèëîñîô KeiichiNoe: "÷òî áû ìû íè ðåøàëè, ìû äîëæíûâñåñòîðîííå ïðåäóñìîòðåòü âëèÿíèå íàøåãî ðåøåíèÿ íà áóäóùèå ñåìü ïîêîëåíèé".Â òàêèõ ïîäõîäàõ çàêëþ÷åí âåëèêèé ñìûñë ýòè÷åñêîé îòâåòñòâåííîñòè ÷åëîâåêàçà ïðèíèìàåìûå ðåøåíèÿ.

Ñîõðàíåíèå ñàìîáûòíîñòè, ñàìîäîñòàòî÷íîñòè, îðèãèíàëüíîñòè èíåïîâòîðèìîñòè êóëüòóðíî-öèâèëèçàöèîííîãî ôåíîìåíà îòäåëüíûõ ñòðàí,âûñòðàèâàíèå îòíîøåíèé ñ äðóãèìè êóëüòóðàìè è ðåëèãèÿìè íà îñíîâå äèàëîãà,ïîëèêóëüòóðíîñòè, òîëåðàíòíîñòè, ïîëèêîíôåññèîíàëüíîñòè - íåîáõîäèìûåïðèîðèòåòû ñîâðåìåííîãî îáðàçîâàíèÿ, âîñïèòàíèÿ è ïðîñâåùåíèÿ, îáåñïå÷èâàÿðàçâèòèå îáùå÷åëîâå÷åñêîé ñèñòåìû êóëüòóðû è â òî æå âðåìÿ îïðåäåëÿÿóãëóáëåííîå ïîíèìàíèå ñîáñòâåííîé êóëüòóðû è öåííîñòíûõ îñíîâàíèé.


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"Ñâåðõçàäà÷à ïðè ýòîì ñîñòîèò â òîì, ÷òîáû ñôîðìèðîâàòü â îáùåñòâå, è, ïðåæäåâñåãî, ó ìîëîäåæè, ñèìâîëè÷åñêóþ èììóííóþ ñèñòåìó, îáåñïå÷èâàþùóþâîñïðèÿòèå ÷óæèõ èäåé ñ ïîëüçîé äëÿ ñåáÿ... öåëü ôèëîñîôèè ñîñòîèò â ïîñòðîåíèèòàêîé ñèìâîëè÷åñêîé ñèñòåìû, êîòîðàÿ, áóäó÷è îòêðûòîé, îáëàäàåò èììóíèòåòîìïðîòèâ âèðóñîâ ÷óæîãî" [2015, c. 37].

Çàêîí÷åíèåÒàêèì îáðàçîì, ôèëîñîôèÿ âûñòóïàåò è äîëæíà âûñòóïàòü ìîùíûì

ïîçíàâàòåëüíûì, èíòåãðèðóþùèì è ìîáèëèçóþùèì ñðåäñòâîì è ôàêòîðîìñîçäàíèÿ èíòåëëåêòóàëüíîãî ïðîñòðàíñòâà äëÿ îñìûñëåíèÿ ïðîèñõîäÿùèõ ñîáûòèéè ïîñòðîåíèÿ ñöåíàðèåâ áóäóùåãî ðàçâèòèÿ ÷åëîâå÷åñòâà. Ðåøåíèå çàäà÷ñîöèîêóëüòóðíîé èäåíòè÷íîñòè, îáîñíîâàíèå ñòðàòåãèé íàöèîíàëüíîãî ðàçâèòèÿ,ñîõðàíåíèÿ è ïðèóìíîæåíèÿ òðàäèöèîííûõ öåííîñòåé, èäåàëîâ ïàòðèîòèçìà,ñïðàâåäëèâîñòè, ãóìàíèçìà è îòâåòñòâåííîñòè ÿâëÿåòñÿ ìèññèåéïðîôåññèîíàëüíîé ôèëîñîôñêîé ðåôëåêñèè, ñïîñîáñòâóþùåé ðåàëèçàöèèìåõàíèçìîâ êîíñîëèäàöèè îáùåñòâà è ðàçâèòèþ îáùåñòâåííîãî îáñóæäåíèÿñîöèàëüíî çíà÷èìûõ ïðîáëåì. È â òî æå âðåìÿ ýòî è îáðàçîâàòåëüíî-ïðîñâåùåí÷åñêàÿ ìèññèÿ ôèëîñîôèè êàê âàæíåéøåé ñèñòåìîîáðàçóþùåéìèðîâîççðåí÷åñêîé äèñöèïëèíû â ñèñòåìå óíèâåðñèòåòñêîãî îáðàçîâàíèÿ, íàðÿäóñ äðóãèìè ôèëîñîôñêèìè, èñòîðè÷åñêèìè è ñîöèàëüíî-ãóìàíèòàðíûìèäèñöèïëèíàìè.


1. Ñòåïèí, Â.Ñ. (2015). 'Ôèëîñîôñêàÿ àíòðîïîëîãèÿ è ôèëîñîôèÿ êóëüòóðû'. Èçáðàííîå. - Ìîñêâà:Àêàäåìè÷åñêèé ïðîåêò; Àëüìà Ìàòåð, 542 ñ.

2. ßñêåâè÷, ß.Ñ. (2011). 'Âðåìÿ êðèçèñà - âðåìÿ íàäåæäû è äèàëîãà'. - Ìèíñê: Ïðàâî è ýêîíîìèêà,189 ñ.

3. ßñêåâè÷, ß. Ñ.(2014).'Ôèëîñîôèÿ è íàóêà: âðåìÿ äèàëîãà, îòâåòñòâåííîñòè è íàäåæäû':èçá.òðóäû. Ìèíñê: Ïðàâî è ýêîíîìèêà, 551 c.

4. Êàñòèéî,Ì. (2013). 'Ïîíÿòèå ïëþðàëèçìà è ýòèêà êîììóíèêàöèè' Ôèëîñîôñêèå íàóêè. ¹11.ññ. 134-144.

5. Áåê, Ó. (2012). 'Æèçíü â îáùåñòâå ãëîáàëüíîãî ðèñêà - êàê ñ ýòèì ñïðàâèòüñÿ:êîñìîïîëèòè÷åñêèé ïîâîðîò'. Âåñòíèê Èíñòèòóòà Êåííàíà â Ðîññèè. Âûï. 22. -Ì., ññ.57-65.

6. Àêîïîâ, Ñ.Â. (2015).'Òðàíñíàöèîíàëüíîå èçìåðåíèå ñîâðåìåííîñòè.Ôèëîñîôñêèå íàóêè. ¹ 3.ññ.104-119.

7. Ëàñëî, Ý.(2014).'Ãëîáàëüíàÿ áèôóðêàöèÿ: âðåìÿ ïðèíèìàòü ðåøåíèÿ'. Êóäà äâèæåòñÿ âåêãëîáàëèçàöèè? / Ïîä ðåä. À.Í.×óìàêîâà, Ë.Å. Ãðèíèíà.- Âîëãîãðàä: Ó÷èòåëü, 400 ñ.

8. Global Trends 2030: 'Alternative Worlds [Electronic resource] '// A report of U.S. National IntelligenceCouncil. 2012. URL: https://public intelligence.net/global-trends-2030/ (date of access: 20.10.2014).

9. 2015. 'Ôèëîñîôèÿ â ïóáëè÷íîì ïðîñòðàíñòâå ñîâðåìåííîé Ðîññèè'//Ñáîðíèê ìàòåðèàëîâ.-Ìîñêâà, ËÓÌ,104ñ.

Transliteration

1. Stepin, V.S. (2015). 'Philosophical Anthropology and the Philosophy of Culture'. Favorites. - Moskov:Academic project; Alma Mater, - 542 p.

2. Yaskevich, Y.S. (2011). "The time of crisis is a time of hope and dialogue." - Minsk: Law andEconomics, 189 ñ.

3. Yaskevich, Y. S. (2014). 'Philosophy and Science: The Time of Dialogue, Responsibility and Hope':Gad. works. Minsk: Law and Economics, p551.


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4. Castiello, M. (2013). 'The concept of pluralism and ethics of communication' Philosophical Sciences.¹11.ss. 134-144.

5. Beck, W. (2012). 'Life in a global risk society - how to cope with it: the cosmopolitan turn'.-TheKennan Institute's Vestnik in Russia.Issue.22.-M., pp.57-65.

6. Akopov, S.V. (2015) 'The Transnational Dimension of Modernity'. Philosophical Sciences. ¹ 3. p.104-119.

7. Laszlo, E. (2014) 'Global bifurcation: time to make decisions' // Where is the age of globalizationmoving? Ed. AN Chumakova, L.E. Grinina .- Volgograd: Teacher, 400 p.

8. Global Trends 2030: 'Alternative Worlds [Electronic resource]' // A report of U.S. National IntelligenceCouncil. 2012. URL: https: // public intelligence.net/global-trends-2030/ (date of access: 20/10/2014).

9. 2015.'Filosofiya in the public space of modern Russia '/ / Collection of materials. - Moscow: LUM,104 pp.

Yaskevich Yadviga Stanislavovnà (Belarussiya, Minsk)

Zamonaviy falsafa: "oq suyak ko'rg'onini tark etish" vaqti yetdi

Annotatsiya. Maqolada insoniyat taraqqiyotining burilish bosqichida falsafaning ahamiyati o'sibborayotganligi asoslanadi. Bu qadriyatlar tizimi, ideallar ishonch va global inqiroz sharoitida ijtimoiyfaoliyat strategiyasini falsafiy anglash zarurati bilan bog'liq. O'zining yangi qadriyatlar, innovatsion g'oyalarniishlab chiqish mavqeidan foydalanib, falsafa katta makonda yaxlit dunyoqarashni, tarbiya va ta'limnishakllantirishdagi fundamental roli bilan aktuallashmoqda. Bunda mas'uliyat ideallarini, adolat, axloqiylik,madaniyatlararo dialog, milliy identiklik va vatanparvarlik tuyg'ularini shakllantirish asosiy maqsad sifatidaamal qiladi.

Tayanch so'zlar: ta'lim, axloq, vatanparvarlik, erkinlik, global xavf, ijtimoiy faollik, yordam,madaniyatlar dialogi, identiklik, insonparvarlik.


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Abulfadl Mohsin Ebrahim (South Africa, Durban)

Abstract. In the history of human civilization there are individuals whose outstanding activities becomepart of the worldwide process of spiritual development. Their works embody all the most valuable of theprevious experience, and they determine the movement of scientific thought and the spiritual culture ofsociety for many centuries to come. To them belongs the Great Hadith collector Imam al-Bukhari.Theologians of the Muslim world, religious scholars and scientists honor the memory and works of theGreat Muhandis. In 1998, in honor of the 1225th anniversary of Imam al-Bukhari, a complex of memorial,religious and spiritual enlightenment facilities was constructed in the Khartang village of the Paiarikdistrict of the Samarkand region of Uzbekistan in the late 20th century. Honorary Professor of theUniversity of KwaZulu-Natal (Durban of South Africa) Abul Fadl Mohsin Ebrahim - in his article " Tothe land of imam al-Bukhari " shares his impressions of hospitable Uzbek land, his participation in the 1stCongress on Bioethics in Tashkent, fulfilling his dream about visiting Imam Al Bukhari complex. Inconclusion of his article, he expressed confidence that on the land of Uzbekistan, Islam will always berespected by its adherents. Indeed, Bukhara has been the capital of Islamic culture for several centuries.Not surprisingly, in the Muslim world Bukhara firmly consolidated the epithets "Kubbatul Islam" and"Gumbazi Islam", which in Arabic and Farsi means "Dome of Islam". The fact that the city was recognizedas the capital of Islamic culture, again confirms the outstanding contribution of this city and its scientiststo the development of Islamic civilization.

Although,the content of the article didn't meet the academic status, editorial board decided to publishit, as the author had presented deepest respect to the Uzbek nation in it.

Key words: muslim Bioethics, Imam al-Bukhari, hadith, Islamic civilization, Gumbazi Islam,Uzbekistan.

ÓÄÊ1:297(Àë-Áóõàðè) (~)

http://dx.doi.org/10.26739/2181-9505-2018-1-9

Introduction

Abul Fadl Mohsin Ibrahim comes from the Seychelles. After graduation at theInstitute of Islamic Studies. Alemia (1975) in Karachi, he continued his studies at theUniversity of Al-Azhar (1977) in Cairo, after which he received a bachelor of theology.Later he received a master's degree and a Ph.D. (1983 and 1986) in the field of Islamicstudies at Temple University in Philadelphia, USA. Currently, he is an honorary professorat the Faculty of Humanities and Social Sciences, Howard College, KwaZulu-NatalUniversity in Durban, South Africa. He is a pioneer in the field of Muslim bioethics,the interests of his scientific research are reproductive health and Islamic values -ethical and legal aspects, bioethics and Islamic law.

Honorary Professor Abul Fadl Mohsin Ibrahim is a partici pant of the firstinternational congress on bioethics in Tashkent in 2005, which was sponsored by USAID,the CDC and the Ministry of Healthcare of Uzbekistan. In his article "The Land of

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

TO THE LAND OF IMAM AL-BUKHARI (R.A.)

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Imam Al Bukhari" the professor shares his impressions about hospitable Uzbek land,the congress and the visit to the Imam Al Bukhari complex.

As the professor recalls: "In July 2005, the International Bioethics Association, ofwhich I am a member, notified me about the first ever National Congress on Bioethics,which was to be held in Tashkent from September 15 to September 16, 2005. I thoughtthat it would be wonderful to get to that part of the world where one of the greatestMuslim scholars, Imam al-Bukhari was born. " Mohsin Ibrahim spoke at the congresswith the report "Human rights and the rights of the unborn". In his speech, the professorargues that there are two basic human rights, namely: the right to life and the right notto be deprived of life, that they should equally extend to the unborn. His position as anopponent of abortion, the professor justifies on the basis of the Qur'an, hadith andlegal verdicts of the schools of Islamic jurisprudence. Recalling the work of the congress,Professor Mohsin Ibrahim, underlines the diverse aspects of bioethics raised by theparticipants of the congress, including the HIV / AIDS problem: "The problem of HIV/ AIDS is becoming an urgent problem in Uzbekistan and the main means of its spreadis mainly the use of infected syringes by drug addicts . "The Congress was representativeas it hosted delegates from CIS countries, Europe and Southeast Asia. Besides English,notes the professor, the Russian language was used most of all. As Professor MohsinIbrahim comments, Prof. F.G. Nazirov - Minister of Healthcare, Dr. Benjamin Mills -USAID health adviser in Uzbekistan, Dr. Umid M. Sharapov - MDC member ,Abdurazok-hodji Yusupov - deputy mufti of Uzbekistan spoke with a welcoming speech.It is noteworthy that at least three participants of the congress made reports on thebioethics of Islam: Dr. Zamira Muhamedova's report - "Islamic Bioethics: HistoricalPerspectives", Dr. AI. Kasymov "Sources of bioethics in Adab al-Tabib and in theMedicine Canon of Ibn Sina" and your humble servant.

Mohsin Ibrahim managed to fulfill his cherished desire to visit the Imam al-Bukharicomplex. In conclusion of his article, he expressed confidence that on the land of Uzbekistan,Islam will always be respected by its adherents. Indeed, the events taking place in Uzbekistanconfirm the perspicacious remark made by Professor Mohsin Ibrahim: in 2007 the IslamicOrganization for Education, Science and Culture (ISESCO) declared Tashkent as one ofthe three capitals of Islamic culture. The program of celebrating the capitals of Islamicculture was approved by ISESCO in 2001 and assumes the annual election of three capitalsrepresenting the three Islamic regions - the Arab world, Africa and Asia. The decision of the9th Conference of Ministers of Culture of the States which are members of the Organizationof Islamic Cooperation (OIC) approved Bukhara (Uzbekistan), Cairo (Egypt) and Bamako(Mali) as the capitals of Islamic culture in 2020. In fact, Bukhara has been the capital ofIslamic culture for several centuries. Not surprisingly, in the Muslim world, Bukhara firmlyconsolidated the epithets "Kubbatul Islam" and "Gumbazi Islam", which in Arabic andFarsi mean "Dome of Islam". The fact that the city was recognized as the capital of Islamicculture, once again confirms the outstanding contribution of this city and its scientists tothe development of Islamic civilization.

Main part

In July 2005, the International Association of Bioethics, of which I am a member,notified me of the first ever National Bioethics Congress that was to be held in Tashkentfrom 15-16 September 2005. I thought that it would be intriguing to be in that part of

Abulfadl Mohsin Ebrahim. To the land of imam al-Bukhari (r.a.)

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the worl d where some of our great Muslim schol ars hailed from, especi ally I mam al-Bukhari (r.a.). I wrote to the conveners of the Congress and sent them a resume of mypaper entitled "Human Rights and the Rights of the Unborn." The response was positiveand my paper was accepted. The next hurdle was to get the visa. I phoned the RussianEmbassy in Pretoria and I was informed that Uzbekistan was formally part of the SovietUnion and since Uzbekistan was accorded independent status in 1991, the RussianEmbassy could not assist me in securing the necessary visa. I downloaded the UzbekistanVisa Application Form from the internet and filled it up, scanned my passport andpassport size photo of myself and proof of my employment in South Africa and e-mailed these documents as attachments to the contact person for the Congress, namely,Dr Zamira Muhamedova, Ph.D., a philosopher, who holds the Chair of TashkentMedical Academy and the Chair of Philosophy and Science Methodology at the NationalUzbekistan University, requesting her to try to have the visa issued to me at TashkentAirport. She worked around the clock to see to it that I receive the visa. I was elated toreceive my visa via e-mail as an attachment a week before my scheduled departure. I choseto travel by British Airways from Durban to Tashkent via London so that I could visitmy sisters who reside in Leicester and other relatives in London and other Britishcounties. I had no problems at Heathrow Airport and was issued a six months' visa uponarrival. I spent 3 days in the UK before leaving for Uzbekistan.

It was a 10-hour flight from Heathrow to Tashkent with a 1-hour stopover inYeneran, Armenia, for dropping off passengers and refueling. The congress was co-sponsored by USAID, Center for Disease Control and Prevention (CDC) and theMinistry of Health of Uzbekistan.

I landed at Tashkent Airport on Thursday 15 September 2005 at 03:10 am and asdescended from the aircraft I heard my name being called out by an Uzbeki lady wholed me to a mini bus and while being driven to the V.I.P. lounge, she took my baggagetag from my air tickets. At the lounge, my visa was officially transferred into my passport.The lady disappeared and an Uzbeki man brought my baggage and I went throughcustom formalities and as I came out of the Customs, Dr Yuldashev Ulugbek steppedforward to greet me. He introduced himself, with much difficulty in English, as atransplant surgeon. As we headed towards hi s car, he poi nted out to me that we had to


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go to the " mountai n" whi ch was 99 km away, the venue for the Congress. He went ontelli ng me how beautiful the venue was since the Chorvoq Oromgohi Hotel was actuallybuilt in between mountai ns in the midst of an artificial l ake. This is evi dent from thephotos bel ow.

Chorvoq Oromgohi Hotel

The roads were relatively good and we reached at our destination in good timebefore sunrise to be in a position to offer the Salat al-Fajr. I checked in the hotel and DrUlugbek informed me that I should be ready for breakfast at 7 am and that the Congresswould be officially opened at 9 am. In the dinning hall I met the delegates from all theformer Soviet Union Federation, namely, Tajikistan, Kurdistan, etc. and two femaledelegates from Russia as well as the Deputy Mufti of Uzbekistan. The common languageamong all the delegates was Russian and thus obviously Russian was the official language at the Congress. The conveners made provi si ons for two transl ators, a maleand a female, to simultaneously translate the proceedings into English for the benefit ofthe foreign participants.

The Chairperson of the Congress was Professor Malika S. Abdullahodzhaeva, Headof the Academy of Sciences of the Republic of Uzbekistan. Welcoming remarks weremade by Professor F.G. Nazirov, the Minister of Health, Dr Benjamin Mills, HealthAdviser USAID in Uzbekistan, Dr Umid M. Sharapov, a member of the CDC, theDeputy Mufti of Uzbekistan, Shaykh Yusupov Abdurazzok-hodgi who substituted theGrand Mufti Bahramov Abdurashid cori, Chairman of the Board of UzbekistanMuslims, and finally by the parti ci pants from the vari ous i ndependent Republ i csand from Russi a. Si nce al l the other international participants, for example, fromSingapore and the Philippines, did not arrive due to problems in obtaining visas, Iended off being the only international participant. During my brief address, I expressedmy gratitude for being invited to present a paper at the Congress and told them that Ibrought with me to them warm greetings from the people of South Africa.


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Scenery from the Congress venue overlooking the lake

The papers delivered at the two-day conference touched on various aspects ofBioethics including HIV/AIDS. HIV/AIDS is becoming a problem in Uzbekistan andthe main avenue for its spread, we were told, is predominantly through the use ofinfected syringes by the drug addicts.

Interestingly, at least three of the participants touched upon the Islamic perspectiveon Bioethics. Dr Zamira Muhamedovais paper was entitled "Islamic Bioethics: A HistoricalPerspecti ve and Dr A.I. Kasymov spoke on " Sources of Bi oethi cs i n Adab a\ -Tabib and in Ibn Sna's Canon of Medicine." In my paper, which was simultaneouslytranslated into Russian, I argued that two basic human rights, namely right to life andright not to be mutilated, should equally be extended to the unborn and substantiatedmy stance on the basis of the Qur'an, Ahadith and legal verdicts from the Schools ofIslamic Jurisprudence.

On the very first day of the Congress, I befriended the Deputy Mufti with whom Icould converse in Arabic and told him that I would like to perform Salat al-Jumu'ahthefollowing day. He reassured me that he would take me along to a Masjid in G'azlakent,a smal l town about 25 mi nutes away from the Congress venue.

The Congress resumed on Friday morning and more papers were delivered. Out ofconsideration for the Jumu'ah Salah, the Congress was adjourned at 11:30 am. At theMasjid in G'azalkent, we met its elderly Imam. Out of respect for the Deputy Mufti, herequested the Deputy Mufti to deliver the pre-Khutbah talk in Uzbeki, the Khutbat a\-Jumufah in Arabic and to lead the Salat al-Jumu'ah. About 50 people mostly the elderlyand middle aged and few youth participated in the the Jumu'ah Salah. After the sunnahand nafl salah, the Imam read a portion from the Holy Qur'an and thereafter theDeputy Mufti made the du'a in both Uzbeki and Arabic. It is perhaps apt to mentionhere that the Uzbekis belong to the Hanafi School of Islamic Jurisprudence.

During lunch, after returning from Salat al-Jumu'ah, the Deputy Mufti informedme that the original Qur'an which was handwritten by Zayb Ibn Thabit (r.a.) assanctioned by the third Khalifah, Sayyiduna 'Uthman Ibn 'Affan (r.a), 20 years afterthe demise of our beloved Prophet Muhammad (s.aw.s.), was to be found in the city ofTashkent in Tilli-Shaykh Masiid/Library. This Masjid is also the office of the GrandMufti of Uzbekistan and his Deputy. A visit to this small library is enough of a justification


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to visit Uzbekistan. This is not just another library, but a Qur'an manuscript library,with manuscri pts as old as fourteen centuries from all over the Muslim world.Unfortunately for me, this Library remains closed during the weekends and thus Icould not visit it.

The Congress's final session resumed at 14h00 and the final papers in the programmewere delivered and certificates were awarded to the participants. During that time, I wasinterviewed by Uzbeki T.V. and had to answer questions pertaining to the standard ofthe Congress, the topic of my paper and my general impression of Uzbekistan.

On Saturday 17 September 2005, it was time to bid farewell to the many friends thatwe made over the two days from all over the former states of the then Soviet Union.Most of the participants had to wait for the luxury bus to transport them to Tashkent andthereafter took other forms of transport to thei r respective desti nati ons. I was fortunatei n that Dr Ulugbek drove me to Tashkent and dropped me off at the Grand Mir Hotel.My stay at the hotel was sponsored by USAID. I checked i n at 10:30 am.

My wish to visit the maqbarah of Imam al-Bukhari (r.a.) in Samarqand was madepossi bl e by the fact that duri ng the Congress, Dr Zami ra M uhamedova had arrangedwi th Dr 'Abd al-Salam 'Abd al-Fattah, a neonatologist, who resides in Samarqand totake me there. At 11:30 am. Dr 'Abd al-Salam 'Abd al-Fattah arrived at the Grand MirHotel and we took a taxi to the place where other taxi s were stati oned and at thatvenue, Dr 'Abd al- Fattah 'Abd al-Salam had to do some hard bargaining with anumber of taxi drivers on the fare to Samarqand and tried to negotiate with them thatour destination had to be the maqbarah of Imam al-Bukhari (r.a.). Finally, one taxidriver agreed to take us straight to the maqbarah of Imam al-Bukhari (r.a.) and theprice was right and off we went. The roads were quite good, with very few potholes, andall along the roads there were vendors selling mostly melons and watermelons. Aftertwo hours of driving we stopped on the side of the road to relish the melon. It was reallysweet and tasty and snow-white in col our. I even got to taste the dri ed mel on for thefi rst ti me and was tol d that dri ed mel on is exported only to Russia. All along theroute to Samarqand, the taxi driver kept on conversi ng to me in Engl i sh, i nformi ngme that duri ng the ti me when Uzbeki stan was one of the states under the SovietUnion, he was enlisted in the army and sent to Syria as a bodyguard to the RussianAmbassador. Apparently, it was there that he learnt English. As we drove past, the taxidriver explained to me that the cotton and fruit farms were situated along the motorwayso that the farmers could easily have their crops transported to the desired destinations.We finally reached the outskirts of Samarqand at around 17h30.

Melons and water melons on the roadside


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The site where Imam al-Bukhari (r.a.) is buried is truly impressive. One entersthrough a huge gate and it is there that one has to pay an entrance fee that includes aguided tour. There is also a smal l shop selling some souveni rs and l ocal crafts. Thenone i mmedi atel y steps into a courtyard laden with lavish lawns, tall trees and colourfulflowers and on the left is the abl uti on area and Masjid.

Imam al-Bukhari Complex in Samarqand

The real burial site of Imam al-Bukhari (r.a.)The maqbarah of Imam al-Bukhari (r.a.) lies straight ahead. Inside the mausoleum

of Imam al-Bukhari (r.a.) there is a marble tomb, but the real burial site of Imam al-Bukhari (r.a.) is actually below that tomb.

The marble tomb

The real burial site of Imam al-Bukhari (r.a.)


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The door to hi s maqbarah i s under l ock and key (as can be seen i n the abovephoto) and I was tol d by the gui de who conversed to me in A rabi c that that door i sopened onl y on the two 'Ids when thousands of people visit it to pay their respects to thisgreat muhaddith (r.a.), whose Hadith compilation, i.e. Al-Jami' al-Sahih is considered tobe the most authentic of the Sihah Sttah (i.e. The Six Authentic Compilations of Hadith).Standing at that door, I thanked Allah (SWT) for making it possible for me to visit thesite where this great savant of Islam laid buried and I read al-Fatihah. It was truly animmense emotional experience for me for it never crossed my mind when I was studyingIslam in Pakistan and Cairo and eventually when I taught Hadith to the students whoenrolled for Islamic Studies at the then University of Durban-Westville in the 1980s andearly 1990s that one day I woul d be able to visit the maqbarah nobl e son of Islam.

Here, it may be apt to share with our readers that Imam al-Bukhari (r.a.) who wasborn in Bukhara in 194 Hijri was not immune from the envy of the people. Once, a manapproached him and asked him whether the Qur'an was created (makhluq) or notcreated (ghayr makhluq). Imam al-Bukhari (r.a.) paused for a while. The man insistedon getting a reply, so Imam al-Bukhari told him: "The Qur'an are the words of Allahand they are not created (ghayr makhluq)." The people then posed more questions tohim about the words of the Qur'an, upon which Imam al-Bukhari (r.a) said, "Ouractions are created and the pronunciation is one our actions." After this, mass propagandawas stirred up against Imam al-Bukhari (r.a.), which led to accusations that he believedthe words of the Qur'an to be created and never stopped troubling him. They met theAmir (Governor) of Bukhara, Khalid ibn Ahmad. They told him to call request Imamal-Bukhari (r.a) to come to his residence to teach Hadith to his son. Imam al-Bukhari(r.a.) gave the following reply: "I do not want to abuse knowledge and carry it to thefootstep of the rulers. If anybody wants to learn, they should join my school." TheAmir then said: "If my son was to attend your school, he should not sit with ordinarypeople. You would have to teach him separately." Imam al-Bukhari (r.a) answered: "Icannot stop any person from hearing Ahadith." That infuriated the governor of Bukharaand got a fatwa (verdict) from the misguided 'Ulama' against Imam al-Bukhari (r.a.)and Imam al- Bukhari (r.a.) left the city of his birth en route for Samarqand. Accordingto the guide who was taking me around the maqbarah of Imam al-Bukhari (r.a.), theAmir of Bukhara immediately dispatched an emissary to the Amir of Samarqand toclose the gate of Samarqand and not to allow Imam al-Bukhari (r.a.) to enter. Uponreaching Khartang, a small village at the outskirts of Samarqand, Imam al-Bukhari(r.a.) settled down there for barely a month, where he taught Hadith for a while andfell ill duri ng the holy month of Ramadan and returned to His Creator on the night of'Id al-Fitr, the first night of Shawwal in the 256 Hijri at the age of 62. He was thusburied on the morning of 'Id al- Fitr. May Allah (SWT) amply reward his blessed soul,amin. The legend, according to the the guide is that Imam al-Bukhari had requested tobe buried next to Qussam Ibn 'Abbas (r.a.), the cousin of our beloved ProphetMuhammad (s.a.w.s.), but that his request was not fulfilled si nce he was not al l owedto enter i nto Samarqand.

Dr 'Abd al-Fattah 'Abd al-Salam then took me to his home in Samarqand wherehis wife prepared some delicious Bukhara Pilav (a mixture of rice and meat) which Ithoroughly relished. It was served with tomato and onion salad. Fresh tomato juice wasserved as starters.


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His wife and daughter then accompanied us to the site where Sayyiduna Qussam Ibn'Abbas (r.a.) is buried.

Entrance to the grave of Sayyiduna Qussam Ibn 'Abbas (r.a.)

In fact there is a Masjid in that complex which is named after him. Within thatcomplex too are the tombs of the Ti mur Sul tans and thei r fami l i es.

I was then dri ven to a place where I took a taxi to Tashkent. There were in all 5 of usin the taxi, incl udi ng the dri ver, and i t was mi serabl e to be sitting in between twopeopl e i n the back seat for the rest of the 3 and half hours ride. Fortunately, the taxidriver would stop every hour and I could come out and stretch my legs. I was droppedoff at the Grand Mir Hotel just before midnight. Upon arrival, the receptionist told methat Dr Zamira Muhamedova had phoned to enquire about my safe return from Samarqandand that I would be joining her and her husband for lunch the following day, i.e.Sunday 18 September 2005.

Dr Zamira Muhamedova and her husband, Dr Azamat Muhamedov, Vice RegionalDirector of the Institute of Asian Culture and Development, arrived promptly at thehotel at 11 a.m. They both presented me with souvenirs of Uzbekistan. They theninformed me that they would be taking me on a city tour before having a typical Uzbekidish for lunch. They went out of their way to get a young interpreter, Hasan, toaccompany us.. The new section of Tashkent has many new buildings. The Senate andParliament buildings are truly impressive. The people in that part of the city are dressedin European clothing while in the old part of the city, which is minutes away, aredressed in traditional clothing, more like the Egyptian villagers? way of dressing andthe women had their heads fully covered. Here it may be important to mention that theUzbekis are very friendly, courteous and obliging. They have European features exceptthat their eyes are l i ke that of the Chi nese, but are much bigger in size.

As we drove along, I noticed that Daewoo cars were the most popular. They arefound in al l shapes and si zes and are total l y di fferent from the ones that are foundi n South Africa My hosts took the trouble to stop as we drove along to visit the Masajidand other historical sites. While walking at one the sites, Mr Azamat Muhamedov


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asked me "Do you know Hodja Nasruddin?'" No", I promptly replied. On second thoughts,I asked him if he meant Mullah Nasruddin. "Yes," he replied and added, "We call himHodja Nasruddin. I learnt later on that the Arabs call him Joha, the Turks know him asHodja Nasruddin, and the Indians, Pakistanis and Iranians know him as Mulla Nasruddin.Mr Azamat Muhamedov then informed me that there was a statue of Hodja Nasruddinon his donkey in the city of Tashkent and decided to take me to see it. Hodja Nasruddinwas a 13th century Sufi, very witty and renowned for his great sense of humour. However,when we arrived at the spot where the statue was supposed to be, it had disappeared. Sohe enquired from the people that were around that place as to what happened to thestatue. He was tol d that someone had cut off the tai l of the donkey so the whol e statuehad been taken away to repair its tail. This made me recall an incident when one daythe townspeopl e came runni ng to Hodj a Nasruddi n to i nform hi m that the donkeyhe l oved so much was lost. Hodja Nasruddin exclaimed: "Praised be to Allah! For if Iwas on it, I too would have been lost!" This is exactly what happened when we wentlooking for the statue of Hodj a Nasruddi n on his donkey - both of them were nowhereto be found!

Statue of Hodja Nasruddin

My hosts then took me to a restaurant where I was treated with a traditional dishcalled Lagman, which is a kind of soup with meat, and flour in the shape of noodles.Thisdelicacy is eaten with thick crusty round bread. I must mention here that all mealsin Uzbeki stan i s served wi th a pot of bl ack tea which is poured i n smal l bowl s andone goes on si ppi ng the tea whi le relishing one's meal.

After meals, we returned to the hotel where it was time to bid farewell to my hostsand I thanked them for thei r hospi tal i ty and tol d them that one day i nsha' Al l ahwe woul d meet again in South Africa.

Since that Sunday was my last day in Tashkent, Professor Malika Abdullahodzhaevasent a driver to the hotel requesting that I visit her at her home. Her husband who wasalso a doctor passed away some 6 years ago. On that particular day, it was her grandson's21st birthday and I was very warmly received by his son-in-law, daughter, grandchildrenand their friends. It was just a get together of her grandson and friends with no birthdaycake served. Meals were served almost immediately upon my arrival and among thespread on the table was Bukhara Pilav, my favourite dish!


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After meals, Professor Malika Abdullahodzhaeva showed me the two-volumePathology textbook in Russian which she had authored and told me that she was busywith its revised edition. I was quite amazed to learn that there were 80 000 medicaldoctors in Uzbekistan and that most of them had been had been trained in Uzbekistan!Professor Malika Abdullahodzhaeva then reassured me that Dr Yuldashev Ulugbekwould promptly be at the hotel at 1 am. the following morning to take me to the airportand asked her daughter, daughter, who is also a doctor, to drop me off at the hotel. Ithen had a nap and half an hour past midnight, I went down to the lobby with myluggage. Dr Yuldashev Ulugbek arrived on time and I must really commend the Uzbekisfor respecting time. The ai rport was only 15 mi nutes away from the hotel. After he gotpermi ssi on for me to enter the airport area where only travelers are allowed in tocheck in and have their bags weighed, I bid him farewell and thanked him for his kindgesture in receiving upon my arrival in Tashkent and for seeing me off. My flight wasscheduled to depart at 3:45 am. It was only at 2:30 a.m. that a representative of theBritish Airways came to inform us that there would be a long delay since the flight fromLondon had not arrived and we told us to return to the hotel. I explained to her that Ihad to fly to London since I had to connect the same day for the flight to South Africa.She was accommodating and endorsed my tickets to Uzbekistan Airways via Frankfurtand from there via British Airways to London and arrived in London well in time to bein a position to catch my connecting flight to South Africa on 19 September 2005.

Conclusion

I must confess that a Muslim visitor to Uzbekistan may find that most of theMuslims in that part of the world are not necessarily upholding the tenets of Islam, butI would like to draw the attention of the readers that we have to bear in mind that,under the rule of the Soviet Union, it was forbidden for Muslims to openly practicetheir faith. It may be apt to mention here that on the occasion of the independence ofUzbekistan, the people of Makkah built the largest Masjid in Tashkent. Hasan, theinterpreter told me that on 'Id a\- Fitr and 'Id a\-Adha, the congregation at thatparticular Masjid is so huge that the people have to pray outside the Masjid onto thestreet. Moreover, in only 14 years after independence, the Uzbekis have established anIslamic University in Tashkent and Muslims from the Arab world have generously builta number of Islamic educational institutes in some Uzbeki cities. I am, therefore,hopeful that within a decade or so, by the grace of A\\ah (SWT), Islam will be vibrantin that part of the world. This hope stems from the fact that when I asked the taxi driverwho took me to Samarkand whether he was a Muslim, he instantaneously replied: "A\hamdu \i A\\ah!" (Praise be to A\\ah).

Referenñes

Abu-AbdullokhMukhammadibnIsmoilal-Bukhoriy, (2008).'SakhikhBukhoriyAl-jomias-sakhikh'.-Tashkent,Uzbek national encyclopedia 711p.

Abulfadl Mohsin Ebrahim (2010). 'Organ Transplantation, Euthanasia, Cloning And AnimalExperimentation: An Islamic View'Unknown Binding, 136 pages

Published May 6th 2010 by Islamic Foundation


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Abulfadl Mohsin Ebrahim (1990). 'Abortion, Birth Control, & Surrogate Parenting: An IslamicPerspective 'Paperback, 103 pagesPublished June 1st 1990 by American Trust Publications

Abulfadl Mohsin Ebrahim (2007). 'Muslim Marriage: The Prophetic Model, Stipulations, Contract &Guidance 'Paperback, 44 pages Published July 2007 by IQRA Publishers

Abulfadl Mohsin Ebrahim (1998). 'Organ Transplantation: Contemporary Islamic Legal and EthicalPerspectives' Paperback, 146 pages Published 1998 by A. S. Noordeen

Àáóëôàäë Ìîõñèí Èáðàãèì (Æàíóáèé Àôðèêà, Äóðáàí)

Èìîì àëü-Áóõîðèé þðòè

Annotatsiya. Ma'lumki, Markaziy Osiyo Islom tsivilizatsiyasi markazlaridan biridir. Buyuk sharqmutafakkirlari bir tomondan dunyo fani va falsafasi rivojiga munosib hissa qo'shgan bo'lsa, ikkinchi tomondanesa islom dini va muqaddas Quroni karim g'oyalarini targ'ib etdilar. Imom al-Buxoriy nafaqat islom dinitarg'ibotchisi, balki uni haqiqiy qadrlovchi sifatida mashhurdir. U butun umrini hadislarni to'plashgabag'ishlagan va 600 ming hadis to'plagan, shundan 100 ming "saxix" va 200 ming "g'ayri saxix" xadislarnisaralagan. (al-Buxoriy, 2008.s. 5). 1998 yilda tug'ilganining 1225 yilligi munosabati bilan uning maqbarasita'mirlandi, birinchi marta o'zbek tilida al-Buxoriyning 4 jilddan iborat "Saxixi-Buxori Al-jomi' as -saxix"kitoblari to'plami nashr etildi. Unga 600 ming hadisdan, faqat 7563 tasi kiritilgan.

Àáóëôàäë Ìîõñèí Èáðàãèì (Þæíàÿ Àôðèêà, Äóðáàí)

Çåìëÿ Èìàìà àëü-Áóõàðè

Àííîòàöèÿ. Â èñòîðèè ÷åëîâå÷åñêîé öèâèëèçàöèè åñòü ëè÷íîñòè, âûäàþùàÿñÿ äåÿòåëüíîñòüêîòîðûõ ñòàíîâèòñÿ ÷àñòüþ îáùåìèðîâîãî ïðîöåññà ðàçâèòèÿ äóõîâíîñòè. Â èõ òðóäàõ âîïëàùàåòñÿâñå íàèáîëåå öåííîå èç ïðåäøåñòâóþùåãî îïûòà è îíè îïðåäåëÿþò äâèæåíèå íàó÷íîé ìûñëè èäóõîâíîé êóëüòóðû îáùåñòâà íà ìíîãèå âåêà âïåðåä. Ê íèì ïðèíàäëåæèò Âåëèêèé ñîáèðàòåëüõàäèñîâ Èìàì àëü-Áóõàðè. Áîãîñëîâû è òåîëîãè ìóñóëüìàíñêîãî ìèðà, ðåëèãèîâåäû, ó÷åíûå÷òÿòïàìÿòü è òðóäû Âåëèêîãî ìóõàíäèñà. Â 1998 ãîäó â ÷åñòü 1225 ëåòèÿ Èìàìà àëü-Áóõàðè ïîñòðîåíêîìïëåêñ ñîîðóæåíèé ìåìîðèàëüíîãî, êóëüòîâîãî è äóõîâíî-ïðîñâåòèòåëüñêîãî íàçíà÷åíèÿ êîíöàXX âåêà â êèøëàêå Õàðòàíã Ïàéàðûêñêîãî ðàéîíà Ñàìàðêàíäñêîé îáëàñòè Óçáåêèñòàíà. Ïî÷åòíûéïðîôåññîð óíèâåðñèòåòà Êâàçóëà - Íàòàë (ãîðîä Äóðáàí Þæíîé Àôðèêè) Àáóë Ôàäë ÌîõñèíÈáðàõèì - â ñâîåé ñòàòüå "Çåìëÿ Èìàìà Àëü Áóõàðè" äåëèòñÿ ñâîèìè âïå÷àòëåíèÿìè îãîñòåïðèèìíîé óçáåêñêîé çåìëå, î ñâîåì ó÷àñòèè â 1-ì êîíãðåññå ïî Áèîýòèêå â Òàøêåíòå,èñïîëíåíèè ñâîåé ìå÷òû è ïîñåùåíèè èì êîìïëåêñà Èìàì Àëü Áóõàðè. Â çàêëþ÷åíèè ñâîåéñòàòüè îí âûðàçèë óâåðåííîñòü, â òîì, ÷òî èñëàì íà çåìëå Óçáåêèñòàíà áóäåò âñåãäà â ïî÷åòå èóâàæåíèè ñâîèõ ïðèâåðæåíöåâ. Äåéñòâèòåëüíî, Áóõàðà óæå íåñêîëüêî ñòîëåòèé ÿâëÿåòñÿ ñòîëèöåéèñëàìñêîé êóëüòóðû. Íåóäèâèòåëüíî, ÷òî â ìóñóëüìàíñêîì ìèðå çà Áóõàðîé ïðî÷íî çàêðåïèëèñüýïèòåòû "Êóááàòóë èñëàì" è "Ãóìáàçè Èñëàì", ÷òî â ïåðåâîäå ñ àðàáñêîãî è ôàðñè îçíà÷àåò"Êóïîë Èñëàìà". Òîò ôàêò, ÷òî ãîðîä áûë ïðèçíàí ñòîëèöåé èñëàìñêîé êóëüòóðû, âíîâüïîäòâåðæäàåò âûäàþùèéñÿ âêëàä ýòîãî ãîðîäà è åãî ó÷åíûõ â ðàçâèòèå èñëàìñêîé öèâèëèçàöèè.

Íåñìîòðÿ íà òî, ÷òî ñîäåðæàíèå ñòàòüè íå ïðåòåíäóåò íà àêàäåìè÷åñêèé ñòàòóñ, ðåäàêöèÿïðèíÿëà ðåøåíèå å¸ îïóáëèêîâàòü â ñâÿçè ñ òåì, ÷òî â íåé àâòîð âûðàæàåò èñêðåííîå óâàæåíèåíàðîäó Óçáåêèñòàíà.

Êëþ÷åâûå ñëîâà: ìóñóëüìàíñêàÿ áèîýòèêà, Èìàì àëü -Áóõàðè, õàäèñû, èñëàìñêàÿ öèâèèçàöèÿ,Ãóìáàçè èñëàì, Óçáåêèñòàí, êóëüòóðà.


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Kvazula - Natal universitetining (Durban shaxri Janubiy Afrika) faxriy professori Abul Fadl MoxsinIbraxim - o'zining "Imom al-Buxoriy yurti" maqolasida mexmondo'st o'zbek xalqi, O'zbekistonda tashkiletilgan 1 jahon bioetika kongress haqidagi va Imom al-Buxoriy majmuasiga oid taassurotlarini bayon etgan.Moxsin Ebraxim Imom al-Buxoriy majmuasiga borishdek o'zining azaliy orzusiga erishdi. O'z maqolasiningyakunida u islom bu yurtda doim o'z vorislari tomonidan qadrlanishi va hurmat qilinishiga ishonch bildirgan.

Uning fikricha aslida Buxoro bir necha asrlardan buyon islom madaniyati markazidir. Shu bois, musulmondunyosida Buxoro haqida "Kubbatul islom" va "Gumbazi Islom" sharafi saqlanib kelmoqda, arabcha vaforschadan tarjima qilinganda "Islom gumbazi" ma'nosini anglatadi. Buxoroning islom madaniyati markazisifatida tan olinishi shaharning va unda yashagan olimlarning islom tsivilizatsiyasiga qo'shgan hissasidandalolat beradi.

Maqolaning mazmuni akademik maqomga da'vo qilmasada, unda muallifning O'zbekiston xalqiga hurmati,mehnatining e'tirofi bo'lgani uchun tahririyat uni nashr qilishga qaror qildi.

Tayanch so'zlar: al-Buxoriy, Buxoro, hadislar, musulmon dunyosi, "Gumbazi islom", Qur'on,"Kubbatul islam", islom tsivilizatsiyasi, O'zbekiston.

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Òåëåáàåâ Ãàçèç Òóðûñáåêîâè÷ (Êàçàõñòàí, Àñòàíà )

Àííîòàöèÿ. Òþðêñêàÿ ôèëîñîôñêàÿ çàìåòíà îñíîâà íà êîíöåïòóàëüíîì àïïàðàòå "ÄèâàíèÕèêìåò". Òàêèå ïîíÿòèÿ, êàê "êàíàãàò" (óäîâëåòâîðåíèå, ìåðà); "Òàãäèð" (ñóäüáà); "Èðçèê, êóò"(ñ÷àñòüå, ïðîöâåòàíèå); "Õàê" (ïðàâäà); "Àìàíàò" (ìàíäàò, íàñëåäèå); "Ðóõ" (äóõ); "Àðóàê" (äóõïðåäêîâ); "Akyl" (óì); "Êîê" (íåáî) è äðóãèå èìåþò íåñîìíåííîå òþðêñêîå ïðîèñõîæäåíèå.Âòðàäèöèè òþðêñêîãî ìûøëåíèÿ ýòè÷åñêèå òðåáîâàíèÿ ê ëè÷íîñòè ÿâëÿþòñÿ ïåðâè÷íûìè, êàê,íàïðèìåð, â ôèëîñîôèè ÷åëîâåêà Æóñóïà Áàëàñàãóíè. Ñàìûì âàæíûì äëÿ íåãî ÿâëÿåòñÿ ñòðåìëåíèå÷åëîâåêà ê çíàíèÿì, íàóêå, íðàâñòâåííûì êà÷åñòâàì.

Ýòîò ýòè÷åñêèé ðàöèîíàëèçì è ìàêñèìàëèçì òîãäà ñòàëè äîìèíèðóþùèìè â àíòðîïîëîãèèßññàâè, êîòîðàÿ íàðÿäó ñ "ñîâåðøåííûì ÷åëîâåêîì" òàêæå èäåíòèôèöèðîâàëà "íåñîâåðøåííîãî÷åëîâåêà", ÷üè êà÷åñòâà - ñóåòà, çàâèñòü, äâóëè÷èå, íåâåæåñòâî, ìñòèòåëüíîñòü, ëîæü è ò. ä.Ìîðàëüíîå ñîâåðøåíñòâî íåîáõîäèìî ÷òîáû èçáàâèòüñÿ îò ýòèõ ïëîõèõ êà÷åñòâ, ÷òî îçíà÷àåò, ïîñëîâàì ßññàâè, ñëåäóþùåå: íóæíî îòïîëèðîâàòü çåðêàëî, ÷òîáû óâèäåòü áëåñê, ÷òîáû óâèäåòü âíåì Áîãà; Î÷èñòèòå ñâîå ñåðäöå.

Òþðêñêèé ìûñëèòåëü óäåëÿåò îñîáîå âíèìàíèå ðàçîáëà÷åíèþ òàêîãî ïîðîêà, êàê íåâåæåñòâî.Ïÿòíàäöàòûé õèêìåò â "Äèâàíè Õèêìåò" ïîëíîñòüþ ïîñâÿùåí íåâåæåñòâó, åãî ïàãóáíîñòè,ïîñëåäñòâèÿì, êîòîðûå îí âåäåò, è åãî ïðè÷èíàì, îïðåäåëåíèþ íåâåæåñòâà. Êðîìå òîãî, àâòîðíàïðÿìóþ ïðèçûâàåò ÷èòàòåëåé ñâîåé ðàáîòû, ó÷åíèêîâ ñëåäîâàòü åãî ñîâåòó, ïðåîäîëåâàòüíåâåæåñòâî è íàõîäèòü ïóòü ê èñòèíå.

Äðóãèì íàìåðåíèåì, êîòîðîå ñòàëî îòëè÷èòåëüíîé ÷åðòîé ñóôèçìà ßññàâè, êîòîðîå îíâîñïðèíèìàë èç òþðêñêîé ìûñëèòåëüíîé òðàäèöèè, ÿâëÿåòñÿ èäåÿ òùåòíîñòè ÷åëîâå÷åñêîãîñóùåñòâîâàíèÿ.

Â òî æå âðåìÿ àêöåíò äåëàåòñÿ íà âðåìåííîì ðàñïîëîæåíèè ÷åëîâåêà íà çåìëå, íàîòíîñèòåëüíîñòè ÷åëîâå÷åñêîãî ñóùåñòâîâàíèÿ, íà íåïðîäîëæèòåëüíîñòè æèçíè, íà ñîæàëåíèèî óíèêàëüíîñòè è íåîáðàòèìîñòè ÷åëîâå÷åñêîãî ñóùåñòâîâàíèÿ. Ïîýòîìó ïðåîáëàäàþò ìîòèâûãðóñòè, ïå÷àëè, ñîæàëåíèÿ. Òàêèå ìîòèâû, ýòî "ýêçèñòåíöèàëèñòñêîå" èäåîëîãè÷åñêîåìèðîâîççðåíèå òàêæå ïðèñóùè ßññàâè, êîòîðûé óòâåðæäàë èëëþçîðíûé õàðàêòåð ýòîãî ìèðà,ñóåòíîñòü ÷åëîâå÷åñêîãî ñóùåñòâîâàíèÿ.

Êëþ÷åâûå ñëîâà: ñóôèéñêàÿ ôèëîñîôñêàÿ òðàäèöèÿ, ìèðîâîççðåíèå òþðêñêîé òðàäèöèè, èäåèÕîäæà Àõìåòà ßññàâè, äðåâíèå (íåîïëàòîíèñòû), àðàáîÿçû÷íûå (ñóôèéñêèå) è òþðêñêèå òðàäèöèèâ ôèëîñîôèè ßññàâè, ýòè÷åñêèé ìàêñèìàëèçì ßññàâè, èäåÿ òùåòíîñòè èíäèâèäóàëüíîå÷åëîâå÷åñêîå ñóùåñòâîâàíèå, èäåè ëþáâè è ñìåðòè â ßññàâè.

ÓÄÊ 1.297 (09) (ßññàâèé)(~)

http://dx.doi.org/10.26739/2181-9505-2018-1-10

ÒÞÐÊÑÊÈÅ ÝËÅÌÅÍÒÛ Â ÑÓÔÈÉÑÊÎÉ ÔÈËÎÑÎÔÑÊÎÉÒÐÀÄÈÖÈÈ: ÊÎÆÀ ÀÕÌÅÒ ßÑÀÓÈ

Ââåäåíèå

Â ôèëîñîôñêîì òðóäå Êîæà Àõìåòà ßñàóè, òþðêñêîãî ìûñëèòåëÿñðåäíåâåêîâüÿ, "Äèóàíè õèêìåò", êîòîðûé ïðèíàäëåæèò, íåñîìíåííî, êñóôèéñêîé ôèëîñîôñêîé òðàäèöèè, âàæíîå ìåñòî çàíèìàþò òþðêñêèåìèðîâîççðåí÷åñêèå ýëåìåíòû.

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Òåëåáàåâ Ã. Òþðêñêèå ýëåìåíòû â ñóôèéñêîé ôèëîñîôñêîé òðàäèöèè: êîæà Àõìåò ßñàóè

Òþðêñêàÿ ìèðîâîççðåí÷åñêàÿ òðàäèöèÿ, êàê èçâåñòíî, ñêëàäûâàëàñü íàïðîòÿæåíèè âåêîâ, íà÷èíàÿ îò äðåâíåòþðêñêèõ ðóíè÷åñêèõ íàäïèñåé Êóëüòåãèíàè Òîíûêîêà. Óæå â ýòèõ ïàìÿòíèêàõ ìû âñòðå÷àåì òàêèå ïîíÿòèÿ, êàê "Тəңір"(Òåíãðè), "Көк " (íåáî), "Æåð" (Çåìëÿ), "Јұт " (áëàãî), "Êiñi" (÷åëîâåê), "Åë" (íàðîä-ãîñóäàðñòâî), "Өлім " (ñìåðòü) è äðóãèå. Çàòåì ýòè ïîíÿòèÿ áûëè ðàçâèòû âòþðêñêîé ôèëîñîôèè ïîñëåäóþùèìè ìûñëèòåëÿìè.

Îñîáîå çíà÷åíèå ïðè ýòîì èìåë Âåëèêèé Øåëêîâûé Ïóòü, íà êîòîðîìíàõîäèëèñü ãîðîäà, ñûãðàâøèå ðåøàþùóþ ðîëü â ôîðìèðîâàíèè ñèñòåìûêàòåãîðèé, ñòàâøèõ áàçîâûìè äëÿ òþðêñêîé òðàäèöèè. Âåëèêèé Øåëêîâûé Ïóòüñîåäèíÿë íàðîäû è ãîðîäà, â òîì ÷èñëå è ïîñðåäñòâîì îáìåíà ôèëîñîôñêèìèèäåÿìè. Íà ïðîòÿæåíèè áîëåå ïîëóòîðà òûñÿ÷åëåòèé îí áûë îñíîâíûì êàíàëîìðàñïðîñòðàíåíèÿ èäåé ìåæäó Öåíòðàëüíîé Àçèåé, Êèòàåì, Èðàíîì, Âèçàíòèåé,Ïåðåäíåé Àçèåé è Åâðîïîé.

Èìåííî ïîýòîìó, êàê ìû ïîëàãàåì, â òâîð÷åñòâå Êîæà Àõìåòà ßñàóèñóôèéñêàÿ, àðàáîÿçû÷íàÿ è òþðêñêàÿ ôèëîñîôñêèå òðàäèöèè òàê òåñíîïåðåïëåëèñü.

Â ó÷åíèè ßñàóè, êîòîðîå ïî ïðèíàäëåæíîñòè ê ñóôèéñêîé ìûñëèòåëüíîéòðàäèöèè èìååò áîëüøå òåîëîãè÷åñêîå è òåîöåíòðè÷åñêîå ñîäåðæàíèå,ïðåâàëèðóþùèå ïîçèöèè çàíèìàåò, ê ïðèìåðó, òåìà ÷åëîâåêà. ×åëîâåê, ïî ßñàóè,åñòü îñíîâíîé "ìåõàíèçì", ïîñðåäñòâîì êîòîðîãî ïðîèñõîäèò "âîçâðàùåíèå" áûòèÿê ïåðâîíà÷àëüíîé öåëîñòíîñòè. Ýòà öåëîñòíîñòü íàðóøàåòñÿ, êàê èçâåñòíî, âïðîöåññå ñîçäàíèÿ áîãîì ìèðà. "Ñîâåðøåííûé ÷åëîâåê", êîòîðûé è åñòüâîïëîùåíèå áîãà, ñòàíîâèòñÿ â ýòîé èïîñòàñè "ñîâåðøåííûì ðîäîì áûòèÿ". Âîáðàââ ñåáÿ âñå ôîðìû áîæåñòâåííîé òàèíñòâåííîé ñèëû, ÷åëîâåê ÿâëÿåòñÿ èòîãîì,âåðøèíîé è çàâåðøåíèåì áîæåñòâåííîãî òâîðåíèÿ. Â ýòîì ñìûñëå ÷åëîâåê åñòüìåðà âñåãî ñóùåñòâóþùåãî.

Îäíà èç âîçìîæíûõ ìîäåëåé àíàëèçà ôèëîñîôèè ßñàóè - âûÿâëåíèå â íåéðàçëè÷íûõ êóëüòóðíî-ôèëîñîôñêèõ òðàäèöèé. Ïðè÷åì îêàçûâàåòñÿ (è ýòî âåðíîíå òîëüêî â ñëó÷àå ñ àíòðîïîëîãè÷åñêèìè èäåÿìè ßñàóè, íî è â îáùåì èñòîðèêî-ôèëîñîôñêîì ñìûñëå), ÷òî èäåè ïðåäøåñòâóþùèõ ìûñëèòåëåé, øêîë èíàïðàâëåíèé ìîãóò ïðèñóòñòâîâàòü â ó÷åíèè ïîñëåäîâàòåëÿ ðàçíûì ñïîñîáîì.

Â ó÷åíèè ßñàóè îáíàðóæèâàþòñÿ, íà íàø âçãëÿä, ïî ìåíüøåé ìåðå, òðèêóëüòóðíî-ôèëîñîôñêèå òðàäèöèè: àíòè÷íàÿ (íåîïëàòîíèñòñêàÿ), àðàáîÿçû÷íàÿ(ñóôèéñêàÿ) è òþðêñêàÿ. Âëèÿíèå êàæäîé èç ýòèõ òðàäèöèé áûëî, áåçóñëîâíî,ñïåöèôè÷íûì.

Íåîïëàòîíèçì îêàçàë íà êîíöåïöèþ ßñàóè íå ïðÿìîå âîçäåéñòâèå, àîïîñðåäîâàííîå, êîñâåííîå, ñòàâ îäíèì èç îñíîâíûõ èñòî÷íèêîâ ôîðìèðîâàíèÿñóôèéñêîé êîíöåïöèè ÷åëîâåêà. Èñòîðè÷åñêèõ ñâåäåíèé î òîì, ÷òî ßñàóè áûëçíàêîì ñ ïðîèçâåäåíèÿìè Ïëîòèíà, ßìâëèõà, èëè Ïðîêëà, íåò, îäíàêî "ýõî" èõèäåé â åãî àíòðîïîëîãè÷åñêèõ èçûñêàíèÿõ íåñîìíåííî ñëûøèòñÿ.

Ñàìà ñóôèéñêàÿ ôèëîñîôñêàÿ òðàäèöèÿ áûëà íåïîñðåäñòâåííûì êîíòåêñòîì,â êîòîðîì ôîðìèðîâàëàñü ôèëîñîôñêàÿ òåîðèÿ ßñàóè.

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Îñíîâíàÿ ÷àñòü

Êîíöåïöèè "ñîâåðøåííîãî ÷åëîâåêà", ñòóïåíåé ýìàíàöèè, "ïóòè" è"îñòàíîâîê" åñòü, íåñîìíåííî, îáùåñóôèéñêèå ôèëîñîôñêèå ïàðàäèãìû è èõ"ñëåäîâ" â ó÷åíèè ßñàóè, êîíå÷íî, âåëèêîå ìíîæåñòâî.

Íàêîíåö, òþðêñêàÿ ìûñëèòåëüíàÿ òðàäèöèÿ, ïðåäîïðåäåëèâøàÿñïåöèôè÷íîñòü ñóôèçìà ßñàóè, îñîáåííîñòè åãî ôèëîñîôñêîé øêîëû "ÿñàóéÿ",âûñòóïàëà â ðîëè "ôîíà", "îáùåãî äóõà", îáùåé àòìîñôåðû, â êîòîðîéôîðìèðîâàëèñü èäåè ìûñëèòåëÿ èç ßñû.

Íàèáîëåå çíà÷èìûì íà ñóôèéñêóþ êîíöåïöèþ ÷åëîâåêà (ñëåäîâàòåëüíî, è íàßñàóè) áûëî, íà íàø âçãëÿä, âëèÿíèå èäåé Ïëîòèíà. Ýòî, ê ïðèìåðó, ïëîòèíîâñêàÿïðîïîâåäü àñêåòèçìà, âûðàæàâøàÿñÿ â ïðåíåáðåæåíèè ñâîèì òåëîì è îòðèöàíèèâðà÷åáíîãî èñêóññòâà. Àñêåòèçì â ñóôèçìå, êàê èçâåñòíî, ïðèíÿë ôîðìó öåëîéñèñòåìû, â êîòîðóþ âîøëè òàêèå ýëåìåíòû, êàê: ñòðîæàéøåå è áåñïðåêîñëîâíîåñëåäîâàíèå ñóííå â ïîâñåäíåâíîé æèçíè; ìíîãîêðàòíûå äîïîëíèòåëüíûå ìîëèòâûè ïîñòû; îòðåøåíèå îò âñåãî ìèðñêîãî; ïðåäàíèå ñåáÿ áîæüåé âîëå (òàóåêåë); ñòîéêîåïåðåíåñåíèå ñòðàäàíèé è ëèøåíèé (ñàáûð) è êóëüò áåäíîñòè.

Â ñóôèçìå íàøëî âûðàæåíèå è ðàçâèòèå ó÷åíèå Ïëîòèíà îá ýêñòàçå. Ïðè÷åì,åñëè ó Ïëîòèíà ýòî ó÷åíèå îñíîâàíî íà ïëàòîíîâñêîé êîíöåïöèè Ýðîñà, òî óßñàóè, íàïðèìåð, ïî ñðàâíåíèþ ñ òåîðåòè÷åñêèìè, ïðåâàëèðóþùåå ìåñòîçàíèìàþò ïðàêòè÷åñêèå àñïåêòû ýêñòàçà. ßñàóè, êàê èçâåñòíî, ñòàë ñîçäàòåëåìñïåöèôè÷åñêîãî âèäà ñóôèéñêîãî ýêñòàçà - "ãðîìêîãî çèêðà", èëè "çèêðà ïèëû".

Íî íàèáîëåå ñóùåñòâåííûì íàäî ïðèçíàòü, íà íàø âçãëÿä, ñëåäîâàíèå ßñàóèèíòåíöèè ïëîòèíîâñêîãî ó÷åíèÿ î ÷åëîâåêå, ñâÿçàííîé ñ âûáîðîì â êà÷åñòâåîïîðíûõ èäåé èäåè ëþáâè è èäåè ñìåðòè.

Ñðàâíèì èäåè äâóõ ôèëîñîôîâ. Ïëîòèí ïèøåò: "ß ïîëàãàþ, ÷òî ïåðâîèñòî÷íèêëþáâè ñëåäóåò èñêàòü â ñêëîííîñòè Äóøè ê ÷èñòîé, íåáåñíîé êðàñîòå, â îùóùåíèèåþ ñâîåãî ðîäñòâà ñ áîæåñòâåííûì, â òåõ äðóæåñêèõ ÷óâñòâàõ, êîòîðûå îíà,ïîðîé ñàìà òîãî íå ñîçíàâàÿ, ïèòàåò ê âûñøåìó" [Ïëîòèí. 2004, ñ.480].

Äëÿ ßñàóè Ëþáîâü òàêæå âûñòóïàåò â êà÷åñòâå îñíîâíîãî ìåòàôèçè÷åñêîãî÷óâñòâà, ïîñêîëüêó âëå÷åíèå ê áîãó, ñòðåìëåíèå ñ íèì ñîåäèíèòüñÿ, ïîðûâñáëèçèòüñÿ ñ íèì è åñòü, âî-ïåðâûõ, îíòîëîãè÷åñêèé ïðîöåññ âîñïîëíåíèÿóùåðáíîñòè áûòèÿ ïîñðåäñòâîì âîçâðàùåíèÿ ê èñõîäíîé ïîëíîòå Àáñîëþòà; âî-âòîðûõ, ñïîñîá ñîåäèíåíèÿ, à, ñëåäîâàòåëüíî, ãàðìîíèçàöèè îòíîøåíèé áîãà èìèðà; â-òðåòüèõ, íàèáîëåå äîñòîâåðíûé ïóòü ïîçíàíèÿ ÷åëîâåêîì áîãà, ìèðà,ñàìîïîçíàíèÿ. ßñàóè âûðàæàåò ýòî â ïîýòè÷åñêîé ôîðìå: "Сүймейінше , Àëëà,ñåíi òàíûï áîëìàñ, Æàñà²àí, íå ³ñòåñåí äå, ³àøû³ ³ûëøû (Áåç ëþáâè òåáÿ,Àëëàõ, íåëüçÿ ïîíÿòü, Ñîçäàòåëü, êàê óãîäíî, íî ñäåëàé ìåíÿ âëþáëåííûì)"[Èàññàóè Êîæà Àõìåò, 2009, ñ. 77].

Áîëåå òîãî, ó ßñàóè ìîæíî âñòðåòèòü äîñòàòî÷íî âû÷óðíîå (íî äîâîëüíîåðàñïðîñòðàíåííîå ó ñóôèåâ) ïðåäñòàâëåíèå î òîì, ÷òî Ëþáîâü ê áîãó äàðîâàíà÷åëîâåêó Àáñîëþòîì (áîãîì) äëÿ òîãî, ÷òîáû Àáñîëþò ìîã ëþáîâàòüñÿ ñîáîé,ëþáèòü ñåáÿ, ïîçíàâàòü ñåáÿ. Ñ ýòîé òî÷êè çðåíèÿ, ñåðäöå ÷åëîâåêà - çåðêàëî, íàêîòîðîå ïàäàåò îòáëåñê áîæåñòâåííîé áëàãîäàòè.

ßñàóè ïðèâåòñòâóåò òàêæå ëþáîâü ê æåíùèíàì, ïîëàãàÿ, ÷òî â èõ ïðåêðàñíûõëèêàõ îòðàæàåòñÿ áîæåñòâåííûé ñâåò. Âîò êàê ïèøåò îá ýòîì ñàì ßñàóè:


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"Тəңірім соның бергей бүкіл тілегін, Махаббатпен жалындатіай жүрегін (ÏóñòüÒåíãðè èñïîëíèò âñå æåëàíèÿ, Ëþáîâü âîñïëàìåíèòñÿ â åãî ñåðäöå)" [ÈàññàóèÊîæà Àõìåò. 2009, ññ. 20].

Ñòðåìëåíèå ê áîãó, Ëþáîâü ê íåìó äîñòèãàþòñÿ, ïî ßñàóè, ïóòåì ýêñòàçà,äîñòèãàåìîãî â ñîñòîÿíèè îïüÿíåíèÿ, ñî÷èíåíèÿ ñòèõîâ, ÷òåíèÿ çèêð, ëèáîèñïûòàíèÿ ñòðàäàíèé, ìàòåðèàëüíûõ ëèøåíèé, ôèçè÷åñêîé áîëè è äð. Îäíàêîíàèáîëåå âåðíûé ïóòü ñîåäèíåíèÿ ñ áîãîì - ñìåðòü. ßñàóè ïîëàãàåò, ÷òîîêðóæàþùèé íàñ âèäèìûé ìèð åñòü èëëþçèÿ, ïîòîìó íàäî ñòðåìèòüñÿ ñëèòüñÿñ áîãîì, ðàñòâîðèòüñÿ â íåì. Èçâåñòíî, ÷òî â 63 ãîäà (âîçðàñò, äî êîòîðîãî äîæèëïðîðîê Ìóõàììåä) ßñàóè ñòàë æèòü ïîä çåìëåé, â ïåùåðå, îòêàçàâøèñü âèäåòüäíåâíîé ñâåò, îáùàòüñÿ ñ áðåííûì ìèðîì. Â ñâîåé êíèãå îí ïîäðîáíîðàññêàçûâàåò, êàê îí îòðåêñÿ îò áðåííîãî ìèðà è äîáðîâîëüíî çàòî÷èë ñåáÿ ïîäçåìëþ [Èàññàóè Êîæà Àõìåò, 2009 ññ.45-49; 72-73].

Îáùåñóôèéñêèå êîðíè êîíöåïöèè ÷åëîâåêà ßñàóè îáíàðóæèâàþòñÿ, ïðåæäåâñåãî, â òåîðèè "ñîâåðøåííîãî ÷åëîâåêà". "Ñîâåðøåííûé ÷åëîâåê", â ñóôèçìå, -ýòî òîò, íà êîãî óñòðåìëåí âçîð áîæåñòâà, ýòî "çàëîã ñóùåñòâîâàíèÿ Âñåëåííîé","ñòîëï ìèðîçäàíèÿ". Êîíå÷íî, áîëüøèíñòâî ëþäåé íà çåìëå íå ïîäõîäÿò ïîäîïðåäåëåíèå "ñîâåðøåííîãî ÷åëîâåêà", èõ ìîæíî íàçâàòü "æèâîòíûå - ëþäè".Ïîíÿòèå "ñîâåðøåííûé ÷åëîâåê" ìîæåò áûòü ïðèìåíåíî ê ïðîðîêàì è, ïðåæäåâñåãî, ïðîðîêó Ìóõàììåäó. Ñóùíîñòü Ìóõàììåäà - ïðîòîòèï "÷åëîâå÷íîñòè"."Ñîâåðøåííûå ëþäè" åñòü è ñðåäè ñîâðåìåííèêîâ, ïîëàãàëè ñóôèè. Ýòî òå, êòîäîñòàòî÷íî ñîâåðøåíñòâîâàëñÿ â áîæåñòâåííîì çíàíèè, â êîì âîïëîùàåòñÿ âäàííûé ìîìåíò "ñóùíîñòü Ìóõàììåäà". Òàêîãî ÷åëîâåêà â ñóôèçìå íàçûâàëè "Êóòá"- "ñîâåðøåííûé ÷åëîâåê". 20, 21 è 23 õèêìåòû "Äèóàíè õèêìåòà" ïîëíîñòüþïîñâÿùåíû ïðîñëàâëåíèþ ïðîðîêà Ìóõàììåäà, íàïðèìåð, òàêèìè ñëîâàìè: "Îíñåãûç ìûí áұ ë ²àëàì²à ñàðäàð áîë²àí Ìұ õàììåä, Îòûç үø ìûí ñàõàáà²à àðìàíáîë²àí Ìұ õàììåä (Ñàðäàðîì âîñåìíàäöàòè òûñÿ÷ ìèðîâ áûâøèé Ìóõàììåä,Ìå÷òîé äëÿ òðèäöàòè òðåõ òûñÿ÷ ñîðàòíèêîâ áûâøèé Ìóõàììåä)" [Èàññàóè ÊîæàÀõìåò. 2009, ñ.74].

ßñàóè â ñâîåé êîíöåïöèè óòâåðæäàåò, ÷òî "ñîâåðøåííûé ÷åëîâåê" ýòî òîò,êòî â êà÷åñòâå òâîðåíèÿ áîãà íåñåò â ñåáå ïå÷àòü åãî ïðèñóòñòâèÿ. Òåíäåíöèÿ êóñèëåíèþ ýòè÷åñêèõ àñïåêòîâ ó÷åíèÿ î ÷åëîâåêå ïðîÿâëÿåòñÿ â ïðåäñòàâëåíèÿõ îòîì, ÷òî ñòðåìëåíèå ê ñîâåðøåíñòâó, ê íðàâñòâåííîé ÷èñòîòå, ê èçáàâëåíèþ îòíåäîñòàòêîâ, ê òâîðåíèþ äîáðà ìîæåò ïðèáëèçèòü ÷åëîâåêà ê îïðåäåëåíèþ"ñîâåðøåííûé ÷åëîâåê". Äëÿ ßñàóè, òîò, êòî äåëàåò çëî, íå ñìîæåò íèêîãäàîñâîáîäèòüñÿ îò âèíû, à òîò, êòî òâîðèò äîáðî - ëþáèì áîãîì.

Ïðèíèìàåò ßñàóè è ñóôèéñêîå ðàçëè÷åíèå ïîíÿòèé "òàðèõàò" è "õàêèêàò"."Òàðèõàò" - ïóòü æèçíè îòäåëüíîãî ÷åëîâåêà, ïîëíûé ñòðàäàíèé, çàáëóæäåíèé,íåïîíèìàíèÿ, íåâåæåñòâà, ïóòü òðàãè÷åñêèé ïî ñàìîé ñâîåé ñóòè. À "õàêèêàò" -ýòî ïóòü èñòèíû, ïóòü âåðû, ïóòü ëþáâè ê áîãó, íà êîòîðîì ñóôèé îòêàçûâàåòñÿîò çåìíûõ ðàäîñòåé è òðåâîã, îò ñåìüè è ðîäñòâåííèêîâ è ïðåäàåò ñåáÿ âîëåÂñåâûøíåãî [Èàññàóè Êîæà Àõìåò. 2009, ñ.54-55, 62, 74, 85, 121-122].

Äëÿ àíòðîïîëîãè÷åñêèõ èäåé ßñàóè õàðàêòåðíà òàêæå îáùàÿ äëÿ ñóôèçìàèíòåíöèÿ íåïîñðåäñòâåííîãî îáðàùåíèÿ ê Âñåâûøíåìó. "Èíäèâèäóàëèñòè÷åñêàÿ"óñòàíîâêà áûëà îáóñëîâëåíà "ïåðñîíàëèçèðîâàííûì" õàðàêòåðîì ñóôèéñêîéìîäàëüíîñòè âåðû è ïîäêðåïëÿëàñü åùå íåñêîëüêèìè îñíîâàíèÿìè: îáùåé


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ýêçàëüòèðîâàííîñòüþ, ïðè êîòîðîé òîëüêî íåïîñðåäñòâåííîå îáðàùåíèå ìîãëîñîîòâåòñòâîâàòü ýìîöèîíàëüíîìó íàêàëó ñóôèÿ; ñêëîííîñòüþ ê ïðåóâåëè÷åíèÿì,ïðè êîòîðîé äîïóñêàëàñü èçâåñòíàÿ "ôàìèëüÿðíîñòü" â îòíîøåíèè ê Àáñîëþòó;íàêîíåö, ïðèâåðæåííîñòüþ ê "ýêñòðåìàëüíûì" ôîðìàì âûðàæåíèÿ ñâîåãîîòíîøåíèÿ â áîãó (ó ßñàóè âñòðå÷àåòñÿ ìíîæåñòâî âûðàæåíèé òèïà "çàõëåáíóëñÿêðîâüþ", "ñãîðåë â îãíå", "ïîâåñèëñÿ", "ïîãèá" è ò.ä.), ÷òî, êîíå÷íî, ïðåäïîëàãàåòèíäèâèäóàëèçèðîâàííóþ ñåìàíòèêó.

Â òî æå âðåìÿ, òþðêñêàÿ ìèðîâîççðåí÷åñêàÿ îñíîâà çàìåòíà, ïðåæäå âñåãî, âïîíÿòèéíîì àïïàðàòå "Äèóàíè õèêìåò". Òàêèå ïîíÿòèÿ, êàê: "êàíà²àò"(óäîâëåòâîðåíèå, ìåðà); "òà²äûð" (ñóäüáà); "ырзық, құт " (ñ÷àñòüå, áëàãîäåíñòâèå,äîñòàòîê); "õà³" (èñòèíà); "àìàíàò" (íàêàç, íàñëåäèå); "ðóõ" (äóõ); "àðóà³" (äóõïðåäêîâ); "à³ûë" (ðàçóì); "êө ê" (íåáî); "Тəңір" (Òåíãðè); "£ûçûð áàáà" è ìíîãèåäðóãèå î÷åíü ÷àñòî âñòðå÷àþòñÿ ïî âñåìó òåêñòó "Êíèãè ìóäðîñòè". Îíè, ñ îäíîéñòîðîíû, ïðî÷íî âîøëè â ñëîâîóïîòðåáëåíèå òþðêîâ, ñ äðóãîé - èõ îñîáåííîñòèóïîòðåáëåíèÿ, èõ èíòåðïðåòàöèÿ ó ßññàóè ïîâëèÿëè çàòåì íà ôîðìèðîâàíèåîáùåòþðêñêîãî ôèëîñîôñêîãî ñëîâàðÿ.

Íàèáîëåå ÿðêèì ïðèìåðîì ïðîÿâëåíèÿ òþðêñêîãî ìèðîâîççðåí÷åñêîãîêîíöåïòà ó ßñàóè ìîæíî ñ÷èòàòü îòðûâîê èç 19 õèêìåòà, ãäå ðå÷ü î ïî÷èòàíèèèì ïàìÿòè åãî ó÷èòåëÿ Àðûñòàí Áàáà: "Æàðàñàð åëãå òàòó, æàéðàí çàìàí,Ñûéûíäûì àðóà²ûíà, ³àéðàí áàáàì! (Ïðåêðàñíî, êîãäà íàðîä ìèðíûé èðàäîñòíûé, Ïðåêëîíÿþñü ïåðåä ïàìÿòüþ òâîåé ñâÿòîé ìîé ïðåäîê!)" [ÈàññàóèÊîæà Àõìåò. 2009, ñ. 68].

Èíòåðåñíûå ïàðàëëåëè íàáëþäàþòñÿ ìåæäó èäåÿìè ßñàóè è æèâøèì â 14âåêå Àñàí £àé²û. Ó ßñàóè ìû ÷èòàåì: "Òү áiíäå äàðèÿíûí æà³ұ ò æàòûð, Ê³ìñү íãûï àëñà - ñîë æàí áà³ûòòû à³ûð (Íà äíå ðåêè äðàãîöåííûé êàìåíü ëåæèò,Êòî åãî äîñòàíåò - òîò ñòàíåò ñ÷àñòëèâûì â èòîãå)" [Èàññàóè Êîæà Àõìåò, 2009.ñ.83]. À ó Àñàí-àòà: "Òàçà ìiíñiç àñûë òàñ,Ñó òү áiíäå æàòàäû. Òàçà ìiíñiç àñûë ñө ç,Îé òү áiíäå æàòàäû (×èñòîé âîäû äðàãîöåííûé êàìåíü, Íà ìîðñêîì äíåëåæèò.×èñòûå, äðàãîöåííûå ñëîâà, íà äíå äóøè ëåæàò)" [Àëäàñïàí, 2010.ñ. 243].

Èçâåñòíî, ÷òî äëÿ ñóôèçìà â êîíöåïöèè "ñîâåðøåííîãî ÷åëîâåêà" áîëåå âàæíîòî, ÷òî àðõåòèïû "Ìóõàììåäîâñêîãî îáðàçà" ìîãóò ïðîÿâëÿòüñÿ â îòäåëüíûõ ëþäÿõ(â ïðèíöèïå íåçàâèñèìî îò èõ êîíêðåòíûõ ìîðàëüíûõ êà÷åñòâ), êîòîðûìîòêðûâàþòñÿ òàéíû áûòèÿ, îíè ñîçåðöàþò áîæåñòâåííóþ ñóùíîñòü â ïðåäìåòàõè ÷åðåç íèõ áîæåñòâåííàÿ ñóùíîñòü ñîçåðöàåò ñàìà ñåáÿ. È òî, ÷òî èìåííî ýòèëþäè âûáðàíû áîãîì â êà÷åñòâå âîïëîùåíèÿ "ñóùíîñòè Ìóõàììåäà" åñòüïðîÿâëåíèå áîæåñòâåííîé ìèëîñòè è òàèíñòâåííîé ñèëû. Áåçóñëîâíî, íåëüçÿçàáûâàòü î êîíöåïöèè "Ïóòè" â ñóôèçìå, â êîòîðîé îïèñûâàþòñÿ "ñòîÿíêè" è"ñîñòîÿíèÿ" â êà÷åñòâå ýòàïîâ ñîâåðøåíñòâîâàíèÿ ÷åëîâåêà. Íî ýòè äâå êîíöåïöèèâ ñóôèçìå íàïðÿìóþ íå ñâÿçàíû, à áîëüøèíñòâî êà÷åñòâ, òðåáóåìûõ îò ëè÷íîñòèíà ïóòè ñîâåðøåíñòâîâàíèÿ, èìåþò òåîëîãè÷åñêóþ îêðàñêó: ðàñêàÿíèå,áîãîáîÿçíåííîñòü, óäîâëåòâîðåííîñòü, óïîâàíèå íà áîãà.

Â òþðêñêîé æå ìûñëèòåëüíîé òðàäèöèè ïåðâè÷íû ýòè÷åñêèå òðåáîâàíèÿ êëè÷íîñòè, êàê, íàïðèìåð, â ôèëîñîôèè ÷åëîâåêà Æóñóïà Áàëàñàãóíè. Äëÿ íåãîíàèáîëåå âàæíî ñòðåìëåíèå ÷åëîâåêà ê çíàíèÿì, íàóêå, ìîðàëüíûå êà÷åñòâà. Â"Êóòàäãó áèëèê" îí ïèñàë: "Âåëè÷üå äàåòñÿ áëàãèì ðàçóìåíüåì, À çíàíèÿ - îñíîâàâåëèêèì ñâåðøåíüÿì" [Áàëàãóíñêèé, Þ. 1983, ñ.42].


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Ýòîò ýòè÷åñêèé ðàöèîíàëèçì è ìàêñèìàëèçì ñòàëè çàòåì äîìèíàíòíû è âàíòðîïîëîãèè ßñàóè, êîòîðûé íàðÿäó ñ "ñîâåðøåííûì ÷åëîâåêîì" âûäåëÿë òàêæå"íåñîâåðøåííîãî ÷åëîâåêà", êà÷åñòâàìè êîòîðîãî ÿâëÿþòñÿ òùåñëàâèå, çàâèñòü,äâóëè÷èå, íåâåæåñòâî, ìñòèòåëüíîñòü, ëîæü è äð. Äëÿ èçáàâëåíèÿ îò ýòèõ äóðíûõêà÷åñòâ íåîáõîäèìî íðàâñòâåííîå ñîâåðøåíñòâîâàíèå, ÷òî îçíà÷àåò ïî ßñàóèñëåäóþùåå: íåîáõîäèìî íà÷èñòèòü äî áëåñêà çåðêàëî, ÷òîáû óçðåòü â íåì áîãà,ò.å. î÷èñòèòü ñâîå ñåðäöå.

Îñîáîå âíèìàíèå óäåëÿåò òþðêñêèé ìûñëèòåëü îáëè÷åíèþ òàêîãî ïîðîêà,êàê íåâåæåñòâî. Ïÿòíàäöàòûé õèêìåò â "Äèóàíè õèêìåò" ïîñâÿùåí ïîëíîñòüþíåâåæåñòâó, åãî ïàãóáíîñòè, ñëåäñòâèÿì, ê êîòîðûì îíî ïðèâîäèò è ïðè÷èíàìåãî, îïðåäåëåíèþ âèäîâ íåâåæåñòâà. Ïðè÷åì ñàì àâòîð ïðÿìî ïðèçûâàåò ÷èòàòåëåéåãî òðóäà, ó÷åíèêîâ ïîñëåäîâàòü åãî ñîâåòàì, ïîáîðîòü íåâåæåñòâî, íàéòè ïóòü êèñòèíå. È âûðàæàåòñÿ ýòî â ïðåäåëüíî ýìîöèîíàëüíîì êëþ÷å: "Åé, äîñòàð, æîëäàñáîëûï ³àñ íàäàíìåí, Өëäiì äå - ө ç ³àäûðûì æîéäûì ì³íå. (Ýé, äðóçüÿ, åñëèâûáðàëè â òîâàðèùè ïîëíîãî íåâåæäó, Âû ïîãèáëè - ïîòåðÿëè óâàæåíèå ê ñåáå)"[Èàññàóè Êîæà Àõìåò. 2009, ñ. 60]. Ýòè÷åñêèé ìàêñèìàëèçì ßñàóè èìååò èñîöèàëüíîå èçìåðåíèå. Òàê, â 46 õèêìåòå îí èçîáëè÷àåò äåðâèøåé, ìóëë, ìóôòèåâ,êàçè, èìàìîâ, àêèìîâ, êîòîðûå âìåñòî èñòèííîé âåðû ïîãðÿçëè â ìçäîèìñòâå,ïîãîíå çà áîãàòñòâîì, âåðóþò íà ñëîâàõ, à íå íà äåëå. Ñëåäóþùèå ñëîâà ßñàóèñêàçàíû êàê áóäòî ñåãîäíÿ: "Àðàì ə êiì àðàíû áiòåó æұ òûï ïàðàíû, Өç áàðìà²ûí,өкініп, өзі øàéíàï ³àëàäû (Íå÷åñòíûé àêèì îò àë÷íîñòè öåëèêîì ïðîãëîòèòâçÿòêó, Áóäåò ïîòîì, ñîæàëåÿ, êóñàòü ëîêòè)" [Èàññàóè Êîæà Àõìåò, 2009, ñ. 108].

Äðóãàÿ èíòåíöèÿ, ñòàâøàÿ îòëè÷èòåëüíîé ÷åðòîé ñóôèçìà ßññàóè èâîñïðèíÿòàÿ èì èç òþðêñêîé ìûñëèòåëüíîé òðàäèöèè - èäåÿ òùåòíîñòè÷åëîâå÷åñêîãî áûòèÿ.

Ó ßñàóè åñòü íåñêîëüêî õèêìåòîâ, â êîòîðûõ ñîæàëåíèå î ïðîæèòîé æèçíè,íåóäîâëåòâîðåííîñòü ñîáîé, ïå÷àëü è ãîðå ñòàíîâÿòñÿ äîìèíàíòíûìèíàñòðîåíèÿìè. Òàê, â 30 õèêìåòå îí âîñêëèöàåò: "Көзім – жас, көңілім – қайғы, æàíûì - æàëûí £àéòñåì-àé, íå åòåðûìäû áûëìåí, äîñòàð.Қан жұтып, бұл қ³àñûðåòòåí àðûëìàäûì, £àé æà³³à êåòåðûìäû áûëìåí, äîñòàð(Â ãëàçàõ - ñëåçû, â ñåðäöå - òîñêà, â äóøå - îãîíü, ×òî äåëàòü ìíå, íå çíàþ,äðóçüÿ. Êðîâüþ çàõëåáûâàþñü, íå ìîãó èçáàâèòüñÿ îò ýòîãî ãîðÿ, Íå çíàþ êóäàóéòè, äðóçüÿ)" [Èàññàóè Êîæà Àõìåò. 2009, ñ. 82]. À â 45 õèêìåòå êîíñòàòèðóåò:"Äү íèåäå íå áàð äåéñûí ìəң ãiëiê, Îëàð äà åðòåí ìiñêií áîëàð ³ày²ûðûï (Äóìàåøüâ ìèðå åñòü ÷òî-òî âå÷íîå, È îíè çàâòðà áåäíÿãè ñòàíóò áðîäÿãàìè)" [ÈàññàóèÊîæà Àõìåò, 2009, ñ. 107]. Â 61 õèêìåòå ñîæàëååò: "Î, äàðè²à, ө òòi ө ìiðiì, ³àéðàíûì(àõ, êàê æàëü, ïðîøëà æèçíü, áåäíàÿ ìîÿ)" [Èàññàóè Êîæà Àõìåò, 2009, ñ. 132].

Ó Áàëàñàãóíè, ê ïðèìåðó, ýòà "ýêçèñòåíöèàëèñòñêàÿ" èäåÿ èçëîæåíà âïîýòè÷åñêîé ôîðìå òàê: "Âñÿ æèçíü ïðîëåòèò, ñëîâíî âåòåð øàëüíîé, Íå ñäåðæèøüåå íèêàêîþ öåíîé! ... Ñåé ìèð - ÷òî êðàñîòêà óâÿäøåé ïîðû: Ïîâàäêè äåâè÷üè, àãîäû ñòàðû..." [Èàññàóè Êîæà Àõìåò. 2009, ñ.80, 59].

Ïðè ýòîì àêöåíò äåëàåòñÿ èìåííî íà âðåìåííîñòè ïðåáûâàíèÿ ÷åëîâåêà íàçåìëå, íà îòíîñèòåëüíîñòè ÷åëîâå÷åñêîãî ñóùåñòâîâàíèÿ, íà êðàòêîñòè æèçíè,íà ñîæàëåíèè î íåïîâòîðèìîñòè è íåâîçâðàòíîñòè ÷åëîâå÷åñêîãî áûòèÿ. Ïîòîìóïðåâàëèðóþò ìîòèâû ãðóñòè, òîñêè, ïå÷àëè, ñîæàëåíèÿ. Ïîäîáíûå ìîòèâû, ýòà"ýêçèñòåíöèàëèñòñêàÿ" ìèðîâîççðåí÷åñêàÿ óñòàíîâêà ïðèñóùè ßñàóè, êîòîðûéóòâåðæäàë îá èëëþçîðíîñòè ýòîãî ìèðà, òùåòå ÷åëîâå÷åñêîãî ñóùåñòâîâàíèÿ.


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Òþðêñêèå ìîòèâû ÿâñòâåííî ñëûøíû òàêæå â îáîðîòàõ, èñïîëüçóåìûõ ßñàóèîñîáåííî ïðè îáðàùåíèè. Íàïðèìåð: "óà, äàðè²à!", "åé, äîñòàðûì!", "óà, ³ұ ûðåò!""àé, æàðàíäàð!".

Çàêëþ÷åíèå

Ïîäâîäÿ èòîã, ìîæíî îòìåòèòü, ÷òî â êîíöåïöèè ßñàóè ïðè÷óäëèâûì îáðàçîìñî÷åòàëèñü èäåè, ñòàâøèå îñíîâîé åãî àíòðîïîëîãèè: àñêåòèçì êàê ñïîñîáñóùåñòâîâàíèÿ è ýêñòàç êàê ïóòü ê áîãó, ëþáîâü êàê ïîðûâ ê Àáñîëþòó è ñìåðòüêàê ïîäëèííîå ñëèÿíèå ñ íèì, "ñîâåðøåííûé ÷åëîâåê" êàê èäåàë "÷åëîâå÷íîñòè",ýòè÷åñêèé ðèãîðèçì è òùåòíîñòü èíäèâèäóàëüíîãî ÷åëîâå÷åñêîãî ñóùåñòâîâàíèÿ.

Подтверждение этому строки из «Диуани хикмет»: «Басынан əр кімнің бұл жалған өтер, Баянсыз – жатпай жиған мал да бекер. Қарындас, атаң-анаң қайда кетті? Ағаш ат əлі-ақ бір күн саған жетер (Этот обманчивый мир преходящ для всех, Не утешайся тем, что много скота, его тоже не будет, Куда ушли (покинув этот мир) твои отец и мать, сестры? И ты уйдешь внезапно, когда смерть придет» [Иассауи Кожа Ахмет,2009. с.50]

Плотин, (2004). ‘Эннеады’. В 7 т. / Пер. Т. Г. Сидаша под ред. Абышко, О. Л. (2004-2005) ‘(Серия «Plotiniana»).’ - СПб.: Издательство Олега Абышко,. [Т. 3] Третья

эннеада. — 480 с. Иассауи Қожа Ахмет, (2009). ‘Диуани Хикмет Даналық кітабы’. Алматы: Халықаралық Абай клубы,– 312

бет. (на русском языке подстрочный перевод автора статьи) Алдаспан.(1971).‘XV-XVIII ғасырлардағы қазақ ақын, жырауларының шығармалар жинағы’/ Құраст., алғы

сөзін, түсініктемелерін жазғ. М.Мағауин. А.: Жазушы, с.34 Баласагунский, Юсуф (1983). ‘Благодатное знание’. - М, Наука, с.160.

Telebaev G.T. (Kozog'iston, Astana)

Tasavvuf falsafasi an'analarida turkiy elementlari:Xo'ja Axmad Yassaviy

Annotatsiya. Turkiy falsafa asoslari Yassaviyning "Devoni Xikmat" asarida yaqqol ko'zga tashlanadi."Qanoat", "Taqdir", "Baxt", "Haqiqat", "Meros", "Ruh", "Avlodlar ruhi" "Aql", "Osmon" tushunchalarikelib chiqishiga ko'ra turkiy ildizlariga ega.

Turkiy tafakkuri an'analarida, shaxsga nisbatan axloqiy talablar , masalan Yusuf Balagasunning insonfalsafasidagi kabi birlamchidir. Uning ijodida insonning bilimga, fanga, yuksak axloqiylikka intilishi eng


Transliteration Plotinus, (2004). 'Enneads' In 7 tons / Trans. TG Sidasha, ed. Abyshko, OL (2004-2005) '(Series "Plotiniana").' - St. Petersburg: Oleg Abyshko Publishing House ,. [T. 3] The

third ennead. - 480 sec. Yassaui Kozha Ahmet, (2009). 'Diani Hikmet Danalyқ kitaby'. Almaty: Halykaralyқ Abay clubs, - 312 bet. (in

Russian, the subscript translation of the author of the article) Aldaspan. (1971). 'XV-XVIII ғасырлардағы қазақ ақын, жырауларының шығармалар жинағы' / Құраст., Алғы

сөзін, түсініктемелерін жазғ. M.Maууин. A .: Zhazushy, p.34 Balasagunsky, Yusuf (1983). 'Blessed knowledge'. - M, Science, p.160.

Transliteration

Bibliography

Ìîñêâà:.

Àëìàòû. Æàçóøû, ñ.34

- Moskov: Science, p.160Almati: Zhazushy, p.34

Ìîñêâà: Íàóêà. ñ. 160

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muhim ahamiyatga ega. Aynan shu axloqiy oqilonalik va ulug'vorlik Yassaviy antropologiyasining asosiyg'oyasiga aylandi, unda komil inson bilan nokomil inson qiyoslanadi va hasad, ikkiyuzlamachilik, jaholat,qasoskorlik, yolg'on kabilar qoralanadi. Yuksak axloqiylik shu salbiy illatlardan xalos bo'lish uchun zarur,bu Yassaviy fikricha, quyidagilarni ifodalaydi: oynani unda Xudoni ko'rish uchun tozalash lozim; qalbingiznitozalang.

Mutafakkir jaholatdek illatning xavfliligiga alohida e'tibor qaratadi. "Devoni Hikmat"ning o'n beshinchixikmati to'liq jaholatning oqibatlariga qaratilgan. Undan tashqari, muallif o'z mushtariylarini uningmaslahatlariga amal qilishga jaholatdan kechib, haqiqat sari yo'l topishga da'vat etadi. Yassaviy so'fizminingboshqa jihati shundaki, unda inson mavjudligi masalasiga e'tibor qaratiladi. Ayni paytda insonning bu olamdavaqtinchaligi, uning hayoti chekliligiga ishora etiladi. Shu bois, uning ijodida tushkunlik, g'am ham yoritiladi.Yassaviy ijodida "ekzistentsial" mafkuraviy dunyoqarash ustivorlik qiladi, zero, bu sertashvish olamnifaqat insongina tushuna oladi va o'z navbatida tushunmaydi ham.

Tayanch so'zlar: tasavvuf falsafiy an'analari, turkiy an'analariga oid dunyoqarash, Xo'ja Axmad Yassaviyg'oyalari, Yassaviy falsafasida qadimgi (neoplatonchilar), arabzabon (so'fiylik) va turkiy an'analari, Yassaviyijodida axoqiylik, muhabbat va nafrat, hayot va o'lim g'oyalari.


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Tsan Loli (France, Paris)

Abstract. One of the most important aspects of world civilization is the spread of the Islamic religion.To date, most of the world's population is Muslim. And one of the actual problems is the clothes womenwear: the hijab. In some states, wearing the hijab has been controversial for many years. There areopinions that it is convenient and chic, there are other opinions that subject the hijab to sharp criticism.In France, Muslim girls were forbidden to wear headscarves for fear that their appearance would castdoubt on France's cohesive, universal ideal. According to many experts, this represents a formidablethreat to the classical French identity, anchored in the universalism of French culture and civilization.

In this connection, in this article the author analyzes the Muslim perception of public self-governmentthrough the prism of multiculturalism in modern France.

Key words: hijab, identity, muslim culture, France, multiculturalism, civilization, self-government,Islam, religion.

UDK 297.1:34:94.008(09)

http://dx.doi.org/10.26739/2181-9505-2018-1-11

THE MUSLIM PERCEPTION OF PUBLIC SELF-GOVERNMENT ANDTHE CURRENT CRISIS OF FRENCH "SELF-IDENTIFICATION"

Introduction

Jasminum sambac, commonly termed Arabian jasmine, an evergreen vine withitsdistinctive pungent scent, is a native of the eastern Himalayas in Bhutan, but some ofits cultivars were spread by man in the arid climates of the Middle East. In Arabic, it'scalled Full ( ففل ل ), and in Greek Fouli (Φούλι ). So was born Fulla in Syria, in 2003, aBarbie-like fashion, Shariah-compliant doll, and they named her after the legendaryflower that "grows in the Levant."1 Unlike her US cousin, Fulla has traded Barbie'sscanty dress for a more modest outfit that covers her legs and arms, complete with ahijab and even a prayer mat, and the dark-eyed doll has been taking the regionalmarket by storm, outselling her western rival, in several countries across the MiddleEast, China, Brazil, North Africa, Egypt, and Indonesia (and also in the UnitedStates). Fulla "loves life and learning," the website explains. "She honors her parents andloves her family and friends. She takes care of her brother and sister, the twins Baderand Nour. She's patient with them no matter how hard it gets. She loves reading andlearning, and drawing is her hobby (...) Fulla is the spirit of any girl who strives towardexcellence, creativity, renewal, and peace." And lastly, it is Fulla's mission "to makethe world a better place for everyone."2

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The New York Times noted in 2005 that Mattel's iconic dolls had all butdisappeared from the shelves of many toy stores in the Middle East, replaced byFulla, adoll "with Muslim values" as her creator puts it. "Young girls here areobsessed with Fulla, and conservative parents who would not dream of buyingBarbies for their daughters seem happy to pay for a modest doll who has her owntiny prayer rug, in pink felt."3

Fast-forward ten years, Haneefah Adam, an Instagram user located in Nigeria hascreated an account for Hijarbie to showcase a hijab and abayas-wearing Barbie. The"mini hijab fashion" collection outfits both the doll and her creator in clothing.Shehand-stitches herself and Hijarbie has over 1.2 million followers. Other promoters ofthe modest lifestyle include popular Muslim fashion bloggers, such as Habiba Da Silva,4

Leena Asad,5 and Haute Hijab blogger, Melanie Elturk.6 "Brands are finally taking noteof what I've been advocating since I founded the fashion brand Haute Hijab in 2010 -that Muslims (in this case Muslim women) are a thriving, fully-functioning and activesegment of society who deserve to be acknowledged and heard," Elturk writes.

Main part

Modest wear and "hijab fashion" industry are no longer limited to a Middle Easternmarket; they are fast growing to adjust to a Western wardrobe, a trend which is explodingwith the massive development of social media to inspire millions of Muslim followers.Remarkably enough, this unstoppable evolution is proving that the trend is representedin infinite variations of the traditional head covering, as diverse as the multiple culturalparameters that shape Muslim communities around the world. As expected, the unforeseenpopularity of the hijab brings into question its essential value, while it's becoming thefocus of massive and creative attention in the fashion industry, and even as an art form.

In fact the trend is seemingly becoming a norm in the Western world, as Italianfashion house Dolce & Gabbana added flair to the trend with its winter 2016 collectionof hijab and abayas catering to Muslim customers. Other western designers (such asH&M and DKNY, Uniqlo, Oscar de la Renta, Tommy Hilfiger, Mango and MoniqueLhuillier) are following suit with garments engineered for modesty, targeting amarketexpected to be worth $484 billion by 2019.

Increasingly celebrated or acknowledged within the Western world, is the veil, asymbol of resistance to secularization in some parts of the world--especially France,surreptitiously going through a process of secularization. That's why some have fearedwhen Australian beauty blogger Chloe Morello, a self-described atheist, posted acelebratory makeup to wear with a hijab during the Eid al-Fitr holiday7 to an audienceof 1.8 million subscribers on YouTube, drawing mixed reactions ranging from praisefor her cultural inclusivity to accusations of disrespectful cultural appropriation.8

While modest options are appearing on the runway, France is struggling with anear 30-year conflict with Muslim head covers. In April 2016, right after MarksandSpencer's burkini - a full body swimsuit allowing women to "cover (the) wholebodywith the exception of the face, hands and feet without compromising on style" -hit the British market, French Women's rights Minister Laurence Rossignol caused aruckus when she called the full body swimsuit "irresponsible" during an RMC radioprogram to discuss the Islamic fashion industry on which she was a guest.9 The outrage

Tsan Loli. The muslim perception of public self-government and the current crisis of french "self-identification"

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reached new highs during the discussion when Rossignol compared Muslim women whowear veils to "American negroes" who supported slavery.10 A petition launched acrosssocial media calling on the minister to resign gathered more than 10,000 signatures in justa few hours.11

Should Muslims have the freedom to choose what they wear? Should women ofEuropean origin object to Muslim woman's dress? That kind of question never seemsto meet unanimous answers in secular France.

With the largest Muslim minority in Europe, France has some of the continents'most staunchly restrictive laws about expressions of faith in public. In December 2003,the year of Fulla's birth, a bill was signed into law ("the Veil Law") by PresidentJacques Chirac banning any visible, "ostentatious" sign of religious affiliation in publicschools, in the name of secularism.12 The law appeared as the final outcome of a longdebate, triggered by an incident that had taken place in 1989--the so-called Affaire desFoulards.

The Affair of the Headscarves when a public school in Creil, a few miles north ofParis, banned three Muslim girls from entering the school wearing headscarves in asecular institution.13 The decision was based on secularism in public schools, a traditionchallenged for the first time in the history of the separation of Church and State,which started in 1905. Arguments regarding discrimination against Muslims and therefusal of France to recognize the religious and ethnic diversity of its immigrants werepushed to the forefront of national consciousness, sparking the first of many debatesregarding the essence of French culture, and were brought to the forefront of internationalattention. Indeed, the immigrant question seems to be a means of gauging the changesin France's identity due to its political and cultural implications, as well as the possibilityof reconciling the ethnic and cultural diversity within France in relation to its growingpopulation of North African immigrants.

When the Muslim girls were expelled from school after refusing to remove theirhead garments, a rancorous debate exploded around the conflicting issues of religiousfreedom, female discrimination and separation of church and state.14 Minister ofEducation, Lionel Jospin, decided that, although the school should try to persuade thegirls to remove their headscarves, they should not be denied access to the classroom. Atthis time, the French Conseil d'åtat declared that decisions would be made on eachindividual case by each school, a decision likened to the "Munich of the school of theRepublic" and criticized as failing to support such essential tenets of the French republicas secularism and universalism.15 Later, in 1994, the French government ruled that any"ostensible" signs of religion in public schools were in direct conflict with the principleof secular education.

The presence of immigrants and of their children born in France after World WarII has challenged the eighteenth-century ideal of universalism, often perceived today asa form of European ethnocentrism, and traditionally depicted as the so-calledexceptionfran?aise. The idea of a uniquely French culture is met by criticism frominternational aswell as domestic voices, as it clearly appears as a form of dominationrather than liberation.16 As Paul Ricur noted in a discussion on education and secularism,France is "dealing with Islam as it erupts within the French political arena, with a newreligion that has not participated in (its) history, which was not one of the religioussources at the origin of (its) constitution."17 The original model was grounded on a


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centralized and assimilationist Republic, whose aim was "to transform peasants intoFrenchmen by destroying their local cultures,"18 relying essentially on la?cit? (secularism)and the idea of a unitary and indivisible republic, promoted by the 1905 Jules Ferry lawon the separation of church and state.

Post-colonial multiculturalism challenges the traditionalist view on French identityrooted in the ethnocentric legacy of the French Revolution, founded on the Virtues ofcivil equality and universalism - "The presence of a new immigrant mass and of theirchildren born in France, especially coming from the former French colonies of MuslimNorth Africa are playing the motor role in the current questionings over the French'identity,'"19 Diana Pinto noted in 1988. The model inherited from the Revolution is nowsuffocating the diversity of France, instead of creating a "plurality of ways of beingFrench, to avoid the dangers brought by intolerance diversity,"20 Jeremy Jennings notes,in an attempt to formulate a concept of citizenship encompassing multiculturalism.

The Affaire des Foulards exemplifies how the new wave of immigrants was challengingthe validity of the French concept of universalism, triggering a debate on the problem ofimmigrant assimilation into French culture, faced with the ethnic and cultural diversitybrought by its growing population of citizens of North African descent. Until that time,the French had paid little attention to France's Arab population, which in 1974, at theend of the economic boom, had risen to 1.2 million. While immigration, largely illegal,had provided the cheap labor necessary for postwar industrial reconstruction, it hadbecome a "social problem." Arguments regarding discrimination against Muslims andthe refusal of France to recognize the religious and ethnic diversity of its immigrantswere suddenly pushed to the forefront of national consciousness, sparking the first ofmany debates regarding the essence of French identity.

Could the original concept of universalism, inherited from the French Revolution,still respond to the post-war multicultural nature of the French population, while ithad until then been largely based on the idea of a homogeneous society and "blindness"to national identity?21 The great equalizer that laïcité is supposed to representparadoxically appears as a new form of institutionalized discrimination, creating exclusionin a society that claims to be inclusive through the symbolic elimination of signs unableto meet norms initially believed to be universal and through the incapacity orunwillingness to include minorities, unless they erase their native ways of life.

In the age of globalization, the French narrative of universalism has become anunreachable fantasy of homogeneity, creating an internal contradiction betweenintegration and repression, as it only offers assimilation to immigrants and refugees,scape-goating the absolute others whose behavior and culture cannot match the model.

Traditionally, the French public school system prides itself on being a secular institution.It functions as a primary place of socialization, an arena to assimilate immigrants bydemanding sameness through the promotion of French culture, refusing to allow individualsto freely display their religious beliefs and practices in all realms of public and private life.Assimilation has always been integral to preserving French culture. In response to theAffaire des Foulards, French Health Minister Claude Evin was quoted saying in a radiobroadcast that "wearing veils is a reduction of freedom," and it was the government'sresponsibility to give this freedom to Muslim girls "who do not find it in their ownfamily."22 Evin voiced a common French belief that the government must protect the rightof Muslims who wish to live a secular life and do not want to be viewed as being different.


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The notion of the French "universal," or abstract individual, originates in thedistinctly French, idealized democracy, where regardless of ancestry, if an individualpledges to perpetuate a consciousness of the collective, French identity can be realized.The collectiveness of all French citizens constitutes the Rousseauean concept of "generalwill."23 France depends on the "general will" of the people to fuel French culture aseach individual plays their unique role with the common interest in mind to upholdthe traditional Republican ideals in a collective capacity and to protect the integrity ofFrench culture in the face of aggressive globalization and immigration.

Conclusion

Post-modern France is struggling to become a solid core of culture, a centralizedcountry with a homogenized language and way of life. This process has been a long andarduous one, beginning with the French Revolution. There was a large diversity oflanguages and customs within the borders of France itself, and the architects of theThird Republic sought to assimilate these cultures by constructing an education systemthat taught the values of the French Republic, namely uniformity and standardization.With the advent of widespread European colonization during the nineteenth and earlytwentieth century, this ideology was extended to the external policies of France.

The success of the Algerian war for independence forced the French to realizethat they had failed in assimilating both the colonies and the peripheral regions withinFrance. In addition, the colonial conflicts questioned France's cultural and politicalvalues. In an increasingly globalized economy and culture, the ultimate question remainsas to how effectively the French can respond to the changes taking place within itsborders and still maintain its original concept of republicanism, one which is largelybased on the idea of a monoculture society. This concept has been rigorously tested inrecent years, with the presence of immigrants, especially those from former MuslimNorth African colonies like Algeria.

In the Affair of the Headscarves, France did not allow Muslim girls to wearheadscarves for fear that their particularism would separate them, questioning France'scohesive, universal ideal, purposely drawing attention to them as being individualsdeserving respect.

Despite the fear for a pluralistic society, an emerging French conceptualization ofthese problems places the old classical, centralized monarchical/ Jacobin interpretationin a defensive position. This implicit "pluralist" reference represents a formidable threat tothe classical French identity anchored upon the universalism of French culture andcivilization, forcing France to reconsider its cultural/social makeup and to reconstructits republican ideals.

As distinct parts of France diverse cultural makeup are becoming more and moreconspicuous and distinct, as the voices for equality and attention of these distinctand varying ethnic backgrounds are getting louder, the existence of a multiculturalsociety can no longer be ignored. For clearly, a rationalist universalism, rooted in thephilosophy of the eighteen- century enlightenment, now looks more and more like aform of European ethnocentrism, and, thus, like a form of domination rather thanliberation.


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Referenñes

1. New York Times (2015). 'This Doll Has an Accessory Barbie Lacks: A Prayer Mat', September 22, 2005.2. Fulla website, http://fulla.com/3. 'A British native of Brazilian and Lebanese descent, Habiba Da Silva is a beauty blogger and content

creator for YouTube who creates beauty videos of Hijab style'. https://habibadasilva.com/.4. Leena Asad, a half Palestinian, half American girl from Texas who loves "creating stylish looks that

make hijab modern, approachable, and chic" (http://www.withloveleena.com/).5. Melanie Elturk, 'Haute Hijab', http://www.hautehijab.com/.6. Eid al-Fitr, religious holiday that marks the end of Ramadan, a single day during which Muslims are

not permitted to fast.7. 'I would never wear a hijab. That's like wearing a kippah as decoration,' or "You can't try on a religion.

It's either your lifestyle or it's not. Any other form of wearing it is disrespectful to other cultures andreligions," comments to the video read.

8. Speaking to RMC radio, Rossignol said: 'What's at stake is social control over women's bodies.When brands invest in this Islamic garment market, they are shirking their responsibilities and arepromoting women's bodies being locked up.'

9. Ironically enough Rossignol is one of the founders of an anti-discrimination coalition, SOS Racisme.10. Rossignol later said the use of the word Negro had been made in error, but stopped short of

retracting the remark.11. "Loi no 2004-228 du 15 mars 2004 encadrant, en application du principe de la?cit?, le port de

signes ou de tenues manifestant une appartenance religieuse dans les ?coles, coll?ges et lyc?es publics,"("Law #2004-228 of March 15, 2004, concerning, as an application of the principle of the separation ofchurch and state, the wearing of symbols or garb which show religious affiliation in public primary andsecondaryschools.") The "veil law" forbids the wearing of any religious articles, including the Islamicveil, the Jewish kippa, and large Christian crosses.

12. Several headscarf scandals re-appeared later when other Muslim students at other schools werebanned just as the Creil girls in 1989.

13. The incident triggered an inflammatory article by the Courrier Picard, which was picked up bynational press and anti racist organizations.

14. The traditionalist view on French identity is rooted in the legacy of the French Revolution,consisting of the virtues of civil equality and universalism. In this view, one enters the culture as anindividual citizen stripped down of any particular affiliation, thereby abandoning own background andculture.

15. Jeremy Jennings (2000). "Citizenship, republicanism and multiculturalism in contemporary France,"in British Journal, vol. 30, Issue 04, p. 589.

16. Paul Ricoeur (1998).Critique & Conviction, European Perspectives: A Series in Social Thoughtand Cultural Criticism, Columbia University Press, p. 133.

17. Veronique Dimier (2004). "Unity in diversity: contending conceptions of the French nation andrepublic," in West European Politics, Volume 27, Issue 5, 2004, p. 837.

18. Diana Pinto (1988). 'The Atlantic Influence and the Mellowing of French Identity', in J. Howorthand G. Ross (eds), Contemporary France: A Review of Inter-disciplinary Studies, vol. 2.

19. Jeremy Jennings, "Citizenship, republicanism and multiculturalism in contemporary France," inBritishJournal, vol. 30, Issue 04, 2000, p. 73.

20. Whereas the United States emphasize differences in demographics, re-affirmed in hyphenated-identities.

21. "Muslim Schoolgirl Scarves Banned; France in a Furor (1989)." Los Angeles Times, November 07.22. "The law is the expression of the general will. All citizens have the right to contribute personally, or

through their representatives, to its formation. It must be the same for all, whether it protects orpunishes. All citizens, being equal in its eyes, are equally admissible to all public dignities, positions, andemployments, according to their capacities, and without any other distinction than that of their virtuesand their talents." Article Six of the Declaration of the Rights of Man and the Citizen (D?claration desdroits del'Homme et du citoyen), as written by Rousseau in1789.


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Òöàí Ëîëè (Ôðàíöèÿ, Ïàðèæ)

Êðèçèñ ñîöèàëüíîãî ñàìîóïðàâëåíèÿ â ìóñóëüìàíñêîì ïðåäñòàâëåíèå è âñîâðåìåííîé ôðàíöóçñêîé ñàìîñîçíàíèå

Àííîòàöèÿ. Îäíèì èç âàæíûõ àñïåêòîâ ìèðîâîé öèâèëèçàöèè ÿâëÿåòñÿ ðàñïðîñòðàíåíèåèñëàìñêîé ðåëèãèè. Íà ñåãîäíÿøíèé äåíü îñíîâíàÿ ÷àñòü íàñåëåíèÿ ìèðà èñïîâåäóåò èñëàì. Èîäíèì èç àêòóàëüíûõ ïðîáëåì ÿâëÿåòñÿ êóëüòóðà íîøåíèÿ îäåæäû æåíùèí. Â íåêîòîðûõ ãîñóäàðñòâàõíà ïðîòÿæåíèå ìíîãèõ ëåò âåäóòñÿ ñïîðû ïî ïîâîäó íîøåíèÿ õèäæàáà. Åñòü ìíåíèÿ î òîì, ÷òîýòî óäîáíî è øèêàðíî, åñòü è äðóãèå ìíåíèÿ, ãäå òàêàÿ îäåæäà ïîäâåðæåíà ðåçêîé êðèòèêå.

Âî Ôðàíöèè ìóñóëüìàíñêèì äåâóøêàì çàïðåùàëè íîñèòü ïëàòêè îïàñàÿñü, ÷òî èõ âíåøíîñòüïîñòàâèòü ïîä ñîìíåíèå ñïëî÷åííûé, óíèâåðñàëüíûé èäåàë Ôðàíöèè. Ïî ìíåíèþ ìíîãèõýêñïåðòîâ ýòî ïðåäñòàâëÿåò ñîáîé ãðîçíóþ óãðîçó êëàññè÷åñêîé ôðàíöóçñêîé èäåíòè÷íîñòè,çàêðåïëåííîé íà óíèâåðñàëèçìå ôðàíöóçñêîé êóëüòóðû è öèâèëèçàöèè.

Â ñâÿçè ñ ýòèì, â äàííîé ñòàòüå àâòîðîì àíàëèçèðóåòñÿ ìóñóëüìàíñêîå âîñïðèÿòèåîáùåñòâåííîãî ñàìîóïðàâëåíèÿ ÷åðåç ïðèçìó ìóëüòèêóëüòóðû â ñîâðåìåííîé Ôðàíöèè.

Êëþ÷åâûå ñëîâà: õèäæàá, èäåíòè÷íîñòü, ìóñóëüìàíñêàÿ êóëüòóðà, Ôðàíöèÿ, ìóëüòèêóëüòóðà,öèâèëèçàöèÿ, ñàìîóïðàâëåíèå, èñëàì, ðåëèãèÿ.

Òöàí Ëîëè (Ôðàíöèÿ, Ïàðèæ)

Èæòèìîèé ́ ç-´çèíè áîø³àðèøíèíã ìóñóëìîí òàñàââóðè âà çàìîíàâèéôðàíöóç ́ çëèãèíè àíãëàøäàãè èí³èðîç

Annotatsiya: Dunyo tamaddunining asosiy jihatlaridan biri islom dinining tarqalishidir. Hozirgi kundadunyo aholisining aksariyati islom diniga e'tiqod etadi. Va bunda asosiy muammolardan biri ayollarningkiyinish madaniyatidir. Ba'zi davlatlarda "xijob" kiyish bo'yicha bahslar davom etmoqda. Bu kiyimni qulayva chiroyli degan fikrlar bor, ayni paytda boshqa fikrlarda bunday kiyim qattiq tanqid etiladi.

Frantsiyada musulmon qizlarga ro'mol o'rash taqiqlangan, chunki bunday tashqi qiyofa Frantsiyadagihamjihatlik va universallik g'oyalariga tahdid sifatida qaraladi. Aksariyat ekspertlarning fikricha bu frantsuzmadaniyati va tamadduni bilan mustahkamlagan mumtoz frantsuz o'zligiga katta tahdiddir.

Demak, ushbu maqolada muallif tomonidan zamonaviy Frantsiya multimadaniyati orqali musulmontasavvuridagi o'zligini anglash tahlil etiladi.

Tayanch so'zlar: hijob, o'ziga xoslik, musulmon madaniyati, Frantsiya madaniyati, multimadaniyat,tsivilizatsiya, o'zlikni anglash, islom dini.


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Áèëàëîâ Ìóñòàôà Èñàåâè÷ (Ðîññèÿ, Ìàõà÷êàëà)

Àííîòàöèÿ. Îñìûñëåíèå öèâèëèçàöèîííîé èäåíòè÷íîñòè Äàãåñòàíà, Ñåâåðíîãî Êàâêàçà, äà èâñåé Ðîññèè âûâîäèò èññëåäîâàíèå çà ïðåäåëû è åâðîïåéñêîãî, è àçèàòñêîãî, è õðèñòèàíñêîãî,è ìóñóëüìàíñêîãî, è òþðêñêîãî ìèðà, ïðåäïîëàãàåò ïîèñê îñîáåííûõ è îáùèõ öåííîñòåé,ïðèñóùèõ äàííûì ðåãèîíàì ïîìèìî ÿçûêîâîé èäåíòè÷íîñòè. Èäåÿ åâðàçèéñòâà íå îòîæäåñòâëÿåòñÿñ êàêîé-ëèáî îäíîé ñòðàíîé, îíà íàöåëåíà íà òàêîå åäèíñòâî è öåëîñòíîñòü, êîòîðûå áû íåïîäàâëÿëè è íå àññèìèëèðîâàëè óíèêàëüíîñòü íàðîäîâ, à, íàïðîòèâ, ïèòàëèñü èõ ðàçíîîáðàçèåì.Â ïîèñêå íàöèîíàëüíîé èäåíòè÷íîñòè è öèâèëèçàöèîííîãî áóäóùåãî Ðîññèÿ è åå ðåãèîíû, â òîì÷èñëå, Ðîññèéñêèé Êàâêàç, Àçåðáàéäæàí, ñòðàíû Çàêàâêàçüÿ, Òóðöèÿ, Êàçàõñòàí, Óçáåêèñòàí,äðóãèå òþðêñêèå ñòðàíû è åâðàçèéñêèå ðåãèîíû íå äîëæíû êîïèðîâàòü Çàïàä, â ñâîåì äâèæåíèèê ãðàæäàíñêîìó îáùåñòâó êàê íîâîé öèâèëèçàöèîííîé ïåðñïåêòèâå èì ïðåäñòîèòîïèðàÿñü íàèñòîðè÷åñêè ñëîæèâøèåñÿ åäèíûå ñèíêðåòè÷íûå öåííîñòè-ïðèîðèòåò äóõîâíûõ öåííîñòåé,îðèåíòàöèÿ íå íà âñåâîçðàñòàþùåå ìàòåðèàëüíîå ïðîèçâîäñòâî è ïîòðåáèòåëüñòâî, à íààñêåòè÷åñêóþ óìåðåííîñòü,íà áðàòñêóþ âçàèìîïîìîùü è êîëëåêòèâèçì, íå íà ëèáåðàëüíóþ, àíà êîíñîöèîíàëüíóþ äåìîêðàòèþ, â êîòîðîé ïðàâà ÷åëîâåêà íå äîìèíèðóþò, à ñîñóùåñòâóþò ñïðàâàìè ýòíîñà è ñîöèóìà.

Ñ ýòîé òî÷êè çðåíèÿ, â äàííîé ñòàòüå âíèìàíèå óäåëÿåòñÿ íà àíàëèç èåðàðõèè öåííîñòåéñóùåñòâóþùèõ â Åâðîàçèéñêîì è òþðêîÿçû÷íîì ïðîñòðàíñòâå.

Êëþ÷åâûå ñëîâà: Äàãåñòàí, Ðîññèÿ, Óçáåêèñòàí, Òóðêèÿ, Êàçàõñòàí, öåííîñòè, åâðàçèéñòâî,òþðêñêèé ìèð, èñëàì, ïðàâîñëàâèå, ñóôèçì.

ÓÄÊ. 1: 297:9(09) (~)

http://dx.doi.org/10.26739/2181-9505-2018-1-12

ÖÅÍÍÎÑÒÍÎÅ ÅÄÈÍÑÒÂÎ ÒÞÐÊÑÊÎÃÎ ÈÅÂÐÀÇÈÉÑÊÎÃÎ ÌÈÐÀ

Ââåäåíèå

Îñìûñëåíèå öèâèëèçàöèîííîé èäåíòè÷íîñòè Äàãåñòàíà, Ñåâåðíîãî Êàâêàçà,äà è âñåé Ðîññèè âûâîäèò èññëåäîâàíèå çà ïðåäåëû è åâðîïåéñêîãî, è àçèàòñêîãî,è õðèñòèàíñêîãî, è ìóñóëüìàíñêîãî, è òþðêñêîãî ìèðà, ïðåäïîëàãàåò ïîèñêîñîáåííûõ è îáùèõ öåííîñòåé, ïðèñóùèõ äàííûì ðåãèîíàì ïîìèìî ÿçûêîâîéèäåíòè÷íîñòè. Òåì íå ìåíåå, òîò æå êàâêàçñêèé äóõ òî÷íåå âïèñûâàåòñÿ â áîëåååìêîå êóëüòóðíîå ïðîñòðàíñòâî, êîòîðîå íûíå íàçûâàþò åâðàçèéñêèì èïðåòåíäóåò íà öèâèëèçàöèîííûé ìàñøòàá. Åâðàçèéñêèé ýòíîãðàôè÷åñêèé ìèð,çàíèìàåò ñðåäèííîå ïðîñòðàíñòâî Àçèè è Åâðîïû, êîòîðîìó ïðèíàäëåæèò ñâîÿñàìîáûòíàÿ êóëüòóðà, èñïûòàâøàÿ âîçäåéñòâèå è çàïàäíîé, è þæíîé (ïî

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

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ïðåèìóùåñòâó âèçàíòèéñêîé), è âîñòî÷íîé êóëüòóðû, âñåõ ìèðîâûõ ðåëèãèé -õðèñòèàíñòâà, èñëàìà, áóääèçìà. È Ðîññèÿ, Êàçàõñòàí, Óçáåêèñòàí, Òóðöèÿ,Àçåðáàéäæàí è äð. ñîñòàâëÿþò åãî çíà÷èìóþ ÷àñòü. Èäåÿ åâðàçèéñòâà âàæíà äëÿÄàãåñòàíà è äðóãèõ ñåâåðîêàâêàçñêèõ ðåñïóáëèê Ðîññèè äëÿ îñìûñëåíèÿ ñâîåãîìåñòà â ñîâðåìåííîì ìèðå è îïðåäåëåíèÿ ñâîèõ öèâèëèçàöèîííûõ îðèåíòèðîâ âåäèíñòâå ñ òþðêñêèì ìèðîì. Íå ñëó÷àéíî îäíà èç áàçîâûõ êíèã Ãóìèë¸âàíàçûâàåòñÿ "Òûñÿ÷åëåòèå âîêðóã Êàñïèÿ". Íà áåðåãàõ Êàñïèÿ âîçíèêëè ñêèôû,òþðêè, õàçàðû, àëàíû, Çîëîòàÿ Îðäà. Ïîëó÷èâ âûõîä ê Êàñïèéñêîìó ìîðþ,ðóññêîå ãîñóäàðñòâî îáðåëî ïðî÷íóþ îñíîâó. Êàñïèé - ñâîåîáðàçíàÿ òî÷êà îòñ÷åòàÅâðàçèéñòâà. Êàñïèéñêîå ìîðå - ñåðäöå Åâðàçèè.

Äëÿ äàííîé ñòàòüè â îñíîâíîì ïðåäïîëàãàåòñÿ çàäà÷à èññëåäîâàíèÿ îáùèõöåííîñòåé åâðàçèéñêîãî ãåîïîëèòè÷åñêîãî ïðîñòðàíñòâà ñ òþðêñêèì ìèðîì.


Ñåãîäíÿ âñå áîëüøå îòå÷åñòâåííûõ ôèëîñîôîâ, ïîëèòîëîãîâ è ïîëèòèêîâñêëîííû ê êîíöåïòóàëüíîìó îáîñíîâàíèþ åâðàçèéñêîãî êóðñà Ðîññèè êàê âîâíóòðåííåé, òàê è âíåøíåé ïîëèòèêå. Èíòåðåñ ê åâðàçèéñòâó ïðîÿâëÿþò è âïîñòñîâåòñêîì ïðîñòðàíñòâå - â Êàçàõñòàíå, Áåëàðóñè, Óçáåêèñòàíå, Êûðãûçñòàíåè Òàäæèêèñòàíå. Ìîæíî ñîãëàñèòüñÿ, ÷òî "èäåÿ åâðàçèéñòâà íå îòîæäåñòâëÿåòñÿñ êàêîé-ëèáî îäíîé ñòðàíîé, îíà íàöåëåíà íà òàêîå åäèíñòâî è öåëîñòíîñòü,êîòîðûå áû íå ïîäàâëÿëè è íå àññèìèëèðîâàëè óíèêàëüíîñòü íàðîäîâ, à,íàïðîòèâ, ïèòàëèñü èõ ðàçíîîáðàçèåì. Âåäü ôóíäàìåíòàëüíîé îñîáåííîñòüþñîâðåìåííîé Åâðàçèè ÿâëÿåòñÿ ýòíîêóëüòóðíîå áîãàòñòâî è ñîåäèíåíèå â îäíîéìîäåëè ýëåìåíòîâ òþðêñêîé, èñëàìñêîé, ñëàâÿíñêîé è çàïàäíîåâðîïåéñêîéöèâèëèçàöèé"[Ñàäûêîâ,Ò.Ñ. 2016.].

Ñòîðîííèêè åâðàçèéñòâà, âî-ïåðâûõ, ïðèâåðæåíû ôåäåðàòèâíîìó óñòðîéñòâóâõîäÿùèõ â åâðàçèéñòâî ãîñóäàðñòâ, îòäàâàÿ ïðåäïî÷òåíèå êóëüòóðíîìó åäèíñòâóíàä ýòíè÷åñêèì. Êàê îòìå÷àåò ñîïðåäñåäàòåëü Åâðàçèéñêîãî êëóáà ÌÃÈÌÎ (Ó)ÌÈÄ Ðîññèè Àëåêñàíäð Èâèí, ïîýòîìó íàöèîíàëüíûé âîïðîñ îñòðî ñòîÿë èáóäåò ñòîÿòü ïåðåä íàøåé Ðîññèåé[Èâèí,À. 2015]. Âî-âòîðûõ, äëÿ åâðàçèéöåâ âàæíàèäåÿ Áîãà è, ïî èõ ìíåíèþ, òðàäèöèîííûå äëÿ Ðîññèè ðåëèãèè (ïðàâîñëàâèå,èñëàì, èóäàèçì áóääèçì), ïðîíèêàÿ â ïîâñåäíåâíûé áûò íàñåëåíèÿ, ëåæàò âîñíîâå äîáðà è íðàâñòâåííîñòè ëþäåé. Â-òðåòüèõ, îáùåé öåëüþ íàðîäîâ ÿâëÿåòñÿïîñòðîåíèå åäèíîé èìïåðèè - îñâîåíèå îãðîìíîé åâðàçèéñêîé çåìëè.

Ýòèìè, â îáùåì-òî, êëþ÷åâûìè öåííîñòÿìè åâðàçèéñêîãî ñîöèîêóëüòóðíîãîïðîñòðàíñòâà, íå èñ÷åðïûâàþòñÿ îáùèå îñîáåííîñòè íàñåëÿþùèõ óêàçàííóþãåîãðàôèþ íàðîäîâ. Â äàííîé ðàáîòå ìû è íå ñòàâèì öåëü - äàòü ïîëíûé ïåðå÷åíüýòèõ öåííîñòåé. Ïðàâèëüíî ïîäìå÷åíî: "ñóùíîñòü åâðàçèéñêîé öèâèëèçàöèèçàêëþ÷àåòñÿ íå â ðåëèãèè, êóëüòóðå, ãîñóäàðñòâåííîñòè, õîçÿéñòâåííîì óêëàäåè ãåîãðàôè÷åñêîì ïîëîæåíèè, à â ñèñòåìíûõ ñâÿçÿõ âñåõ óêàçàííûõ ôàêòîðîâ"[Îñèíñêèé, È.È. ññ.487-488]. Îäíàêî âàæíî, ÷òî â öèâèëèçàöèîííûõ èñòîêàõíàöèîíàëüíîé òðàäèöèè åâðàçèéñêèõ íàðîäîâ åñòü ñåðüåçíûå îñíîâàíèÿ äëÿâûðàáîòêè òàêîãî ïóòè ðàçâèòèÿ, îñíîâíîé öåííîñòüþ êîòîðîãî ÿâëÿëàñü áûîðèåíòàöèÿ íå íà âñåâîçðàñòàþùåå ìàòåðèàëüíîå ïðîèçâîäñòâî è ïîòðåáèòåëüñòâî,à íà àñêåòè÷åñêóþ óìåðåííîñòü, îñíîâàííóþ íàïðèîðèòåòå äóõîâíûõ öåííîñòåé.

Áèëàëîâ Ì. Öåííîñòíîå åäèíñòâî Òþðêñêîãî è åâðàçèéñêîãî ìèðà

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Ñðåäè äóõîâíûõ æå öåííîñòåé íà ïåðâîì ïëàíå äîëæíû áûòü ðåëèãèîçíûåöåííîñòè, áåññåðäå÷íîìó ðàöèîíàëèçìó äîëæíû ïðîòèâîñòîÿòü òåïëîòà÷åëîâå÷åñêèõ îòíîøåíèé, èíäèâèäóàëèçìó - áðàòñêàÿ âçàèìîïîìîùü èêîëëåêòèâèçì. Ïîñëå ýïîõè âñåîáúåìëþùåãî êðèçèñà Çàïàäà, èñ÷åðïàâøåãî ñâîèäóõîâíî-èñòîðè÷åñêèå ïîòåíöèè, íàñòóïàåò ýïîõà äîìèíèðîâàíèÿ âîñòî÷íîãî èàçèàòñêîãî â ïåðñïåêòèâàõ ìèðîâîãî äóõà, îñîáûì ñóáúåêòîì êîòîðîãî â ñèëóñâîåãî ñðåäèííîãî ïîëîæåíèÿ ïðåäñòàåò åâðàçèéñêèé ìèð. Åâðàçèéñêèå öåííîñòèìîãóò ðàññìàòðèâàòüñÿ íå òîëüêî êàê ôàêòîð êîíñîëèäàöèè íàðîäîâïîñòñîâåòñêîãî ïðîñòðàíñòâà, íî è êàê îñíîâà äëÿ ìåæöèâèëèçàöèîííîãî èìåæêóëüòóðíîãî äèàëîãà, ïîñêîëüêó èõ ðàçíîðîäíûé õàðàêòåð âî ìíîãîì ñíèìàåòïðîòèâîðå÷èå Çàïàä-Âîñòîê. Ýòî îáñòîÿòåëüñòâî çíà÷èìî äëÿ åäèíñòâà òþðêñêîãîìèðà, åãî ñáëèæåíèÿ ñ ðåãèîíàìè ñîïðèêîñíîâåíèÿ è ñîòðóäíè÷åñòâà âåâðàçèéñêîì ïðîñòðàíñòâå.

Îäíàêî â Äàãåñòàíå è â äðóãèõ ðåãèîíàõ Ðîññèè, äà è âî âñåõ ïðèëåãàþùèõ êíåé ñòðàíàõ åâðàçèéñêîãî ïðîñòðàíñòâà, åñòü åùå îäèí íåìàëîâàæíûé ôàêòîð -ðåëèãèîçíàÿ ñïåöèôèêà, ïðåâðàùàþùàÿ åãî â îñíîâó äëÿ ìåæðåëèãèîçíîãîäèàëîãà.Â ðàññìîòðåíèè äóõîâíîé êóëüòóðû åâðàçèéñêèõ íàðîäîâ, ñëåäóåò èñõîäèòüèç òîãî îñíîâíîãî ìåòîäîëîãè÷åñêîãî òðåáîâàíèÿ, ÷òî îäèíàêîâûå "ìèôû, îáðÿäûè òåõíèêè ýêñòàçà çàôèêñèðîâàíû â áîëåå èëè ìåíåå "÷èñòîé" ôîðìå ó âñåõèíäîåâðîïåéñêèõ íàðîäîâ", ÷òî "èíäîåâðîïåéñêàÿ ðåëèãèÿ, ìîðôîëîãè÷åñêè èîñíîâíûìè ÷åðòàìè ïîõîæà íà ðåëèãèþ òþðêî-òàòàð" [Ýëèàäå,Ì.2000, ñ.353]. Âðÿäå ðàáîò ÿ ïîïûòàëñÿ êîíêðåòèçèðîâàòü ýòó ìûñëü è ïîêàçàòü, ÷òî îáùíîñòüäàæå ãåîãðàôè÷åñêè çíà÷èòåëüíî îòäàëåííûõ åâðàçèéñêèõ ýòíîñîâäåìîíñòðèðóåòñÿ òàêèì èñòîðè÷åñêè-çíà÷èìûì ÿâëåíèåì êóëüòóðû, êàêñóôèçì[Áèëàëîâ, Ì.È. 2015, ñ.204-210]. Êàê òðàäèöèîííûé äëÿ Ïîâîëæüÿ, ÑðåäíåéÀçèè, Ñåâåðíîãî Êàâêàçà è äðóãèõ ðåãèîíîâ èñëàì, ñóôèçì íå òîëüêî ïðîíèçûâàåòâñþ êóëüòóðó èõ íàðîäîâ, ïðè÷åì, âñåîáùèìè îáùåìèðîâûìè òåíäåíöèÿìè, íîè âêëþ÷àåò ðÿä ñîäåðæàòåëüíûõ ýëåìåíòîâ â íåÿâíóþ ïîääåðæêó ñáëèæåíèÿêóëüòóð è åäèíåíèÿ ðåëèãèé âî âñåì åâðàçèéñêîì ïðîñòðàíñòâå.

Ñóôèçì áûë îäíèì èç ñàìûõ ñîïóòñòâóþùèõ ôàêòîðîâ â ïðèíÿòèè èñëàìà èíà òåððèòîðèè Óçáåêèñòàíà. Â ðàçãàð èñëàìèçàöèè ðåãèîí áûë ïîä âëèÿíèåìÑåëüäæóêñêîãî ñóëòàíàòà, ãäå äîìèíèðîâàë ñóôèçì.Ñóôèéñêàÿ ðàçíîâèäíîñòüìóñóëüìàíñòâà, ñòàâøàÿ âïîñëåäñòâèè òðàäèöèîííûì äëÿ ðåãèîíà èñëàìîì,îáëàäàëà íàèáîëüøèì àäàïòàöèîííûì ðåñóðñîì ê ïðèðîäíî-êëèìàòè÷åñêèì,ýòíî-ïñèõîëîãè÷åñêèì è êóëüòóðíûì ôàêòîðàì áûòèÿ ìåñòíûõ ýòíîñîâ. Ïî ñåéäåíü ñîõðàíèëîñü ìíîæåñòâî ïàìÿòíèêîâ è îáèòåëåé ñóôèçìà â Óçáåêèñòàíå. ÏîäÁóõàðîé ðàñïîëîæèëñÿ ìåìîðèàëüíûé êîìïëåêñ Áàõîóääèíà Íàêøáàíäè. ÂÑàìàðêàíäå ýòî ìå÷åòü è ìîãèëà Õîäæè Àõðàðà, ìàâçîëåé Ãóð-Ýìèð, ìàâçîëåéÐóõèáàä, è äðóãèå. Â Òàøêåíòå íàõîäèòñÿ ìàâçîëåé Øåéõà Çàéíóòäèíà Áîáî,îòíîñÿùèéñÿ ê îðäåíó "Ñóõðàâàðäèéà". Òàêæå â ñòîëèöå íàõîäÿòñÿ ìàâçîëåéØåéõàíòàóðà, ìàâçîëåé èìàìà Êàôôàëü Øàøè. À ïîä ãîðîäîì, â îáëàñòèðàñïîëàãàåòñÿ ìàâçîëåé Çàíãèàòà.

Òàêèì îáðàçîì, ñàìî ñòàíîâëåíèå óçáåêñêîãî ýòíîñà íåðàçðûâíî ñâÿçàíî ññóôèéñêèì èñëàìîì."Ñîöèàëüíàÿ è ýêîíîìè÷åñêàÿ àêòèâíîñòü, ïðèîäíîâðåìåííîé ïîëèòèçàöèè ñóôèéñêèõ áðàòñòâ (ïðåæäå âñåãî, Íàêøáàíäèÿ)ñûãðàëè â ñâîå âðåìÿ ñâîþ ïîëîæèòåëüíóþ ðîëü â æèçíè ìåñòíîãî ñîöèóìà,


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îäíîâðåìåííî ðåçêî âîçâûñèâ âëèÿíèå ñóôèçìà, â îñîáåííîñòè åãî ëèäåðîâ"[Ïîäîñîêîðñêèé,Í.2016.]. Ìîæíî ïðåäïîëîæèòü, ÷òî ñëåäû ýòîãî îáðàçà æèçíè- îáðàç ìûøëåíèÿ, â ïåðâóþ î÷åðåäü, ðåëèãèîçíûå îáû÷àè è òðàäèöèè,ïñèõîëîãèÿ, ìåíòàëüíîñòü, ýòè÷åñêèå è ýñòåòè÷åñêèå ýëåìåíòû êóëüòóðû è äð.îñíîâàòåëüíî çàêðåïèëèñü â öåííîñòíîì äóõîâíîì ìèðå íàöèè.Ñèíêðåòè÷íîñòüñóôèçìà è åâðàçèéñòâà, èçíà÷àëüíîå ñìåøåíèå è ïîðîéíåîðãàíè÷íîå ñîåäèíåíèå â íèõ ðàçíîðîäíûõ ýëåìåíòîâ, ïðåîáðàçîâàííûåçàèìñòâîâàíèÿ èç ìàãèè, äðåâíåâîñòî÷íûõ è àíòè÷íûõ êóëüòîâ è ò.ï., õîòÿ èñîçäàþò îòêðûòóþ ñèñòåìó è ñâîåîáðàçíóþ "ðèçîìîðôíóþ ñðåäó", îäíàêî íåíàðóøàþò ãëóáèííóþ èäåéíóþ è òåîðåòè÷åñêóþ èõ öåëîñòíîñòü. À êëþ÷åâûåìàðêåðû - è èððàöèîíàëèçì, è ìèñòèöèçì êàê ôóíäàìåíòàëüíûå îáðåòåíèÿñóôèçìà - çà÷àñòóþ îñíîâà ñáëèæåíèÿ ðàçëè÷íûõ êóëüòóð.

Â òî æå âðåìÿ ìû íå àáñîëþòèçèðóåì âëèÿíèå ñóôèçìà íà ñîâðåìåííûåìóñóëüìàíñêèå ðåãèîíû è ñòðàíû. Íî íåëüçÿ íå ó÷åñòü âëèÿíèå íà íèõ Çàïàäíîéêóëüòóðû. Ñ îäíîé ñòîðîíû, òîò æå ïîñòìîäåðíèçì â ðåãèîíàõ åâðàçèéñêîãîïðîñòðàíñòâà ïðèâëåêàòåëåí â ñâÿçè ñ êðèòèêîé çàïàäíûõ öåííîñòåé, âûäàâàåìûõâ Åâðîïå è ÑØÀ êàê îäíà èç åäèíñòâåííûõ óíèâåðñàëüíûõ ìîäåëåé.Ïîñòìîäåðíèñòñêèé ïîäõîä çàêëþ÷àåò â ñåáå èðîíèþ, äåñòðóêöèþ, êðèòèêóçàïàäíûõ öåííîñòåé, èäåîëîãèé, öèâèëèçàöèè è êóëüòóðû. Ïîñòìîäåðíèçìèñõîäèò èç îòðèöàíèÿ åäèíñòâåííîé èñòèíû, â òî æå âðåìÿ îçíà÷àþùåãî îòêàçîò èäåè óíèâåðñàëüíîñòè Çàïàäà, åäèíñòâåííîñòü êîòîðîé ñ ïîÿâëåíèåìïîñòìîäåðíà ñòàíîâèòñÿ êðèòèêóåìîé. Ñ äðóãîé ñòîðîíû, ïîñòìîäåðíäåòåðìèíèðóåò îòõîä ðåëèãèè îò ñâîåé èíòåãðèðóþùåé ôóíêöèè, å¸ óõîä ññîöèàëüíîé ñöåíû è å¸ çàìåíà ñåêóëÿðèçìîì. Îäíàêî äàííàÿ ñèòóàöèÿ ñòàëàîïðåäåëÿòüñÿ êàê íåîñåêóëÿðèçì, îáóñëîâëåííûé ñîñóùåñòâîâàíèåì îáåèõïàðàäèãì - ñåêóëÿðíîñòè è ðåëèãèîçíîñòè, ÷òî ñèòóàöèÿ, èíòåðïðåòèðóåìàÿ êàêâñòóïëåíèå â "ïîñòñåêóëÿðíóþ" ýïîõó, ÿâëÿåòñÿ íå îòêàçîì îò ðåëèãèè, àîáðåòåíèåì åþ îáùåñòâåííîé ôîðìû.

Ïîñêîëüêó ìîäåðíèçàöèÿ Ðîññèè, Êàçàõñòàíà, Ñðåäíåé Àçèè, Òóðöèè, äðóãèõåâðàçèéñêèõ ñòðàí ïðîèñõîäèëà â óñëîâèÿõ ãëîáàëèçàöèè, òî ðåàêöèåé íàíàøåñòâèå çàïàäíîé êóëüòóðû ñòàë ïîèñê ñîáñòâåííûõ êóëüòóðíûõ öåííîñòåé.Ãëîáàëèçàöèÿ è ïîñòìîäåðíèçì ïðèâåëè ê òàêîìó "êóëüòóðíîìó ðàçâèòèþ",êîòîðîå ïîîùðÿëî íàöèîíàëüíî-êóëüòóðíóþ ñàìîáûòíîñòü, ÷òî áûëî èñòîëêîâàíîêàê âîçâðàò ê àðõàè÷íîìó, è ïîòîìó "îíî èìåëî ñâîè ïîñëåäñòâèÿ, èç êîòîðûõñàìûì ïîðàçèòåëüíûì îêàçàëîñü ðàñïðîñòðàíåíèå ôóíäàìåíòàëèçìà, çàâîåâàâøèåïîçèöèè âî ìíîãèõ ÷àñòÿõ ñâåòà"[Êó÷óðàäè, È.2008, ñ.26].Âîò ïî÷åìó, ãîâîðÿ îåäèíûõ äóõîâíûõ öåííîñòÿõ åâðàçèéñêèõ ýòíîñîâ, íàäî ñ îñîáîé îñòîðîæíîñòüþó÷åñòü èñòîðè÷åñêèå òðàäèöèè, áîëåå òîãî, îáðàòèòü âíèìàíèå íàäóõîâíóþñèòóàöèþ íûíåøíåãî âðåìåíè. Ïîñêîëüêó ôîðìèðîâàíèå îáùåðîññèéñêîé èîáùååâðàçèéñêîé èäåíòè÷íîñòè îñóùåñòâëÿåòñÿ â óñëîâèÿõ êóëüòóðíîãîïëþðàëèçìà, â óñëîâèÿõ çàñèëüÿ èíôîðìàöèîííûõ òåõíîëîãèé è Èíòåðíåò-êóëüòóðû, ïîñòîëüêó ïîèñê è íàõîæäåíèå ñîîòâåòñòâóþùèõ îáùåíàöèîíàëüíîéèäåè è îáùåñòâåííîé èäåîëîãèè âåñüìà ïðîáëåìàòè÷íû. Ïîýòîìó ìû âñå æåîáðàùàåì âíèìàíèå íà òî, ÷òî îíè äîëæíû ñîñòàâëÿòü ôóíäàìåíòàëüíûå, åìêèå,èíòåãðàëüíûå äóõîâíûå èíòåíöèè, äåòåðìèíèðîâàííûå ñïåöèôè÷åñêèìèèñòîêàìè, òî, ÷òî ìîæåò áûòü íàçâàíî íà ÿçûêå ôèëîñîôèè îíòîëîãè÷åñêîé


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îñíîâîé ÷åëîâå÷åñêîé äóõîâíîñòè - ðàçóìà, òâîð÷åñòâà, âîëè, ýìîöèé, ìîðàëè,ñâîáîäû... Åñëè ó íàðîäîâ åñòü öåííîñòè, êîòîðûå óñòîé÷èâû â ýïîõó ãëîáàëèçàöèè,òî èìåííî îíè ÿâëÿþòñÿ èõ èäåíòèôèêàöèîííûìè ïðèçíàêàìè è èìåííî íà èõáàçå âîçìîæíî ñáëèæåíèå è åäèíñòâî íàðîäîâ.

Ðàçóìååòñÿ, îáùíîñòü äóõîâíûõ öåííîñòåé åâðàçèéñêèõ ýòíîñîâ íå ìîæåòáûòü ñâåäåíà ê îáùíîñòè èõ ðåëèãèîçíûõ è óêàçàííûõ âûøå åâðàçèéñêèõ ÷åðò.Êàê åâðàçèéñòâî â Ðîññèè âûõîäèò çà ïðåäåëû ñâîåãî ÿäðà - ïðàâîñëàâèÿ,çàèìñòâîâàíèÿìè èç ýòíè÷åñêèõ êóëüòóð, òàê è äóõîâíàÿ ñòðóêòóðà òåõ æåñåâåðîêàâêàçñêèõ ýòíîñîâ îáðàìëÿþò èõ òðàäèöèîííûé èñëàì (ñóôèçì)ìíîãîîáðàçèåì àäàòñêîé êóëüòóðû, ÿçû÷åñêèìè èñòîêàìè. È òîãäà â êîíòåêñòåãëóáèííûõ èñòîêîâ ðåëèãèîçíîé áëèçîñòè íàðîäîâ, íåëüçÿ íå ó÷åñòü âàæíûéôàêòîð ýòíè÷åñêîãî åäèíñòâà - èñòîðè÷åñêóþ îáùíîñòü ñóäüáû ñëàâÿíñêèõ èòþðêñêèõ íàðîäîâ, î êîòîðîé ðàçìûøëÿë ðóññêèé ðåëèãèîçíî-êîíñåðâàòèâíûéìûñëèòåëü Êîíñòàíòèí Íèêîëàåâè÷ Ëåîíòüåâ. Ñêåïòè÷åñêè îòíîñÿñü êñëàâÿíîôèëüñòâó, ôèëîñîô ïðåäóïðåæäàë îá îïàñíîñòè äëÿ Ðîññèè "ëèáåðàëüíîãîêîñìîïîëèòèçìà" è óñìàòðèâàë íàöèîíàëüíûå èñòîêè ðóññêèõ â ñëàâÿíî-òþðêñêîìêîìïîíåíòå åâðàçèéñòâà, èäåè êîòîðîãî áûëè ïîäõâà÷åíû Ï.Ñàâèöêèì,Í.Òðóáåöêèì, Ë.Ãóìèëåâûì è äð.

Óòâåðæäåíèÿ î òþðêñêîì ñóáñòðàòå åâðàçèéñêîé öèâèëèçàöèè èìåþò íåìàëîñâîèõ ñòîðîííèêîâ è â ñîâðåìåííîì ðîññèéñêîì îáùåñòâîçíàíèè. Îäíèì èçâûâîäîâ êðóãëîãî ñòîëà, ñîñòîÿâøåãîñÿ â àâãóñòå 2016 ãîäà â Ñàíêò-Ïåòåðáóðãåâ Ñìîëüíîì èíñòèòóòå Ðîññèéñêîé àêàäåìèè îáðàçîâàíèÿ ÿâèëîñü ðàññìîòðåíèåðîññèéñêîé öèâèëèçàöèè "ñ ÿðêîé ñëàâÿíî-òþðêñêîé ñîñòàâëÿþùåé. Ðîññèÿ ìîæåòíà÷àòü ïðåòåíäîâàòü íà ëèäåðñòâî â òþðêñêîì ìèðå, â íå ìåíüøåé ñòåïåíè, ÷åìÒóðöèÿ è Êàçàõñòàí. Ó Ðîññèè ñàìàÿ áîëüøàÿ òåððèòîðèÿ ðàññåëåíèÿ òþðêñêîãîìèðà. Ó Ðîññèè ìíîæåñòâî ðåñïóáëèê ñ òþðêñêèì íàñåëåíèåì. Ó Ðîññèèñîçèäàòåëüíûé, íå óòðà÷åííûé îïûò, ñîâìåñòíîãîæèçíåñòðîåíèÿ ñëàâÿí ñòþðêñêèìè è íåòþðêñêèìè íàðîäàìè âíóòðè ñòðàíû. Ðîññèÿ â çíà÷èòåëüíîéñòåïåíè òþðêñêàÿ ñòðàíà. Èìåííî ñåãîäíÿ Ðîññèÿ äîëæíà çàÿâèòü î ñåáå êàê îïîëíîöåííîì ôàêòîðå â òþðêñêîì ìèðå è ïðèëåãàþùèõ ðåãèîíàõ. Îíà âïîëíåñïîñîáíà ñòàòü âàæíûì ôàêòîðîì, çíà÷èòåëüíûì ñóáúåêòîì â òþðêñêîì ìèðå.Î÷åíü âàæíî ïðè ýòîì ðàçâèâàòü ñâÿçè ñ ñîñåäíèìè òþðêñêèìè ñòðàíàìè èíàðîäàìè, îñîáåííî ñ Òóðöèåé è Êàçàõñòàíîì, èìåþùèìè áîëüøîé àâòîðèòåòè áîëüøîå âëèÿíèå â òþðêñêîì ìèðå" [Ðóùèí, Ä. À, 2017. ñ.44].

Âûäâèæåíèå Àçåðáàéäæàíà è äðóãèõ ðåãèîíîâ Êàâêàçà â ÷èñëî íàèáîëååïðîäâèíóòûõ è öèâèëèçîâàííûõ ñòðàí ìèðà ïðåäïîëàãàåò ïðèñïîñîáëåíèå êãëîáàëüíûì èçìåíåíèÿì, ñîõðàíÿÿ ïðè ýòîì âñå ïîçèòèâíîå, íàêîïëåííîå îïûòîìïðåäøåñòâóþùèõ ïîêîëåíèé, íå äîïóñêàÿ ðàçðóøåíèÿ äóõîâíûõ êîðíåé íàøèõíàðîäîâ. Ñàì æå ïîèñê òàêèõ èíòåãðàòèâíûõ ôîðì, êîòîðûå áû îáåñïå÷èâàëèîðãàíè÷íûé ñèíòåç îáùåìèðîâûõ îáðàçöîâ, ñòàíäàðòîâ è òåõíîëîãèé îáðàçîâàíèÿâîçìîæåí â ìåæêóëüòóðíîì äèàëîãå. È çàäà÷è ðàññìîòðåòü âîïðîñû åäèíñòâà èìíîãîîáðàçèÿ êóëüòóð, âûÿâëåíèÿ îáùå÷åëîâå÷åñêîãî è íàöèîíàëüíîãî â íèõ ñïîçèöèé èçìåíèâøåéñÿ íîâîé èåðàðõèè öåííîñòåé, èçó÷èòü îáñòîÿòåëüñòâàïðîäîëæàþùåãîñÿ äóõîâíîãî ñîïåðíè÷åñòâà è â òî æå âðåìÿ íàëàæèâàþùåãîñÿäèàëîãà Çàïàäà è Âîñòîêà, ïîèñêè ãëîáàëüíîãî ñïîñîáà ìûøëåíèÿ - ôèëîñîôèèäèàëîãà â óñëîâèÿõ ìíîãîîáðàçèÿ êóëüòóð, â òî æå âðåìÿ äîëæíû ñïîñîáñòâîâàòü


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íå òîëüêî òåîðåòè÷åñêîìó îñìûñëåíèþ, íî è ïðàêòè÷åñêîé ðåàëèçàöèè ýòîéôèëîñîôèè êàê íàñóùíîé ïîëèòèêè ñîâðåìåííîãî åâðàçèéñêîãî ìèðà.

Äèàëîã â ôèëîñîôñêîì êîíòåêñòå ïðèîáðåòàåò áîëåå øèðîêîå çíà÷åíèå èâûõîäèò çà ðàìêè ëèøü äèàëîãà êóëüòóð, êîòîðûé â ñâîþ î÷åðåäü òàêæåõàðàêòåðèçóåòñÿ öåëîé ïàëèòðîé ïàðàìåòðîâ è ñìûñëîâûõ îòòåíêîâ: äèàëîã êàêôîðìà âçàèìîäåéñòâèÿ ðàçëè÷íûõ êóëüòóð, ðàçëè÷íûõ êóëüòóð ìûøëåíèÿ, Âîñòîêàè Çàïàäà, Çàïàäà è íå-Çàïàäà è ò.ä. Ôèëîñîôèÿ äèàëîãà âêëþ÷àåò òàêèåñîñòàâëÿþùèå, êàê òîëåðàíòíîñòü, ãåíäåðíàÿ ïðîáëåìàòèêà, âçàèìîîòíîøåíèÿêóëüòóðû è ôèëîñîôèè, ýòè÷åñêèå àñïåêòû ïðîöåññà êîììóíèêàöèè,ìåæäèñöèïëèíàðíûé äèàëîã è äð.

Ïî ñóùåñòâó, ðåëèãèÿ ïåðåñòà¸ò îòðàæàòü ðåëèãèîçíîñòü ëþäåé, âïîñòìîäåðíèñòñêîì ìèðå ðåëèãèÿ áîëüøå âûïîëíÿåò ôóíêöèþ íåêîåãîëè÷íîñòíîãî "ïîâåäåí÷åñêîãî êîäà", ÷åì ðàçäåëÿåìîãî îáðàçà æèçíè, êóëüòóðû,÷òî êîððåñïîíäèðóåò ñ ñèìâîëè÷åñêîé ðåïðåçåíòàòèâíîñòüþ ïîñòìîäåðíà âðåëèãèîçíîé ñôåðå. Õîòÿ, â èñëàìñêîì ìèðå ðåëèãèÿ êàê êóëüòóðíûé è ñîöèàëüíûéôåíîìåí âñå åùå èãðàåò âàæíóþ ðîëü â îðãàíèçàöèè æèçíåäåÿòåëüíîñòè â öåëîì,à íå òîëüêî êàê ìîðàëüíûé ðåãóëÿòîð îáùåñòâåííîé æèçíè. Ýòî îáñòîÿòåëüñòâîïîâûøàåò çíà÷èìîñòü âûÿâëåíèÿ òðàíñôîðìàöèè ðîëè, ôóíêöèé, ìåñòà, çíà÷åíèÿðåëèãèè â îáùåñòâå â ðàçâèòèè îò ìîäåðíà ê ïîñòìîäåðíó â ðåøåíèè çàäà÷èíàøåé ñòàòüè - îïðåäåëåíèÿ èíäèêàòîðîâ åâðàçèéñêîãî åäèíñòâà.

Â ýòèõ èçìåíèâøèõñÿ óñëîâèÿõ åâðàçèéñòâî ïðåäëàãàåò íîâûé äèàëîã, âçàìåííûíåøíåìó. Ñåãîäíÿ ðåàëüíûé äèàëîã ïðîòåêàåò â ðåæèìå îòêðûòîãî èëè ñêðûòîãîíàâÿçûâàíèå öåííîñòåé Çàïàäà è Âîñòîêà äðóã äðóãó. Îäíàêî, íà íàø âçãëÿä,äèàëîã íå äîëæåí äàæå ñâîäèòüñÿ ê ïðîñòîìó îòñòàèâàíèþ ñâîåé ïîçèöèè èâçãëÿäîâ ñ òîëåðàíòíîñòüþ ê äðóãèì. Êàê âûøå óêàçûâàëîñü, ïðîáëåìà äèàëîãàìèðîâîççðåíèé íà óðîâíå ìàêðîìèðà ïðåâðàòèëàñü â ïðîáëåìó ïîâñåìåñòíîãîòîëåðàíòíîãî ñóùåñòâîâàíèÿ ñîâðåìåííîãî íîìàäà (÷åëîâåê áåç îñåäëîñòè, íåïðèêðåïëåííûé ê òåððèòîðèè, èäåîëîãèè, ïîëèòèêå) ñ ëþäüìè ïðîòèâîïîëîæíîéìèðîîðãàíèçàöèè. Â ýòèõ óñëîâèÿõ òîëåðàíòíîñòü â ñòðóêòóðå äèàëîãè÷åñêèõîòíîøåíèé, âî âñåì êîììóíèêàòèâíîì ïðîñòðàíñòâå äîëæíà áûòü ðåçóëüòàòèâíîé,ñïîñîáîì ïðèñëóøèâàíèÿ ê ïîçèöèè ÷óæîãî, ñîâåðøåíñòâîâàíèÿ ñâîåãîïîíèìàíèÿ è ïîäõîäà.

Êóëüòèâèðîâàíèå òàêîãî äèàëîãà è òàêîé òîëåðàíòíîñòè - çíà÷èìûé ñïîñîáâ ïðîòèâîäåéñòâèè ðàäèêàëüíî-ýêñòðåìèñòñêèì ïðîÿâëåíèÿì, ðåçóëüòàò òàêîãîäèàëîãà è ïîëèëîãà äîëæåí ïðèâåñòè ê ãèáåëè è êîðåííîìó èçìåíåíèþêàòåãîðè÷íûõ öåííîñòíûõ ïðîòèâîïîëîæíîñòåé, ê òðàíñôîðìàöèèîáñëóæèâàþùèõ ãëîáàëèçèðîâàííûå ñôåðû ÷åëîâå÷åñêîãî îáùåæèòèÿ öåííîñòåé,â ïåðâóþ î÷åðåäü, ôóíäàìåíòàëüíûõ èäåàëîâ - ñâîáîäû, ïðàâ èíäèâèäà è ñîöèóìà,öåëåâîé è öåííîñòíîé ðàöèîíàëüíîñòè, ëèáåðàëüíîé è êîíñîöèîíàëüíîéäåìîêðàòèè è äð. Êðîìå òîãî, ñóùåñòâóþò ïðè÷èíû è âíóòðåííåãî ïîðÿäêà, êîãäà"ãåãåìîíèÿ â íåêîòîðûõ ñòðàíàõ, óùåìëåíèå ïðàâ ãðàæäàí, ñèëîâîå óïðàâëåíèåòîæå ìîæåò ïðèâåñòè ê ïðîÿâëåíèþ êàêèõ-ëèáî òåððîðèñòè÷åñêèõ àêòîâ ñîñòîðîíû íåêîòîðûõ ÷ëåíîâ ñîîáùåñòâà, íåäîâîëüíûõ ñóùåñòâóþùèìïîëîæåíèåì"[Yakin, E. 2003, ñ. 22].

Îäíàêî, ýòè èäåè, âïîëíå áëèçêèå íàðîäàì åâðàçèéñêîãî è òþðêñêîãî ìèðà,ìíîãèì íå ïî íðàâó. Â Èíòåðíåòå, è íå òîëüêî Èíòåðíåòå, ïîëíî ñòàòåé,


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îáúÿâëÿþùèõ òåîðèè îñíîâîïîëîæíèêîâ åâðàçèéñòâà Äàíèëåâñêîãî è Ãóìèë¸âàëæåíàó÷íûìè, îòðèöàþùèõ ïðîèñõîæäåíèå âåëèêîðóññêîãî ýòíîñà êàêýòíè÷åñêîãî ñèìáèîçà Ðóñè ñ íàðîäàìè Âåëèêîé ñòåïè, êàê "ñìåñè ñëàâÿí,yãðîôèííîâ, àëàíîâ è òþðêîâ", îðãàíè÷íîãî ñîåäèíåíèÿ â ñåáå è åâðîïåéñêîãî,è àçèàòñêîãî, êàê ñàìîñòîÿòåëüíîé öèâèëèçàöèè. Îñîáûé ïðèñòóï áåøåíñòâàâûçûâàþò åâðàçèéñòâî êàê "èäåîëîãèÿ Êðåìëÿ", "èððàöèîíàëüíàÿ ïîëèòèêà êíóòàè ïðÿíèêà â îòíîøåíèè Óêðàèíû è Áåëîðóññèè" è ò.ä. "Åâðîàçèàòñêèé êóðñ - ýòîòóïèê. Áóäóùåå Ðîññèè â ñîþçå ñ Çàïàäîì, Ðîññèÿ - åâðîïåéñêàÿ ñòðàíà"[2012].Îäíàêî, âîïðåêè ïîäîáíûì îïïîíåíòàì, íà÷èíàÿ ñ 90-õ ãîäîâ ÕÕ âåêà â Ðîññèèåâðàçèéñòâî âîçðîæäàåòñÿ êàê â òåîðèè (èññëåäîâàíèÿ À.Ã.Äóãèíà, À.Â.Ëîãèíîâà,Ñ.È. Äàíèëîâà, À.Ñ.Ïàíàðèíà, È.À. Èñàåâà è äð.), òàê è íà ïðàêòèêå (Ñîþçíîåãîñóäàðñòâî Áåëàðóñè è Ðîññèè), Ñîäðóæåñòâî Íåçàâèñèìûõ Ãîñóäàðñòâ (ÑÍÃ),Åâðàçèéñêîå ýêîíîìè÷åñêîå ñîîáùåñòâî, çîíà ñâîáîäíîé òîðãîâëè ÑÍÃ (ÇÑÒ)è äð. Îñîáî îòðàäíî ñáëèæåíèå Ðîññèè è Óçáåêèñòàíà äëÿ ðåøåíèÿ ðÿäàãåîïîëèòè÷åñêèõ çàäà÷ ñîâðåìåííîñòè.


Äàãåñòàí è Óçáåêèñòàí, âõîäÿùèå â åâðàçèéñêîå ïðîñòðàíñòâî, îò÷àñòèîáúåäèíåííîå è òþðêñêèì è èñëàìñêèì ìèðîì, èìåþò â ñèñòåìå íðàâñòâåííûõ,äóõîâíûõ è êóëüòóðíûõ öåííîñòåé ìíîãî îáùåãî, õîòÿ èõ ðàçäåëÿþò òûñÿ÷àêèëîìåòðîâ, à íàñåëåíèå Óçáåêèñòàíà â 10 ðàç ïðåâûøàåò äàãåñòàíöåâ. Íîäàãåñòàíöû íå çàáûâàþò î æèçíè â åäèíîì ãîñóäàðñòâå - ÑÑÑÐ, î ïîìîùèÓçáåêèñòàíà â âîññòàíîâëåíèè Ìàõà÷êàëû ïîñëå çåìëåòðÿñåíèÿ 1970 ãîäà. Îáýòîì ñîîáùèëà 29 ÿíâàðÿ âðèî ìèíèñòðà ïî íàöèîíàëüíîé ïîëèòèêå ÄàãåñòàíàÒàòüÿíà Ãàìàëåé â õîäå âñòðå÷è ñ ðóêîâîäèòåëÿìè óçáåêñêîé è êèðãèçñêîéîáùèíû â ðåñïóáëèêå Ìàíñóðáåêîì Èáðàãèìîâûì è Òàõèðäæîí Èñàêîâûì."Ìèíèñòåðñòâîì ïðîâîäèòñÿ ñåðüåçíàÿ ðàáîòà, ÷òîáû, ñ îäíîé ñòîðîíû,îáúåäèíèòü ïðåäñòàâèòåëåé äèàñïîð è íàöèîíàëüíûõ îáùèí, à ñ äðóãîé -óêðåïèòü óâàæèòåëüíîå îòíîøåíèå ìåæäó ìèãðàíòàìè è ìåñòíûì íàñåëåíèåì.Íàïðèìåð, ãîòîâèòñÿ èíôîðìàöèîííûé ìàòåðèàë îá óçáåêñêîé äèàñïîðå, îáðàòñêîé ïîìîùè ïðåäñòàâèòåëåé Óçáåêèñòàíà â ñòðîèòåëüñòâå Ìàõà÷êàëû ïîñëåçåìëåòðÿñåíèÿ 1970 ãîäà. Íóæíî, ÷òîáû äàãåñòàíöû îá ýòèõ ñâÿçÿõ ïîìíèëè", -ïîä÷åðêíóëà îíà.

Òàê ÷òî, â ïîèñêå íàöèîíàëüíîé èäåíòè÷íîñòè è öèâèëèçàöèîííîãî áóäóùåãîÐîññèÿ è åå ðåãèîíû, â òîì ÷èñëå, Ðîññèéñêèé Êàâêàç, Àçåðáàéäæàí, ñòðàíûÇàêàâêàçüÿ, Òóðöèÿ, Óçáåêèñòàí, Êàçàõñòàí è äðóãèå òþðêñêèå ñòðàíû èåâðàçèéñêèå ðåãèîíû íå äîëæíû êîïèðîâàòü Çàïàä, â ñâîåì äâèæåíèè êãðàæäàíñêîìó îáùåñòâó êàê íîâîé öèâèëèçàöèîííîé ïåðñïåêòèâå èì ïðåäñòîèòîïèðàÿñü íà èñòîðè÷åñêè ñëîæèâøèåñÿ åäèíûå ñèíêðåòè÷íûå öåííîñòè-ïðèîðèòåòäóõîâíûõ öåííîñòåé, îðèåíòàöèÿ íå íà âñåâîçðàñòàþùåå ìàòåðèàëüíîåïðîèçâîäñòâî è ïîòðåáèòåëüñòâî, à íà àñêåòè÷åñêóþ óìåðåííîñòü,íà áðàòñêóþâçàèìîïîìîùü è êîëëåêòèâèçì, íå íà ëèáåðàëüíóþ, à íà êîíñîöèîíàëüíóþäåìîêðàòèþ, â êîòîðîé ïðàâà ÷åëîâåêà íå äîìèíèðóþò, à ñîñóùåñòâóþò ñ ïðàâàìèýòíîñà è ñîöèóìà. Åâðàçèéñêèå öåííîñòè ôîðìèðîâàëèñü íà ñìåøåíèè,íåîðãàíè÷åñêîì ñëèÿíèè ðàçíîðîäíûõ ýëåìåíòîâ, ðàçëè÷íûõ êóëüòîâ è


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ðåëèãèîçíûõ ñèñòåì. Èäåàë åâðàçèéñêèõ íàðîäîâ íå åñòü óïðîùåííàÿ ñâîáîäà -ïîçíàííàÿ íàóêîé íåîáõîäèìîñòü, à ïîäêëþ÷àþùàÿ äëÿ ñâîåãî êóëüòèâèðîâàíèÿìåíåå ñàìîóâåðåííûå ôîðìû îáùåñòâåííîãî ñîçíàíèÿ - ìèôîëîãèþ, èñêóññòâî,âåðîâàíèÿ. Îïèðàÿñü íå òîëüêî íà íàóêó, íà ñöèåíòèñòñêîå ìûøëåíèå, íî è íàèððàöèîíàëèçì è ìèñòèöèçì, íà öåííîñòíóþ ðàöèîíàëüíîñòüåâðàçèéñêîéöèâèëèçàöèè ïðåäñòîèò ðàçâèòü è äîïîëíèòü ñâîé âàðèàíò áàçîâûõ ïðèíöèïîâ,ñîîòâåòñòâóþùèõ ìåíòàëüíîñòè, êóëüòóðå, ðåëèãèè è ýêîíîìè÷åñêîìó óêëàäóíàøèõ íàðîäîâ.


Ñàäûêîâ, Ò. Ñ. (2016). 'Ðîëü è ìåñòî Êàçàõñòàíà â ñîâðåìåííîé Åâðàçèéñêîé èíòåãðàöèè'//http://e-history.kz/ru/contents/view/1395

Èâèí À. (2015). 'Íàöèîíàëüíàÿ ïîëèòèêà â åâðàçèéñòâå'// http://krasvremya.ru /nacionalnaya-politika-v-evrazijstve/

Îñèíñêèé, È.È.(2017).'Åâðàçèéñòâî êàê ôèëîñîôñêàÿ ïðîáëåìà//Íàöèîíàëüíàÿ ôèëîñîôèÿâ ãëîáàëüíîì ìèðå: òåçèñû Ïåðâîãî áåëîðóññêîãî ôèëîñîôñêîãî êîíãðåññà'/Íàöèîíàëüíàÿàêàäåìèÿ íàóê Áåëàðóñè, Èíñòèòóò ôèëîñîôèè; ðåäêîë.:Â.Ã.Ãóñàêîâ (ïðåä.) [è äð.].-Ìèíñê:Áåëàðóñêàÿ íàâóêà, -765 ñ.

Ýëèàäå, Ì. (2000).'Øàìàíèçì. Àðõàè÷åñêèå òåõíèêè ýêñòàçà'. Ñîôèÿ: ññ.56.Áèëàëîâ, Ì.È. (2015).'Âåêòîðû ñòàíîâëåíèÿ è îñìûñëåíèÿ ðîññèéñêîãî ñàìîñîçíàíèÿ' //

Âîïðîñû ôèëîñîôèè, ¹11,Ñ.204-210;Áèëàëîâ, Ì.È. (2015). 'Îò åäèíè÷íîãî è óíèêàëüíîãî äî âñåîáùåãî è óíèâåðñàëüíîãî' //

Ãóìàíèòàðèé Þãà Ðîññèè. ¹2. Ñ.90-99. 'Ïîä îáù.ðåä. Ð.Ã. Àáäóëàòèïîâà, À.-Í.Ç.Äèáèðîâà (2005). Áàçîâûå öåííîñòè ðóññêîãî äóõà è

ñåâåðîêàâêàçñêèõ ýòíîñîâ. Ðîññèéñêèé Êàâêàç: ïðîáëåìû, ïîèñêè, ðåøåíèÿ': Äàãåñòàí. -Èçäàòåëüñòâî "Àñïåêò Ïðåññ". -600 ñ. 399-406;

Áèëàëîâ,Ì.È. (2017). 'Ìåòîäîëîãè÷åñêèå èìïåðàòèâû îñìûñëåíèÿ åâðàçèéñêîãîñîöèîêóëüòóðíîãî ïðîñòðàíñòâà'//Íàöèîíàëüíàÿ ôèëîñîôèÿ â ãëîáàëüíîì ìèðå: òåçèñû Ïåðâîãîáåëîðóññêîãî ôèëîñîôñêîãî êîíãðåññà/Íàöèîíàëüíàÿ àêàäåìèÿ íàóê Áåëàðóñè, Èíñòèòóòôèëîñîôèè; ðåäêîë.:Â.Ã.Ãóñàêîâ (ïðåä.) [è äð.].-Ìèíñê: Áåëàðóñêàÿ íàâóêà, -765 ñ.

Ïîäîñîêîðñêèé,Í.(2016).'Ñîâðåìåííûå ñóôèéñêèå ãðóïïû â Óçáåêèñòàíå è Öåíòðàëüíîé Àçèè'// https://philologist.livejournal.com/8771328.html

Êó÷óðàäè, È. (2008).'Ãëîáàëèçàöèÿ ñâîáîäíîãî ðûíêà ñ ôèëîñîôñêî-ýòè÷åñêîé òî÷êè çðåíèÿ'.Âåê ãëîáàëèçàöèè, ¹2, -Ñ.21-29.

Ðóùèí, Ä.À. (2017).'Ñëàâÿíî-òþðêñêèå ñâÿçè: èñòîðèÿ è ñîâðåìåííîñòü'// Âåñòíèê ÐÔÎ, ¹1(81), Ñ.43-45.

Yakin, Erturk (2013). 'Kuresellesen Dunyada Siddeti Kavramlas tirmak. IDDET VE INSAN HAKLARI.VIOLENCE AND HUMAN RIGHTS'. Yayima Hazirlayan Ioanna Kucuradi, Ozge Yucel Dericiler.ISTANBUL,

Åâðàçèéñòâî - ãîñóäàðñòâåííàÿ èäåîëîãèÿ ïóòèíñêîé Ðîññèè (2015). https://newsland.com/user/4297767027/content/evraziistvo-gosudarstvennaia-ideologiia-putinskoi-rossii/4426513

Transliteration

Sadykov,T.S (2016). 'The role and place of Kazakhstan in modern Eurasian integration' // http: //e-history.kz/en/contents/view/1395

Ivin, A. (2015). 'National Policy in Eurasianism' // http://krasvremya.ru/nacionalnaya-politika-v-evrazijstve /

Osinsky, I.I (2017). 'Eurasianism as a philosophical problem' / National philosophy in the global world:theses of the First Belarusian Philosophical Congress' / National Academy of Sciences of Belarus,Institute of Philosophy; rare: VGGusakov (previous) [and others] .- Minsk: Belaruskaya Navuka, -765 p.


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Eliade, M. (2000).'Shamanism.Archaic techniques of ecstasy '.Sofia, p.56.Bilalov, M.I. (2015) 'Vectors of the formation and comprehension of Russian identity'. Questions of

Philosophy, ¹. 11, P.204-210;Bilalov, M.I. (2015). 'From single and unique to universal and universal'. Humanitarian of the South of

Russia. ¹2. Pp. 90-99.Under obsh.red. R.G. Abdulatipova, A.-N.Z.Dibirova. (2015) 'Basic values of the Russian spirit and

North Caucasian ethnoses / / The Russian Caucasus: problems, searches, solutions': Scientific edition /- "Aspect Press" Publishing House. - 600 p. 399-406;

Bilalov, M.I. (2017). 'Methodological imperatives of comprehension of the Eurasian socio-culturalspace' // National philosophy in the global world: theses of the First Belarusian Philosophical Congress/ National Academy of Sciences of Belarus, Institute of Philosophy; rare: VGGusakov (previous) [andothers] .- Minsk: Belaruskaya Navuka, -765 p.

Podosokorsky, N. (2016). 'Modern Sufi groups in Uzbekistan and Central Asia' // https: //philologist.livejournal.com/8771328.html

Kuchuradi, I. (2008). 'Globalization of the Free Market from the Philosophical and Ethical Point ofView'. The Age of Globalization, ¹ 2, P.21-29.

Rushchin, D.A. (2017). "Slavic-Turkic Relations: History and Modernity".Vestnik RFO, ¹. 1 (81),pp. 43-45.

Yakin, Ert?rk. (2013). 'Kureselleen Dunyada iddeti Kavramla tirmak // ?IDDET VE INSAN HAKLARI.VIOLENCE AND HUMAN RIGHTS '. Yayima Hazirlayan Ioanna Ku?uradi, ?zge Y?cel Dericiler.ISTANBUL,

Eurasianism - the state ideology of Putin's Russia (2015). https://newsland.com/user/ 4297767027 /content / evraziistvo-gosudarstvennaia-ideologiia-putinskoi-rossii / 4426513

Bilalov Mustsafa Isayevich. (Rossiya, Dog'iston)

Turkiy va yevroosiyo dunyosining qadriyatlari birligi

Annotatsiya. Dog'istonning, xususan Shimoliy Kavkaz va umuman Rossiyaning tamaddunini anglash,tadqiqotni Yevropa, Osiyo, xristian, musulmon va turkiy dunyosi chegaralaridan chiqarish uchun, bumintaqalarga xos bo'lgan til idintikligidan tashqari o'ziga xos umumiy qadriyatlarni izlash lozim. Yevroosiyog'oyasi qandaydir alohida mamlakat bilan bog'lanmaydi, u shunday yaxlitlik va birlikki, unda xalqlarningnoyobligini yerga urish, yo'qotish emas, balki xilma-xilligi ifodalanadi. Shu nuqtai nazardan, Rossiya vauning mintaqalari, shuningdek, Rossiya Kavkazi, Azarbayjon, Kavkaz orti davlatlari, Turkiya, Kozog'iston,O'zbekiston va boshqa turkizabon mamlakatlar va Yevroosiyo hududi tamaddunining yangi istiqboliningifodasi bo'lgan fuqarolik jamiyati sari harakatida G'arb andozalarini to'g'ridan-to'g'ri ko'chirmasligi lozim.Bunda eng muhimi tarixiy shakllangan yagona sinkretik qadriyatlarga tayanish, o'sib borayotgan moddiyishlab chiqarish ehtiyojiga emas, balki birodarona hamjihatlikka va jamoa ruhiga tayanish, liberalizmga emas,balki inson huquqlari, etnos va ijtimoiy muhit bilan hamohang rivojlanayotgan demokratiyaga tayanishmaqsadga muvofiq.

Shu nuqtai nazardan, ushbu maqolada Yevroosiyo va tukrizabon mamlakatlarda amal qilayotgan milliyqadriyatlar ierarxiyasining tahliliga e'tibor qaratiladi.

Tayanch so'zlar: Dog'iston, Rossiya, O'zbekiston, Turkiya, Qozog'iston, qadriyatlar, Yevroosiyo,turkizabon mamlakatlar, islom, pravoslaviya, sufizm.


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Rosmarie Thee Morewedge (USA, New York)

Abstract. In Europe in 1250-1500 special attention was paid to urban planning. The development oftrade and growth in production led to a change in the status of large cities. Handicraft guilds as associationsof self-government began to spread as a way to improve the quality of life. Trade guilds were designed toorganize trade, production, product quality and its sale, security, credit, welfare and defense of the cityprimarily in the interests of traders, as well as other associations.

Organized primarily to regulate the economy and labor of the guild, there were also a number ofother issues related to values such as associativeculture, tradition, community-oriented lifestyles, equalityand brotherhood or solidarity within the community. Guilds were seen as a means of establishing courtesyand preventing violence in the city. From this point of view, they have become instruments in thedevelopment of civilization. The regular social meetings of the members of the guild, gave members asense of identity, status and feelings of participation and belonging to the active community.Craft guildsin the high and late Middle Ages became part of the economic and social urban infrastructure that helpedbuild community and civil society.

The French Revolution and Napoleon's arrival in Germany officially ended the guilds, but even afterNapoleon in some cities the guilds preserved and continued the work of artisans in the cities.The rise ofthe craft guilds, the important interactions they encouraged among urban inhabitants, their operation,functions and influence on urban society are the subject of this essay.

Key words: guild, economy, Germany, Hamburg, business, political power, civil society, government

UDK 32: 53/33(~)

http://dx.doi.org/10.26739/2181-9505-2018-1-13

CRAFT GUILDS AS BUILDERS OF COMMUNITY AND CIVIL SOCIETY IN GERMAN CITIES IN THE HIGH AND LATE

MIDDLE AGES

Introduction

The rise and dynamic economic growth of a large number of cities in Germanyfalls into the time span from 1250 to 1500. Cities -especially free and imperial citiessuch as Augsburg, Ulm, Strassburg,Hamburg, Lubeck, Bremen-achieve status, power,self government and reputation, as new populations settle in the city to realizeopportunities for advancement, trade and self government. This meant that the Lord ofthe city (theStadtherr,sovereign or ruler, such as the king, the emperor or his deputy-see glossary) vested authority in the hands of noble magistrates or aristocratic lords(Ratsherren), who formed a city council and elected a mayor (Burgermeister) toadminister the regular business of the city. Grand, wealthy merchants who formed themerchant guild (Gilde) joined this council of lords. While on the one hand power was

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wielded through city council headed by a noble lord (Ratsherr- the elected leader ofthe council of Ratsherren or patricians of the city) of rank, noble birth and wealth,on the other it came to be wielded in time through merchant guilds (Gilden) whichhad been started by travelling merchants for mutual protection.Organized and charteredas corporate associations,these merchant guilds were designed to organize trade,production, quality, sales, safety, credit, the welfare and defense of cities primarilyfor the benefit of the merchants, but also for other associations.

The special subject of this essay will be the craft guilds (Zunfte) that emerge incities as self governing associations modeled in part on the guild of merchants but alsoon different medieval associations (universities, charities, religious organizations) thatbecame established widely in the 12th century. Different models emerge in the distributionof urban power over this period of time, demonstrating shifts of power betweenvarious associations: the council of patricians, the guild of great merchants, but alsothe guilds of free born working craftsmen who were commoners, but gained in timerepresentation in city government on the larger council. It is the purpose of this essayto set the contexts for the emergence of crafts guilds in German cities in the high andlate Middle Ages, to describe the importance of the multiple urban economic, political,social, and religious functions of craft guilds, to highlight their contribution to thesecurity, stability and welfare of the city and its inhabitants, to note the nature of theirparticipation in larger city government and to observe their role in shaping a civilsociety that involves voluntary social interactions, respect for private property and theability to inherit it, and the recognition of a sense of duty to others and to the socialsystem on which liberties depend (Bouckaert, 2007, p. 140; Green, 1993, p. 6). It willbecome evident that these associations of peers designed primarily to regulate andpromote trade became the community organizations that defined norms of whatconstitutes the common good, a decent life and an honest living wage; they gave thecommunity a sense of purpose, and they gave all inhabitants of the city a sense ofbelonging as well as a sense of identity (Topfer, 2006, 138-146).Even after new capitalisticmodels of economic enterprise emerged, guilds retained important urban roles andfunctions in France until 1798, when they were dissolved as a result of the FrenchRevolution, and into the 19th century in Germany, when they were officially ended byNapoleon in 1807-09, but re-appeared in many cities after -

The historical medieval context

An historical note on the rise of government in free imperial cities is in order. Whilethere are different theories on the origin of guilds, there is basic agreement on thefollowing general events and similar patterns of urban development. [Cf. Von Heusinger,2013, p.14-18]. City life proved to be attractive to aristocrats, merchants, craftsmenand laborers from the late 11th century on in Europe, including in German speakinglands. Starting in the 11th century in free imperial cities (but also in cities like K?lngoverned by an archbishop ), governing councils were formed involving the communityof free born property owners living in the city who swore oaths of loyalty, friendship,aid and submission to each other and to the noble hierarchy that formed the citycouncil and adopted a corpus of law (Schwurgemeinde) [Isenmann, 2012, pp.795-798].Free born noble inhabitants swore these oaths annually or even semi-annually

Rosmarie T. Ñraft guilds as builders of community and civil society in german cities in the high and late middle ages

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ritualistically in special ceremonies on special days to the deputy of the king/emperor(or his representative) and to members of the government established by the royaldeputy and to each other. Wanting to exercise self-government and power, noblearistocrats, often also low aristocratic officials serving a lord (ministeriale) and greatmerchants joined purposes by accepting limitations, rights, responsibilities, duties anda type of social contract that required them to put the general welfare of the citizens ofthe city, the burgher (Burger), ahead of their personal interest. Respect for privateproperty and voluntary agreement to preserve it was part of the responsibility of eachmember of the urban civil society of burghers.

Albeit in different configurations of power, urban selfgovernment began to be wielded byaristocrats and patricians represented on the city councils, but in time also by representativesof merchant guilds and finally by members of different craft guilds that were made up ofcraftsmen who had become city burghers (Burger); burghers belonged generally not to thearistocracy, but did own some property in the city; they were private individuals, rather thanpolitical appointees, political functionaries or mercenaries [Isenmann. 2012, p.133-152]. Thecouncil itself was subdivided into a large representative broadly constituted council that metinfrequently only when necessary and a smaller active governing council of nobly born patriciansthat met regularly to accomplish the city's business. Members of both councils swore oaths ofloyalty and honorability to the burghers of the city, submitting to and accepting justice andlaw as embodied in the city charter or constitution (Stadtrecht-ius civitatis). As a result ofsuch ceremonial oath taking, free cities were governed by cooperative associations in whichnoble citizens and craftsmen, often called the Rich and the Poor, [Turneau, HistorischesLexikon Bayerns: "Stezdtische Unruhen" online; Blickle. 1988, p. 7-12; Isenmann 2007, 689], affirmed their mutual responsibility, their loyalty, their rights and their willingness tosubmit to sanctions by properly constituted authority that was in charge of the courts andcarried out justice -in spite of differences and economic inequality. However, those voted intopositions of authority who sat on the councils came to understand that their ability tomaintain social and economic stability and to keep the city safe and secure depended on thesupport of craftsmen organized according to their specialties that were aligned with specifictrades. As a result of petitions to the council by members of a specific craft for the incorporationof the craft with representation on the council or as a result of external pressure, disturbances,and even revolts by members of the guilds of craftsmen that demanded greater politicalpower and the ability to direct their own affairs, the patricians on the council changed theconstitution (Stadtrecht) predominantly in the 14th century, admitting properly electedmaster craftsmen into membership on the grand council, thereby creating a city governmentthat included representatives of the governed chiefly from the aristocracy but also from theburghers that might be called the middle class (known as Stande).

The highest ranking noble governor of the city (known as Stadtherr but also asBurgherr) was appointed in imperial cities by the king or emperor and recognized bypatricians of the upper social class (theRatsherrren or magistrates) who were eligiblefor membership on the city council. At the outset, the city council consisting ofperhaps twelve, later of twenty four or more noble magistrates, procured autonomyfor the city, using pay offs to secure privileges from the king, emperor, archbishop orhis deputy (Vogt). The magistrates organized an association of mutual protection anddefense (Schutz und Trutzverband) that sought to grant protection to the city and itsinhabitants from feuds and other disturbances of the peace and that defended its citizens


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against such feuds when necessary. Settling issues independently in its own courts withits own judges became a sovereign jurisdictional right of the city [see Isenmann,2007,p.171-173]. The magistrates on the council elected and appointed a mayor (Burgermeister)to administer city government; in large cities, such as Strassburg, up to four mayorswere required to administer city government and relations with other cities. In time,especially in the 14th century, guilds fought for and received the right to representcraftsmen and merchants on the city council [Blickle, 1988, pp. 7-12. Isenmann, 2007,pp. 254-270]. The usual period of duty to which members of the guild were elected to thecity council was one (1) year. Being elected to the council implied a recognition of theeconomic and political power of the guild and its members. However, such politicalrights could be abrogated in case of revolts or infringements of agreements.

The achievement of even a small measure of self-government took place at a timewhere power relations were largely feudal,following the principle "might is right" in theHoly Roman Empire of the German Nation. At a time of general powerlessness bycommoners, when kingdoms, principalities and territories were ruled by a noblesovereign, duke, prince, count, knight and often archbishop living in castles in thecountry side in German territories, burghers in the cities came to constitute a vital newforce. They came to believe that cooperatively and consensually they could achieve ameasure of autonomy, freedom, equality and community within city walls [Isenmann,2007, pp. 133-150]. By contrast, those living outside of cities under the power ofknights, dukes, counts, and secular or spiritual princes as part of the rural populationin what was called 'vassalage' were unfree subjects without individual personal rights totravel, to own property, to inherit property or to practice a trade of their own choosing.The German saying, ``breathing city air makes you free" or "city air creates liberty"("Stadtluft macht frei") was cited by all who tried to escape serfdom by going intohiding in a city for the required period of " a year and a day" in order to attain the rightto pursue greater freedom and opportunity [Isenmann. 2007. p. 167-170]. Those whowere not extradited by their legitimate noble owners within that period but were able toescape detection and find work in the city, became free men. As soon as possible and assoon as feasible, they tried their best to pay the required city fee to become a burgher,namely, an individual entitled to live and work in the city within the security of the citywalls, endowed with personal rights and responsibilities. As greater prosperity andsecurity became available in the city than in the rural country side and as longevityincreased in the city as well, there was the opportunity to advance with communitysupport, there was trade, there was basic education, and there was a sense of community.A better life governed by rules (e.g., respect for private property) beckoned in the city.The craft guilds were perceived as part of this communal movement that set up rulesgoverning labor, production, and prices in a functioning community, as well as normsof social behavior within a relatively secure setting [Von Heusinger. 2013, p. 14-15].While there certainly was opportunity for the creation of individual wealth, such aswas exemplified by the growing fortunes of the Fugger family that came to Augsburgfrom the hinterlands, [Isenmann. 2012, p. 910-912] contemporary ideals did not envisionthe creation of individual wealth as an ideal. Although the Rich appear to have benefitedmore than the Poor in the city, the welfare of the entire hierarchy of the Rich and thePoor and the welfare and common good of the city and all of its inhabitants appear tohave been the overriding goals at least until about the end of the 15th century.


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Guild structure, activities, "nomos"

Enterprising prosperous merchants dealing with distant cities (as part of the Hanseaticleague or of other city leagues, for instance) who had seats on the city council withpatricians, were the first to establish merchant guilds (Gilden) as incorporatedassociations of equals that devised laws to protect the merchants, their peers and theirgoods on the road, their trade with distant cities, their production, and their financialtransactions within and outside cities. Statutes, privileges, rights, and responsibilitieswere listed in documents kept in a chest (Lade) containing official charters,documentation, legitimation (such as the guild certificate Zunftbrief) and membershiplists. Similar functions and orderly procedures, albeit on a more local and smallerscale, came to be carried out by specialized local city master craftsmen in the craftsguild, where membership became compulsory in many cities; in time, organizedassociations of localcraftsmen differentiated by the trade they plied established theirown craft guilds and selected leaders who became eligible for admission to the largecouncil through election by the membership of the craftsmen?s guild they represented.The equality of all master craftsmen was recognized in their ability to cast their voteand in their eligibility for a position on the council. While magistrates hailing from ofnoble families and wealthy merchants involved in distant trade and banking who sat onthe council dealt with political, economic, social and legal issues related to the security,law, order and defense of the entire city, with political matters, and with externaltrade relations with other cities, small craftsmen viewed as commoners who believedin the benefits of the medieval associational culture looked to their guilds (Zenfte) foran awareness of a sense of community [Von Heusinger,2013]. In their meetings(Morgensprache) in town halls or guild houses, they came to focus more on internaleconomic initiatives of the city, on labor regulations governing their apprentices andjourneymen, on the health care of their apprentices, on self administration, oncollaborative self regulation, on the education and training of apprentices, on sociabilityand community care-all these being internal urbanissues designed to build trust, assurecredit worthiness, strengthen solidarity (fraternity), foster honorability, welfare,collaboration and security among craftsmen and small merchants as well as theircustomers residing in the city [Isenmann, 2007 pp.795, 0-850]. Membership by mastercraftsmen in guilds contributed to the self awareness and dignity of craftsmen andmerchants of the city, to the honorability of work, as well as to the city's reputationand to the sense of belonging its inhabitants felt. However, it must be recognized thatwhile the guild system assured economic viability as well as the propriety and the honorof members of guilds representing the city, it also limited competition and potentialcommercial profit. First and foremost, however, stands the high regard of inhabitantsof the town for a communal life anchored not only in labor, but in recognized andappreciated quality craftsmanship. Through quality labor (reflecting rigorous trainingand expertise) well made products were crafted and fair ("just") prices were set thatbrought recognition and prosperity to craftsmen. The currency with which every memberof the guild was rewarded washonor within the communitya new concept that built anew sense of common social awareness, a sense of duty, solidarity and high regard forcivil society. The principle of volunteerism, the development of this sense of duty, andrespect for private property were the special features of guild life that fostered the


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development of civil society [Bouckaert, 2007, p. 170; Black. 992, p. 24-26; 117-128].While one needed to be prosperous to become eligible for a seat on the large council(an honorary position for which no compensation was paid) or to serve in the honoraryposition as master of the craft guild, such prosperity allowed rich individuals to giveback to the city and to channel honor acquired through voluntary service into good forthe guild and the community. As cities became sites for the production of well madeproducts, labor was no longer viewed as punishment for sin, as it was in the Bibleand by the Church, but as a character- building activity that was designed to bringhonest wages, prosperity, recognition, worth, pride, dignity, merit and honor tocraftsmen and their households within the community.

Organized along pre-institutionalized lines, these communally, collaborativelyand corporatively organized crafts guilds were started either by specialized craftsmenthemselves for their mutual benefit or instituted by the decree of the council in orderto regularize production and labor according to the needs of the city. Guilds served theneeds of all inhabitants of the city: while the economic well being of all was prioritizedand the number of master craftsmen permitted in each trade was carefully regulated bythe council, other urban goals became an important part of the agenda: First therewas the attempt to regulate the production of properly priced goodssuch as shoes,bread, linen, nails, barrels, candles, tables, etc. to guarantee sufficient production ofquality goods produced under fair labor practices without competition or what wasperceived as the unfair domination (or monopoly) of some craftsmen over others.Fairness, equality and honest self administration were community concerns. Measuresthat could give one craftsman an advantage over all or any others, such as arrangingfor an advance purchase of needed raw products outside of the city before all othershad access to the raw materials, or making advance purchases outside regular marketdays, drew a considerable fine, defamation, and in the case of repeated offenses,ouster from the city for the craftsman or the merchant not playing by guild rules. Bythe same token, zones in which trade was forbidden (Bannmeilen) were proclaimedoutside of the city, in order to privilege trade at regular markets and market dayswithin the city [Isenmann, 2012, p. 460, 955]. The guild acted as an organized broadermerchant association which regulated trade so as to maintain a trade monopoly for itsmembers in designated territories from which competition was largely eliminated, sothat all recognized urban craftsmen and their families could make a decent living withoutfear of competition from those who might try to underbid their "just" prices.Here thequestion may be asked, whether the system of the guilds helped establish or hinderthe establishment of early forms of capitalism. By the same token, one might ask whetherthe guilds with all of their norms, prescriptions, standardization, rules, conditions,limitations, prohibitions, restrictions, reservations, taxes, tolls, fees and compulsorycontributions promoted innovation or stood in its way. Designed to bring about equalopportunity and equal wealth for all craftsmen, the bottom line was often far from theideal, and no absolute systematized order was ever perfected anywhereto which all ofthe many labor courts of the crafts and the city courts bore witness [Isenmann, 2012,p. 181-196, 460 - 516, 958]. However, in timein particular during economic developmentsin the 16th century, when enterprising capitalistic producers and merchants of goods,such as linen, cotton or wool perceived the area outside of the cities in the country sideto be more favorable to free i.e. unregulated trade, as regions where the guilds did not


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regulate prices and did not monopolize trade, entrepreneurs and merchants found newsources for free trade that created considerable fortunes [Blickle, Landgemeinde undStadtgemeinde, 1988; Isenmann. 2012 , p. 984-1001].While guilds in the city had to facethe possibility of craftsmen moving and settling outside of the city in the country side inorder to engage in potentially more prosperous free trade, the majority of craftsmenpreferred to stay in the city the implication being, that they preferred the stabilityestablished and maintained by the guilds and the moderate living wage offered underthe guild system in the city to the possibility of larger profits and risks offered byunregulated free trade outside the city. It took the French revolution and the arrival ofNapoleon in Germany to end the guilds officially; yet even after Napoleon's defeat, inmany cities the guilds returned and continued to exercise power over the productionby craftsmen within cities, even though they did so without the political power theyhad held in earlier times.

The guilds, civil society and the value of labor

While organized primarily for the regulation of the economy and labor, the guildsaddressed also a whole range of other issues that deal with values such as the associationalculture, (Genossenschaften) tradition, a community-centered way of life, security,equality and brotherhood or solidarity within the community. Guilds were viewed as ameans of instituting civility and preventing violence in the city. Viewed from thisperspective, they became instruments in the development of civilization. In addition totheir focus on economic issues and labor, craft guilds focused on social issues, such asthe propriety and social connectedness of its members, the avoidance of conflict betweenrival craftsmen, social harmony, respectability, and the collaboration of all membersof the craft guild. Responsibility for the security of the city was accomplished by specificguilds that took on police powers by watching designated sections of city streets or ofthe city wall enclosure, for instance to prevent fires. Every member of the guild wasrequired to purchase special weapons and armor deemed necessary for the protectionof the entire urban community. A concern with religious issues of doctrine was notviewed as the purview of guilds; however, participation in religious rituals, processions,and celebrations was expected of guild members and was financed by guilds. On specialreligious holidays, guild members participated in the city‘s colorful processions, carryingthe visible insignia or symbols of their trade, presenting themselves publically as honorablecitizens, shouldering important economic, social and religious duties. Weddings werecelebrated and deaths were mourned communally. Members attended church as a group.Candles were regularly lit for deceased members of guilds, keeping the memory ofdeceased guild members alive and supporting the welfare of their souls. Regular socialmeetings of guild members in the meeting hall (the Zunftstube),where drinking andcommunal meals took place, gave members a sense of identity, status, and a sense ofcontributing and belonging to an active community.At the death of master craftsmen,the guild of which he had been a member supported his widow and family financially;the guild supported the widow further helping her continue to operate the shop herhusband had led with the help of journeymen and apprentices. Women were not excludedfrom membership in guilds; in fact, Kuln was known for its strong guild of womenworking as spinners and weavers of silk. In due time, members of the deceased husband?s


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guild might intervene to assist his widow in finding another husband who might be amaster of the deceased husbandas trade, or it might help support the family andsurviving sons in their aspiration to become master craftsmen, with the oldest songenerally carrying on the father's trade. A son was viewed as legitimate heir of hisfather's profession and enjoyed special privileges in stepping into his father's shoes.Daughters might be aided by the receipt of a dowry that would help them enter amarriage and secure social stability with a master craftsman who had just finished hismasterpiece and received his certification as a master of the trade. Members sufferingfrom disasters, such as fire, flood, famine, plague or disease, could also expect assistancefrom the other members of the guild. To members suffering from old age and disease,guilds offered a type of health insurance or the creation of a fund that would constitutea support for the suffering, destitute, retired craft master. In addition to activities thatpromoted social bonding and active communal charity, mercy, and care of needymembers, many guilds engaged in cultural programs, such as the performance ofmaster song (Meistersang) for which N?rnberg became famous, with Hans Sachs,the master shoe maker who was its most famous artist; schools of master song, wheremembers were trained in this cultural activity and had an opportunity to feature itpublicly, involved the traditional production of songs by craftsmen according to rulesthat go back to the courtly love song tradition of Minnesang. City schools for those ofsmall means benefited also from the interest, care and support of the craft guilds. Whilethe guilds arerecognized in legal documents in cities like Mainz (for instance, theguild of weavers) \ already in 1099 and Freiburg im Breisgau in 1120, they reachedtheir greatest strength in the fourteenth century and were vital for trade until thesixteenth century, when various attempts were made to dissolve them, such as that byCharles V in 1550. Weakened during the Peasant Revolts of 1525, where a number ofcities sided with Luther and with revolting peasants, guilds sympathetic to Protestantpeasants, such as the weavers of Basel in 1525, faced punishment by secular andchurch authorities for supporting the peasants who had invaded and destroyedCatholic city monasteries [Burckhardt,1896]. Further weakened by the Thirty YearsWar (1618-48) and by new trade routes across the Atlantic and the Mediterranean,which became the primary sites of trade to overseas markets and raw materials in theEast and West, they met their end only with the French Revolution and the IndustrialRevolution when the competitive entrepreneurial capitalistic model became the neweconomic principle of operation. Under the guilds, tradelocal and international, internaland external-had assumed such strength, that cities like Bremen and Hamburg thathad built their power through internal and external Hanseatic trade, retained theirautonomy and strength long after the time of the Hanse and guilds. As is well known,both cities are still sovereign states (Lander) with their own governments withincontemporary Germany.

Historically, the self organization of craftsmen into guilds shows the value andimportance placed on labor and production in the cities, and on the recognition thatthe raison d'?tre of cities was trade. The existence of cities depended on trade, and lifein the city was dedicated to it. In contrast to earlier agrarian feudal models, whereprotection and duties, rights and entitlements were accorded by the noble ruler tosubordinate and lower ranking vassals, in cities craftsmen viewing themselves as equalsand brothers initiate these functions in organizational structures identified as guilds.


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According to Isenmann, [2012 p. 145, 336, 366, 793] in medieval cities-primarily freeimperial cities-- guilds begin as cooperatives where merchants and craftsmen met asequals swearing oaths to each other, promising to carry out jointly- defined duties inthe city. These reciprocal oaths (Einung/Innung-coniuratio) become the basis forvoluntarily founded cooperatives; the freely sworn oaths become the basis for theautonomy of the association of guilds in formulations of their constitutions in whichthey agree to abide by specific social and economic rules, paying taxes and fees, submittingvoluntarily to sanctions, should their actions subsequently conflict with the rules theyhad sworn to uphold. The recognition of equality and fraternity in the compactly definedspace of the city becomes a defining mark of this cooperative type of association, inwhich even women are included in some cities, like Kaln, where the guild of silkspinners and silk weavers became an important guild. Each member agrees to defendhis/her peers against attacks from the outside, while rendering aid, including charity,in myriad situations. The cooperative was renewed and strengthened through socialurban rituals that were meant to create harmony and peace, such as eating and drinkingat religious and popular festivals, honoring, memorializing and eulogizing the dead,lighting candles for the deceased, celebrating the achievements of guild masters andtheir families. Members of the guilds agreed to live by laws and regulations establishedby representative bodies in the city as well as the city administration instituted throughthe Lord, the royal deputy (the Stadtherr). Voluntarily sworn binding oaths, fraternity,the conferral of special privileges, and the award of benefits governed the cooperative[Isenmann, p.797], established social harmony and diminished rivalry. It should benoted that journeymen, who found it impossible to establish themselves as masters oftheir craft because of the limitations in the number of masters imposed by the craftmen?sguild (or the city council) or because they lacked the appropriate funds required ofmasters, or because they were required to wander from city to city searching for workin their trade, in time founded their own guild of journeymen, the (Gesellenzunft)with its own set of rules and a constitution. The rules to which they bound themselveswere designed to insure greater fairness for journeymen in pay, shorten the time ittook to become eligible for creating a masterwork that would lead to certification of thejourneyman as a master of the trade,reduce the waiting period before journeymen mightattempt to become master craftsmen after having finished their master piece (Muthzeit)and ease the years journeymen were required to work in distant cities (Wanderjahre)that could cut the journeyman off from the home community support system, namelythe community he had been part of at the shop of the master craftsman who initiallyhad hired him and brought him into his household [Isenmann 2012, pp. 830-850].

Work of the guild

At regular meetings of the merchant and crafts guilds, called theMorgensprachethat took place in the presence of the chest (Lade) containing the guild charter,constitution, rules and list of members, special appeals were heard that dealt withmember rights to participate in markets (Marktrecht) at designated market halls,sites, dates and times, to establish requirements and charges, to limit the participationof outsiders, to assess tolls from outsiders who were permitted to participate in themarket or to exclude them altogether. By the same token, guilds that maintained the


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quality and security of roads between cities had the right to demand a charge for the useof roads by merchants belonging to the guild and by merchants belonging to othercities with which they might lack any agreement of reciprocity. In cases involvingintercity relations, the council and its courts would be expected to enforce the city?sright to assess tolls. The interpretation and enforcement of rules related to trade becamean important part of the guild's judicial proceedings as well as of the city courts, whenthe guilds themselves were unable to come to an agreement about a matter or whenthey lacked jurisdiction.

Organized by members of specialized trades, masters of a special trade or craftwere eligible for a position on the board of their trade/craft guild, provided theyfulfilled the requirements set for masters of the specific trade-such as the possession ofa good reputation, free birth, good character, adequate financial means, residency inthe city and the properly obtained title of master of the trade upon the production ofa certified master piece. The city government limited the number of masters of tradeswho could operate within its walls according to the size of the city, so that appropriateregulation could take place of production, product quality, conditions of labor,wages, and the care of the families of guild members, which included the apprenticesand journey men, plus all others working for the master. The elected guild councilcomposed of masters determined fair prices for products, matching prices of productsto the prices and availability of raw products to be processed, it regulated labor accordingto hours accorded to work, the number of apprentices a master could employ and themanner of their training. Regular meetings took place in variable settings such as ina town church, the town hall, or a guild hall; (London's Guild Hall is one of suchrecognized buildings.) Depending on the size and the importance of the guild council,in its meeting (Morgensprache) in the presence of the official chest (Lade) containingthe guild constitution and of legitimizing documents, the business of the guild wasconducted, ranging from the number of apprentices, the fees they were required topay, relations with journeymen (who in time formed their own guild-dieGesellenvereinigung-- as a counterweight to that of the masters, so that their causewould be considered fairly, even though it was known to all, that many of them wouldhave to leave the city to find employment elsewhere or continue to serve the masterreceiving low wages. As visible sign of lawful gathering, the guild of journeymen woulddisplayits chest containing its documents and symbols of legitimacy (Gesellenlade). Yetthe need apprentices felt to organize their own corporation is an indication of theirdissatisfaction with the representation they received by their masters on the craft guildto which their master belonged. Many of their grievances centered on their low wages,the difficulty of establishing a master's shop of their own, and the requirement to leavethe city in which they had come to feel at home to learn new techniques and innovationsthat were being practiced in distant cities. Being forced to leave the city in which theyhad hoped to establish themselves meant for them often alienation in a distant city, inspite of their meticulously kept work record, (their Wanderbuch), in which allinformation, including recommendations, was contained about their required journeysto other cities and required years of work at different sites with different masters.

The guild model in cities was so strong that even those craftsmen who were notorganized in a specific trade guild formed or were assigned to their ownoutside unit(Meinheit), which, headed by the its master (Meinheitsmeister), regulated work hours,


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the quality of products, and the way of life of these craftsmen who belonged to the citycommunity but not to a regular guild. ( See Blickle, Landgemeinde und Stadtgemeinde,1991). On the one hand, such an association argues strongly for the political powerof the guild to regulate the lives of outsiders who -for a variety of reasons-perhapssimply a lack of necessary funds to join the guild- - were not admitted to membershipin the guilds; on the other hand, it demonstrates that there was a general acceptance ofcraft - guild type of governance in the city.

Conclusion

To conclude: It has been shown that the order and stability of cities revolvedaround the idea of lawfulness – of burghers living meaningful socially interactive livesin the city with many associations under what might be viewed as a social contractwithin which they felt entitled to protection, held rights and liberties, but agreedvoluntarily to reasonable duties, responsibilities and regulation/controls.City law (Stadtrecht), laws governing transit and storage (Niederlagerecht), laws governing rightsto hold regular markets (Marktrecht), [times, sites and tolls], access to justice andcourts (Gerichtbarkeit) and guild law Zunftrecht) were only some of the domains ofsuch interactions. Their sum total led to a large measure of autonomy for merchantsand craftsmen operating within guilds. The city embodied the idea of lawfulness, aseach city followed its own constitution, often using as model the constitution ofanother city, such as Kaln, L?beck ( S?st), Magdeburg and N?rnberg/Wien. Butcentral to the constitution was always guild law (Zunftrecht) which regulated thenumber, time and manner of the training of apprentices, hours of work, quality ofproductions, and prices; competition among craftsmen and merchants was to be avoided,although the introduction of distant goods at fixed market days sometimes did end upleading to competition. Also recognized in the corpus of guild law was the master ofthe guild (the Zunftmeister), who was elected to enforce the rules established by theguild. While governmental/administrative practices did not follow a fixed pattern in allcities governed by councils, there was generally a small council that did the regularwork of the city but brought big decisions to the large council to which a large numberof elected honorable patricians and of craft masters belonged. Major decisions regardingtaxation, required financial contributions, defense, guild or other matters involvedbroader approval from representatives of the craft guilds [cf. Blickle, Landgemeindeund Statgemeinde. Isenmann. 1991, p. 234].

It is fair to ask whether guild regulations that were designed to achieve equality ofopportunity and wealth for all or most members of guilds were most beneficial to thewelfare of the cities and its inhabitants, or whether greater liberalism that would haveallowed for individual production practices would have been more beneficial for allinhabitants of the city in enabling them to accumulate greater wealth and pursue tohappiness with fewer regulations. In the chronicles of cities it is noted that during economic/financial crises or when there was a reduction of the population (after a plague, forinstance) there were corresponding reductions in the number of master craftsmen whocould operate within the city. Not noted is whether such a reduction led to greater wealthand competitive behavior for those who were able to retain their trade in the city, orwhether such a reduction was an emergency measure instituted to protect remaining


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master craftsmen from total financial ruin. While guilds and city councils reduced the sizeof guilds in response to financial emergencies, they also increased the numbers of mastersthat could join a guild during times of urban growth and economic stability.

Records show that inhabitants of the city who were members of a guild or connecteddirectly through work to one were integrated not only into regulated labor practices butalso into a social system that required financial contributions (taxes, fees, fines) fromits members but provided a great number of regular social benefits, such as assistanceduring disasters, disease, unemployment, death, debt relief, loans, payments to retiredcraftsmen, and other aid. While such aid had to be requested, justified and grantedduring a business meeting of the guild during the business meeting (Morgensprache),the guild became known as a social network that rendered needed support effectively toits members and to the city. The concern not only for the rigorous training of craftsmenbut also for the welfare of all laborers is still evident in Germany's current socialmarket economy.

To be sure: master craftsmen and their households were governed in cities by(compulsory membership in the guild ( Zunftzwang- union shop), but they also builttheir lives, their social support structures and identities around it. Hans Sachs, amaster shoe maker and member of the shoemakers guild in Nurnberg in the early 16thcentury focuses in his many writings not on the coercive nature of guilds but on theidea of the common welfare, or the common good (Gemein Nutz) . An importantbenefit of the guild was the social location, (Zunftstube) where entertainment, meals,festivities, celebrations, remembrances, reunions, i.e., where all socially meaningfulactivities of the urban community of commoners took place. This became the site,where artisan friends met outside of work, where common and festive meals wereorganized, where solidarity with others was visibly and ritually affirmed. While therewere other associations and clubs that gave aristocratic city inhabitants a sense of belongingand entertainment, such as the chamber of lords (Herrenstube), the primary associationalbonds for the burgher centered on their membership in craft guilds and the social,legal, military environment these created in social interactions in the civil order. Othersocial associations were, for instance, religious/and service orders, monastic anduniversity organizations, cultural organizations, sports clubs or even para militaryorganizations, such as sharpshooter clubs. Depending on where individuals lived, theywere part of neighborhood organizations that tied them to their quarter, the street,their bridge and their water well. Many inhabitants belonged to several guilds, societies,fraternities, --all marked by special symbols, signs, and types of dress. Von Heusinger(2013) points to the mobility and flexibility of guild membership, citing that it waspossible for individuals to change their membershi p from one guild to another.Participation in assemblies as well as in processions and in other activities honoringsaints, deceased lords as well as the deceased craftsmen created bonds and networks,integrated individuals into the urban structure [Isenmann. 1988, p.776].

As guilds disbanded and lost their political power, their social, caritative, religious,cultural and social functions were taken over by a variety of associations and clubs thatbecame a hallmark of city life, where individuals tended to become members of clubs,organizations and associations organized according to special interest and function,such as reading clubs, theater associations, musical organizations, gardeningassociations, sports organizations, catholic/protestant caritative organizations, etc.


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The order, stability, lawfulness, fairness and the sense of equality and entitlednessguilds provided-starting with fair labor practices, education and rigorous vocationaltraining, but shaping also urban identity and the sense of belonging to a larger cultural,social and religious community, --all these have been identified as important values inthe lives of artisans, even if one leaves aside the cultural impact guilds had on cities. Allthese markers that defined the urban life have been identified here as hallmarks of bothcivil society and urban guilds that revolved around the idea of lawfulness-of burghersliving reasonable, meaningful lives within a social contract within which they feltentitled to protection, held rights and liberties, but assumed reasonable responsibilitiesand limitations. Economic conditions in the city, as has been noted, changed withfamines, epidemics, wars, fires, but also as a result of new global economic developmentsin the 16th century, where entrepreneurs that were less averse to risk began to look forfree markets that were less regulated. When guilds opposed such free trade by merchantsand producers in the city, entrepreneurs and merchants turned increasingly to thecountry side, as has been noted previously, where they could exploit workers withlower wages, sell goods produced cheaply, and build fortunes, but still compete withgoods produced by guilds within the city.

It is remarkable that in spite of such free market practices, public sentiment inGermany continued to favor the guild structure and the guild seal of good qualitygoods produced well into the late 19th century. When it became possible to leave thecity in order to produce unregulated quantities of market goods outside regulatedurban zones more cheaply, with few exceptions, craftsmen made efforts to remain inthe cities to continue to produce well-formed products that conformed to norms of thecraft. In spite of opposition from governments, administrators and economic theorists,the guilds retained their influence on standards of craftsmanship, the education ofpupils, apprentices and journeymen who wanted to become masters of the craft, thenotion of a fair price, the notion of fair labor practices and the notion of socialinsurance for those no longer able to work. These notions can still be traced in conceptsof craftsmanship and the social market economy in Germany today.

Referenges

Augsburger Stadtlexikon, ed. 'G?nther Gr?nsteudel, G?nter H?gele and Rudolf Frankenberger'.(online).Geffcken, Peter. ...Augsburg im Hoch- und Sp?tmittelalter'. Augsburger Stadtlexikon. (online).Barthold, F. W. (2006). 'Vom Ende des grossen Zwischenreichs (1273) bis zum H?hestand der

Zunftk?mpfe in Geschichte der deutschen St?dte und des deutschen B?rgertums, III.' Leipzig 1859.repub. Elibron Classics.

Beitr?ge zur ?lteren Zunftgeschchte der Stadt Strassburg bis 1332: Das Zunftwesen in Strassburg biszur Verfassungs?nderung von 1332. online.

Black, Antony. (1992). 'Political Thought in Europe: 1250-1450'. Cambridge. pp.67.Blickle, Peter. (1988). 'Unruhen in der st?ndischen Gesellschaft 1300-1800 (Enzyklop?die deutsche

Geschichte', I) M?nchen: Oldenbourg, pp. 7-12.Blickle, Peter. (1991). ed. ...'Landgemeinde und Stadtgemeinde in Mitteleuropa: ein struktureller Vergleich'.

M?nchen: Oldenbourg, pp. 90-105Bouckaert, Boudewijn R.A. (2007). 'The Roots of our Liberties: On the Rise of Civil Society in the

Medieval West'," New Perspectives on Political Economy, III, ii, (), pp. 139-184.Bosl, Karl. (1973). 'Stadt, Gesellschaft, Wirtschaft des Mittelalters' (in Gebhardt, Handbuch deutscher

Geschichte VII. M?nchen. -pp. 78-89


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Burckardt, Paul. (1896). ...Die Politik der Stadt Basel im Bauernkrieg von 1525'. Basel: pp. 234-246.Dilcher, Gerhard. (1985). Die genossenschaftliche Struktur von Gilden und Z?nften,'in Konstanzer

Arbeitskreis f?r mittelalterliche Geschichte. Vortrage und Forschungen, vol. 29. online.Dirlmeier, Ulf and Bernd Fuhrmann, Die Stadt: ihre Rolle in der europ?ischen Geschichte. St?dte

Entwicklung und Stadtgesellschaft im Mittelater," Universal Lexikon. online.Engel, Eva Maria. (1993). Die deutsche Stadt im Mittelalter. M?nchenEnnen, Edith. (1979). Die europ?ische Stadt im Mittelalter. Vandenhoeck u. Ruprecht, 1972, Tr. Natalie

Frye, The Medieval Town: an European Perspective, in Europe in the Middle Ages. Selected studies volXV. Amsterdam /New York.

Gerteis, Klaus. (1986). Die deutschen St?dte in der fr?hen Neuzeit. Zur Vorgeschichte der b?rgerlichenWelt. Darmstadt: Wissenschaftliche Buchgesellschaft.

Green, David P. (1993). Reinventing Civil Society. The Rediscovery of Welfare without Politics.IEAChoice-Welfare Series. London : pp. 17.

Grimm, Jakob und Wilhelm. (1993). Deutsches W?rterbuch, VII. Stuttgart und Leipzig, sp. 1118-1120."Einung".pp 345.

Haase, Carl. (1978). Die Stadt des Mittelalters: Begriff, Enstehung, Ausbreitung. Darmstadt:Wissenschaftliche Buchgesellschaft. vol. I.

Haupt, Heinz Gerhard. (2002). Das Ende der Z?nfte: ein europ?ischer Vergleich.in Kritische Studienzur Geschichtswissenschaft, 151. G?ttingen: Vandenhoeck u. Ruprecht, pp.56-67/

Hegel, Karl, ed. (1870). Die Chroniken der oberrheinischen St?dte, VIII-IX. Leipzig: Salomo Hirzel,;(repr. Vol 8-9 G?ttingen: Vandenhoeck & Ruprecht, 1961) contains Jakob Twinger von K?nigshofen?sChronik of the city of Strassburg. See Karl Gustav Theodor Schr?der. Die Chroniken der oberrheinischenStadte vom 14. bis ins 16. Jahrhundert. Teilband 1).

Isenmann, Eberhard. (2012). Die deutsche Stadt im Mittelalter 1150-1500. Stadtgestalt, Recht Verfassung,Stadtregiment, Kirche, Gesellschaft, Wirtschaft. Wien: B?hlau,

Isenmann, Eberhard. (1991) "St?dtische Gemeinde im oberdeutsch-schweizerischen Raum (1300-1800)," Historische Zeitschrift. Beihefte N.S.. XIII, 191-261. (Landgemeinde und Stadtgemeinde in Europa:ein struktureller Vergleich):

Maschke, Erich. (1980). "St?dte und Menschen". Beitr?ge zur Geschichte der Stadt, Wirtschaft undGesellschaft. Wiesbaden.

Nipperdey, Thomas. (1983). Deutsche Geschichte 1800-1866 B?rgerwelt und starker Staat. M?nchen:Beck, II.CHAP:6 "Handwerk" pp. 210-218.

Pirenne, Henry. (1925). Medieval Cities: Their Origins and the Revival of Trade. Princeton,Ranft, Andreas. (1994). Adelsgesellschaft Gruppenbildung und Genossenschaft im sp?tmittelalterlichen

Reich. Kieler historische Studien, vol 38. Thorbecke.Rosen, Wolfgang and Lars Wirtler (eds.) (1999). Quellen zur Geschichte der Stadt K?ln Band I:

Antike und Mittelalter von den Anf?ngen bis 1396/97. K?ln: J. P. Bachem-Verlag,Salzer, Juliane and J?rgen Sarnowsky, (2004/5). Zunftrecht im sp?tmitelalterlichen Hamburg. Propagierte

Wertvorstellungen und vertretene Interessen. Hamburg:Schilling, Heinz. (1988). Aufbruch und Krise: Deutschland 1517-1648. Gie?en.Schmieder, Felicitas. (2005). Die mittelalterliche Stadt. Darmstadt:Schm?ckel, Matthias. (2008). Rechtsgeschichte der Wirtschaft. Tubingen: Mohr.Schulz, Knut. (2010) Handwerk, Zunfte und Gewerbe im Mittelalter und der Renaissance. Darmstadt:

Wissenschaftliche Buchgesellschaft:Sheehan, James J. (1989).'German History 1770-1866. (Oxford History of Modern Europe'.T?pfer, Thomas, (2006) 'Gemeiner Nutz- "Eigennutz," in Wendehorst, Stephan and Siegrid Westphahl

ed., Lesebuch altes Reich'. Munchen: Oldenbourg. p. 138-146.Turnau, Volker. (2016) St?dtische Unruhen (Sp?tmittelalter)' Historisches Lexikon Bayerns'. (online).Von Gierke, Otto. (1868). 'Das deutsche Genossenschaftsrecht'. I.Graz: Akademischer Druck und

Verlag.pp.67-89.Von Heusinger, Sabine. (2013). 'Die Zunft im Mittelalter: Zur Verflechtung von Politik, Wirtschaft

und Gesellschaft in Stra?burg. Vierteljahreschrift fur Sozial-und Wirtschaftsgeschichte', Beiheft repub.Franz Steiner Verlag. p.104-123.

Weber, Max. (1972).'Wirtschaft und Gesellschaft. Grundriss der verstehenden Soziologie ed.. J.Winckelmann, 5th ed. T?bingen'. Mohr Siebeck, .pp. 26, 736, 788ff.


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Glossary of German terms

Stadtherr - Lord: highest authority in the city appointed by the king, the emperor or his deputy;individual who represented the highest source of power, who could delegate rights and powers to the councilor city government according to the terms of the constitution of the city or of city law (ius civitatis).

Ratsherr - city magistrate, initially an aristocratic patrician, later also elected masters of merchantguilds and master craftsmen who were elected to the city council by members craft guilds

Burgermeister- mayor, chosen by Ratsherren (magistrates)Rat - city council.Ministeriale - noble aristocrat of the lower rank who served the sovereign often in administrative

positions and functionsBurger - burgher; legitimate, free inhabitant of the city with rights (personal freedom, private

property, inheritance) who participated in the oath of loyalty to the council, or met the conditions setby the council for burghers (ius civile, ius civitatis, civilitas, urbanitas); burghers customarily ownedproperty and a household with a hearth, were honorable by reputation and, if a newcomer to the city, hadgiven an oath of loyalty and paid a citizenship fee to the city.

Einung-Innung (coniuratio, Schwurgemeinschaft) those who had sworn reciprocal oaths of loyaltywithin associations, such as guilds or the city council.

Zunft - guild, especially craft guild - corporation, association of craftsmen; (gildae minores) theterm came to be used for all guilds.

Gilde (commune) merchant guild, corporation, association of merchants. (gildae maiores)Schutz und Trutzverband (coniuratio, Schwurgemeinschaft,) those sworn to reciprocal defense and

protectionZunftmeister - elected master of guild, master craftsman elected to enforce rules/law of a guildZunftbrief - certificate legitimizing a guild, part of the constitution of a guild, kept in the chest of

documents.Lade - chest containing the official documentation of a guild, usually decorated with emblem of guildGesellenzunft - guild of journeymenWanderschaft - (years of wandering) the four to six years a journeyman spent working for master

craftsmen in other towns. This became a requirement for most journeymen.Muthzeit - the waiting period of 1 to 3 years after the completion of the sojourn and the certified

completion of the master piece, before the journeyman could become a member of the guild. Theprospective master craftsmen had to acquire the right to become a burgher of the city, pay the membershipfee to the guild, demonstrate the possession of financial means, and possess the required armor toparticipate in the guild's defense of the city.

Wanderbuch - an official record documenting the time a journeyman spent working for mastercraftsmen in cities other than home town; the record documented not only of achievement, but alsogood character and an honorable reputation.

Meinheit - association of burgher and/or craftsmen of the city who did not belong to a particularguild or association

Morgensprache: official business meeting of guild conducted by the master of the guild and attendedby other members of the guild. Conducted in the presence of representative(s) of the city Council.

Zunftrecht - laws governing a guildMarktrecht rights and authority of the city to regular markets-times and sites, participants, fees and

tolls, conditions;Zollrecht - right of the city to impose tolls and taxes on goodsNiederlagerecht -rights a town had to the passage through the town and the storage of commercial

goods, adding to commercial transactions and the value of these transactions to the town.Gerichtbarkeit- sovereign right of the city to establish its own courts and to administer justice.( access

to justice and courts)Herrenstube - a primarily social association of aristocrats and patricians as well as the site reserved for

the meeting of nobles. In instances when more representatives of the craft guilds were given seats on thecouncil giving them a majority (e.g,, Strassburg in 1322 Isenmann, p. 813), more of the real politicalpower of the Council was wielded through this social site, to which no artisan magistrates were admitted.cf. Ranft, Adelsgesellschaften (1994), pp. 30-34, 156-161.

Zunftstube - association of artisan guild members and the site where social meetings took place.Emulating the social organization of the aristocrats, the Herrenstube, the Zunftstube as social site andwith its club-like atmosphere gave cohesiveness and a sense of belonging to guild members.


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* * *

I have not asked the question whether these interactions were primarily (or exclusively) horizontal,occurring among members of the same class, or vertical, occurring among members of all classes. Thisimportant question could be the important subject of another investigation.

The average German city in the Middle Ages had about 2,000 inhabitants; however, K?ln, thebiggest city possessed already 20,000 inhabitants in 1140, and 40,0000 in 1490. L?beck, center of theHanse in the North, possessed 6,000 in 1227 and 21,500 in 1460. Augsburg had 10,000 inhabitants in1400, but 20,000 in 1450. N?rnberg experienced similar growth from 5,000 in 1397 to 36,000 in 1485.Rome, by comparison, had 20,000 inhabitants in 1200. Cities are recognized by their commerce, citywalls offering protection, and the subdivision of trades and hierarchies. They grew up around administrativecenters, bishoprics, points of defense (e.g., fortress, favorable site) and trade routes.

For a discussion of the medieval associational culture, see Braeckaert, 2007, p. 162-164.It should be noted that craft guilds were not found in all German cities, even though the guild

culture, the "nomos" was. For instance, N?rnberg, one of the four largest cities in Germany, occupieda special position, in that guilds were prohibited in the city as a result of the uprising of craftsmen of 1348;stripped of political power, crafts were regulated in N?rnberg directly by the Council of patrician merchants.In 1370 1200 masters of crafts/trades were listed for N?rnberg in 50 crafts, and one third of the malepopulation of the city was found to consist of craftsmen. However, even in N?rnberg masters of craftswho had sworn to uphold loyally the common good of the city were appointed for one year terms bythe Council to administer the business of their craft and to uphold the regulation the Council hadestablished. While crafts lacked the autonomy of a guild, they did have a voice and role in self-administrationof the association. To protect its monopoly on trade, N?rnberg was also exceptional in other ways. Itprohibited journeymen in certain trades from completing their Wanderjahre/ wandering years, so thatsecret innovation and superior workmanship in certain metallurgical trades (armor making, goldsmithingand in weaving (cf. Isennmann 2012, p.828) would not be shared with other cities that could competewith it.

Civil society is understood as a horizontal society in which "the aggregate of non-governmentalorganizations and institutions ... manifest the interest and will of its citizens. "Civil society includes thefamily, the private sphere, referred to as the "third sector" of society, distinct from government andbusiness. (Hannu Himanen 02-14-2013, "State, Government, Civil Society," MSPS Seminar, Zelenogorsk)online.

Wealth of Nations, Book I, chap. 10; cf. also James J. Sheehan, 1989, p. 196.It must be remembered that most aristocrats lived in the country side.cf. Wolfgang Rosen and Lars Wirtler, Quellen zur Geschichte der Stadt K?ln, I: Antike und Mittelalter

von den Anf?ngen bis 1396-97. K?ln: Bachem Verlag, 1999.As a result of widespread revolts by guilds in cities, such as Augsburg in 1368, patricians lost power

and guilds made gains. While the grand merchant families still dominated the guilds, by 1372 masters ofcraftsmen guilds had become part of the inner city council (Kleiner Rat) and held a majority on thelarge council, taking 180-190 of 249 seats. As a result of the armed uprising led by the master weaverHans Weiss and others, patricians lost power and large craft guilds gained it; however, by 1373 the guildmasters of the prosperous merchant guild had regained positions of power. In 1469 Anton Schwarz,master builder, became mayor (B?rgermeister) and established the equality of the craft guilds with themerchant guilds and patricians. His government turned out to be disastrous, culminating in his executionby the emperor in 1478.

cf. the city chronicle of Jakob Twinger von K?nigshofen in Karl Gustav Theodor Schr?der, DieChroniken der oberrheinischen St?dte vom 14. bis ins 16. Jahrhundert.

following, for instance, the guild rebellion in Augsburg in 1368.Isenmann, 2012, 822-828. While the eligibility of master craftsmen to serve on the council implied

the equality of artisans to members of the merchant guild and the patricians, the reality told a differentstory, since only those craft masters prosperous enough to volunteer their time for the city couldactually serve on the council.

Bouckaert, 2007, p. 168, discusses how in the country side, in the region beyond the Bannmeile(region outside the city where commercial transactions were prohibited, entrepreneurial production didtake a foothold, competing to some degree with the craft guild production that took place in the city. See


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also Blickle, Landgemeinde und Stadtgemeinde..., 1991, Isenmann, 2012, pp. 675-676.. Concerning thecommon good or "Gemeinnutz" T?pfer, 2006, 140 ff. points out that the summum bonum defined byThomas Aquinas in religious terms was secularized in the world of the city politically and socially into"Gemeinnutzen." This concept became a central thrust in the self- legitimation of government as well asin critiques of it. See also Martin Luther, "Ob Kriegsleute in seligem stand sein k?nnen."

In the city labor is no longer viewed as punishment for sin but as way of increasing merit. cf.Bouckaert, 2007, p. 160..The doctrine of work as punishment for sin is based in Genesis 3:17. Guildspointed out that that Jesus was the son of a carpenter.

For an informed discussion of the different theories proposed for the establishment of craft guilds, cf.Von Heusinger, 2013 p. 18. The different theories range from a voluntary social contract and self organizationto obeying authoritarian decrees imposed by the Stadtherr and (members of the council) to ease theadministration and improve the control of public order in the cities. Cf. Otto von Gierke, Das deutscheGenossenschaftsrecht I, 1868, pp. 358-409 as well as Gerhard Dilcher, "Die genossenschaftliche Strukturvon Gilden und Z?nften," 1985, pp. 76-79.

examples of restrictions on guilds and limitations (numerus clausus) placed on the numbers of mastercraftsmen in specific trades, see. Anke Sczesny, "Zunftk?mpfe im Sp?tmittelalter, "Historisches LexikonBayerns. online. For examples from the city of Strassburg, cf. Von Heusinger, 2009. See also note xxiv.

Adam Smith (Wealth of Nations), Fran?ois Quesnay, and even Max Weber were of the opinion thatguilds had prevented the dynamic development of markets. Wirtschaftsgeschiche, p. 127, quoted in VonHeusinger, p. 13.

"Zunft ist eine nach der Art der Berufsarbeit spezialisierte Vereinigung von Handwerkern. Sie funktioniertindemsie zwei Dinge in Anspruch nimmt, Regelungder Arbeit nach innen und Monopolisierung nachau?en. Sie erreicht, das, indem sie verlangt, dass jeder der Zunft beitritt, der an dem betreffenden Ortdas Handwerk aus?bt.".

Von Heusinger, 2009, 2013, in her study of the guilds in Strassburg, argues for the contrary pointof view. She finds that the guilds provided a strong means of social mobility, which peaked around 1457,that their degree of coerced membership was low, and that they interacted freely with members ofother guilds. She points out that 56 % of daughters married outside their father?s guild.

Although Napoleon had been instrumental in abolishing the guilds in Germany, they continued until1869-1871, when they were finally dissolved through the proclamation of the freedom of trades. Moderntrade unions and associations of artisans constitute the legacy of the guilds. Cf. Historische LexikonBayerns, "Zunft". online.

cf. Margaret Wensky, "Die Frau in der Stadtgesellschaft,"Lexikon des Mittelalters, IV, column 865.M?nchen/Z?rich, 1989. Isenmann, 2012, pp. 817-819.

For Meistersang, cf. Bert Nagel, Meistersang, Sammlung Metzler, 1962. Also Horst Brunner,"Meistersinger," Lexikon des Mittelalters, VI, 1993. The best known illustration of the songs of the guildmaster Hans Sachs is found in Richard Wagner?s great opera, Die Meistersinger von N?rnberg.

to punish the city of Augsburg for its disloyalty in voting to become Protestant, Charles V dissolvedthe guilds in 1548 and appointed his own circle of magistrates or Ratsherren to the City council. Theadoption of Protestantism was linked strongly with the guild movement and the tendency of guildmembers to do what they felt was right.

Bremen and Hamburg also happen to be strongholds of Protestantism and its ethic, which MaxWeber linked with the spirit of capitalism. Die protestantische Ethik und der Geist des Kapitalismus. 1934.

Other documents that were produced and played a major role was the Zunftbrief (the letter orcertificate issued to each master) that attested to his authority in his trade in the city and the conditions/stipulations under which he was able to accept apprentices and journey men.

e.g., Reductions in guilds and in the number of craft masters occurred in Augsburg in 1397 and 1478.in Hamburg the city council set 200 as the maximum number of coopers, reduced their numberfurther in 1458 to 150 through attrition, and cut this number again in 1506 to 120 (Isenmann, 2012,p. 518.) To keep a guild viable, it often set a numerus clausus on its own, admitting only a target numberof apprentices, so as to enhance the viability of the guild and maintain the status quo of its mastercraftsmen.

Hans Sachs raises the issue of Gemeinnutz (the common good) in a number of his poems. See DerEygen Nutz das greulich Thier mit sein zwoelff Eygenschaften, N?rnberg: Merkel, 1553.


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Ìîðåâåäæ Ðîçìàðè (ÑØÀ, Íüþ-Éîðê)

Ãèëüäèè ðåìåñëà êàê ñòðîèòåëè ñîîáùåñòâà è ãðàæäàíñêîãî îáùåñòâà âíåìåöêèõ ãîðîäàõ â âûñøåì è ïîçäíåì ñðåäíåâåêîâüå

Àííîòàöèÿ. Â 1250-1500 ãîäàõ â Åâðîïå îñîáîå âíèìàíèå óäåëÿëîñü ãðàäîñòðîèòåëüñòâó. Ðàçâèòèåòîðãîâëè, ðîñò ïðîèçâîäñòâà ïðèâåëè ê èçìåíåíèþ ñòàòóñà êðóïíûõ ãîðîäîâ. Ðóêîâîäèòåëè ãèëüäèéêàê àññîöèàöèè ñàìîóïðàâëåíèÿ íà÷àëè ðàñïðîñòðàíÿòüñÿ êàê ñïîñîá óëó÷øåíèÿ êà÷åñòâà æèçíè.Òîðãîâûå ãèëüäèè áûëè ïðåäíàçíà÷åíû äëÿ îðãàíèçàöèè òîðãîâëè, ïðîèçâîäñòâà, êà÷åñòâàïðîäóêöèè è åå ïðîäàæè, áåçîïàñíîñòè, êðåäèòà, áëàãîñîñòîÿíèÿ è îáîðîíû ãîðîäà â ïåðâóþî÷åðåäü â èíòåðåñàõ òðåéäåðîâ, à òàêæå äðóãèõ àññîöèàöèé.

Îðãàíèçîâàííûé â ïåðâóþ î÷åðåäü äëÿ ðåãóëèðîâàíèÿ ýêîíîìèêè è òðóäà ãèëüäèè, òàêæåñóùåñòâóåò ðÿä äðóãèõ âîïðîñîâ, ñâÿçàííûõ ñ òàêèìè öåííîñòÿìè, êàê àññîöèàòèâíàÿ êóëüòóðà,òðàäèöèè, îðèåíòèðîâàííûé íà îáùèíû îáðîç æèçíè, ðàâåíñòâàî è áðàòñòâà èëè ñîëèäàðíîñòüâ ñîîáùåñòâå. Ãèëüäèè ðàññìàòðèâàëèñü êàê ñðåäñòâî óñòàíîâëåíèÿ âåæëèâîñòè è ïðåäîòâðàùåíèÿíàñèëèÿ â ãîðîäå. Ñ ýòîé òî÷êè çðåíèÿ îíè ñòàëè ãëàâíûì ñïîñîá ðàçâèòèÿ öèâèëèçàöèè. Ðåãóëÿðíûåñîöèàëüíûå âñòðå÷è ÷ëåíîâ ãèëüäèè äàâàëè ÷ëåíàì ÷óâñòâî èäåíòè÷íîñòè, ñòàòóñà è ÷óâñòâàó÷àñòèÿ è ïðèíàäëåæíîñòè ê àêòèâíîìó ñîîáùåñòâó. Êðàôò-ãèëüäèè â âûñøåì è ïîçäíåìñðåäíåâåêîâüå ñòàëè ÷àñòüþ ýêîíîìè÷åñêîé è ñîöèàëüíîé ãîðîäñêîé èíôðàñòðóêòóðû, êîòîðàÿïîìîãëà ïîñòðîèòü ñîîáùåñòâî è ãðàæäàíñêîå îáùåñòâî.

Ôðàíöóçñêàÿ ðåâîëþöèÿ è ïðèáûòèå Íàïîëåîíà â Ãåðìàíèþ îôèöèàëüíî çàêîí÷èëè ãèëüäèè,íî äàæå ïîñëå Íàïîëåîíà â íåêîòîðûõ ãîðîäàõ ãèëüäèè ñîõðàíèëè è ïðîäîëæèëè ðàáîòóðåìåñëåííèêîâ â ãîðîäàõ.

Âîçíèêíîâåíèå ðåìåñëåííûõ ãèëüäèé, âàæíûå âçàèìîäåéñòâèÿ, êîòîðûå îíè ïîîùðÿëè ñðåäèãîðîäñêèõ æèòåëåé, èõ äåÿòåëüíîñòü, ôóíêöèè è âëèÿíèå íà ãîðîäñêîå îáùåñòâî ÿâëÿþòñÿïðåäìåòîì ýòîé ñòàòüè.

Êëþ÷åâûå ñëîâà: ãèëüäèÿ, äèíàìè÷íàÿ ýêîíîìèêà, Ãåðìàíèÿ, Ãàìáóðã, áèçíåñ, ïîëèòè÷åñêàÿâëàñòü, ãðàæäàíñêîå îáùåñòâî, ïðàâèòåëüñòâî.

Morevedje Rozmari (AQSh, Nyu-York)

Hunarmandlik gildiyalari o'rta asrlarda nemis shaharlarida jamoa va fuqarolikjamiyatini quruvchilari sifatida

Annotatsiya. 1250-1500 yillarda yevropada shaharsozlikka alohida e'tibor qaratildi. Savdo sotiqning rivojlanishi,ishlab chiqarishning o'sishi yirik shaharlar maqomining o'zgarishiga olib keldi. O'z-o'zini boshqarish uyushmasisifatidagi gildiyalar turmush tarzini yaxshilash vositasi sifatida tarqala boshladi. Savdo gildiyalari eng avvalosavdogarlar, shuningdek, boshqa uyushmalarning manfaatlari himoyasida savdo sotiq, ishlab chiqarish, mahsulotsifatini oshirish va uni sotish, xavfsizlik, kredit, farovonlik, shaharni himoya qilishni tashkil qilish bilan mashg'ulbo'lgan.

Eng avvalo iqtisod va mehnatni boshqarish uchun tashkil etilgan gildiyalar, o'z navbatida, jamoa ichidaassotsiativ madaniyat, an'ana, jamoa turmush tarzi, tenglik, birodarlik kabi masalalarga ham e'tibor qaratganlar.Gildiyalar o'zaro muomala va shaharda zo'ravonlikni bartaraf etishni tashkil etuvchilar sifatida ham faoliyat olibborgan. Shu nuqtai nazardan, ular tsivilizatsiyani rivojlantiruvchilari hamdir.

Gildiya a'zolarining doimiy uchrashuvlari ularning identikligini, o'zlarini faol jamoa ishtirokchilari sifatida hisqilishlariga ta'sir etgan. Gildiya rahbarlari oliy va kechgi o'rta asrlarda fuqarolik jamiyatini yaratishga yordam berganijtimoiy shahar infratuzulmasi va iqtisodiyotining tarkibiy qismiga aylangan. Frantsuz inqilobi va NapoleonningGermaniyaga kelishi bilan gildiya faoliyati rasman tugatilgan, biroq Napoleondan keyin ham ba'zi shaharlardagildiyalar saqlanib qolgan va hunarmandlar faoliyatini davom ettirgan.

Ushbu maqola hunarmand gildiyalarining rivojlanishi shahar aholisi shaxslararo munosabatlari, shuningdekshahar turmush tarzi sifatiga ta'sir etuvchi omillarga bag'ishlanadi.

Tayanch so'zlar: gildiya, dinamik iqtisod, Germaniya, Gamburg, biznes, fuqarolik jamiyati, Frantsuzinqilobi.


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Ìóõèòäèíîâà Ôèðóçà (¤çáåêèñòîí, Òîøêåíò)

Àííîòàöèÿ. Ìàúëóìêè VII àñðäà Ìàðêàçèé Îñè¸äà èñëîì äèíèíèíã òàð³àëèøè àñòà-ñåêèíëèêáèëàí IX-XII àñðäà áó µóäóääà èëì-ôàí ðèâîæèãà çàìèí ÿðàòäè. Ìàìëàêàòëàðàðî ñàâäî-ñîòè³àëî³àëàðèíèíã é´ëãà ³´éèëèøè ìàäàíèÿòëàðíèíã ´çàðî òàúñèðèãà, áó ýñà ´ç íàâáàòèäàäóí¸³àðàøíèíã ´çãàðèøèãà îëèá êåëäè. Øàð³ ìóòàôàêêèðëàðè þíîí ôàéëàñóôëàðèíèíãàñàðëàðèíè ôîðñ âà àðàá òèëëàðèãà òàðæèìà ³èëèá, óëàðäàãè ²îÿëàðíè ðèâîæëàíòèðäèëàð. Óëàðáèð íå÷òà é´íàëèøëàðäà ôàîëèÿò îëèá áîðäèëàð. Õîðàçìèé, Ôàð²îíèé, Áåðóíèéíèíã òàáèèéèëìèé áèëèìëàð ñîµàñèäàãè þòó³ëàðè µîçèðãè êóíäàãè äóí¸ ôàíèíèíã ïîéäåâîðè á´ëäè äåñàêìóáîëà²à á´ëìàéäè. Óëàð èæîäèäàí ðóµëàíãàí ³àòîð ôàéëàñóôëàðíèíã ³àðàøëàðè äóí¸ òàìàääóíèíèÿíãè áîñ³è÷ãà ê´òàðäè.

Øó íó³òàè íàçàðäàí óøáó ìà³îëàäà Øàð³ óé²îíèø äàâðè ìóòàôàêêèðëàðèíèíã èëìèé ìåðîñè,µàìäà óëàðíèíã ³àðàøëàðèäà æàìèÿò, äàâëàò âà óëàðíè áîø³àðèø ìàñàëàëàðèíèíã òàµëèëèãàýúòèáîð ³àðàòèëãàí. Èëãàðè ñóðèëãàí ñè¸ñèé-µó³ó³èé òàúëèìîòëàðíèíã µîçèðãè äàâðäàãè àµàìèÿòèî÷èá áåðèëãàí.

Òàÿí÷ ñ´çëàð: Àáó Íàñð Ôîðîáèé, Àáó Ðàéµîí Áåðóíèé, Èáí Ñèíî, Øàð³ ìóòàôàêêèðëàðè,æàìèÿò, äàâëàò, ³îíóí, àäîëàò, ñè¸ñèé-µó³ó³èé òàúëèìîòëàð, äàâëàò áîøëè²è, äàâëàòíèáîø³àðèø.

ÓÄÊ 1:34.323:371(~)

http://dx.doi.org/10.26739/2181-9505-2018-1-14

ØÀÐ£ ÌÓÒÀÔÀÊÊÈÐËÀÐÈ ÈÆÎÄÈÄÀ ¥Ó£Ó£ÈÉ ÒÀÐÁÈß ÂÀÀÕËÎ£ ÌÀÑÀËÀËÀÐÈ

Øàð³ Óé²îíèø äàâðèäàãè èæòèìîèé ñè¸ñèé øàðîèòëàðíèíãèëì ôàí ðèâîøèãà òàúñèðè

Áóãóí þðòèìèçäà ìèëëèé äàâëàò÷èëèêíèíã àñîñëàðèíè, àæäîäëàðèìèç èëìèé,ìàúíàâèé ìåðîñèíè òèêëàø æàðà¸íèíè òàêîìèëëàøòèðèø ìàñàëàñè ÿíãè áîñ³è÷ãàê´òàðèëäè. ¤çáåêèñòîí ðåñïóáëèêàñè Ïðåçèäåíòè Ø.Ìèðçè¸åâíèíã ³àðîðè àñîñèäàõîðèæ äàâëàòëàðèäà ñà³ëàíà¸òãàí ìèëëèé ìåðîñèìèç íàìóíàëàðèíè èçëàá òîïèø,óëàð á´éè÷à ìàúëóìîòëàð áàçàñèíè ÿðàòèø á´éè÷à ìàõñóñ èø÷è ãóðóµè òàøêèëýòèëäè. Óëàð ôàîëèÿòèíèíã äàñòëàáêè íàòèæàñè ñèôàòèäà Ðîññèÿíèíã Ñàíê-Ïåòåðáóðã øàµðè Ýðìèòàæ ìóçåéèäà ¤çáåê ìàäàíèÿòè µàôòàëèãè ́ òêàçèëäè. Çåðî,¤çáåêèñòîí äàâëàòè ´ç äàâëàò÷èëèê òàðèõè âà áîé µó³ó³èé ìåðîñèãà ýãà á´ëèá,áóíäàé ñè¸ñèé-µó³ó³èé ìåðîñäàí óíóìëè ôîéäàëàíèø æàìèÿòäà µó³ó³èé îíã âàµó³ó³èé ìàäàíèÿòíè þêñàëòèðèøäà, êåëàæàãè áóþê äàâëàò ³óðèøäà áåáàµî ìàíáàµèñîáëàíàäè. Áó ôàîëèÿòíèíã èëäèçëàðè ýñà ê´µíà òàðèõèé ìåðîñèìèç áèëàí áî²ëè³.

Äàðµà³è³àò, IX-XII àñðëàðäà Øàð³äà, õóñóñàí, Ìàðêàçèé Îñè¸äàãèÓé²îíèø äàâðè ´çèíèíã ìàçìóí-ìîµèÿòè, æàµîí èëì-ôàíè âà ìàäàíèÿòè

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òàðà³³è¸òèãà ê´ðñàòãàí èæîáèé òàúñèðèãà ê´ðà óìóìèíñîíèé, óìóìáàøàðèéàµàìèÿòãà ìîëèê. Áó áîðàäà àêàäåìèê Ì.Ì.Õàéðóëëàåâ øóíäàé ¸çàäè: "IX-XIIàñëàðãà êåëèá èëìèé-ìàäàíèé þêñàëèø Áà²äîääàí Ìîâàðîóííàµð, Õóðîñîíåðëàðèãà ê´÷äè, áó äàâð òóðëè èëì, àäàáè¸ò ñîµàñèäà áóþê ñèéìîëàðíèåòèøòèðäè. Áó ìàäàíèé ò´ë³èí Ìîâàðîóííàµðíè áóòóí èñëîì äóí¸ñèäà èëìèé-ìàäàíèé ìàðêàç ñèôàòèäà íîì ³îçîíèøãà îëèá êåëäè. ïðîôåññîðÍ.Øåðìóõàìåäîâà òàúêèäëàãàíèäåê "Ôàííèíã îïòèêà, ìàòåìàòèêà, àñòðîíîìèÿêàáè òàðìî³ëàðèíèíã æàäàë ðèâîæëàíèøè òàáèàòíè ÷ó³óð ́ ðãàíèø âà òàä³è³îòìåòîäëàðèíè êåíãàéòèðèøãà èìêîíèÿò ÿðàòäè". [Øåðìóõàìåäîâà, Í.À. 2011,á.79]. Áó äàâðíè Ìàêàçèé Îñè¸ Óé²îíèø äàâðè - Ðåíåñàíñè äåá, àíè³ðî²è, áóÐåíåñàíñíèíã èëê äàâðè äåá àòàìî³ ìóìêèí. Áó äàâð ìàäàíèÿò þòó³ëàðè ¢àðáèéÅâðîïà ìàìëàêàòëàðè ìàäàíèÿòè ðèâîæèãà µàì èæîáèé òàúñèð ê´ðñàòäè. Ó åðäàãèXV-XVI àñð Ðåíåñàíñè ìàäàíèé þêñàëèøèäà ìóµèì îìèëëàðäàí áèðè á´ëäè".[Õàéðóëëàåâ, Ì, 1971, ñ.387]. Øàð³ Óé²îíèø äàâðè ìóòàôàêêèðëàðèíèíã ñè¸ñèé-µó³ó³èé ìåðîñèíèíã àµàìèÿòè, òàáèàò, èíñîí âà æàìèÿò ìóàììîëàðèíèíãòàë³èíè ́ ç èôîäàñèíè òîïãàíëèãèäèð. Çåðî, óøáó ìàñàëàëàð ìèíã éèëëàð ́ òãàíá´ëñàäà, áóãóíãè êóíäà µàì ´ç àµàìèÿòèíè, äîëçàðáëèãèíè é´³îòìàãàí. Óëàðàñàðëàðèíè ´ðãàíàð ýêàíìèç, µàð áèðèäà äàâëàò áîø³àðóâè, µó³óéèé îíã,øàõñëàðàðî ìóíîñàáàòëàðíè òàøêèë ýòèø, þêñàê àõëî³è òàðáèÿ, æàìèÿòäàòèí÷ëèê âà áàð³àðîðëèêíè ́ ðíàòèø, ³´øíè äàâëàòëàð áèëàí èæòèìîèé ñè¸ñèé,ìàäàíèé µàìêîðëèêíè ́ ðíàòèø êàáè ìàñàëàëàðãà ýúòèáîð ³àðàòèëãàíëèãèíèíããóâîµè á´ëàìèç.

£´éèäà øàð³ ìóòàôàêêèðëàðèäàí áàúçèëàðèíèíã èæòèìîèé - ñè¸ñèé³àðàøëàðèíè òàµëèë ýòèøãà µàêàðàò ³èëàìèç.

Àë-Ôîðîáèé, àë-Áåðóíèé, Èáí Ñèíîíèíã èæòèìîèé-ñè¸ñèé µó³ó³èé³àðàøëàðè òàë³èíè

Øàð³íèíã áóþê ìóòàôàêêèðëàðèäàí áèðè Àáó-íàñð àë - Ôîðîáèéíèíã èæîäèñåð³èððà âà ÷ó³óð ìàõíîãà ýãà. Óíèíã ôàîëèÿòèíèíã àñîñèé ìàçìóíè äàâëàòáîø³àðóâè âà øàõñëàðàðî ìóíîñàáàòëàðíè òàøêèë ýòèøíèíã ìåçîíëàðèãà³àðàòèëãàí. Ôîðîáèéíèíã ôèêðèãà ê´ðà, æàìèÿòíèíã òèçèìëè ðèâîæè µó³ó³ âàµó³ó³èé òàðáèÿ áèëàí áî²ëè³. Ôîðîáèé ôèêðè÷à ³îíóííèíã óñòóâîðëèãè èæòèìîèéþêñàëèøíèíã àñîñèäèð. Áó ýñà, ´ç íàâáàòèäà ìóêàììàë, þêñàê ìàúíàâèéòàëàáëàðãà æàâîá áåðàäèãàí, èæòèìîèé ìóíîñàáàòëàðíèíã òóðëè ñîµàëàðèíèµó³ó³èé æèµàòäàí áîø³àðàäèãàí ìåõàíèçì ñèôàòèäà þçàãà ÷è³èøè ëîçèì. £îíóíîð³àëè áîø³àðóâ, áîø³àðèø îáúåêòèãà îäàòäà ñàëáèé òàúñèð ́ òêàçóâ÷è ñóáúåêòèâîìèëíèíã òàúñèð äàðàæàñèíè ïàñàéòèðàäè. £îíóíãà ³àòúèé ðèîÿ ³èëèø µàìµóêìäîðëàðíèíã, µàì õàë³íèíã "àµìî³îíà ³èëìèøëàðè"íèíã îëäèíè îëàäè âàôîçèëëèêêà åòàêëàéäè. £îíóíëàðíèíã ñàìàðàëè á´ëèøè ó÷óí çàðóð áèëèìëàð,áåëãèëàíãàí ³îíóí-³îèäàëàðíè èøãà òóøóðóâ÷è ìåõàíèçìëàð, òàúëèì-òàðáèÿòèçèìè âà ìóâîôè³ ìåòîäîëîãèÿ á´ëìî²è ëîçèì.

Ôîðîáèé ó÷óí øàµàð (äàâëàò) - áó áèð áóòóí òèçèì á´ëèá, óíèíã ôàîëèÿòè³îíóí-³îèäàëàðíèíã áåëãèëàíèøè, õàë³ âà µóêìäîðëàð ñè¸ñèé-µó³ó³èéìàäàíèÿòèíè ðèâîæëàíòèðèø óñóëè áèëàí àìàëãà îøèðèëàäè. Áó èäåàë äàâëàòíèîääèé ³èëèá òàñâèðëàøäàí ê´ðà ÷ó³óððî³ ìàúíîíè àíãëàòàäè. Áó ê´ïðî³ èæòèìîèé

Ìóõèòäèíîâà Ô. Øàð³ ìóòàôàêêèðëàðè èæîäèäà µó³ó³èé òàðáèÿ âà àõëî³ ìàñàëàëàðè

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òàðòèáãà ñîëóâ÷èëàðíèíã µàììà òóðëàðèãà âà øàêëëàðèãà ìàú³óë êåëóâ÷èòàìîéèëëàðíè èôîäàëàøãà óðóíèøäèð. Ó, ã´¸êè, ³àíäàéäèð àñîñèé ìà²èçíè³èäèðàäèêè, èæòèìîèé ìóíîñàáàòëàðíèíã ðèâîæëàíèø äèíàìèêàñè óøáó ìà²èçãàáî²ëè³äèð.

Ôîðîáèé òàñíèôèäà èæòèìîèé ôàíëàðíèíã òàðêèáèé ³èñìèíèµó³ó³øóíîñëèê âà êàëîì èëìè òàøêèë ýòàäè. X àñðäà èñëîì µó³ó³è òàðèõè,ìóñóëìîí îëèìëàðèíèíã ôèêðè÷à, ́ çèíèíã ýíã ìóµèì "÷åãàðà óñòóíè"íè ́ ðíàòäè,äåãàí ôèêðíè èíêîð ýòãàí À. Ìåöíèíã ôèêðèãà ê´ðà, óøáó äàâðíèíã àñîñèéæèµàòè èñëîìãà÷à á´ëãàí µó³ó³èé òóøóí÷àëàðíèíã êèðèòèëèøè, ³àäèì þíîí-ðèì òàúëèìîòëàðèíèíã òèêëàíèøè á´ëèá, óøáó òàúëèìîòëàðíè, µó³ó³øóíîñëàð(ôà³èµëàð) èëãàðè ñóðãàíëàð [Ìåö À, 1979 ñ.279].

Àáó Íàñð Ôîðîáèéíèíã "Èëìëàð òàñíèôè" àñàðèäà ¸çèøè÷à, ôè³µ øóíäàéôàíêè, ó òóôàéëè èíñîí áèðîí-áèð õàë³³à áåðèëãàí áèðîí äèííèíã èëîµèé µó³ó³èäàåòàðëè÷à àíè³ áåëãèëàíìàãàí µàð ³àíäàé æàðà¸íãà áàµî áåðà îëàäè âà óíè ò´²ðèëàéîëàäè [Àëü-Ôàðàáè, 1970, ñ.68]. Ôè³µíè Àáó Íàñð Ôîðîáèé èêêè ³èñìãà á´ëàäè:áèðèí÷èäàí, áàð÷à ìàñàëàëàð á´éè÷à µó³ó³ èæîäêîðëèãè ýðêèíëèãèíè òàí îëàäèãàíâà àñîñëàéäèãàí ôè³µ; èêêèí÷èäàí, èñëîì äèíèíèíã àñîñ÷èñè òàñäè³ëàãàí ³àðàøëàðâà µàòòè-µàðàêàòëàðãà ðèîÿ ³èëàäèãàí âà óëàðíè µó³ó³ èæîäêîðëèãèíèíã àñîñè äåá³àáóë ³èëàäèãàí êàëîì. Óíèíã ôèêðè÷à, óøáó ³èñìëàðíèíã èêêàëàñè áèðãàëèêäàèñëîì µó³ó³èíè òàøêèë ýòàäè [Àëü-Ôàðàáè. 1970, 68-69].

¥ó³ó³ Ôîðîáèé ôèêðè÷à ³îíóí èæîäêîðëèãè áèëàí áî²ëè³. Ó ³îíóíëàðíèèêêè òóðãà àæðàòãàí: áèðè òàáèèé ³îíóíëàð, ÿúíè "´ç èõòè¸ðè áèëàí áèëàí àìàë³èëàäèãàí ³îíóíëàð, èêêèí÷èñè äàâëàò ³îíóíëàðè, ÿúíè æàìèÿò òàðà³³è¸òèíèê´çëàá, òóðëè øàðòëàð àñîñèäà, ìàæáóðèé òàòáè³ ýòèëãàí ³îíóíëàð" [Ôàðàáè,1970,ñ.68-69]. Òàáèèé ³îíóíëàð, òèí÷ëèê, ðîµàò-ôàðî²àò, áîéëèê, áèëèì êàáèëàðãàèíòèëèø, àµîëèãà ìàíñóá äèíèé âà äóí¸âèé óðô-îäàòëàð, ýçãó õèñëàòëàðäàí êåëèá÷è³àäèãàí ýçãó ìóíîñàáàòëàðãà àñîñëàíèøè ëîçèì. Äàâëàò òîìîíèäàí ³àáóë³èëèíãàí ³îíóíëàð ýñà, òóðëè-òóìàí ôåúë-àòâîðäàãè, òóðëè-òóìàí õèñëàòëèîäàìëàð õàéðèõîµëèê áèëàí êóòèá îëèøèãà àðçèéäèãàí á´ëèøè êåðàê. Íåãàêè,èäðîêëè âà òàæðèáàëè îäàìíè á´éñóíäèðóâ÷è ³îíóííè æîðèé ýòèø, îëîìîí âàòàæðèáàñèç îäàìëàðíè îëèìãà òåíãëàøòèðèá, á´éñóíäèðóâ÷è ³îíóííè æîðèéýòèøäàí ê´ðà ìàú³óëðî³ âà àôçàëðî³äèð [Ôîðîáèé. 1993, 45]. ßíãè ³àáóë³èëèíà¸òãàí ³îíóí ìàìëàêàòäàãè áàð÷à òàáà³àëàð âà àâëîäëàðãà, áàð÷àâèëîÿòëàðíèíã àµîëèñèãà áàõò-ñàîäàò, øîä-õóððàìëèê êåëòèðèøíè, áàð÷àõèñëàòëàðäàí ôàð³ ³èëóâ÷è òó²ìà õèñëàòëàðíè µèñîáãà îëãàí µîëäà òóçèëèøèëîçèì [Ôîðîáèé, 1993. 32-33].

Ôîðîáèéíèíã ³îíóíëàðíèíã òàáèàòè âà âàçèôàëàðèãà íèñáàòàí ³àðàøëàðèíè´ðãàíàð ýêàíìèç, ó ìóñòàµêàì âà áàð³àðîð "òàðòèá" òàðàôäîðè ýêàíèíè ê´ðàìèç.Àéíàí øóíäàé òàðòèáãèíà ôàðîâîíëèêêà ýðèøèø èìêîíèÿòèíè áåðàäè.Ôîðîáèéíèíã ôèêðè÷à, ³îíóí óøáó òàðòèáíè ́ ðíàòèø âîñèòàñè ñèôàòèäà µó³ó³èéõóñóñèÿòëàðãà ýãà á´ëìî²è, ðóµèé æèµàòäàí ³àáóë ³èëèøãà ëîéè³, îáð´ëè, îääèéîäàìëàð (á´éñóíóâ÷èëàð) ó÷óí òóøóíàðëè, ìàçìóíëè, ìàíòè³ëè, àäîëàòëè µàìäàýíã ìóµèìè - èæðî ýòèëèøè ìóìêèí âà ìàæáóðèé á´ëìî²è ëîçèì. Áîø³à÷à ³èëèáàéòãàíäà, ³îíóí ¸ðäàìèäà òàðòèáãà ýðèøèøäà ³îíóí µîêèìèÿòèíèíã îáð´ñèäàíòàø³àðè óíèíã óñòóâîðëèãè µàì øàðò. £îíóí ́ ðíàòóâ÷èíèíã ôàîëèÿòèíè áàµîëàøìåçîíè ñèôàòèäà çàðóð á´ëãàí óíèâåðñàë õóñóñèÿòëàðíè ÿðàòèøãà óðóíèø òàðçèäà


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íàìî¸í á´ëàäè. "Áèð ñàíúàò ýãàëàðè ó÷óí ëàççàòáàõø (íàðñà) á´ëãàí áîø³à ñàíúàòýãàëàðè ó÷óí ëàççàò áåðìàéäè", [Ôîðîáèé, 1993,ñ.24] äåá áàð÷à ìåçîíëàð µàìèæòèìîèé ìóíîñàáàòëàðíèíã òóðëè òàðìî³ëàðèãà òàäáè³ ýòèëèøè ìóìêèíýìàñëèãèíè òàúêèäëàð ýêàí, Ôîðîáèé áó ìåçîíëàðíè "ò´²ðè", "ã´çàë" âà "àäîëàòëè"äåá µèñîáëàéäè. Áóíäà Ôîðîáèé ³îíóí ́ ðíàòóâ÷èëàð ìóêàììàë ýãàëëàøëàðè øàðòá´ëãàí ìàâµóì òàôàêêóð òèçèìè µà³èäà ãàïèðà¸òãàíè, øóáµàñèç. ¤çèíèíãìóëîµàçàëàðè áèëàí Ôîðîáèé ³îíóí÷èëèêêà àíà øóíäàé ¸íäàøóâäà ´ðíàêê´ðñàòàäè âà ³îíóíëàðíè ôà³àò ìàâµóì òàôàêêóðëè êèøèëàð ÿðàòèøè ìóìêèíäåá ÿíà áèð áîð òàúêèäëàá, òàµëèë ³èëèíà¸òãàí ìóàììîíèíã áó æèµàòëàðèíè÷ó³óðëàøòèðìàéäè. Ôîðîáèé ó÷óí ³îíóí ÷è³àðóâ÷è òàä³è³îò÷è âà ñè¸ñàò÷èá´ëèøè êåðàê. Àêñ µîëäà, ³îíóííè øàêëëàíòèðèø âà àìàëãà îøèðèø æóäà ³èéèí.Øó áèëàí áèðãà Ôîðîáèé ³îíóíëàðíèíã äîèìèé ýìàñëèãè âà èæòèìîèé-òàðèõèéøàðò-øàðîèòëàðíèíã ́ çãàðèøè ñàáàáëè ́ çãàðèøè ìóìêèíëèãèãà ýúòèáîð ³àðàòàäè.Áó Ôîðîáèéíèíã ́ øà äàâðäàãè µó³ó³ µà³èäàãè µóêìðîí òàúëèìîòãà ³àðøè èë²îðôèêð ñîµèáè ýêàíëèãèíè ê´ðñàòàäè. "Ôîðîáèéíèíã ²îÿëàðè íàôà³àò Øàð³ôàíèíèíã, áàëêè ¢àðá èæòèìîèé-ôàëñàôèé òàôàêêóðèíèíã ðèâîæèäà µàì ìóµèìðîëü ´éíàäè" [Øåðìóõàìåäîâà Í.À. 2011, 81].

Àáó Ðàéµîí Áåðóíèé ́ çèíèíã µó³ó³èé ³àðàøëàðèäà µóêìäîðëàð ́ ç äàâëàòèíèèäîðà ³èëèø ñè¸ñàòèäà àäîëàòëè ³îíóíëàðäàí ò´²ðè ôîéäàëàíìàñäàí, óíè áóçèøîð³àëè õàë³³à õè¸íàòêîðëèê ³èëèøëàðèíè, î³èáàòèäà ýñà, áóíäàé ñè¸ñàòäàâëàòíèíã âàéðîí á´ëèøèãà âà òàðòèáñèçëèêêà îëèá êåëèøèíè ¸çàäè.

Áåðóíèéíèíã µó³ó³èé ³àðàøëàðèäà àäîëàòëèëèê, îèëà íèêîµ ìóíîñàáàòëàðè,æèíîÿò âà óëàðãà áåëãèëàíãàí æàçî àëîµèäà ´ðèí òóòàäè. Óíèíã îèëà âà íèêîµõóñóñèäàãè ôèêðèãà ê´ðà, õàë³ëàðíèíã µå÷ áèðè íèêîµäàí µîëè ýìàñ. ¥àðìèëëàòíèíã íèêîµãà îèä ´çèãà õîñ óðô- îäàòè áîð.

Áåðóíèé þíîí âà µèíäëàðäàãè èíñîí µà¸òè âà óíèíã òóðëè ê´ðèíèøëàðè ò´²ðèñèäàôèêð þðèòàð ýêàí, ó äóí¸äàãè áàð÷à òóáàíëèê, ̧ ìîíëèê, áàõèëëèê, ́ çàðî äóøìàíëèêíè³îðàëàãàí. Óøáó èëëàòëàðíèíã ìóäµèø áàõòñèçëèêëàðãà ñàáàá á´ëèøèíè òàúêèäëàãàí,µàìäà îäàìëàðíè óëàðäàí µàçàð ³èëèøãà ÷à³èðãàí. Áàð÷à èíñîí çîòè ó÷óí ýíã ¸ìîíáàõòñèçëèêëàðíèíã ³àíäàé ³èëèá þçàãà êåëèøèíè ê´ðñàòèá, îëèì êèøèëàðíè õàéðâà ýçãóëèêêà äàúâàò ýòãàí. Ó àíà øó ôàîëèÿòèíè ³óðó³ ÷à³èðè³ëàð áèëàí ýìàñ, ²îÿòòàúñèðëè èëìèé òàµëèë áèëàí èêêè áóþê ìàäàíèÿò - þíîí âà µèíä ìàäàíèÿòëàðèäàìàâæóä á´ëãàí, îììà îðàñèäà êåíã ¸éèëãàí ýúòè³îäëàðíèíã èëìèé òàä³è³è îð³àëèàìàëãà îøèðàäè. [Àáó Ðàéµîí Áåðóíèé, 1968, 122].

Øàð³ ìóòàôàêèðëàðèíèíã µó³ó³èé ³àðàøëàðè òàúñèðèäà Èáí Ñèíî µàì áóìàñàëàãà ´çèíèíã ìóíîñàáàòèíè áèëäèðãàí. Æóìëàäàí, Èáí Ñèíî èíñîííèíãàìàëèé µàðàêàòè áèëàí áî²ëè³ á´ëãàí èëìëàðíè òàµëèë ýòèá, àõëî³øóíîñëèêíàçàðèÿñèãà àñîñ ñîëãàí äåñàê ìóáîëà²à á´ëìàéäè. Æàìèÿòíè, õàë³íè, ìàìëàêàòíèèäîðà ³èëèøíè, óéíè áîø³àðèøíè, îèëà ìóíîñàáàòëàðèíè òàðòèáãà ñîëèø,êèøèëàðíèíã ´ç-´çèãà ³àíäàé ìóíîñàáàòäà á´ëèøëàðè µà³èäàãè àìàëèéáèëèìëàðèíè Èáí Ñèíî ìàúíàâèÿò, îäîá-àõëî³ µà³èäàãè áèëèì, äåá ³àðàãàí.

Èáí Ñèíîíèíã ôèêðè÷à, "£îíóíëàðíè õàë³³à åòêàçèø ëîçèì. Óëàðíè èæðîýòèø ó÷óí ýñà, àââàëî, õàë³ áó ³îíóíëàðãà èøîíèøè êåðàê. Áó ó÷óí ýñà, éèëëàðäàâîìèäà õàë³³à ñèíãèá êåòãàí îäàò âà àíúàíàëàð ³îíóíäà èôîäàëàíãàí á´ëèøèäàðêîð. ¥óêìäîð àíà øó ³îíóíëàð îð³àëè æàìèÿòäà àäîëàò ́ ðíàòèëèøèãà ³àòòè³èøîíìî²è ëîçèì. ×óíêè áó ³îíóíëàð óíäàí êåéèí µàì æàìèÿò àúçîëàðèãà õèçìàò


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³èëèøè êåðàê. ¥óêìäîðäàí êåéèí óíèíã èøèíè äàâîì ýòòèðóâ÷è ´ðèíáîñàðèá´ëèá, ´ðèíáîñàð µàì ´çèäàí îëäèí àìàëäà á´ëãàí ³îíóíëàðíè ÿõøè áèëèøè âàóëàðãà àìàë ³èëèøè æàìèÿò àúçîëàðèãà ´ðíàê á´ëàäè. [Èáí Ñèíî, 1973.ñ.166]."Èáí Ñèíîíèíã þ³îðèäà áà¸í ýòèëãàí ²îÿëàðè èëìèé òàôàêêóð øàêëëàíèøèíèíãêåéèíãè äàâðëàðèäà ðèâîæëàíòèðèëäè âà ÿíãè íàòèæàëàð áèëàí áîéèòèëäè".[Øåðìóõàìåäîâà Í.À. 2011. 86].

Àãàð þ³îðèäàãèëàðãà àñîñëàíèá, õóëîñà ³èëàäèãàí á´ëñàê: áèðèí÷èäàí, Ôîðîáèé,Áåðóíèé, Èáí Ñèíîíèíã µà¸òè âà èëìèé ôàîëèÿòëàðè Øàð³ Óé²îíèø äàâðèäà êå÷ãàí.Áó äàâðäà Ìàðêàçèé Îñè¸äà èëì âà ôàííèíã òóðëè ñîµàëàðè ³àòîðèäà Õîðàçì ÌàúìóíÀêàäåìèÿñè ôàîëèÿò þðèòãàí äàâðãà ò´²ðè êåëãàí. Àíà øó èëìèé ìóµèòäà Ôîðîáèé,Áåðóíèé, Èáí Ñèíîíèíã èæîäèé ôàîëèÿòè øàêëëàíãàí. Óëàð äóí¸âèé èëìëàð µàìäàôè³µ âà êàëîì èëìè ñîµàëàðèäà åòàê÷è ´ðèííè ýãàëëàãàí ³îìóñèé îëèìëàðäèð.Ìóòàôàêêèðëàð òîìîíèäàí ÿðàòèëãàí àñàðëàðäàí òóðëè äàâðëàðäà ³´ë¸çìà íóñõàëàðèê´÷èðèëãàí âà äóí¸íèíã òóðëè ìàìëàêàòëàðèãà òàð³àòèëãàí. Ôîðîáèé, Áåðóíèé, ÈáíÑèíî èëìèé ìåðîñèãà îèä 200 äàí îðòè³ ³´ë¸çìà àñàðëàð æàµîí ôîíäëàðèäàñà³ëàíìî³äà. Áóãóí þðòèìèçäà èëì-ôàíãà êàòòà ýúòèáîð áåðèëà¸òãàí áèð äàâðäà áó³´ë¸çìàëàðíè ÿíà èëìèé ìóîìàëàãà êèðèòèø, ´ðãàíèø, òàµëèë ýòèø àìàëäà ³´ëëàøîëèìëàðèìèç îëäèäà òóðãàí âàçèôàëàðäàí áèðèäèð.

Øàð³ ìóòàôàêêèðëàðèíèíã ñè¸ñèé-µó³ó³èé ìåðîñèäà ãàð÷è, µó³ó³ ¸êèþðèñïðóäåíöèÿ àòàìàñè ò´²ðèäàí-ò´²ðè èøëàòèëìàãàí á´ëñà-äà, µó³ó³ òóøóí÷àñè"àõëî³" òóøóí÷àñè àñîñèäà êåíã ¸ðèòèëãàí.

Óøáó ñè¸ñèé-µó³ó³èé òàúëèìîòëàðäà ̧ çèëèøè÷à, àéíàí àõëî³èé ôàçèëàòëàðêèøèëàðãà ñèíãäèðèá áîðèëèøè ëîçèì, äàâëàò áîøëè³ëàðè, µóêìäîðëàð, îëèìóôóçàëîëàð, îääèé ôó³àðîëàð µà¸òèíèíã ìàçóìóíè ÿõøèëèêêà ³àðàòèëãàí á´ëèá,ÿõøèëèêêà ôà³àò àõëî³èé åòóê êèøè ýðèøà îëèøè òàúêèäëàíàäè.

Øàð³ ìóòàôàêêèðëàðè èæîäèäà àõëî³èé òàðáèÿ ìàñàëàëàðè

Àáó Íàñð Ôîðîáèéíèíã "Ôîçèë îäàìëàð øàµðè" àñàðè, Àáó Àëè Èáí Ñèíîíèíã"Àõëî³ µà³èäàãè" êèòîáè, Íèçîìóìóëêíèíã "Ñè¸ñàòíîìà" êàáè àñàðëàðèíè óìóìèéòàµëèë ýòèø øóíè ê´ðñàòàäèêè, àõëî³ ñè¸ñèé òèçèìäà, èæòèìîèé µà¸òäàèíñîííèíã ýíã ã´çàë õóë³è, îäîáè, ìóîìàëà äàðàæàñèíè áåëãèëàãàí.

Áèçíèíã ôèêðèìèç÷à, àõëî³íèíã óøáó òàìîéèëëàðè áóãóíãè êóíäà µàì ´çàµàìèÿòèíè é´³îòìàãàí. Ìàñàëàí: èíñîí àõëî³èé âà ìàúíàâèé æèµàòäàí òàðáèÿòîïãàí á´ëèøè êåðàê; èíñîí èíñîíïàðâàð, àäîëàòëè, ò´²ðèñ´ç, ñîäè³, êàìòàð,áà²ðèêåíã, ìåµðèáîí, µà³è³àòïàðâàð, ñàõèé, à³ëëè, êåíã äóí¸³àðàøëè, ´çèíèèðîäà ³èëà îëàäèãàí, ´ç èøèíè âà áîø³àëàðíèíã ôèêð ìóëîµàçàëàðèíè òàµëèë³èëà îëàäèãàí, óçî³íè ê´ðà îëàäèãàí, æàñóð, ìàðä, ³àòúèÿòëè, õàéðëè, çåµíè´òêèð âà íîòè³ á´ëèøè ëîçèì;

àõëî³íè ôà³àò çàðóðèÿò ó÷óí ³´ëëàìàñëèê ëîçèì;àõëî³îëèé µàêàì á´ëìàñëèãè çàðóð, àõëî³ æàìèÿòäà áàð÷à íàðñàëàðíèíã

âîñèòàñè, ¸ ³óðîëè, ¸êè êèøèëàðäàãè àõëî³ èìòè¸ç ñèôàòèäà øàêëëàíìàñëèãèëîçèì, òîêè êèøèëàð àõëî³ íè³îáè áèëàí æàìèÿòäà ñîõòà îáð´ âà ýúòèáîðãà ýãàá´ëèø ó÷óí µàðàêàò ³èëèøìàñèí;

àõëî³ êèøèëàðäàãè èæòèìîèé êå÷èíìàëàðíèíã ñîõòà ³óðîëèãà àéëàíìàñëèãèëîçèì âà áîø³àëàð.


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Óøáó ²îÿëàð Øàð³ ìóòàôàêêèðëàðèíèíã ñè¸ñèé âà µó³ó³èé ³àðàøëàðèäàäîèì äîëçàðá ìàñàëàëàðäàí áèðè ñèôàòèäà ³àéä ýòèëãàí. Æóìëàäàí, Ôîðîáèé ́ çòàúëèìîòèäà äàâëàò (øàµàð óþøìàñè)íèíã ôàîëèÿòèíè òàµëèë ³èëàð ýêàí,ò´²ðèäàí-ò´²ðè óëàðíèíã "âàçèôàñè", "ôóíêöèÿñè" àòàìàëàðèíè èøëàòìàéäè.Áèðî³ àéíàí øó íó³òàè-íàçàðäàí äàâëàò àµîëèñèíèíã ´ç ýµòè¸æëàðèíè (òàáèèé,èæòèìîèé, ìàúíàâèé âà µîêàçî ýµòè¸æëàðèíè) ³îíäèðèø áîðàñèäà æàìèÿòäàãèìàâæóä èæòèìîèé òàðòèá-³îèäàëàðäàí êåëèá ÷è³èá µàìäà µóêìðîí ²îÿëàð (øóæóìëàäàí, ìàúíàâèé-àõëî³èé ìåú¸ðëàð) òàúñèðäà îëèá áîðãàí ôàîëèÿòëàðèíèòàµëèë ³èëàäè.

Ôîðîáèé ìóêàììàë æàìèÿò âà äàâëàò àìàë ³èëèøèãà èæòèìîèé àäîëàòòàíòàíàñè ñèôàòèäà ³àðàéäè. Çåðî, áóíäàé äàâëàò ́ ç ôó³àðîëàðèíèíã áàõò-ñàîäàòãàýðèøóâè é´ëèäà áèð ³àòîð ìóµèì âàçèôàëàðíè àìàëãà îøèðàäèêè, óëàðíèíãíàòèæàëàðèíè áàµîëàøíèíã àñîñèé ìåçîíè - àäîëàòäèð. Øó æèµàòäàí ³àðàãàíäà,Ôîðîáèé ³àðàøëàðèäà äîíèøìàíäëèê (µèêìà); µàìäà (ìèëëÿ) âà øàðèàò ( ³îíóí,øàðèàò ìàúíîñèäà) àñîñèäàãè µàðàêàòëàð áàõòãà îëèá áîðàäè; áàõòãà îëèá áîðóâ÷è³àðàøëàð, µàðàêàòëàð (àõëî³); îäàòãà àéëàíãàí µàðàêàò (ñèÿð); áîø³àðèø (ñèÿñà)äåãàí ìàúíîëàðíè àíãëàòàäè. Áîø³àðóâ ýñà èêêè: ÿúíè "òàìêèí" - ³´ëëàø; µàìäàò´²ðè áîø³àðóâíè ñà³ëàø, àñðàø "õèôç" ìàúíîäà èøëàòèëàäè.

Ôîðîáèé ôîçèë äàâëàòãà õîñ á´ëãàí àñîñèé âàçèôàëàðíè µàì àíè³ëàá áåðàðýêàí, óëàðíèíã ìàçìóí-ìîµèÿòè ôîçèë æàìèÿòíèíã èíñîíïàðâàðëèê òàáèàòèäàíêåëèá ÷è³èøèíè àëîµèäà òàúêèäëàéäè. Õóëëàñ, Ôîðîáèéíèíã ôîçèë æàìèÿò âàäàâëàò (øàµàð) µà³èäàãè òàúëèìîòè ´ç äàâðèíèíã èë²îð íàçàðèÿñè µèñîáëàíàäè.

Çåðî, ôîçèë äàâëàòíèíã ìà³ñàäè - µàììà ó÷óí áàõò âà àäîëàòíè ´ðíàòèøäàíèáîðàò. Ôîçèë äàâëàòíèíã ´çèãà õîñ áåëãèëàðè øóíäàêè, óíäà ìîääèé íàðñàëàðàäîëàò þçàñèäàí òà³ñèìëàíàäè, òàúëèì âà òàðáèÿ èøëàðèãà êàòòà ýúòèáîð áåðèëàäè.Ôîðîáèé ôèêðè÷à, åòóê êóðàøóâ÷è, ¸ë²îííèíã àøàääèé äóøìàíè, áîéëèêêàæèðêàí÷ áèëàí ³àðîâ÷è, òàáèàòè áèëàí àäîëàòíè ÿõøè ê´ðóâ÷è âà óíèíã ó÷óíêóðàøóâ÷è µàìäà ³àòúèé á´ëèøè çàðóð [Ôîðîáèé 2013. 159-160]. Øóíäàéôàçèëàòëàðãà ýãà á´ëãàí øàõñãèíà èäåàë øàµàðíèíã áîøëè²è, ðàµáàðè á´ëà îëèøìóìêèí.

Ôîðîáèé ôîçèë äàâëàò áîøëè³ëàðèãà ³óéèäàãè ´í èêêè òàëàáíè ³´ÿäè: 1)åòóê, êó÷ãà ò´ëãàí áàµîäèð, ñî²ëîì á´ëèøè; 2) áîø³àëàðíè òóøóíàäèãàí âàáîø³àðèø ³îáèëèÿòèãà ýãà á´ëèøè; 3) ýñäà ñà³ëàá ³îëèø ³îáèëèÿòè ´òêèðá´ëèøè; 4) ´òà à³ëëè âà äîíî á´ëèøè; 5) íîòè³ëèê ³îáèëèÿòèãà ýãà á´ëèøè; 6)èëì-ìàúðèôàòëè á´ëèøè; 7) îâ³àò åãàíäà, è÷èìëèê è÷ãàíäà ýµòè¸òêîð á´ëèøè;8) ò´²ðè ñ´çëèê âà µà³è³àòïàðâàð á´ëèøè; 9) ³àäð-³èììàòíè µóðìàòëàø,²óðóðëèëèê; 10) µà¸òíèíã ïàñòêàø èëëàòëàðèãà, áîéëèêêà ´÷ á´ëìàñëèãè; 11)àäîëàòïàðâàð, ´çèãà á´éñóíãàí àµîëèãà î³èëîíà, îäèë µóêóìðîí á´ëèø, àäîëàòþçàñèäàí èø ê´ðà áèëèøè; 12) ´çè áîøëàãàí èøíè ³àòúèé áàæàðà áèëèøè,³´ð³óâäàí éèðî³äà á´ëèøè, µàð áèð èøãà ìàðäëàð÷à ¸íäàøìî²è ëîçèì.

Ôîðîáèéíèíã ôèêðè÷à, µà³è³èé áàõòãà ýðèøèø ó÷óí çàðóð á´ëãàí èøëàðäà´çàðî ìà³ñàäíè, ÿúíè ́ çàðî ̧ ðäàìíè ìà³ñàä ³èëèá îëãàíëàð áèðëàøìàñè ìàâæóäá´ëãàí øàµàð (äàâëàò) ôàçèëàòëè, èäåàë øàµàð (äàâëàò)äèð. Áàõòãà ýðèøèø ó÷óíèíñîíëàð áèð-áèðëàðèãà ¸ðäàì áåðóâ÷è æàìîà, ôàçèëàòëè, èäåàë æàìîàäèð.

Àáó Íàñð Ôîðîáèéíèíã ñè¸ñèé ³àðàøëàðèíè êåéèí÷àëèê ÿíàäàðèâîæëàíòèðèøãà µèññà ³´øãàí îëèìëàðäàí áèðè XV àñðäà ÿøàá èæîä ³èëãàí


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Æàëîëèääèí Äàâîíèéäèð. Äàâîíèé Ôàðîáèéäàí ñ´íã ´çèíèíã ôîçèë, àäîëàòëèäàâëàò ò´²ðèñèäàãè òàúëèìîòèíè ÿðàòãàí. Äàâîíèéíèíã ñè¸ñèé âà µó³ó³èé³àðàøëàðè óíèíã "Àõëî³è Æàëîëèé"àñàðèäà ´ç èôîäàñèíè òîïãàí.

Æóìëàäàí, àñàð ó÷ ³èñìäàí èáîðàò á´ëèá, áèðèí÷è ³èñìäà - àõëî³ µà³èäàãè³àðàøëàð, èêêèí÷è ³èñìäà - îèëàíè áîø³àðèø µà³èäàãè ³àðàøëàð âà ó÷èí÷è³èñìäà - "Øàµàð (äàâëàò)íè áîø³àðèø âà ïîäøîµëàð ñè¸ñàòè" ò´²ðèñèäàãè ôèêð- ìóëîµàçàëàð ³àéä ýòèëãàí.

Äàâîíèé"Àõëî³è Æàëîëèé" àñàðèäà æàìèÿòíè àäîëàòëè - ôîçèë øàµàðãà âàæîµèë øàµàðëàðãà á´ëàäè. Ôîðîáèé êàáè Äàâîíèé µàì ôîçèë øàµàðáîø³àðóâ÷èñèäà ´íòà ýíã ÿõøè ôàçèëàò ìóæàññàìëàíãàí á´ëèøè êåðàê, äåéäè.Áóëàð: - µóêìäîð îäàìëàðíè ýúçîçëàøè; - äàâëàò èøëàðèíè àäîëàòëè èæðî ýòèøè;- µèðñ âà øàµâàòãà áåðèëìàñëèãè; - µóêìäîðëèêäà øîøìà-øîøàðëèê âà ²àçàáãàé´ë ³´éìàñëèãè, áàëêè øàô³àò âà ìóðóââàòãà àñîñëàíèøè; -õàë³íèíã ýµòè¸æèíè³îíäèðèø ó÷óí õóäîíèíã èðîäàñèäàí êåëèá ÷è³èøè; - õàë³ ýµòè¸æèíè³îíäèðèøãà îèä èøëàðíè áàæàðèøãà µàðàêàò ³èëèøè; - õàë³³à íèñáàòàí îäèëá´ëèøè; - µàð áèð èøíè ìàñëàµàòëàøèá, êåíãàøèá µàë ýòèøè; - µàð áèð êèøèíèóíèíã ³îáèëèÿòèãà ìîíàíä ëàâîçèìãà òàéèíëàøè, ³îáèëèÿòñèç êèøèëàðãà þ³îðèëàâîçèì áåðìàñëèêíè; - àäîëàòëè ôàðìîíëàð ÷è³àðèøè, ³îíóííè áóçèøãà é´ë³´éìàñëèê êàáèëàðäèð. Äàâîíèéíèíã ôèêðèãà ê´ðà, æàìèÿòíèíã ïàéäî á´ëèøè,äàâëàò âà óíè áîø³àðèø ìàñàëàëàðè, àäîëàòëè µóêìäîð ìàñàëàñè æàìèÿòäàãèà³ëèé âà àõëî³èé òàðáèÿãà áî²ëè³ á´ëàäè.

Øóíèíãäåê, äàâëàò âà óíè áîø³àðèøäà, õàë³íèíã ôàðîâîí µà¸ò êå÷èðèøèäàµóêìäîðëàðíèíã ́ ðíè, èëì-ôàíèíèíã ́ ðíè àëîµèäà àµàìèÿò êàñá ýòàäè. Äàâîíèéîëèìëàðíèíã æàìèÿòäà, äàâëàòíè áîø³àðèøäà òóòãàí ´ðíèãà êàòòà àµàìèÿòáåðàäè, óíèíã ôèêðèãà ê´ðà, µà³è³èé îëèì äàâëàò èøëàðèäà ôàîë ³àòíàøèøè,æàìèÿòãà ôîéäà êåëòèðàäèãàí ìóðàêêàá ìóàììîëàðíè å÷èøäà èøòèðîê ýòèøèêåðàê. Îëèìëàð æàìèÿòäà ôàí áèëàí øó²óëëàíàð ýêàíëàð, óëàð ́ ç þòó³ëàðèíèæàìèÿò òàðà³³è¸òèãà õèçìàò ³èëèøè ó÷óí µàðàêàò ³èëìî³ëàðè ëîçèì. ×óíêèîääèé õàë³ µóêìäîðëàðãà âà îëèìëàðãà ³àðàá òà³ëèä ³èëàäè, øóíèíã ó÷óí µàìîëèìëàð õàë³ îðàñèäà àäîëàò µàìäà àõëî³ ³îèäàëàðèíè òàð²èá ýòèøëàðè êåðàê.Óëàðíèíã ôèêð âà ìóëîµàçàëàðèäàí äàâëàò áîø³àðóâèäà ôîéäàëàíèø êåðàê,äåá òàúêèäëàéäè. Äàâîíèé äàâëàò áîø³àðóâèäà µóêìäîðëàðíèíã ìàúðèôàòëèá´ëèøèíè èñòàéäè. Àíà øóíäàé ïîäøîëàð ´ç àòðîôèãà áèëèìäîí êèøèëàðíèò´ïëàéäè âà óëàðãà åòàðëè øàðò - øàðîèò ÿðàòèá áåðàäè, äåá ´éëàéäè. "Àãàðèíñîí õóë³è, - äåá ̧ çàäè îëèì, - ́ çãàðóâ÷è á´ëìàãàíèäà ýäè, ñè¸ñàò âà òàðáèÿíèíãêåðàãè á´ëìàñ ýäè" [Àëè³óëîâ Õ 1981. 54-58].

Þ³îðèäàãè ôèêðëàðãà àñîñëàíèá, Äàâîíèé èíñîíèé ôàçèëàòëàðãà ýãà á´ëèøäàòàúëèì-òàðáèÿíèíã ́ ðíèãà êàòòà àµàìèÿò áåðãàíëèãèíèíã ãóâîµè á´ëàìèç. Øàð³ìóòàôàêêèðëàðèäàí Ôîðîáèé àäîëàò òóøóí÷àñèãà àëîµèäà ôàçèëàò ñèôàòèäà³àðàãàíèäåê, Äàâîíèé ³àðàøëàðèäà µàì àäîëàò òóøóí÷àñè àñîñèé ´ðèííèýãàëëàéäè. Îëèì àäîëàò µà³èäà ò´õòàëèá, àäîëàòëè êèøèëàð ́ ðòàñèäàãè µà³è³èéä´ñòëèêíè èíñîíïàðâàðëèê, ´çàðî µóðìàò áèëàí áî²ëè³ µîëäà òàñàââóð ýòàäè.Äàâîíèé µàì Ôîðîáèé êàáè øàµàðëàðíè ôîçèë âà îäèë øàµàðëàðãà á´ëàäè. Óíèíãôèêðè÷à ôîçèë øàµàðëàðíè îäèë ïîäøî èäîðà ³èëñà âà ´ç µóêìëàðèäà àäîëàòãàðèîÿ ³èëñà âà òàúìàãèðëèêíè à³ë áèëàí áàðòàðàô ýòñà, æîµèë øàµàð áîøëè²è´ç ìàíôààòèíè ê´çëàá èø þðèòàäè âà áîéëèêêà µèðñ ³´éèá, õàë³ ôèêðè áèëàí


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µèñîáëàøìàéäè, äåéäè. Øóíèíãäåê, äàâëàòíè èäîðà ýòóâ÷è àäîëàòñèç á´ëñà,óíèíã ³´ë îñòèäàãèëàð µàì òàúìàãèðëèê, ¸ë²îí÷èëèê âà áîø³à µàòòè-µàðàêàòëàð³èëàäèëàð, ÿúíè ïîäøîµ èøèíè ôó³àðîëàð µàì òàêðîðëàéäè. Ôó³àðîëàðíèíãÿðàìàñ õóë³-îäîáëàðè ó÷óí µàì µóêìäîð àéáäîð ñàíàëàäè, äåéäè. Àãàð µóêìäîðàäîëàòëè á´ëñà, áîø³àëàð µàì àäîëàòëè á´ëèøãà µàðàêàò ³èëàäè, äåá òàúêèäëàéäè.

Ôèêðèìèç÷à, Øàð³ Óé²îíèø äàâðè ìóòàôàêêèðëàðè èæòèìîèé òóðìóøêàì÷èëèêëàðè âà èëëàòëàðèíè òàí³èä ³èëèøãàí á´ëèøñàäà, óíè òóáäàí ³àéòà³óðèøíè àñëî òàëàá ³èëèøìàãàí, áàëêè óíè òàêîìèëëàøòèðèø òàðàôäîðèá´ëèøãàí. Øó æèµàòäàí ìóòàôàêêèðëàðíèíã ñè¸ñèé-µó³ó³èé ìåðîñè êåéèíãèäàâðëàðäà µàì ðèâîæëàíòèðèëãàí âà òàêîìèëëàøãàí.

Æóìëàäàí, Àáóë³îñèì Ôèðäàâñèéíèíã èæòèìîèé, ñè¸ñèé ³àðàøëàðèãà ê´ðà,"¨âóçëèê õóêìðîí á´ëãàí ñàðîéíèíã ³îíóíè øóíäàé: ¸ ñåí ýãàðäà ´òèðàñàí, ¸ñåíãà ýãàð ́ ðíàòóðëàð". "Ýé µóêìäîð, èäðîêëè, ñàõèé àäîëàòëè á´ë. Ýëíèíã áàõòèµóêìäîðíèíã áàõòèäèð. Ýé µóêìäîð, ¸ë²îííè òîæ-òàõòãà ÿ³èíëàøòèðìà. Äîèìîµà³è³àò é´ëèíè òóò. Ýé µóêìäîð, ýçãó èøëàð ó÷óí ìàáëà²íè àÿìà. Þðàãèíããà áèðëàµçà µàì ³´ð³óâíè é´ëàòìà. Àêñ µîëäà ³´øíè øîµ äàäèëëàíèá, áîø ê´òàðãàé. Áóñåðêóëôàò µà¸òäà äîíî âà áàðäàì á´ë. Þç áåðãàí µàð áèð µîäèñàãà ìóíîñèá áàµîáåðà îë. ßíà øóíè áèëãèëêè, êèì îñìîí ³àäàð áà²ðè êåíã á´ëñà, ́ øà ñóëòîíëèêêàëîéè³äèð. Íîäîí ìàñëàµàò÷èëàðèäàí ñà³ëàí. Òóáàí êèøèëàðíèíã ñ´çëàðèãà ³óëî³îñìà: óëàðíèíã þðàãèäà µàñàä ìóæàññàì. Ñèðèíãíè µàòòî ýíã ÿ³èí îäàìèíããàµàì àéòìà, àêñ µîëäà êóëôàòíèíã êåòè ê´ðèíìàé ³îëóð. ¤çèíè µàììàäàí óñòóí³´þâ÷èëàðíè ìàøâàðàòãà ÿ³èíëàøòèðìà".

Þñóô Õîñ ¥îæèá òîìîíèäàí ¸çèëãàí àñàð "£óòàä²ó áèëèã" "£óòãà, ÿúíèáàõò-ñàîäàòãà ýðèøòèðóâ÷è áèëèì" äåìàêäèð. Óøáó àñàð áóþê àæäîäëàðèìèçäàíÞñóô Õîñ Õîæèá ³àëàìèãà ìàíñóá XI àñð òóðêèé õàë³ëàðèíèíã íî¸á ¸çìà¸äãîðëèãè á´ëèá, àñàðäà èëì, ìàúðèôàò, îäîá-àõëî³, äàâëàòíè áîø³àðèø é´ë-é´ðè³ëàðè, ìèëëèé-ìàúíàâèé ³àðàøëàð êåíã ³àìðîâäà àêñèíè òîïãàí. "£óòàä²óáèëèã"äà Îëëîµíèíã åð þçèäàãè õàëèôàñè - ¥àçðàòè Èíñîííèíã èæòèìîèéìîµèÿòè, µèñëàò âà ôàçèëàòëàðè, ³àäð - ³èììàòè, îäîá-àõëî³è, ìàäàíèÿòè,ìàúðèôàòè, áàð÷à ìàâæóäîòëàð è÷ðà áóþê âà áåáàµîëèãè ôàëñàôèé òàµëèë ýòèëãàí."Îäàìçîä íàñëè, - äåéäè, - àñëèäà åð þçèäàãè áàð÷à æîíëèëàð îðàñèäà ýíãóëó²èäèð, àììî áó óëó²ëèê áèëèì áèëàíãèíà ò´ëè³ëèê, ìóêàììàëëèê êàñáýòàäè"."£óòàä²ó áèëèã"äà òàúêèäëàíèø÷à, äàâëàò áîøëè²èíè óëó²ëàéäèãàí, Ýë-þðòäà ìàðòàáàñèíè îøèðàäèãàí àñîñèé íàðñà - áèëèì, à³ë-èäðîê âà çàêîâàòäèð.Áèëèìëè, î³èëó-äîíî, òàäáèðêîð, àäîëàòëè, ýçãó íèÿòëè êèøèëàð áåêëèêêàìóíîñèáäèð, äåéèëàäè. Àñàðäà ìóàëëèô áåêëàð, µóêìäîðëàðíè àäîëàòøàì÷èðî²èíè èêêàëà ê´ëëàðèäà áàëàíä ê´òàðèá þðèøãà, èëì âà çàêîâàòíè àñîñ³èëèá îëãàí µîëäà äàâëàòíè èäîðà ³èëèøãà, ýëíè áîø³àðèøãà óíäàéäè.

"£óòàä²ó áèëèã"äà ìàìëàêàò áîøëè²è á´ëèø ó÷óí êèøèíèíã òàã-òóáè, àñëíàñëè òîçà, àíäèøàëè, ïîêèçà õóë³ëè, à³ë-èäðîêè êó÷ëè á´ëèøè, ²àôëàòäà³îëìàñëèãè, ¸ë²îí ãàïèðìàñëèãè øàðò, äåãàí é´ë-é´ðè³ëàð áåðèëãàí.Ìóàëëèôíèíã òàúêèäëàøè÷à, ýë ó÷óí èêêè íàðñà ìóñòàµêàì òàÿí÷äèð: áèðèõóø¸ðëèê, èêêèí÷èñè àäîëàò. Èêêàëàñè àäîëàò èëäèçèäèð.

Êîøèôèéíèíã 1500-1501 éèëëàðè ¸çèá, Õóñàéí Áàé³àðîíèíã ´²ëèÀáäóëìóµñèí Ìèðçîãà áà²èøëàíãàí "Àµëî³è Ìóµñèíèé" àñàðè ³èð³ áîáäàí èáîðàòá´ëèá, ñè¸ñàò, µó³ó³, µó³ó³³à ðèîÿ ³èëèø ²îÿëàðè ³àéä ýòèëãàí. Êîøèôèé


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èíñîííèíã ýíã þêñàê µóë³ - àòâîð ýãàñè á´ëèøè ó÷óí ´í ³îèäàãà àìàë ³èëèøèçàðóðëèãèíè èëãàðè ñóðàäè: ýëãà òåñêàðè èø ³èëìàñëèê; ́ ç íàôñèãà èíñîô ³èëèø;êèøè àéáèíè î÷ìàñëèê; êèøèëàðäà ó÷ðàéäèãàí ¸ìîí µóë³ - îäàòíè ÿõøèëèêêàòîìîí áóðèø; ́ ç àéáèãà è³ðîð á´ëèá, óçð ñ´ðàãàí êèøèíèíã óçðèíè ³àáóë ³èëèø;î÷ - þïóíëàðíèíã µîæàòèíè ÷è³àðèø; èíñîí ó÷óí ìàøà³³àò òîðòèø; õàë³ëàð´ðòàñèäà ä´ñòëèêíè òàð²èá ³èëèø; êàñá- µóíàð, èëì - ìàúðèôàòíè ýãàëëàøãà÷à³èðàäè. Èëìëè êèøèëàðíèíã æàìèÿòäà òóòãàí ´ðíèíè òàúêèäëàá, îëèìëàðíè,óìóìàí èëì àµëèíè ýúçîçëàø êåðàêëèãèíè ³àéä ýòàäè.

Êîøèôèé ôèêðè÷à, ïîäøîíèíã âàçèôàñè àäîëàò ³îíóíãà ìóâîôè³µóêìäîðëèê ³èëèø, ó µàð áèð òàáà³àíè ôàçèëàòëàðèäàí êåëèá ÷è³èá áàµîëàø,áèðëàðíèíã áîø³àëàð óñòèäàí µóêì þðèòèøëàðèãà é´ë ³´éìàñëèêäàí èáîðàò.

Æîìèé µàì ïîäøîµëàðèíèíã äîíîëèãè ïîäøîëèêíèíã êàìîëîòè âà ñàâëàòèäàýìàñ, áàëêè àäîëàòëèêëàðè µàìäà îäèëëèêëàðèäà íàìî¸í á´ëàäè, äåãàí ýäè[Äæàìè, 1964. 76 ]. Íàâîèé ôèêðè÷à, ïîäøî ìàðµàìàòëè, áàúçàí ýñà ³àäðëèá´ëèøè, ä´ñòíè äóøìàíäàí àæðàòèø ó÷óí ó òàæðèáàëè µàìäà ôàðîñàòëè á´ëèøèêåðàê [Íàâîèé, 1996. 454].

Øàð³ Óé²îíèø äàâðè ìóòàôàêêèðëàðè òàúëèìîòëàðèíèíãµîçèðãè äàâðäàãè àµàìèÿòè

Øàð³ Óé²îíèø äàâðè ìóòàôàêêèðëàðè èæòèìîèé-ñè¸ñèé, µó³ó³èé-ìàúðèôèé òàúëèìîòëàðèíèíã ̧ êè òàä³è³îòëàðäà ³àéä ýòèëãàíèäåê, ôó³àðîëèêò´²ðèñèäàãè ôàííèíã ïðåäìåòè àñîñàí äàâëàòøóíîñëèê, ýòèêà âà òàúëèì-òàðáèÿãà (ïåäàãîãèêàãà) îèä äîëçàðá ìóàììîëàðíè ´ç è÷èãà îëàäè. Àéíè³ñà,òàúëèì-òàðáèÿ ìóàììîëàðè äàâëàòíè ñè¸ñèé æèµàòäàí òàøêèë ³èëèøâàçèôàëàðèãà á´éñóíäèðèëãàí á´ëèá, ïåäàãîãèê âîñèòàëàð òîì ìàúíîäàãèáàõò-ñàîäàòãà ýðèøóâíèíã, èí÷óíóí, µó³ó³èé ³îíóí óñòóâîðëèãèíèíã,³îëàâåðñà, µó³ó³èé ìàäàíèÿòíèíã ìóµèì îìèëè ñèôàòèäà ýúòèðîô ³èëèíàäè.£àéä ýòèëàäèêè, äàâëàòøóíîñëèê, ýòèêà âà òàúëèì-òàðáèÿ µà³èäàãèòàúëèìîòëàð áîø³àðóâ ñàíúàòèíèíã àñîñèíè òàøêèë ³èëèá, ÿãîíà ìà³ñàäãà- èíñîíëàðíè ôàðîâîíëèê âà áàõòãà ýëòóâ÷è é´ëëàðíè àíè³ëàøãà ³àðàòèëãàíá´ëàäè. Àéíè âà³òäà áó òàúëèìîòëàðäà óøáó îëèé âàçèôàíè àäî ýòèøíèíãòóðëè é´íàëèøëàðè áåëãèëàá áåðèëàäè. ×óíîí÷è, Ôîðîáèé ôèêðèãà ê´ðà,ýòèêà èíäèâèäíèíã ´çèãà õîñ ìàúíàâèÿòèíè, øóíèíãäåê, îäàìëàð îðàñèäàãè´çàðî ìóíîñàáàòëàðíèíã èæòèìîèé-ìàúíàâèé ìåú¸ðëàðèíè ´ðãàíñà, ñè¸ñèéôàëñàôà ýñà, óìóìàí îëãàíäà, ñè¸ñèé áèðëàøìàëàð, æàìîàëàð, àíè³ðî²è,äàâëàòëàðíèíã þçàãà êåëèøè, øàêëëàíèøè âà ðèâîæëàíèøèíèíã àñîñèéòàìîéèëëàðè µàìäà ñè¸ñèé-µó³ó³èé ìåú¸ðëàðèíè òàä³è³ ýòàäè. Óøáóòèçèìëàðíèíã ôîçèëëèãèíè òàúìèíëîâ÷è îëèæàíîá õóë³-àòâîðëè àµîëèíèòàðáèÿëàø ìóàììîëàðè ýñà ïåäàãîãèêà (òàúëèì-òàðáèÿ) èëìèíèíãèçëàíèøëàðè äîèðàñèãà êèðèòèëàäè.

Øàð³ ìóòàôàêêèðëàðè èëìèé-ñè¸ñèé ìåðîñèäà äàâëàò âà µó³ó³ µà³èäàãèìàñàëàëàð àëîµèäà àµàìèÿò êàñá ýòãàí. Øó ñàáàáëè óøáó àñàðëàð Ìîâàðîóííàµðäàÿðàòèëãàí Øàð³ äàâëàò÷èëèãèãà õîñ á´ëãàí èë²îð ²îÿëàðíè èôîäàëàãàí äàñòëàáêèòàúëèìîòëàð á´ëèá, êåéèíãè ê´ïëàá àñàðëàðãà íàçàðèé àñîñ á´ëèá õèçìàò ³èëãàí.Ôîðîáèé, Óøáó àñàðëàð Ìîâàðîóííàµðäà ÿðàòèëãàí Øàð³ äàâëàò÷èëèãèãà õîñ


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á´ëãàí èë²îð ²îÿëàðíè èôîäàëàãàí äàñòëàáêè òàúëèìîòëàð ñèôàòèäà ³àäðëèäèð.£îìóñèé îëèìëàð, æóìëàäàí Ôîðîáèéíèíã ôîçèë øàµàð-äàâëàò ³óðèø; ÀáóÐàéµîí Áåðóíèéíèíã àäîëàòëè äàâëàò µà³èäàãè; Èáí Ñèíîíèíã ìàúðèôàòëè äàâëàò³óðèø ²îÿëàðè áóãóíãè êóíäà ¤çáåêèñòîí äàâëàò÷èëèãèíèíã áîø ìà³ñàäè á´ëèá,"Õàë³ äàâëàò îðãàíëàðèãà ýìàñ, áàëêè, äàâëàò îðãàíëàðè õàë³³à õèçìàò ³èëèøè"ñèôàòèäà àìàëäà ´ç èôîäàñèíè òîïìî³äà. Øóíèíãäåê, "àäîëàò ³îíóíóñòóâîðëèãèäà" ²îÿñè îëèìëàðèìèç èëãàðè ñóðãàí ²îÿíèíã µà¸òèé èôîäàñèäèð.

Øàð³ ìóòàôàêêèðëàðè, ́ ç äàâðèäà õàë³ ìàíôààòèíè µèìîÿ ³èëàäèãàí äàâëàòêîíöåïöèÿñèíè èøëàá ÷è³ãàí âà óíèíã àìàëäàãè èôîäàñè ¤çáåêèñòîíäà æàäàëñóðúàòëàðäà îëèá áîðèëà¸òãàí èñëîµîòëàðäà ´ç èôîäàñèíè òîïìî³äà äåñàêìóáîëà²à á´ëìàéäè.

£îìóñèé îëèìëàð äàâëàò÷èëèê êîíöåïöèÿñèäà ôàíëàðíè èêêèãà - íàçàðèéâà àìàëèé ôàíãà àæðàòãàí µîëäà, ñè¸ñàò âà àõëî³ µà³èäàãè ôàíãà àëîµèäà ýúòèáîðáåðãàíëèãè µàì ýúòèáîðãà ìîëèê. Áóãóíãè êóíäà "Îäîá-àõëî³ ³îèäàëàðè" áàð÷àòàøêèëîò, êîðõîíà,ìóàññàñàëàðäà ³´ëëàíèøè áèëàí áèðãà "Ðåñïóáëèêà ìàúíàâèÿòâà ìàúðèôàò ìàðêàçè" æàìèÿòäà àõëî³èé ôàçèëàòëàðíè, ìèëëèé³àäðèÿòëàðèìèçíè êåíã æàìîàò÷èëèêêà òàð²èá ýòãàí µîëäà ìàçêóð ²îÿëàðíèíãóìóìáàøàðèé ýêàíëèãèíè òàñäè³ëàìî³äà.

Ìóòàôàêêèðëàðíèíã äàâëàò÷èëèê êîíöåïöèÿñèäà äàâëàò áîøëè³ëàðè âàðàµáàð õîäèìëàðíèíã àõëî³è, þðèø-òóðèø ³îèäàëàðè µà³èäàãè òàëàáëàð àñîñèé´ðèííè ýãàëëàãàíêè, óíè áóãóíãè êóíäà "äàâëàò õèçìàò÷èñèíèíã ýòèêàñè, àõëî³èµà³èäàãè äàñòóð" äåñàê á´ëàäè.

Þ³îðèäàãèëàðãà àñîñëàíãàí µîëäà õóëîñà ³èëèø ìóìêèíêè, áóãóíãè êóíäàìàçêóð èëìèé ìåðîñãà á´ëãàí ³èçè³èø ÿíàäà îðòìî³äà. Æóìëàäàí, ¤çáåêèñòîíÏðåçèäåíòè Øàâêàò Ìèðçè¸åâ: "Èëì-ôàí áèëàí øó²óëëàíèø, ÿíãè êàøôè¸ò âàèõòèðîëàð êèëèø èãíà áèëàí êóäóê êàçèøäåê ãàï. Øóíäàé ýêàí, áó ìàøàêêàòëèñîµàäà ôèäîêîðîíà ìåµíàò ³èëà¸òãàí îëèìëàðèìèç ìåµíàòè òàµñèí âà ðà²áàòãàìóíîñèá" - äåá òàúêèäëàäè.

Øóíèíãäåê, äàâëàòèìèç ðàµáàðè èêòèñîäè¸òíèíã áàð÷à ñîµàëàðè òàðà³³è¸òèäàèëì-ôàííèíã ´ðíè, àµàìèÿòè ²îÿò êàòòà ýêàíè, áó áîðàäà äàâëàò áèðèí÷è ãàëäàÔàíëàð àêàäåìèÿñè âà îëèìëàðãà ñóÿíèøèíè, ôàí âà èøëàá ÷èêàðèø µàìêîðëèãèáóãóí íèµîÿòäà äîëçàðá ýêàíèíè àëîµèäà ³àéä ýòäè.

£óâîíàðëè òîìîíè øóíäàêè, 2017 éèëäà ¤çáåêèñòîí ðåñïóáëèêàñèÏðåçèäåíòè Ø.Ìèðçè¸åâíèíã èñëîì äèíè ìàíáàëàðèíè ´ðãàíèø á´éè÷à"Ìàìëàêàòèìèçíèíã äåÿðëè áàð÷à µóäóäëàðèäà äèíèìèç ðàâíà³è é´ëèäà áå³è¸ñõèçìàò ³èëãàí áóþê àçèç-àâëè¸ëàð, àëëîìà çîòëàð õîòèðàñèãà áàðïî ýòèëãàí¸äãîðëèê ìàæìóàëàðè, èëìèé ìàðêàçëàð ôàîëèÿò ê´ðñàòìî³äà. Óëàðíèíã ³îøèäàèñëîì äèíèíèíã àëîµèäà é´íàëèøëàðè á´éè÷à èëì îëèøãà, ìóòàõàññèñ á´ëèøãàòàé¸ðëàá áîðàäèãàí èëìèé ìàêòàáëàð òàøêèë ýòñàê, íèìà äåéñèçëàð?", äåãàíòàêëèôè õàë³èìèç âà ¸øëàðèìèç òîìîíèäàí ê´òàðèíêè ðóµäà ³àáóë ³èëèíäè.

Øóíãà ê´ðà, Ñàìàð³àíääàãè Âàçèðëàð ìàµêàìàñè µóçóðèäàãè õàë³àðî ÈìîìÁóõîðèé èëìèé-òàä³è³îò ìàðêàçèäà µàäèñøóíîñëèê, Èìîì Ìîòóðèäèé ìàðêàçè³îøèäà êàëîì èëìè, Ôàð²îíàäàãè Ìàð²èíîíèé èëìèé ìàðêàçèäà èñëîì µó³ó³èìàêòàáè, Áóõîðîäàãè Áàµîóääèí Íà³øáàíä ìàðêàçèäà òàñàââóô, £àø³àäàð¸äàãèÀáó Ìóèí Íàñàôèé ìàðêàçèäà à³èäà èëìèé ìàêòàáèíè òàøêèë ýòèø æóäàôîéäàëè á´ëèøèíè àëîµèäà òàúêèäëàäè, µîçèðãè êóíäà áó òàêëèôëàðíè àìàëè¸òãàæîðèé ýòèø æàðà¸íè áîøëàíäè


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Èìîì Áóõîðèé ¸äãîðëèê ìàæìóè ³îøèäà òàøêèë ýòèëãàí õàë³àðî èëìèé-òàä³è³îò ìàðêàçè Èìîì Áóõîðèé âà áîø³à ìóòàôàêêèð àëëîìàëàðíèíã áåáàµîèëìèé-ìàúíàâèé ìåðîñèíè ´ðãàíèø, óëàð ÿðàòãàí àñàðëàðíèíã èëìèé-èçîµëèòàðæèìà âà ³è¸ñèé ìàòíëàðèíè íàøð ýòèø, ìàìëàêàòèìèç âà õîðèæèéäàâëàòëàðäàãè êóòóáõîíàëàð, àðõèâ ôîíäëàðèäà ñà³ëàíà¸òãàí ³´ë¸çìàëàðíèíãýëåêòðîí íóñõàëàðèíè ò´ïëàø, óëàðíè õàë³èìèç âà æàµîí æàìîàò÷èëèãèãàåòêàçèøäåê ìóµèì âàçèôàíè àìàëãà îøèðìî³äà.

¤çáåêèñòîí Ïðåçèäåíòè Øàâêàò Ìèðçè¸åâ Îëèé ìàæëèñãà Ìóðîæààòíîìàñèäà"Áó µà³äà ñ´ç þðèòãàíäà, àéòèø ëîçèìêè, áèç óëó² áîáîëàðèìèçíèíã ìóíîñèáäàâîì÷èëàðè á´ëàäèãàí åòóê èíñîíëàðíè òàðáèÿëàø ìàñàëàñèãà, àôñóñêè,åòàðëè÷à àµàìèÿò áåðìàäèê. ¥îëáóêè, èíòåëëåêòóàë âà ìàäàíèé ñàëîµèÿòíèíã³àíäàé íî¸á áîéëèê ýêàíè, íîäèð òàëàíò ýãàëàðèíè òàðáèÿëàá êàìîëãà åòêàçèøµàë ³èëóâ÷è àµàìèÿòãà ýãà ýêàíèíè óíóòèøãà µà³³èìèç é´³. Ðèâîæëàíãàíìàìëàêàòëàð áóãóíãè þêñàê òàðà³³è¸ò äàðàæàñèãà àéíàí øóíèíã µèñîáèäàí åòãàíè- áó µàì µà³è³àò"-äåá òàúêèäëàäè. [Ìèðçè¸åâ Ø. 2017].

Õóëëàñ,øàð³ ìóòàôàêêèðëàðèíèíã èëìèé ìåðîñèíèíã àñîñèé êîíöåïöèÿñèäàíáèðè - äàâëàò ïàéäî á´ëèøèíèíã òàáèèé íàçàðèÿñè, èêêèí÷èäàí, äàâëàòíè áîø³àðèøµà³èäàãè ÿíãè÷à ̧ íäàøóâëàð á´ëñà, ó÷èí÷èäàí, äàâëàòíèíã ³îíóí÷èëèê ìàñàëàëàðè,³îíóí÷èëèêíè òàêîìèëëàøòèðèø íàçàðèÿñè µèñîáëàíàäè. Áóãóí áèç æàìèÿòäàµó³ó³èé îíã âà µó³ó³èé ìàäàíèÿòíè þêñàëòèðèøäà àëáàòòà àíà øóíäàé áîé ìàúíàâèéìåðîñèìèçäàí óíóìëè ôîéäàëàíèøèìèç µàì ³àðç, µàì ôàðçäèð.

Áóãóíãè êóíäà Øàð³ Óé²îíèø äàâðè ìóòàôàêêèðëàðè èëìèé ìåðîñèíèíã ìóµèìé´íàëèøëàðè á´éè÷à õàë³àðî êîíôåðåíöèÿëàð ´òêàçèø; µó³ó³øóíîñëèê,ñè¸ñàòøóíîñëèê é´íàëèøèäàãè îëèé ́ ³óâ þðòëàðèäà Øàð³ Óé²îíèø äàâðè âà ñè¸ñèé-µó³ó³èé òàúëèìîòëàð òàðèõè, ñè¸ñèé-µó³ó³èé ³àðàøëàðèíè ìàõñóñ êóðñ ñèôàòèäà´³èòèëèøè; ¤çáåêèñòîí Ðåñïóáëèêàñè Ïðåçèäåíòè µóçóðèäàãè Äàâëàò ³óðèëèøèàêàäåìèÿñè òèíãëîâ÷èëàðèãà øàð³ ìóòàôàêåêèðëàðè èæîäèäà äàâëàò áîø³àðóâèìàñàëàëàðè ìàõñóñ êóðñèíè êèðèòèëèøè; äàâëàò òàøêèëîòëàðè, äàâëàò õèçìàò÷èëàðèµà³èäàãè ³îíóíëàðíè, µó³ó³èé µóææàòëàðíè èøëàá ÷è³à¸òãàíäà, Øàð³ Óé²îíèøäàâðè ìóòàôàêêèðëàðèíèíã ³îíóí ìîµèÿòè, ñèôàòè, èæðîñèíè òàúìèíëàø áîðàñèäàãè³îíóíøóíîñëàð µó³ó³èé ìàäàíèÿòè ò´²ðèñèäàãè ²îÿëàðíè µèñîáãà îëèíèøè ìàúíàâèÿòþëäóçëàðè èæîäèãà íèñáàòàí µóðìàò âà ýµòèðîìíèíã íàìî¸í ýòèëèøèäèð.


1. Õàéðóëëàåâ Ì. òàµð îñòèäà (1999).'Ìàúíàâèÿò þëäóçëàðè'. Òîøêåíò: Õàë³ ìåðîñè, -á. 387.2. Õàéðóëëàåâ Ì.Ì. (1971). 'Óé²îíèø äàâðè âà Øàð³ ìóòàôàêêèðè'. Òîøêåíò: ¤çáåêèñòîí, -á. 310 .3. Øåðìóõàìåäîâà Í.À.(2011).'Ãíîñåîëîãèÿ-áèëèø íàçàðèÿñè'. Òîøêåíò: Íîøèð, -á. 79.4. Øåðìóõàìåäîâà Í.À.(2011).'Ãíîñåîëîãèÿ-áèëèø íàçàðèÿñè'. Òîøêåíò: Íîøèð, -á. 81.5. Øåðìóõàìåäîâà Í.À.(2011).'Ãíîñåîëîãèÿ-áèëèø íàçàðèÿñè'. Òîøêåíò: Íîøèð, -á. 86.6. Ìåö À. (1966). 'Ìóñóëüìàíñêèé ðåíåññàíñ'. - Ìîñêâà: Íàóêà, - 458ñ.7. Àëü-Ôàðàáè. (1970). 'Ñëîâî î êëàññèôèêàöèè íàóê'. Àëìà-Àòà: Íàóêà, 1970. -á. 68.8. Àë-Ôàðàáè. Ôèëîñîôñêèå òðàêòàòû. -Àëìà-Àòà: Íàóêà, 1970. - 68.9. Àáó Íàñð Ôîðîáèé. (1993). 'Ôîçèë îäàìëàð øàµðè'. -Òîøêåíò: Õàë³ ìåðîñè íàøðè¸òè. - 45.10. Àáó Íàñð Àë-Ôàðàáè. (1973). 'Ïîëèòèêà'.-Äóøàíáå., Âîñòî÷íàÿ ôèëîëîãèÿ -Âûï.2. 102-178.11. Èáí Ñèíà (2003). 'Ðóêîâîäñòâî ïî ôèëîñîôèè'. Äóøàíáå:12. Èáí Ñèíà (2003). 'Òðàêòàò îá îïðåäåëåíèÿõ', 'Òðàêòàò îá ýòèêå'.èçáð.Ò.2.- Àøãàáàò,

Êóëüòóðíûé öåíòð Ïîñîëüñòâà ÈÐÈ â Òóðêìåíèñòàíå. ñ.166.13. Àáó Ðàéµîí Áåðóíèé. (1968). 'Òàíëàíãàí àñàðëàð'. 1-æ. Òîøêåíò: Ôàí, -á. 486.


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14. Àáó Ðàéµîí Áåðóíèé. (1968). 'Òàíëàíãàí àñàðëàð'. 11-æ. Òîøêåíò: Ôàí, - 442 á.15. Àáó Ðàéµîí Áåðóíèé. (1973).'Òàíëàíãàí àñàðëàð'. V æ. Òîøêåíò: Ôàí, - 510 á.16. Àáó Ðåéõàí Áèðóíèé. 'Èçáðàííûå ïðîèçâåäåíèÿ'. Ò.1. Òîøêåíò: Èçä. ÀÍ ÓçÑÑÐ, 1957. - 487 ñ.17. Àëè³óëîâ Õ., Îìîíáîåâà Ð. 'Æîìèé âà Äàâîíèé òàúëèì-òàðáèÿ µà³èäà'. Òîøêåíò, ¤³èòóâ÷è,

1981, 41-áåò.18. Äæàìè. 'Âåñåííèé ñàä'. Äóøàíáå: 1964, 76 áåò19. À.Íàâîèé.(1987). 'Àñàðëàð ò´ïëàìè'. Òîøêåíò: ¤çáåêèñòîí "Ôàí" -á.892 0 . / / www . n o rm a . u z /muh im_vo q e a l a r / u z b e k i s t o n _ r e s p u b l i k a s i _ p r e z i d e n t i _

shavkat_mirzieevning_oliy_majlisga_murojaatnomasi

Transliteration

1. 'Spiritual stars'. (1999). - T .: Abdulla Kadyri Publishing House. - B. 387.2. Xayrullaev Ì.Ì. (1999). Renaissance Period and Oriental Renaissance. - Tàshkent: Uzbekistan, 1971. -

310 b.3. Shermukhamedova, N.A. 'Gnoseologiea - bilish nazariyasi'. -Tàshkent: Noshir, 2011. p.79.4. Shermukhamedova, N.A. 'Gnoseologiea - bilish nazariyasi'. -Tàshkent: Noshir, 2011. p.81.5. Shermukhamedova, N.A. 'Gnoseologiea - bilish nazariyasi'. -Tàshkent: Noshir, 2011. p.86.6. 2. Mets A. 'Musulmansky renesence'. - Moskov:. Nauka, 1966. - 458s.7. Al-Farabi. 'Slovo o klassifikatsii nauk' // Al-Farabi. Filosofskie traktaty. -America: Nauka, 1970. - S. 68.8. Abu Nasr Forobiy. 'City of Fazil people'. -Tashkent: Publishing house of national heritage named

after A. Kadyri, 1993. -B. 45.9. 'Abu Nasr Al-Farabi. Politics' // Vostochnaya philology. Dushanbe, 1973. -Vyp.2. - S.102-178.10. 'Abu Ali ibn Sina asb.T.2. "Ðóêîâîäñòâî ïî ôèëîñîôèè" "Òðàêòàò îá îïðåäåëåíèÿõ" "Òðàêòàò îá

ýòèêå". - Dushanbe - Ashgabat. Êóëüòóðíûé öåíòð Ïîñîëüñòâà IRI â Òóðêìåíè. 2003.S.166.11. 'Abu Rayhon Beruniy' Selected Works'. 1 j - Tàshkent: Fan, 1968. - 486 b.12. Abu Rayhon Beruniy'Selected Works'. 11 j - Tàshkent: Fan, 1968. - 442 b.13. Abu Rayhon Beruniy'Selected Works'. V j. - Tàshkent: Fan, 1973. - 510 b.14. 'Abu Reyhan Biruni 'Izbrannye proizvedeniya'. T.1.- Tàshkent: Izd. AN UzSSR, 1957. - 487 p.15. Aliqulov, X., Omonbayeva R. 'J?mii and D?w?n? about education'. Tashkent: Teacher, 1981, p. 41.16. A.Djami. (1964)'It's sad'. Dushanbe: 76 pp17. A. Navoi. (1987)' Collection of works Twenty-plate'. Tashkent: "Fan" publishing house Editorial

board: K. EVEN. //www.norma.uz/muhim_voqealar/uzistan_respublikasi_prezidenti_shavkat_mirzieevning_oliy_majlisga_murojaatnomasi

Ìóõèòäèíîâà Ôèðóçà (Óçáåêèñòàí, Òàøêåíò)

Âîïðîñû ïðàâîâîãî âîñïèòàíèÿ è ìîðàëè â òâîð÷åñòâå âîñòî÷íûõ ìûñëèòåëåé

Àííîòàöèÿ. Èçâåñòíî, ÷òî ðàñïðîñòðàíåíèå èñëàìà íà òåððèòîðèè Öåíòðàëüíîé Àçèè ñîçäàëîïî÷âó ïîñòåïåííîìó ðàçâèòèþ íàóêè è ôèëîñîôèè. Óñòàíîâëåíèå ìåæãîñóäàðñòâåííûõ òîðãîâûõîòíîøåíèé ïðèâåëî ê âçàèìîâëèÿíèþ êóëüòóð, à ýòî â ñâîþ î÷åðåäü èçìåíèëî ìèðîâîççðåíèå.Âîñòî÷íûå ìûñëèòåëè ïåðåâåëè ïðîèçâåäåíèÿ ãðå÷åñêèõ ó÷åíûõ è ðàçâèëè èõ èäåè. Îíè âåëèèññëåäîâàíèÿ â íåñêîëüêèõ íàïðàâëåíèÿõ. Ìîæíî óâåðåííî óòâåðæäàòü, ÷òî åñòåòñâåííî-íàó÷íûåçíàíèÿ Õîðàçìè, Ôåðãàíè, Áåðóíè ñòàëè ôóíäàìåíòîì ñîâðåìåííîé ìèðîâîé íàóêè.Âäîõíîâëåííûå èõ òâîð÷åñòâîì ìíîãèå ôèëîñîôû ïîäíÿëè íà íîâóþ óðîâåíü ìèðîâóþöèâèëèçàöèþ.

Ñ ýòîé òî÷êè çðåíèÿ â äàííîé ñòàòüå îáðàùåíî âíèìàíèå íà íàó÷íîå íàñëåäèå âîñòî÷íûõìûñëèòåëåé ýïîõè Âîçðîæäåíèÿ, à òàêæå, èõ âçãëÿäàì î ãîñóäàðñòâåííîì è îáùåñòâåííîìñòðîèòåëüñòâå. Ðàñêðûòî çíà÷åíèå ïîëèòèêî-ïðàâîâûõ ó÷åíèé â ñîâðåìåííîì ìèðå.

Êëþ÷åâûå ñëîâà: Àáó Íàñð Ôîðîáèé, Àáó Ðàéµîí Áåðóíè, Èáí Ñèíà, Âîñòî÷íûå ìûñëèòåëè,îáùåñòâî, ãîñóäàðñòâî, ñïðàâåäëèâîñòü, ïîëèòèêî-ïðàâîâûå ó÷åíèÿ, ãîñóäàðñòâåííûé ïðàâèòåëü,óïðàâëåíèå ãîñóäàðñòâîì.


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Óðìàíáåòîâà Æûëäûç, (Áèøêåê, Êèðãèçèñòàí)

Àííîòàöèÿ. Â ñîâðåìåííîì ìèðå ïðîáëåìà èäåíòè÷íîñòè ïðèîáðåòàåò âñå áîëüùóþ àêòóàëüíîñòü.Èáî, ñ îäíîé ñòîðîíû ïîä âëèÿíèåì ãëîáàëèçàöèè ìèð èä¸ò íà ïóòè èíòåãðàöèè êóëüòóðíîãîïðîñòðàíñòâà, ñ äðóãîé ñòîðîíû âàæíûì ôàêòîðîì ÿâëÿåòñÿ ñîõðàíåíèå íàöèîíàëüíîéèäåíòè÷íîñòè. Äåéñòâèòåëüíî, ïðîáëåìà èäåíòè÷íîñòè â ðàêóðñå ñîâðåìåííîãî áûòèÿ âûñòóïàþòíà ïåðåäíèé ïëàí ïîíèìàíèÿ ÷åëîâå÷åñêîé ñóùíîñòè, ãîñóäàðñòâåííîãî ñòðîèòåëüñòâà è âûçîâîâèñòîðèè. Êóëüòóðíàÿ ñîñòàâëÿþùàÿ îáíàðóæèâàåò ñåáÿ âî âñåõ âèäàõ èäåíòè÷íîñòè, âêëþ÷àÿãðàæäàíñêóþ è íàöèîíàëüíóþ, òåì ñàìûì êóëüòóðà âûñòóïàåò äåòåðìèíàíòîé ðàçâèòèÿ ìèðà èîòäåëüíûõ ãîñóäàðñòâ è íàðîäîâ. Äëÿ îá´åãî ïðåäñòàâëåíèÿ ñóùåñòâà ðàçâèòèÿ èäåíòè÷íîñòèñîâðåìåííîñòè ìîæíî âûäåëèòü òðè íàèáîëåå âàæíûõ àñïåêòà: ãëîáàëüíûé, ðåãèîíàëüíûé èíàöèîíàëüíûé. Â ñâÿçè ñ ýòèì, â äàííîé ñòàòüå ìû ïîïûòàåìñÿ ïðîàíàëèçèðîâàòü âîïðîñûèäåíòè÷íîñòè íà ãëîáàëüíîì, ðåãèîíàëüíîì è íàöèîíàëüíîì óðîâíå

Êëþ÷åâûå ñëîâà: Öåíòðàëüíàÿ Àçèè, èäåíòè÷íîñòü, ãëîáàëèçàöèÿ, ÷åëîâå÷åñêàÿ öèâèëèçàöèÿ,òåõíîëîãèÿ, óíèâåðñàëüíûå öåííîñòè, êîììóíèêàöèÿ, ñâîáîäà âûáîðà, ïðîñòðàíñòâî.

ÓÄÊ 1.001:371.34:301(~)

http://dx.doi.org/10.26739/2181-9505-2018-1-15

ÊÓËÜÒÓÐÍÀß ÈÄÅÍÒÈ×ÍÎÑÒÜ:ÃËÎÁÀËÜÍÛÉ, ÐÅÃÈÎÍÀËÜÍÛÉ È ÍÀÖÈÎÍÀËÜÍÛÉ ÓÐÎÂÍÈ

Ãëîáàëüíàÿ óðîâåíü èäåíòè÷íîñòè

Ãëîáàëüíûé óðîâåíü èäåíòè÷íîñòè äàåò ïðåäñòàâëåíèå î íàèáîëååòåíäåíöèîçíûõ íàïðàâëåíèÿõ ðàçâèòèÿ ÷åëîâå÷åñòâà. Ó÷èòûâàÿ òîò ôàêò, ÷òî íèîäèí íàðîä, íè îäíî ãîñóäàðñòâî íå â ñîñòîÿíèè æèòü èçîëèðîâàííî, çíàíèåòåíäåíöèé ðàçâèòèÿ ìèðà ÷åëîâåêà âîîðóæàåò, à ïîíèìàíèå èõ ïîçâîëÿåò íàõîäèòüáàëàíñ â ñîîòíîøåíèè èíäèâèäóàëüíîãî è ãëîáàëüíîãî. Ðàçáîæåñòâëåíèåïðîñòðàíñòâåííûõ ãðàíèö â ðåçóëüòàòå êîììóíèêàöèîííûõ òåõíîëîãèé ïðèâåëîê ôîðìèðîâàíèþ íîâîãî ôåíîìåíà ìèðà. Ñ îäíîé ñòîðîíû, ìèð, êàê íèêîãäà,ñòàë åäèí â ñìûñëå ïðèáëèæåííîñòè ê ïîíÿòèþ "îáùå÷åëîâå÷åñêàÿ öèâèëèçàöèÿ":åäèíîå ïðîñòðàíñòâî è åäèíîå âðåìÿ íàïîëíèëèñü îñîáûì ñèìâîëè÷åñêèìñìûñëîì, îòñóòñòâèå ãðàíèö âèðòóàëüíîãî ïðîñòðàíñòâà è âûñî÷àéøèå òåìïûâðåìåíè ñäåëàëè ìèð áîëåå õðóïêèì, è îòòîãî óÿçâèìûì. Âíåøíèå ïðåäåëûðàçâèòèÿ ÷åëîâå÷åñêîé öèâèëèçàöèè äîñòèãëè áåñïðåöåäåíòíîé âûñîòû èìàñøòàáîâ ïðè áåçãðàíè÷íîñòè âíóòðåííèõ ïðåäåëîâ ÷åëîâå÷åñêîãî äóõà.Ñôîðìèðîâàëîñü åäèíîå ìíåìîíè÷åñêîå, êóëüòóðíîå ïðîñòðàíñòâî. Ãîâîðÿñëîâàìè Ê.ßñïåðñà, "Ìèð çàìêíóëñÿ. Çåìíîé øàð ñòàë åäèíûì. Îáíàðóæèâàþòñÿíîâûå îïàñíîñòè è âîçìîæíîñòè. Âñå ñóùåñòâóþùèå ïðîáëåìû ñòàëè ìèðîâûìèïðîáëåìàìè, ñèòóàöèÿ - ñèòóàöèåé âñåãî ÷åëîâå÷åñòâà" [ßñïåðñ Ê.1991.].

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Âîçìîæíîñòè òàêîâû, ÷òî â ìèðå èíôîðìàöèîííûõ òåõíîëîãèé êàæäûé÷åëîâåê, íàðîä, ãîñóäàðñòâî ñïîñîáíû ïðèîáùèòüñÿ ê äîñòèæåíèÿì öèâèëèçàöèè,òåì ñàìûì îùóùàÿ ñâîå åäèíñòâî è ñâîþ áëèçîñòü ñ ýòèì ìèðîì. Îäíàêî èìåííîýòè èíôîðìàöèîííî-êîììóíèêàöèîííûå òåõíîëîãèè è ðîæäàþò îïàñíîñòü:òèðàæèðîâàíèå äîñòèæåíèé íàóêè è êóëüòóðû äåëàþò ëþäåé ïîõîæèìè, ïîñêîëüêóôîðìèðóþòñÿ åäèíûå ñòàíäàðòû. Òåì ñàìûì ïîêîëåíèå ñîâðåìåííèêîâ,ïîäâåðæåííîå ýòèì ñòàíäàðòàì, ñòàíîâèòñÿ óíèôèöèðîâàííûì. Ýòî åñòüîäíîâðåìåííî è äîñòèæåíèå ãëîáàëèçàöèè, è åå îïàñíîñòü äëÿ ÷åëîâå÷åñòâà.Ìóññèðóåìûé â ýïîõó ãëîáàëèçàöèè êîñìîïîëèòèçì (Ô.Ôóêóÿìà) ïðèâåë êîáåçëè÷èâàíèþ áåçóñëîâíûõ öåííîñòåé. Ñ îäíîé ñòîðîíû, åäèíñòâî ìèðà è÷åëîâåêà âîîáùå ìûñëèòñÿ âûñîêîé ñòóïåíüþ ðàçâèòèÿ è îïðåäåëåííîé ãàðìîíèè.Ñ äðóãîé ñòîðîíû, ýòà ãàðìîíèÿ èëëþçîðíà, ïîñêîëüêó ïðîèñõîäèò îáåçëè÷èâàíèåñàìîãî ÷åëîâåêà, êîòîðûé ïðåâðàùàåòñÿ â ôóíêöèþ: ñîáëþäàåòñÿ íåêèé íàáîðñòàíäàðòîâ, ñòåðåîòèïîâ è íîðì ñóùåñòâîâàíèÿ â åäèíîì ìèðå, íî ïðè ýòîìèñ÷åçàåò âäîõíîâëÿþùàÿ íà ñîçèäàíèå è ïîáåäû èíäèâèäóàëüíîñòü. Ýòî ëè íåïàðàäîêñ ìèðà?! Õîòÿ ïðè âñåì ïðè ýòîì ìèð êàê áûë äèàëåêòè÷åí, òàê è îñòàëñÿèì è â ýïîõó ïðîãðåññà è ãëîáàëüíîãî ðàçóìà. Êàê â ýòîì ñëó÷àå ðàñöåíèâàòüãëîáàëèçàöèþ? Êàê îáúåêòèâíóþ òåíäåíöèþ ðàçâèòèÿ èñòîðèè è ÷åëîâå÷åñòâà,ðàçâîðà÷èâàþùóþ ñèñòåìó ïðîñòðàíñòâåííî-âðåìåííûõ îòíîøåíèé, èëè êàêèäåîëîãè÷åñêóþ èíòåðâåíöèþ íåîëèáåðàëüíîãî ãëîáàëèçìà?! Íà ìîé âçãëÿä, èìååòìåñòî áûòü ýëåìåíòû îáîèõ ñìûñëîâ. Â ëþáîì ñëó÷àå èãíîðèðîâàòü ãëîáàëüíûéóðîâåíü íå ïðåäñòàâëÿåòñÿ âîçìîæíûì.

Âìåñòå ñ òåì ðîñò âëèÿíèÿ óíèâåðñàëüíûõ öåííîñòåé è êîììóíèêàöèîííûõòåõíîëîãèé íà ñîçíàíèå ëþäåé â êà÷åñòâå ðåàêöèè îáîñòðèë ïðîöåññûèäåíòèôèêàöèè, ÷òî ïîçâîëèëî òåîðåòèêàì âûäâèíóòü èäåþ î ïåðåõîäåãëîáàëèçàöèè â ôàçó ïîñòãëîáàëèçàöèè. Ñîâðåìåííàÿ ýïîõà ïðîÿâëÿåò ñåáÿ êàêñèòóàòèâíîå âðåìÿ (Õ.Îðòåãà-è-Ãàññåò). Ñâîáîäà âûáîðà, åãî ðåàëèçàöèÿ ðîæäàåòîáðàç îáùåñòâà, ñèñòåìó êóëüòóðû. Ýòî îçíà÷àåò, ÷òî âîçìîæíîñòü ïðèîáùåíèÿê äîñòèæåíèÿì ìèðîâîé öèâèëèçàöèè íå óíè÷òîæàåò âîçìîæíîñòü òâîðèòüñîáñòâåííûé ñîöèàëüíûé ìèð. Â ýòîì çàêëþ÷àåòñÿ âåëè÷èå èñòîðèè êàêïðîñòðàíñòâà âîçìîæíîñòåé: ñóùåñòâóþùèå âûçîâû èñòîðè÷åñêîãî âðåìåíèïðåäïîëàãàþò íàëè÷èå ðàçëè÷íûõ îòâåòîâ êàê ðåàëèçàöèþ òâîð÷åñêîé èîäíîâðåìåííî ñîöèàëüíîé ñóùíîñòè ÷åëîâåêà.

Ñëåäñòâèåì ýòîãî ñòàëî îáðàùåíèå ðàçëè÷íûõ íàðîäîâ ê àðõåòèïàì êóëüòóðûâ ïîèñêå íåîáõîäèìîé ãðóïïû êîìôîðòà. Â ðåçóëüòàòå ïîñòãëîáàëèçàöèÿ, êàêóãëóáëåíèå ïðîöåññîâ èäåíòèôèêàöèè, è ðàçáîæåñòâëåíèå ïðîñòðàíñòâåííûõãðàíèö, êàê ñëåäñòâèå ãëîáàëèçàöèè, ïðèâåëè ê óñèëåíèþ ëîêàëüíûõ ðàìîê. Ýòîîçíà÷àåò, ÷òî âîïðîñ "êòî ìû?" (Ñ.Õàíòèíãòîí) çâó÷èò ñîâåðøåííî ïî-äðóãîìó,îáîçíà÷àÿ îðèåíòèð íà íîâûé ðàêóðñ ðàçâèòèÿ. Ïðè ýòîì åäèíñòâî ÷åëîâåêà èìèðà íå èñêëþ÷àåò íàëè÷èå ðàçëè÷íûõ âàðèàíòîâ ýòîãî åäèíñòâà. Âîïðîøàíèå÷åëîâå÷åñêîé ñóòè â êîíòåêñòå ôèëîñîôñêîãî âîïðîøàíèÿ ðàñêðûâàåò íîâûåàñïåêòû èñòîðè÷åñêîãî âðåìåíè ïðè òåíäåíöèîçíîñòè ñìûñëîâîé íàãðóçêè. Ýòîâîïðîøàíèå óñèëèâàåòñÿ â îñîáûå, ïåðåëîìíûå ìîìåíòû ñóùåñòâîâàíèÿ. Èìåííîïîýòîìó, ïîñëå ðàñïàäà îäíîé èç ìèðîâûõ äåðæàâ, ýòî âîïðîøàíèå êîñíóëîñü,êàê íîâûõ ñóáúåêòîâ ìèðîñòðîèòåëüñòâà, òàê è äðóãèõ äåðæàâ. Â ïåðâóþ î÷åðåäüâîïðîøàíèå êàñàåòñÿ ýòíè÷åñêîé è êóëüòóðíîé ñîñòàâëÿþùèõ êàê íàèáîëåå

Óðìàíáåòîâà Æ. Êóëüòóðíàÿ èäåíòè÷íîñòü: ãëîáàëüíûé, ðåãèîíàëüíûé è íàöèîíàëüíûé óðîâíè

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ðàííèõ ñòóïåíåé ñîöèàëèçàöèè ÷åëîâåêà. Ýòíîêóëüòóðíàÿ ïàìÿòü, òåì ñàìûì,åñòü ïî îáðàçíîìó îïðåäåëåíèþ Ä.Ëèõà÷åâà, èçáàâëåíèå èëè èçáåæàíèå äóõîâíîéíåâåñîìîñòè. "Äóõîâíàÿ íåâåñîìîñòü áåç êóëüòóðíûõ "ñïàñàòåëüíûõ êðóãîâ" ìîæåòðàçðóøèòü äóõîâíóþ æèçíü ÷åëîâåêà" [Áàêèåâà Ã.À.2000]. Ýòî îçíà÷àåò, ÷òîäóõîâíàÿ íåâåñîìîñòü ìîæåò ïðèâåñòè ê èñòîùåíèþ íàðîäà, êîòîðûé íå ñìîæåòïðîäîëæèòü ñâîé ïóòü â èñòîðèè. Èìåííî ïîýòîìó è íåîáõîäèìî ñîõðàíåíèåêóëüòóðíîé èäåíòè÷íîñòè, áåç êîòîðîé íàðîäà êàê öåëîñòíîñòè ïðîñòî íå áóäåò.Òåì ñàìûì ãëîáàëüíûé óðîâåíü ðàçâèòèÿ ÷åëîâå÷åñòâà ïðåäïîëàãàåòôîêóñèðîâàíèå íà òåõ ìîìåíòàõ ÷åëîâå÷åñêîãî ñóùåñòâîâàíèÿ, êîòîðûå áîëååÿðêîå çíà÷åíèå ïðèíèìàþò íà ðåãèîíàëüíîì è íàöèîíàëüíîì óðîâíÿõ.

Ðåãèîíàëüíàÿ óðîâåíü

Ðåãèîíàëüíûé óðîâåíü èäåíòè÷íîñòè âûñòóïàåò ñâÿçóþùèì çâåíîì â ïðîåêöèèñîîòíîøåíèÿ ãëîáàëüíîãî è íàöèîíàëüíîãî, ïîçâîëÿÿ ñãëàæèâàòü âûçîâû èïðîòèâîðå÷èÿ ãëîáàëüíîãî ìèðà. Ðåãèîí ïðåäñòàâëÿåò ñâîé âàðèàíò ïðåëîìëåíèÿêðèòåðèåâ ãëîáàëüíîé êóëüòóðû â ñóùåñòâî îïðåäåëåííîé èñòîðèêî-òåððèòîðèàëüíîé, ñîöèàëüíîé, ïîëèòè÷åñêîé öåëîñòíîñòè. Òåì ñàìûì ðåãèîíîáëàäàåò øàíñîì îáîçíà÷àòü ñâîé ãîëîñ íà ìèðîâîé ïîëèòè÷åñêîé àðåíå. Âêîíòåêñòå âûçîâîâ èñòîðèè è îòâåòîâ êàæäûõ ñèñòåì ðåãèîí çàíèìàåòïðîìåæóòî÷íîå ïîëîæåíèå, ýòî íåêèé ìîñò, ñîåäèíÿþùèé äâà ïîëþñà. Èìåííîðåãèîí ïðèçâàí ñãëàæèâàòü îñòðûå óãëû ãëîáàëèçàöèè â æåëàíèè íèâåëèðîâàòüîñîáåííîñòè êóëüòóð è ïðåïîäíåñòè óíèâåðñàëüíûå öåííîñòè â êà÷åñòâå íàèáîëååôóíêöèîíàëüíûõ äëÿ ãëîáàëüíîãî áûòèÿ ÷åëîâåêà â ýòîì ìèðå. Îòâåò öèâèëèçàöèéíà âûçîâû èñòîðèè ñâÿçàí ñ ïðîáëåìîé ñîõðàíåíèÿ êóëüòóðíîé èäåíòè÷íîñòè.Ðåãèîíàëüíûé àñïåêò ïîçâîëÿåò ñóììèðîâàòü íàöèîíàëüíûå îòòåíêè ðàçâèòèÿ âêîíòåêñòå áîëåå âûñîêîé îáùíîñòè. Âìåñòå ñ òåì ðåãèîíàëüíàÿ èäåíòè÷íîñòüïðîåöèðóåò åäèíñòâî ðåãèîíà, åãî öåëîñòíîñòü, âîçìîæíîñòü è ñïîñîáíîñòüîêàçûâàòü âëèÿíèå íà òå÷åíèå ìíîãèõ ìèðîâûõ òåíäåíöèé ðàçâèòèÿ.

Ðåãèîí Öåíòðàëüíîé Àçèèäî íàñòîÿùåãî âðåìåíè íå âîñïîëüçîâàëñÿèñòîðè÷åñêèì øàíñîì àêòóàëèçàöèè ñâîåé èäåíòè÷íîñòè, íà òî áûëè ñâîèîáúåêòèâíûå è ñóáúåêòèâíûå ïðè÷èíû. Îòâåò öèâèëèçàöèé ñâÿçàí ñ ïðîáëåìîéñîõðàíåíèÿ êóëüòóðíîé èäåíòè÷íîñòè. Â ýòîì ñìûñëå ðåãèîí Öåíòðàëüíîé Àçèèïðîåöèðóåò ïðîáëåìû ÷åëîâå÷åñêîé ñóäüáû â ñîîòâåòñòâèè ñî ñâîåîáðàçèåìèñòîðèè è êóëüòóðû îïðåäåëåííîãî ãåîãðàôè÷åñêîãî ïðîñòðàíñòâà.

Íà ìîé âçãëÿä, âîçíèêíîâåíèå èäåè öåíòðàëüíîàçèàòñêîé èäåíòè÷íîñòèóñëîâíî ïðîõîäèò â äâà ýòàïà. Ïåðâûé èç íèõ - ýòî ïåðèîä îïðåäåëåíèÿ ðåãèîíàÖåíòðàëüíîé Àçèè â îñíîâíîì âíåøíèìè èãðîêàìè, ñðåäè êîòîðûõ ïåðâûìèâûñòóïèëè Ñîåäèíåííûå Øòàòû ñ ïðîåêòîì "Áîëüøàÿ Öåíòðàëüíàÿ Àçèÿ",êîòîðûé ïîìèìî ñðåäíåàçèàòñêèõ ðåñïóáëèê âêëþ÷àë â ñåáÿ åùå è Àôãàíèñòàí.Ýòî áûëà èñêëþ÷èòåëüíî àìåðèêàíñêàÿ ôèøêà, ïðîäèêòîâàííàÿ èõíàöèîíàëüíûìè èíòåðåñàìè, ñ àêöåíòîì íà ãåîãðàôè÷åñêèé àñïåêò. Ïðîéäåííûåäâà äåñÿòèëåòèÿ ïîêàçûâàþò, ÷òî îïðåäåëåíèå ðåãèîíàëüíîé èäåíòè÷íîñòèÖåíòðàëüíîé Àçèè ñ ïîäà÷è âíåøíèõ èãðîêîâ äîâîëüíî áåçóñïåøíî. Ïî÷åìó?Ïîòîìó ÷òî èíèöèàöèè èçâíå íåñóò ñ ñîáîé äðóãîé, âíåøíèé âçãëÿä íà òî, ÷òîäîëæíî ñôîðìèðîâàòüñÿ èçíóòðè.


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×åòâåðòü âåêà ïîñëå îáðåòåíèÿ ñóâåðåíèòåòà - ïðèëè÷íûé ñðîê, ïåðèîä,ðåàëèçîâàâøèé îñíîâíóþ èäåþ ñâîåãî ðàçâèòèÿ - íåçàâèñèìîñòü. Îäíîâðåìåííî,ýòî ñðîê, êîãäà ïîëó÷åíû îïðåäåëåííûå âûâîäû îò ïåðâûõ ëåò âîæäåëåííîé, íîäîñòàòî÷íî ñëîæíîé íåçàâèñèìîñòè, êîòîðûå ìîãóò ïîñëóæèòü òîë÷êîì â îòñ÷åòåíîâîãî ýòàïà, ïî ëîãèêå âåùåé áîëåå îñîçíàííîãî â äåéñòâèÿõ è îñìûñëåííîãîâ íåîáõîäèìîñòè íå ïðîñòî ïðîâîöèðîâàíèÿ èäåè ðåãèîíàëüíîé èäåíòè÷íîñòè,íî è åå ðåàëèçàöèè.

Ïî÷åìó èìåþò ñìûñë ïîïûòêè îïðåäåëåíèÿ öåíòðàëüíîàçèàòñêîéèäåíòè÷íîñòè ñ àêöåíòîì íà ýòàïû? Ïîòîìó ÷òî â ðàìêàõ íà÷àëüíîãî ýòàïà,äëèâøåãîñÿ áîëåå äâóõ äåñÿòèëåòèé, ýòà èäåíòè÷íîñòü áûëà îáîçíà÷åíà, íî íåáûëà âûðàáîòàíà. Îáúåêòèâíûì îñíîâàíèåì òàêîãî óòâåðæäåíèÿ ÿâëÿþòñÿõàîòè÷íûå ïðîöåññû îïðåäåëåíèÿ íàöèîíàëüíî-ãîñóäàðñòâåííîé èäåíòè÷íîñòè,êîòîðûå ñîïðîâîæäàëè íå òîëüêî öåíòðàëüíîàçèàòñêèå ðåñïóáëèêè, íî è âñåïîñòñîâåòñêîå ïðîñòðàíñòâî. Ýòà ó÷àñòü êîñíóëàñü è îäíîãî èç âíåøíèõ èãðîêîâ -Ðîññèþ, êîòîðàÿ òàêæå óøëà â âîäîâîðîò ñîáûòèé ïî îïðåäåëåíèþ ñîáñòâåííîéãîñóäàðñòâåííîé èäåíòè÷íîñòè. Èç ïîëÿ çðåíèÿ Ðîññèè â ïåðâûå ãîäû ïîñëåðàçâàëà Ñîþçà, îáðàçîâàíèÿ íîâûõ íåçàâèñèìûõ ãîñóäàðñòâ è îïðåäåëåíèÿíàöèîíàëüíîé äåìîêðàòèè âûïàëà Öåíòðàëüíàÿ Àçèÿ, î êîòîðîé Ðîññèÿâûíóæäåíà áûëà âñïîìíèòü ïîñëå îïðåäåëåííûõ ñîáûòèé. Ïðîáëåìà ïîñòðîåíèÿñèëüíîãî ãîñóäàðñòâà ñòàëà äîìèíàíòîé â ýòîò ïåðèîä ðàçâèòèÿ.

Ïðîöåññû íàöèîíàëüíî-ãîñóäàðñòâåííîãî ñòðîèòåëüñòâà ñîïðîâîæäàëèñüãëóáîêèì êðèçèñîì èäåíòè÷íîñòè, çàòðîíóâøèì âñå ôîðìû - ýòíè÷åñêóþ,êóëüòóðíóþ, ðåëèãèîçíóþ, ãðàæäàíñêóþ. Ýòî âûðàçèëîñü â ïðîöåññàõ äèâåðãåíöèè,êîòîðûå íå òîëüêî çàòðîíóëè ñóùåñòâî ãîñóäàðñòâà, íî è ïîøëè âãëóáü, ïîðîæäàÿâñå íîâûå è íîâûå êîíôëèêòíûå ñèòóàöèè. Òåì ñàìûì êðèçèñ íàöèîíàëüíî-ãîñóäàðñòâåííîé èäåíòè÷íîñòè íå ïîçâîëÿë, íå ïðîñòî äóìàòü, íî è âñïîìèíàòüîá èäåíòè÷íîñòè ðåãèîíàëüíîé. Èìåííî ïîýòîìó ïîïûòêè äàæå èçíóòðè êàêèì-òî îáðàçîì îáðèñîâàòü êîíòóðû ðåãèîíà íå ñòàëè ýôôåêòèâíûìè. Â ýòîé ñâÿçèïðèçûâû ïðåçèäåíòà Êàçàõñòàíà Í.Íàçàðáàåâà î íåîáõîäèìîñòè èñïîëüçîâàíèÿèäåè Åâðàçèè â êîíòåêñòå ðåãèîíà íå áûëè óñëûøàíû. Âñå ãîñóäàðñòâà ðåãèîíàáûëè íàñòîëüêî çàíÿòû ñîáñòâåííûì ñàìîîïðåäåëåíèåì, ÷òî ïîäîáíûå èäåèòîíóëè â îáùåé àòìîñôåðå êðèçèñà è ïðîòèâîðå÷èé. Íåñìîòðÿ íà ñòðàòåãè÷åñêóþâàæíîñòü ýòîé èäåè, îíà íå ìîãëà áûòü ðåàëèçîâàíà â ïåðèîä àêòèâíûõ ñîöèàëüíûõêàòàêëèçìîâ âíóòðè êàæäîãî ãîñóäàðñòâà ðåãèîíà. Èíòåðåñû íå ïåðåñåêàëèñü,÷òî íå ñïîñîáñòâîâàëî îáúåäèíåíèþ. Èäåè òàêèõ ïðîåêòîâ, êàê ØÎÑ è ÎÄÊÁ,òàê èëè èíà÷å, çàõâàòûâàëè ðåãèîíàëüíóþ èäåíòè÷íîñòü, îäíàêî â áîëüøåéñòåïåíè ïðîåêòû áûëè íàöåëåíû íà ðåøåíèå ïðîáëåì áåçîïàñíîñòè â áîëååøèðîêîì ôîðìàòå ÷åðåç ïðèçìó âñå òîé æå ãåîïîëèòèêè.

Ýòî îçíà÷àåò, ÷òî ïåðâàÿ ÷åòâåðòü âåêà ñóâåðåíèòåòîâ áûëà îçíàìåíîâàíàèñêëþ÷èòåëüíî ñîáñòâåííûì ñàìîîïðåäåëåíèåì ãîñóäàðñòâ. Âñå áåç èñêëþ÷åíèÿðåñïóáëèêè íàñòîëüêî ïîãðÿçëè â ñâîèõ ïðîòèâîðå÷èÿõ, ÷òî, âî-ïåðâûõ, íåîñòàâàëîñü ñèë íà ïðîâîöèðîâàíèå èäåè åäèíñòâà ðåãèîíà, âî-âòîðûõ, ìíîãèìèç ôàêòîðîâ íå õâàòàëî äàëüíîâèäíîñòè. Ýòó äàëüíîâèäíîñòü íà÷àëè ïðîÿâëÿòüâíåøíèå èãðîêè, ðóêîâîäñòâóÿñü ãåîïîëèòè÷åñêèìè èíòåðåñàìè. Ïîêà ãîñóäàðñòâàÖåíòðàëüíîé Àçèè â îïðåäåëåíèè ñîáñòâåííûõ èíòåðåñîâ íå ìîãëè ïîíÿòü, ÷òîðàçâèòèå ðåãèîíàëüíîé èäåíòè÷íîñòè - ýòî õîðîøèé âûõîä äëÿ âñåõ ñòðàí ðåãèîíà,


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âíåøíèå èãðîêè ïðèäóìûâàëè ñâîè ïðîåêòû â îòíîøåíèè Öåíòðàëüíîé Àçèè âíàäåæäå èõ ðåàëèçîâàòü. Íàèáîëåå ÷àñòî óïîòðåáëÿåìîé ôèøêîé ñòàëà èäåÿÂåëèêîãî Øåëêîâîãî ïóòè, êîòîðàÿ íå äàâàëà ïîêîÿ, è âîçíèêëî æåëàíèåðàçûãðàòü ýòó êàðòó â ïðîâîöèðîâàíèè öåíòðàëüíîàçèàòñêîé èäåíòè÷íîñòè. Èìåííîïîýòîìó ãåîãðàôè÷åñêèé àñïåêò ñòàë öåíòðàëüíûì â îïðåäåëåíèè åäèíñòâàðåãèîíà, êðîìå òîãî "ïðèñîåäèíåíèå" ê Öåíòðàëüíîé Àçèè òàêîé ïîðîõîâîéáî÷êè, êàê Àôãàíèñòàí, ïîçâîëÿëî îïðåäåëÿòü ðû÷àãè âîçäåéñòâèÿ íà ðåãèîí.Îäíàêî ýòîò òåîðåòè÷åñêèé êîíöåïò íå ïîëó÷èë ñóùåñòâåííîãî ðåçóëüòàòà íàïðàêòèêå ïî ìíîãèì ïðè÷èíàì.

Ïî÷åìó íåîáõîäèìî ãîâîðèòü è ïðîâîöèðîâàòü ïðîöåññû ôîðìèðîâàíèÿðåãèîíàëüíîé èäåíòè÷íîñòè â Öåíòðàëüíîé Àçèè? Ðåãèîíàëüíàÿ èäåíòè÷íîñòüÿâëÿåòñÿ ïðîìåæóòî÷íûì çâåíîì ìåæäó äâóìÿ òåíäåíöèÿìè ðàçâèòèÿ áûòèÿ âî âòîðîéïîëîâèíå ÕÕ âåêà, êîòîðûå ïëàâíî ïåðåòåêëè â âåê XXI: ãëîáàëèçàöèåé êàêîòðàæåíèåì óíèâåðñàëèçàöèè è ïðîöåññàìè íàöèîíàëüíî-ãîñóäàðñòâåííîéèäåíòèôèêàöèè. Â ðåçóëüòàòå óãëóáëåíèÿ ãëîáàëèçàöèè îáúåêòèâíûì îáðàçîì íà÷àëèåùå áîëåå àêòóàëèçèðîâàòüñÿ ïðîáëåìû íàöèîíàëüíî-ãîñóäàðñòâåííîé èäåíòè÷íîñòè.Âûçîâû èñòîðèè äåòåðìèíèðîâàëè ñòàíîâëåíèå îòâåòîâ îòäåëüíûõ ãîñóäàðñòâ,êóëüòóðíûõ ñèñòåì. Â ýòîì îòíîøåíèè ðåãèîíàëüíàÿ èäåíòè÷íîñòü ïîçâîëÿåò ñìÿã÷èòüòðåáîâàíèÿ ãëîáàëèçàöèè, êîãäà èì ïðîòèâîñòîÿò íå îòäåëüíûå íàöèîíàëüíûåãîñóäàðñòâà, ïîðîþ íåñïîñîáíûå ñôîðìèðîâàòü äîñòîéíûé îòâåò, à öåëûå ðåãèîíû.Ðåãèîí êàê íåêàÿ öåëîñòíîñòü, åäèíñòâî åñòü ñâîåãî ðîäà ñäåðæèâàþùèé ôàêòîð,íå ïîçâîëÿþùèé ïîëíîñòüþ íèâåëèðîâàòüñÿ îòäåëüíîé êóëüòóðíîé ñèñòåìå.

Ïî÷åìó ìîæíî ïðåäïîëîæèòü, ÷òî èäåÿ öåíòðàëüíîàçèàòñêîé èäåíòè÷íîñòèïîëó÷èò âòîðîé ñòàðò? Ïîñêîëüêó îñòðûé ïåðèîä íàöèîíàëüíî-ãîñóäàðñòâåííîãîñòðîèòåëüñòâà ïîçàäè, ïîÿâèëàñü îïðåäåëåííàÿ ñòàáèëüíîñòü â ðàçâèòèè. Êàæäîåãîñóäàðñòâî èìååò îïûò è îñîáåííîñòè ãîñóäàðñòâåííîãî óñòðîéñòâà, íåñìîòðÿíà îáùóþ äëÿ âñåõ ñòðàí ðåãèîíà äåêëàðàöèþ íà ðàçâèòèå äåìîêðàòèè.

Ïî÷åìó ñåé÷àñ ñ íîâîé ñèëîé àêòóàëèçèðóåòñÿ èäåÿ öåíòðàëüíîàçèàòñêîéèäåíòè÷íîñòè? Ïîòîìó ÷òî ïåðåõîä ãëîáàëèçàöèè â ôàçó ïîñòãëîáàëèçàöèè ñóñèëåíèåì ïðîöåññîâ äèâåðãåíöèè ÷ðåâàò áåñêîíå÷íûìè êîíôëèêòàìè íà áîëååãëóáîêîì óðîâíå â ðàìêàõ êàæäîãî ãîñóäàðñòâà. Ïîòîìó ÷òî ýòî åñòü ñâèäåòåëüñòâîáîäðñòâîâàíèÿ èíñòèíêòà ñàìîñîõðàíåíèÿ: â êîíòåêñòå îáùíîñòè èíòåðåñîâðåãèîíà âûæèòü áóäåò ýëåìåíòàðíî ëåã÷å êàæäîìó îòäåëüíîìó ãîñóäàðñòâó.Ðåãèîíàëüíàÿ èäåíòè÷íîñòü - áîëåå âûñîêèé óðîâåíü, íåæåëè íàöèîíàëüíî-ãîñóäàðñòâåííûé. Îòâåò íà âûçîâ èñòîðèè â êîíòåêñòå ãëîáàëèçàöèè ñëîæíååäàòü îòäåëüíîìó ãîñóäàðñòâó è ñèñòåìå êóëüòóðû, íåæåëè ðåãèîíàëüíîé îáùíîñòè.Åùå è ïîòîìó, ÷òî îäíîé èç áåñêîíå÷íûõ ïðîáëåì ñîâðåìåííîñòè âûñòóïàåòðåëèãèîçíûé ýêñòðåìèçì, êîòîðûé íå ïðîñòî èìååò âèäû íà ðåãèîí ÖåíòðàëüíîéÀçèè, íî è èìååò íåêîòîðûå ïðàêòè÷åñêèå äåéñòâèÿ. Ýòîé ñòðàøíîé ñèëå ïîîòäåëüíîñòè ïðîòèâîñòîÿòü íå ïðåäñòàâëÿåòñÿ âîçìîæíûì.

×òî íàäî èìåòü â âèäó, êîãäà ðå÷ü èäåò î ðåãèîíàëüíîé èäåíòè÷íîñòèÖåíòðàëüíîé Àçèè?

- Âî-ïåðâûõ, ñïîñîáíîñòü ñôîðìèðîâàòü åäèíñòâî âíóòðè ðåãèîíà ïðîÿâèòóðîâåíü êóëüòóðû è ïîíèìàíèÿ êàæäîãî ãîñóäàðñòâà. Íåñìîòðÿ íà îáùíîñòüèñòîðè÷åñêèõ èñòîêîâ, òåððèòîðèàëüíîé áëèçîñòè, îáùåé ñîöèàëüíîé ïàìÿòè èáëèçîñòè êóëüòóðíûõ öåííîñòåé, åñòü ìàññà îòëè÷èé, êîòîðûå ñïåöèôèöèðóþò


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ïîáî÷íûå ôàêòîðû ðåãèîíàëüíîé èäåíòè÷íîñòè. Èìåííî ïîýòîìó ýòî è åñòüïðîÿâëåíèå óðîâíÿ êóëüòóðû ìûøëåíèÿ è îáùåíèÿ.

- Âî-âòîðûõ, ðåãèîíàëüíàÿ èäåíòè÷íîñòü Öåíòðàëüíîé Àçèè íå ìîæåò áûòüñôîðìèðîâàíà èçâíå, ñ ïîìîùüþ âíåøíèõ èãðîêîâ. Ñêîðåå âñåãî, òàêèå ïðîåêòûáóäóò òåðïåòü ôèàñêî. Âíåøíèé âçãëÿä íà åäèíñòâî è òåððèòîðèàëüíûå ãðàíèöûðåãèîíà íå âñåãäà ñîâïàäàþò ñ âíóòðåííåé ïîçèöèåé, êîòîðàÿ ôîðìèðóåòñÿ èçðåàëüíîé æèçíè, èçíóòðè ðåãèîíà. Îòëè÷èå îáðàçà ìûøëåíèÿ êàê ñëåäñòâèåïðîåöèðóåò ðàçëè÷íûå ìåõàíèçìû ôîðìèðîâàíèÿ åäèíñòâà ðåãèîíà.

Îòäåëüíûé àêöåíò õîòåëîñü áû ñäåëàòü íà òåîðåòè÷åñêèé àñïåêò, êîòîðûéïðè óñïåøíîì èññëåäîâàíèè ïîìîæåò àêòèâèçàöèè ïðàêòè÷åñêîé ðåàëèçàöèè.Äëÿ íà÷àëà áûëî áû íåïëîõî, ÷òîáû îñíîâû, âîçìîæíîñòü ôîðìèðîâàíèÿðåãèîíàëüíîé èäåíòè÷íîñòè áûëè ïðåäñòàâëåíû èíòåëëåêòóàëüíîé ýëèòîé.Òåîðåòè÷åñêèå ðàçðàáîòêè íåîáõîäèìû â êà÷åñòâå ìàòåðèàëà äëÿ èõ ïðåëîìëåíèÿâ ïðàêòèêó ðåàëüíîñòè, ãäå â ïåðâóþ î÷åðåäü ïîíàäîáèòñÿ ïîëèòè÷åñêàÿ âîëÿ,ïðåæäå âñåãî ðóêîâîäèòåëåé ãîñóäàðñòâ. Â ýòîé ñâÿçè õîòåëîñü áû âñïîìíèòü îÌ.Àóýçîâå, êîòîðûé íà ïðîòÿæåíèè áîëåå äâóõ äåñÿòèëåòèé ñîçäàåò ïðåöåäåíòâçàèìîñâÿçè èíòåëëåêòóàëüíûõ ýëèò ãîñóäàðñòâ Öåíòðàëüíîé Àçèè. Ýòî è åñòüïðîÿâëåíèå èíòåëëåêòóàëüíîé âîëè, êîòîðàÿ ïðè óñïåøíîì ìîäåëèðîâàíèèñîçäàñò îñíîâó äëÿ ïðîÿâëåíèÿ òàêèõ ñâÿçåé íà ãîñóäàðñòâåííîì óðîâíå.

Íàöèîíàëüíàÿ óðîâåíü

Íàöèîíàëüíûé óðîâåíü ñâÿçàí ñ ïîíÿòèåì íàöèîíàëüíîãî ãîñóäàðñòâà, íåóòðàòèâøåãî ñâîå êîíöåïòóàëüíîå çíà÷åíèå â ñîâðåìåííîñòè, íàïðîòèâ, âîïðåäåëåííîé ñòåïåíè ïðåòåðïåâàþùåå âçëåò â ïîñëåäíåå äåñÿòèëåòèå. Èìåííîíàöèîíàëüíûé óðîâåíü îòðàæàåò ñàìîäîñòàòî÷íîñòü ãîñóäàðñòâà êàêãåîïîëèòè÷åñêîé åäèíèöû. Â ýòîì îòíîøåíèè è âîñòðåáîâàíî ïîíÿòèå"íàöèîíàëüíîãî êîäà", êîòîðîå ìîæåò ïîçâîëèòü âûðàáîòàòü êóëüòóðíûå ñèìâîëû,ñïîñîáñòâóþùèå ïðîäâèæåíèþ âïåðåä.

Â ýòîé ñâÿçè åñòåñòâåííûì îáðàçîì âîçíèêàþò âîïðîñû. Â ÷åì çàêëþ÷àåòñÿåäèíñòâî íàðîäà è åñòü ëè îíî, êàêèì îáðàçîì ýòî ìîæíî "èçìåðèòü" è êàê ýòîñêàçûâàåòñÿ íà æèçíåñïîñîáíîñòè ãîñóäàðñòâà?! ×òî íàñ äîëæíî îáúåäèíÿòü?Êàêèå òàêèå íåîñÿçàåìûå ñèìâîëû ñïîñîáíû âûñòóïèòü îñíîâîé åäèíñòâà, áåçêîòîðîãî íåìûñëèìî ïîëíîöåííîå äâèæåíèå ãîñóäàðñòâà, îñîáåííî â ïåðèîäãëîáàëüíûõ èçìåíåíèé ìèðà âîîáùå? Ãîâîðÿò, ÷òî äóøà íàöèè - ýòî òî, ÷òîîïðåäåëÿåòñÿ îáùåé èñòîðèåé, òðàäèöèÿìè, êóëüòóðîé, îáùèìè ãåðîÿìè,ïîáåäàìè è ïîðàæåíèÿìè. Ýòî îçíà÷àåò, ÷òî èñòîðèÿ è êóëüòóðà âûñòóïàþò íåòîëüêî òåìè èñòîêàìè, êîòîðûå íàïîëíÿþò ñóùåñòâî æèçíè íàðîäà, íî è ñëóæàòáàçîé äëÿ ôîðìèðîâàíèÿ, òàê íàçûâàåìîãî, ñòåðæíåâîãî îñíîâàíèÿíàöèîíàëüíîãî ãîñóäàðñòâà. Èäåîëîãèÿ æå ïîçâîëÿåò òðàíñëèðîâàòü íàöèîíàëüíóþèäåíòè÷íîñòü âíóòðè ãîñóäàðñòâà è çà åãî ïðåäåëàìè. Áåç èñòîðèè, áåç êóëüòóðûíàðîä - ìàññà, êîòîðîé ìîæíî ìàíèïóëèðîâàòü: ìàññó íè÷åãî íå äåðæèò, êðîìåìåðêàíòèëüíûõ çàïðîñîâ. Ïðè ýòîì òåðÿåòñÿ äóõ, òåðÿåòñÿ èñòîðè÷åñêîå ñîçíàíèå.

Ìåõàíèçìîì îòâåòà íàðîäà íà âûçîâû âðåìåíè âûñòóïàåò ñïîñîáíîñòüñîõðàíåíèÿ è âîñïðîèçâåäåíèÿ ñâîåé òðàäèöèè â ñàìîì âûñîêîì çíà÷åíèè ýòîãîñëîâà. Èìåííî â ýïîõó ñòàíîâëåíèÿ àðõåòèïîâ ôîðìèðîâàëèñü òðàäèöèè ìåíòàëüíûõ


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êóëüòóð êàê îïðåäåëåííûå èíâàðèàíòíûå ìîäåëè âîñïðèÿòèÿ ìèðà. Ñàìà èñòîðèÿíà ïðîòÿæåíèè âñåõ òûñÿ÷åëåòèé ñëàãàëàñü èç òðàäèöèé, êîòîðûå âðåìÿ îò âðåìåíèîáîãàùàëèñü íîâàöèÿìè. Ïîòåðÿ òðàäèöèè äëÿ íàðîäà îçíà÷àåò ïîòåðþ ñâîåãî "ÿ",òðàäèöèè, òåì ñàìûì, ÿâëÿþò ñîáîé óñòîè, íå ïîçâîëÿþùèå ðàññûïàòüñÿ íàðîäó,ýòî ñïîñîá ñîõðàíåíèÿ äóõà. Òàêîé àñïåêò ïîíèìàíèÿ èñòîðèè è îáùåñòâà âíàñòîÿùåì ñâîäèòñÿ ê îáíîâëåíèþ ôåíîìåíà òðàäèöèè, ê êóëüòèâèðîâàíèþ òåõñèìâîëîâ è öåííîñòåé, áåç êîòîðûõ òåðÿåòñÿ ñïåöèôèêà ìåíòàëüíîé êóëüòóðûíàðîäà. Èíòåðåñ ê òðàäèöèè â ýòîì ñìûñëå - ýòî íå ïðàçäíîå ëþáîïûòñòâî, àñêîðåå âîçðîæäåíèå è ïîäòâåðæäåíèå áåçóñëîâíûõ äëÿ íàðîäà öåííîñòåé.

Â ýòîé ñâÿçè õîòåëîñü áû âñïîìíèòü ôðàçó Ê.ßñïåðñà î òîì, ÷òî "òðàäèöèÿäåëàåò íàñ ëþäüìè", è â òî æå âðåìÿ "òðàäèöèÿ ìîæåò áûòü ïîëíîñòüþ óòåðÿíà.Òðàäèöèÿ óõîäèò êîðíÿìè â ãëóáèíû äîèñòîðèè. Îíà îõâàòûâàåò âñå òî, ÷òî íåÿâëÿåòñÿ áèîëîãè÷åñêè íàñëåäóåìûì, à ñîñòàâëÿåò èñòîðè÷åñêóþ ñóáñòàíöèþ÷åëîâå÷åñêîãî áûòèÿ" [ßñïåðñ Ê. 1991, ñ.245].Â ýòîì ñìûñëå òðàäèöèîííîå îçíà÷àåòòî, ÷òî ïðîøëî ïðîâåðêó èñòîðè÷åñêèì âðåìåíåì è ñîñòàâëÿåò îñíîâó ñóùåñòâîâàíèÿâ åãî öåííîñòíîì âûðàæåíèè. Ñîîòâåòñòâåííî, êîãäà óòâåðæäàåòñÿ, ÷òî íåîáõîäèìîñîõðàíåíèå òðàäèöèé â èõ âûñîêîì çíà÷åíèè, ýòî íå îçíà÷àåò ïðèçûâà ê àðõàèêå,íàïðîòèâ, ýòî îçíà÷àåò, ÷òî íåîáõîäèìî ñîõðàíèòü óñòîè, áåç êîòîðûõ ãëîáàëèçàöèÿðàçìîåò ñàìó ñèñòåìó íàöèîíàëüíîé êóëüòóðû êàê êóëüòóðíîé îñíîâû íàðîäà. ÏðàâÁ.Ìàëèíîâñêèé, êîãäà óòâåðæäàåò, ÷òî "òðàäèöèÿ, ñ áèîëîãè÷åñêîé òî÷êè çðåíèÿåñòü ôîðìà êîëëåêòèâíîé àäàïòàöèè îáùèíû ê åå ñðåäå. Óíè÷òîæüòå òðàäèöèþ, èâû ëèøèòå ñîöèàëüíûé îðãàíèçì åãî çàùèòíîãî ïîêðîâà è îáðå÷åòå åãî íà ìåäëåííûéíåèçáåæíûé ïðîöåññ óìèðàíèÿ" [Òîêàðåâà. 1978, ñ.246].

Â ïðåïîäíåñåíèè âàæíîñòè òðàäèöèè â ïðåëîìëåíèè íàöèîíàëüíûõ ãîñóäàðñòâ,â îñîáåííîñòè, òðàäèöèîííûé ìåíòàëèòåò íàðîäîâ êîòîðûõ ïðîäèêòîâàí êî÷åâûìàðõåòèïîì, íåîáõîäèìî ñäåëàòü àêöåíò íà òî, ÷òî àêòóàëèçàöèÿ àðõåòèïè÷åñêîãîíå îçíà÷àåò ïðèçûâà ê êî÷åâüþ â áóêâàëüíîì ñìûñëå ñëîâà, à ñêîðåå âîçìîæíîñòü,íåîáõîäèìîñòü è âàæíîñòü èñïîëüçîâàíèÿ ïðèíöèïà ñàìîîñìûñëåíèÿ èâîñïðèÿòèÿ ìèðà ïðåäêîâ â êîíòåêñòå ñîâðåìåííîñòè. Íåñëó÷àéíî Æ.Äåëåç èÔ.Ãâàòòàðè ñ÷èòàþò âîçìîæíûì ðåàëèçàöèþ ìîäåëè êî÷åâíèêîâ âñîöèîêóëüòóðíîì óñòðîéñòâå è ïîëèòèêå ñîâðåìåííûõ íàðîäîâ. Ïî ìíåíèþôðàíöóçñêèõ ôèëîñîôîâ äëÿ êî÷åâíèêîâ õàðàêòåðíà êíèãà-êîðíåâèùå -"äåöåíòðàëèçîâàííîñòü, ìíîæåñòâåííîñòü, êàðòîãðàôè÷íîñòü, íåçíà÷èòåëüíûéðàçðûâ îáåñïå÷èâàþò æèçíåñïîñîáíîñòü ýòíîñà, ñîöèàëüíîãî óñòðîéñòâà" [ÁàêèåâàÃ.À. 2000.ñ.85]. Èìååòñÿ â âèäó, ÷òî åñëè äëÿ îñåäëûõ íàðîäîâ õàðàêòåðíà ÷åòêîâûðàæåííàÿ âåðòèêàëü ðàçâèòèÿ, êîãäà ïðè ëèøåíèè êîðíÿ ìîæíî ãîâîðèòü îáèñ÷åçíîâåíèè íàðîäà ñ êàðòû ÷åëîâå÷åñòâà; òî êî÷åâíèêè, â âèäó ñâîåîáðàçèÿîáðàçà æèçíè ñóìåëè îáåñïå÷èòü äëÿ ñåáÿ íåêèé èììóíèòåò â ðàçâèòèè, êîãäàíåêîòîðûå ðàçðûâû íå ïðèâîäÿò ê èñ÷åçíîâåíèþ âîîáùå.

Âìåñòå ñ ýòèì âîçíèêàåò èäåÿ îòíîñèòåëüíî ïðîÿâëåíèÿ èäåíòè÷íîñòè óêî÷åâûõ íàðîäîâ. Ñóùåñòâóþùàÿ âåðòèêàëü ðàçâèòèÿ îñåäëûõ íàðîäîâ îáóñëîâèëàáîëåå ãëóáîêóþ òðàäèöèþ èäåíòèôèêàöèè. Âîçìîæíî, ýòèì îáúÿñíÿåòñÿ àêöåíòíà äðåâíîñòü èñòîðèè è ñîîòâåòñòâåííî óâåðåííóþ ñàìîäîñòàòî÷íîñòüïðåäñòàâèòåëåé êàê çàïàäíûõ, òàê è âîñòî÷íûõ êóëüòóð. Ó êî÷åâûõ íàðîäîâ æåïðååìñòâåííîñòü ïîêîëåíèé íàõîäèëà îòðàæåíèå â ïàìÿòè, òåì ñàìûìêîíöåíòðèðóÿ ñèëó âûðàæåíèÿ óäèâèòåëüíî âîñïðèèì÷èâîãî ñîçíàíèÿ. Ïàìÿòü


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êàê æèâàÿ ñâÿçóþùàÿ íèòü ïîêîëåíèé âûñòóïàëà êðèòåðèåì ãëóáèíû êî÷åâîãîñàìîñîçíàíèÿ, ìàñøòàáíîñòè ðàçâèòèÿ êóëüòóðû. Ñàìîñîçíàíèå âûðàáàòûâàëîñüâ ðåçóëüòàòå ïîñòèæåíèÿ äóõà ïðîøåäøèõ ýïîõ, ïðîøëûõ ïîêîëåíèé; ïðè ýòîìêóëüò ïðåäêîâ âûñòóïàë íåêèì äóõîâíî-ñèìâîëè÷åñêèì ïðîâîäíèêîì âïîñòèæåíèè òàéí êîñìè÷åñêîãî ìèðîîùóùóåíèÿ. Îäíàêî èíñòèòóòû èäåíòè÷íîñòèêî÷åâíèêîâ (ê ïðèìåðó, êûðãûçîâ êàê êî÷åâíèêîâ) íå áûëè ÷åòêî âûðàæåíû,âîçìîæíî, ïðè÷èíîé ýòîìó áûëà èçíà÷àëüíàÿ òîëåðàíòíîñòü êàê ïðîåêöèÿãàðìîíèè ÷åëîâåêà è ïðèðîäû, ÷òî ïðè ïðåëîìëåíèè â ñîöèàëüíóþ ñòðóêòóðóîáóñëîâèëî âûðàáîòêó àáñîëþòíîé ãèáêîñòè â âîñïðèÿòèè äðóãîãî. Ýòî áûë ïëþñêî÷åâíèêîâ, êîòîðûé, îäíàêî, íåãàòèâíî ñêàçàëñÿ íà ñîáñòâåííîìñàìîîáîçíà÷åíèè â áûòèè äðóãèõ.

Îòäåëüíûì àñïåêòîì â ïðîåöèðîâàíèè íàöèîíàëüíîãî óðîâíÿ âûñòóïàåòêóëüòèâèðîâàíèå ãðàæäàíñêîé èäåíòè÷íîñòè äëÿ ïîëèýòíè÷åñêèõ îáùåñòâ. Â ýòîìñìûñëå ïðîåêòû "êûðãûç æàðàíû" â Êûðãûçñòàíå è "òóãàí æåð" â Êàçàõñòàíå èåñòü ðåàëüíûå ïðèìåðû, ñïîñîáñòâóþùèå ôîðìèðîâàíèþ åäèíîé íàöèè.

Â ïðåäåëàõ ãîñóäàðñòâà èëè îáùåñòâà åñòü ñìûñë ãîâîðèòü î ãðàæäàíñêîéèäåíòè÷íîñòè êàê êðèòåðèè èäåíòèôèêàöèè ÷åëîâåêà êàê ÷ëåíà îïðåäåëåííîãîîáùåñòâà. Â äàííîì ñëó÷àå ðå÷ü èäåò î öåëîñòíîñòè îáùåñòâà êàê ñàìîñòîÿòåëüíîãîñîöèàëüíîãî èíñòèòóòà, ñ êîòîðûì ñåáÿ èíäèâèä èäåíòèôèöèðóåò. Ãðàæäàíñêàÿèäåíòè÷íîñòü òåñíî ñâÿçàíà ñ ïàòðèîòèçìîì, ïðîÿâëÿþùèì íåðàçäåëüíîå åäèíñòâî÷åëîâåêà èìåííî ñ ýòèì îáùåñòâîì, êîãäà íàõîäÿò âûõîä ÷óâñòâà ñîáñòâåííîãîäîñòîèíñòâà è ãîðäîñòü çà ïðèíàäëåæíîñòü ê äàííîìó îáùåñòâó èëè ãîñóäàðñòâó.Ïàòðèîòèçì ÿâëÿåòñÿ âàæíîé ñîñòàâëÿþùåé ãðàæäàíñêîé èäåíòè÷íîñòè.Ñóùåñòâîâàíèå åãî ãîâîðèò î ñòàáèëüíîñòè ðàçâèòèÿ ãîñóäàðñòâà. Îäíàêî, ñóùåñòâóåòëèìèò ïàòðèîòèçìà, ñâÿçàííûé ñ ãàðàíòèåé áåçîïàñíîñòè, ïðèîðèòåòà ïðàâ ÷åëîâåêà,çàáîòîé ãîñóäàðñòâàî ñâîåì ÷ëåíå - ãðàæäàíèíå. Â ýòîì ñìûñëå ïàòðèîòèçì - äîñòàòî÷íîäèíàìè÷íàÿ è ãèáêàÿ êàòåãîðèÿ, îíà âûñòóïàåò êàìåðòîíîì âçàèìîîòíîøåíèÿëè÷íîñòè è ãîñóäàðñòâà êàê äâóõ ðàâíîïðàâíûõ ñîñòàâëÿþùèõ, ò.å. ñóùåñòâóåòäèàëåêòèêà ðàçâèòèÿ ÷åëîâåêà è ãîñóäàðñòâà. Êðèçèñ ãîñóäàðñòâåííîãî ðàçâèòèÿ ñíåèçáåæíîñòüþ ïîðîæäàåò è êðèçèñ ãðàæäàíñêîé èäåíòè÷íîñòè.

Ïîíÿòèå "êðèçèñà èäåíòè÷íîñòè" ôóíêöèîíèðóåò êàê íà ãðàæäàíñêîì óðîâíå,òàê è êóëüòóðíîì. Êðèçèñ èäåíòè÷íîñòè åñòü ñëåäñòâèå ïîòåðè âîñòðåáîâàííîñòèè çíà÷èìîñòè ñàìîîïðåäåëåíèÿ ÷åëîâåêà â ïðåäåëàõ îáùåñòâà èëè êóëüòóðû. Òàêàÿñëîæèâøàÿñÿ ñèòóàöèÿ ñîöèîêóëüòóðíîé ðåàëüíîñòè òðåáóåò ïðîâåðêóèñòîðè÷åñêèì âðåìåíåì: îòâåòîì íà âûçîâ ñîâðåìåííîñòè â åå ïîëèòè÷åñêîì èñîöèàëüíîì çíà÷åíèè è ñëóæàò íîâûå ãðàæäàíñêèå èäåíòè÷íîñòè ðàçëè÷íûõãîñóäàðñòâ, äîñòîéíîñòü îòâåòîâ êîòîðûõ áóäåò îïðåäåëåíà ñïóñòÿ èñòîðè÷åñêîåâðåìÿ. Â äàííîì ñëó÷àå ãðàæäàíñêàÿ èäåíòè÷íîñòü ñðîäíè îáùåñòâåííîìóñàìîñîçíàíèþ: íàñêîëüêî âûñîê åãî óðîâåíü, íàñòîëüêî è àäåêâàòåí îí ìèðóãëîáàëüíîãî áûòèÿ. Ïðîáëåìà ôîðìèðîâàíèÿ ãðàæäàíñêîãî îáùåñòâà â ðàìêàõíåçàâèñèìîãî íàöèîíàëüíîãî ãîñóäàðñòâà ÷ðåçâû÷àéíî àêòóàëüíà â ïðîåêöèèïëþðàëèçìà è äèàëîãà êóëüòóð. Â ýòîì îòíîøåíèè àêöåíò äåëàåòñÿ íà ãðàæäàíñêîéè êóëüòóðíîé èäåíòè÷íîñòè êàê îñíîâîïîëàãàþùèõ ìåõàíèçìîâ ñàìîîïðåäåëåíèÿè ñàìîðåàëèçàöèè îáùåñòâà.

Îáùåñòâî Êûðãûçñòàíà ïîëèýòíè÷íî è ïîëèêóëüòóðíî. Â äàííîì ðàêóðñåñîäåðæàòåëüíóþ ÷àñòü ïîëèýòíè÷íîñòè, à ñîîòâåòñòâåííî è ïîëèêóëüòóðíîñòèîáùåñòâà ñîñòàâëÿþò ïðîáëåìû ñîõðàíåíèÿ ýòíè÷åñêîãî ìíîãîîáðàçèÿ è


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îáåñïå÷åíèÿ óñòîé÷èâîãî ýòíè÷åñêîãî ðàçâèòèÿ âñåõ ãðóïï íà áàçå ãðàæäàíñêîãîåäèíñòâà, îáúåäèíÿþùåãî âñåõ ïðåäñòàâèòåëåé âñåõ íàöèé è ýòíîñîâ.Ïîëèêóëüòóðíîå îáùåñòâî â êà÷åñòâå öåíòðàëüíîé ôîðìèðóþùåé îñíîâû âèäèòïðèíöèï ìíîãîîáðàçèÿ, ò.å. êóëüòóðíîå ìíîãîîáðàçèå êàê ñâîáîäà èïðåäñòàâëåííîñòü ðàçëè÷íûõ ôîðì êóëüòóðíûõ îáùíîñòåé, îäíàêî ýòî íåðàçðîçíåííîå ìíîãîîáðàçèå, à íàïðîòèâ, åäèíîå â ñâîåé öåëîñòíîñòè. Ýòîïðåäóñìàòðèâàåò íåîáõîäèìîñòü ïðèçíàíèÿ è ðàññìîòðåíèÿ íå òîëüêî ðàçëè÷èéêóëüòóðíûõ îáùíîñòåé, íî è èõ ñõîæåñòè, ÷òî âïîëíå âîçìîæíî è òåì ñàìûìñõîæåñòü îñóùåñòâëÿåò ìåõàíèçì âçàèìîïîíèìàíèÿ è åäèíñòâà, íåñìîòðÿ íàêóëüòóðíûå ðàçëè÷èÿ.

Ýòíè÷åñêàÿ èäåíòè÷íîñòü ÿâëÿåòñÿ îäíîé èç ðàçíîâèäíîñòåé êóëüòóðíîéèäåíòè÷íîñòè, ïðè ýòîì îíà ñ íåîáõîäèìîñòüþ âçàèìîñâÿçàíà è ñ ãðàæäàíñêîéèäåíòè÷íîñòüþ. Â ýòîì ñìûñëå ïðàâ Â.À.Òèøêîâ, óòâåðæäàþùèé, ÷òî"Îáùåíàöèîíàëüíîé èäååé è îñíîâàííîé íà íåé ïîëèòè÷åñêîé ñòðàòåãèåé äîëæíàáûòü ôîðìóëà "åäèíñòâà â ìíîãîîáðàçèè" êàê ôóíäàìåíò ìíîãîýòíè÷íîãî îáùåñòâàè âíóòðåííåé ïîëèòèêè êóëüòóðíîãî ïëþðàëèçìà" [Òèøêîâ, Â. À. 2005, ñ.49].Äàííàÿ ôîðìóëà îòðàæàåò ïî ñóùåñòâó ñîäåðæàòåëüíóþ îïðåäåëåííîñòüïîëèêóëüòóðíîãî îáùåñòâà, ò.å. ýòî îáùåñòâî, ñôîðìèðîâàííîå ïî êðèòåðèþêóëüòóðû, ñîîòâåòñòâåííî îíî äåòåðìèíèðóåò â êà÷åñòâå îñíîâîïîëàãàþùåéöåííîñòè òîëåðàíòíîñòü - ïîíèìàíèå è ïðèçíàíèå èíäèâèäóàëüíîñòèîïðåäåëåííîé êóëüòóðíîé öåëîñòíîñòè è âñëåäñòâèå ýòîãî òåðïèìîñòü êïðîÿâëåíèþ èíàêîâîñòè êàê îäíîãî èç ìíîæåñòâà ñïåêòðîâ ðåàëèçàöèè "ß"êóëüòóðû. Ýòî ïðèçíàíèå íå òîëüêî êóëüòóðíîé ñëîæíîñòè ãðóïï, íî è ãëàâíîå -ïðèíÿòèå ôåíîìåíà êóëüòóðíîé ñëîæíîñòè íà óðîâíå îòäåëüíîãî ÷åëîâåêà, ò.å."êóëüòóðíîå ìíîãîîáðàçèå êàê ìíîãîîáðàçèå ôîðì ÷åëîâå÷åñêîé èäåíòèôèêàöèè,âêëþ÷àÿ ñóùåñòâîâàíèå êóëüòóðíîé ñëîæíîñòè íà óðîâíå èíäèâèäà è íà óðîâíåêîëëåêòèâà" [Òèøêîâ, Â.À. 2005, ñ.303].


Òàêèì îáðàçîì ìîæíî ñäåëàò ñëåäóþùèé âûâîä: â äàííîì ðàêóðñåñîäåðæàòåëüíóþ ÷àñòü ïîëèýòíè÷íîñòè, à ñîîòâåòñòâåííî è ïîëèêóëüòóðíîñòèîáùåñòâà ñîñòàâëÿþò ïðîáëåìû ñîõðàíåíèÿ ýòíè÷åñêîãî ìíîãîîáðàçèÿ èîáåñïå÷åíèÿ óñòîé÷èâîãî ýòíè÷åñêîãî ðàçâèòèÿ âñåõ ãðóïï íà áàçå ãðàæäàíñêîãîåäèíñòâà, îáúåäèíÿþùåãî âñåõ ïðåäñòàâèòåëåé âñåõ íàöèé è ýòíîñîâ. Èäåíòè÷íîñòüèíäèâèäóàëüíà, íî âìåñòå ñ òåì îíà åñòü ïðîäóêò ñîöèàëüíîãî âçàèìîäåéñòâèÿ:"÷ëåíîì ýòíè÷åñêîé ãðóïïû - è òåì ñàìûì íîñèòåëåì îïðåäåëåííîé ýòíè÷åñêîéèäåíòè÷íîñòè - èíäèâèäîâ äåëàåò íå ïðîèñõîæäåíèå (áèîëîãè÷åñêîå èëèêóëüòóðíî-èñòîðè÷åñêîå), à òà ðîëü, êîòîðóþ ýòè èíäèâèäû èãðàþò â ñîöèàëüíîìâçàèìîäåéñòâèè. Èäåíòè÷íîñòü åñòü íå ñâîéñòâî, à îòíîøåíèå. Îòñþäà ñëåäóåò ååîòêðûòîñòü è ïîäâèæíîñòü" [Ìàëàõîâ,Â.2005.ñ.12].Òåì ñàìûì ïðîÿâëåíèåýòíîêóëüòóðíîé èäåíòè÷íîñòè ÿâëÿåòñÿ ñîñòàâíîé ÷àñòüþ îáùåãðàæäàíñêîéèäåíòè÷íîñòè.

Õîòåëîñü áû ïîä÷åðêíóòü, èòî ÷òî åñëè â ïðîåêöèè ìèðà âîîáùå íàñåãîäíÿøíèé äåíü íåîáõîäèìî öåíòðèðîâàíèå äèàëîãà, ïîñêîëüêó äèàëîãâûñòóïàåò ïàðàäèãìîé ñîâðåìåííîé ýïîõè; íà óðîâíå àêòóàëüíî îáíîâëåíèåðåãèîíàëüíîé èäåíòè÷íîñòè, òî íà óðîâíå îòäåëüíîãî ãîñóäàðñòâà æèçíåííîíåîáõîäèìà âûðàáîòêà è ïðîäâèæåíèå êóëüòóðíûõ ñèìâîëîâ.


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Óðìàíáåòîâà, Æ. (1999). 'Àêòóàëüíûå âîïðîñû ãëîáàëèçàöèè'. Ìèðîâàÿ ýêîíîìèêà è ìåæäóíàðîäíûåîòíîøåíèÿ'. ¹4. Ñ.67-78.

Áàêèåâà, Ã.À. (2000).'Ñîöèàëüíàÿ ïàìÿòü è ñîâðåìåííîñòü'. Áèøêåê: Èëèì, ñ. 452.Ìàëàõîâ, Â. (2005). 'Ñèìâîëè÷åñêîå ïðîèçâîäñòâî ýòíè÷íîñòè è êîíôëèêò'. Èäåíòè÷íîñòü: ïîèñê,

ïðîèçâîäñòâî è âîñïðîèçâîäñòâî. Áèøêåê: ñ.345.Áàêèåâà, Ã.À. (2003). 'Îñíîâû ýòíè÷åñêîãî ðàçâèòèÿ Êûðãûçñêîé Ðåñïóáëèêè (Ïðîåêò

Êîíöåïöèè). Ýòíè÷åñêèé ìèð. Èíôîðìàöèîííî-àíàëèòè÷åñêèé áþëëåòåíü. ¹4. ñ.27-32.Òèøêîâ, Â.À. (2005). 'Ýòíîëîãèÿ è ïîëèòèêà'. Ìîñêâà: Àêàäåìè÷åñêèé ïðîñïåêò. ñ.456Òîêàðåâ, Ñ.À. (1978).'Èñòîðèÿ çàðóáåæíîé ýòíîãðàôèè'. Ìîñêâà: Âûñøàÿ øêîëà. ñ.234.ßêîâåö, Þ.Â. (2003).'Ãëîáàëèçàöèÿ è âçàèìîäåéñòâèå öèâèëèçàöèé'. - Ìîñêâà: Ïðîãðåññ.ñ123ßêîâåö, Þ.Â. (2004).'Ýïîõàëüíûå èííîâàöèè XXI âåêà'. Ìîñêâà: Ïðîñïåêò, ñ.45ßñïåðñ, Ê. 1991.'Ñìûñë è íàçíà÷åíèå èñòîðèè'. - Ìîñêâà: Ïîëèòèçäàò,.-Ñ.141

Transliteration:

Urmanbetova, G. (1999)'Actual problems of globalization'.World economy and international relations.¹4.P.67-78.

Bakieva, G.A. (2000). 'Social memory and modernity'. - Bishkek: Ilim, with. 452.Malakhov, V. (2005). 'Symbolic production of ethnicity and conflict' // Identity: search, production

and reproduction - Bishkek., P.345.Bakieva, G.A. (2003). 'Fundamentals of ethnic development of the Kyrgyz Republic' (Draft Concept).

Ethnic World. Informational and analytical bulletin, ¹4. p. 27-32.Tishkov, V.A. (2005). 'Ethnology and politics'. - Moskow: Academic Prospect, p.456Tokarev, S.A. (1978). 'The history of foreign ethnography'. - Moskow: High School, p.234.Yakovets, Yu.V. (2003). 'Globalization and interaction of civilizations'. Moskow: Progress. p.123Yakovets, Yu.V. (2004).' Extraordinary innovations of the XXI century'. - Moskow: Prospekt, p.45Jaspers, K. 1991. 'The meaning and purpose of history'. Moskow:: Politizdat, - P.141

Urmanbetova Jûldûz, (Kirgiziston, Bishkek)

Madaniy identiklik: global, mintaqaviy va milliy darajalari

Annotatsiya. Hozirgi davrda identiklik muammosi yanada dolzarb muammoga aylanmoqda. Zero, birtomondan globallashuv ta'sirida dunyo yagona madaniy dunyoga integratsiyalashmoqda, ikkinchi tomondanmilliy identiklikni saqlash muhim omilga aylanmoqda. Darhaqiqat, hozirgi davr borlig'i nuqtai nazaridanidentiklik inson, davlat qurilishi va tarix sinovlarining mohiyatini tushunish vositasi sifatida namoyon bo'lmoqda.Madaniy taraqqiyot identiklikning barcha ko'rinishlarida, xususan fuqarolar va milliy madaniyatda o'zifodasini topadi, bu bilan madaniyat dunyo, ba'zi xalqlar va davlatlarning determinanti sifatida namoyonbo'ladi. Identiklik rivoji haqida umumiy tasavvurga ega bo'lish uchun uning uchta muhim jihatini ajratishlozim: global, mintaqaviy va milliy. Shu bois, ushbu maqolada biz identiklikning global, mintaqaviy vamilliy darajalarini tahlil etishga harakat qilamiz.

Tayanch so'zlar: Markaziy Osiyo, identiklik, globalizatsiya, tsivilizatsiya, texnologiya, universalqadriyatlar, kommunikatsiya, tanlash erkinligi, makon.


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Êàáèëîâà Áàõðèíèñî (Äóøàíáå, Òàäæèêèñòàí)

Àííîòàöèÿ. Óíèêàëüíàÿ ñóùíîñòü ÷åëîâåêà â òîì, ÷òî òîëüêî åìó ïðèñóùà ïàìÿòü. Èìåííîáëàãîäàðÿ ïàìÿòè èç ïîêîëåíèÿ â ïîêîëåíèå ïåðåäà¸òñÿ ñàìîå öåííîå äóõîâíîå íàñëåäèå÷åëîâå÷åñòâà.

Ñ ýòîé òî÷êè çðåíèÿ, ìóçûêà êàê îäíà èç íàïðàâëåíèé äóõîâíîé êóëüòóðû èìååò ãëóáîêèåèñòîðè÷åñêèå êîðíè.Âñå íàðîäû ìèðà ÷åðåç ìóçûêó ïûòàëèñü ïåðåäàòü áóäóùåìó ïîêîëåíèþíåïîâòîðèìîñòü ñâîåãî íàöèîíàëüíîãî ìåíòàëèòåòà. Ïðèçíàííàÿìóçûêîâåäàìè ìèðîâîãîñîîáùåñòâà âåëèêèì èñòîðè÷åñêèì íàñëåäèåì"Øàøìàêîì" îòëè÷àåòñÿ îðèãèíàëüíîñòüþâîñòî÷íîé ìîòèâàöèè.

Îòðàäíî îòìåòèò òî, ÷òî îäíèì èç èçâåñòíåéøèõ èñêóññòâîâåäîâ ÕÕ-ÕÕI âåêà ÔàéçóëëîÊàðîìàòîâ âíåñ ñâîé âåñîìûé âêëàä â èçó÷åíèå íàïðàâëåíèé Øàøìàêîìà. Âñþ ñâîþ æèçíü îíïîñâÿòèë èññëåäîâàíèþ èñòîðèè ìóçûêàëüíîãî èñêóññòâà êàê Óçáåêèñòàíà, òàê è Òàäæèêèñòàíà.

Â äàííîé ñòàòüå ðàñêðûâàåòñÿ òâîð÷åñòâî è íàó÷íàÿ äåÿòåëüíîñòü ó÷èòåëÿ Ôàéçóëëî Êàðîìàòîâàâ ðàçâèòèå òàäæèêñêîé òðàäèöèîííîé ìóçûêè.

Êëþ÷åâûå ñëîâà: ìóçûêà, Øàøìàêîì, òðàäèöèè, Óçáåêèñòàí, Òàäæèêèñòàí, íàðîäíîåòâîð÷åñòâî, èñêóññòâî, ìóçûêîâåäû, ýòíîãðàôè÷åñêàÿ ìóçûêà.

ÓÄÊ 781.7.

http://dx.doi.org/10.26739/2181-9505-2018-1-16

ÂÊËÀÄ ÔÀÉÇÓËËÎ ÊÀÐÎÌÀÒÎÂÀ (ÊÀÐÎÌÀÒÀËÈ) Â ÈÇÓ×ÅÍÈÅÒÀÄÆÈÊÑÊÎÉ ÒÐÀÄÈÖÈÎÍÍÎÉ ÌÓÇÛÊÈ

Ââåäåíèå

Çàñëóæåííûé äåÿòåëü íàóêè Óçáåêèñòàíà, äîêòîð èñêóññòâîâåäåíèÿ,ïðîôåññîð Ôàéçóëëî Ìóçàôôàðîâè÷ Êàðîìàòîâ (Êàðîìàòëè, 1925-2014) -èçâåñòíûé ó÷åíûé, ñûãðàâøèé îãðîìíóþ ðîëü â ñòàíîâëåíèè ìóçûêîâåä÷åñêîéíàóêè Óçáåêèñòàíà è Òàäæèêèñòàíà, ñîçäàíèè ìåæäóíàðîäíî-ïðèçíàííîé øêîëû,âîñïèòàâøèé íåñêîëüêî ïîêîëåíèé èññëåäîâàòåëåé. Íàó÷íî-èññëåäîâàòåëüñêàÿäåÿòåëüíîñòü Êàðîìàòîâà îõâàòûâàåò øèðîêèé ñïåêòð ïðîáëåì: îò ñóãóáîìóçûêîâåä÷åñêèõ äî âîïðîñîâ áûòîâàíèÿ ôîëüêëîðà â ñîâðåìåííîñòè, îòôèêñàöèè äî ïóáëèêàöèè ôîëüêëîðíûõ îáðàçöîâ. Ñîçäàííàÿ èì áîëåå 60-òè ëåòíàçàä ôîëüêëîðíî-ýòíîãðàôè÷åñêàÿ ýêñïåäèöèÿ ïî ðàéîíàì Óçáåêèñòàíà èÒàäæèêèñòàíà âíåñëà îñîáûé âêëàä â èçó÷åíèå è ïîïóëÿðèçàöèþ õóäîæåñòâåííîãîíàñëåäèÿ òàäæèêñêîãî è óçáåêñêîãî íàðîäîâ, â ðàçâèòèå íàöèîíàëüíûõìóçûêàëüíûõ êóëüòóð ýòèõ ðåñïóáëèê.

Ô.Ì.Êàðîìàòîâ ðîäèëñÿ â Áóõàðå. Ïîëó÷èë äâà âûñøèõ îáðàçîâàíèÿ -ôèëîëîãà â Òàøêåíòñêîì ïåäàãîãè÷åñêîì èíñòèòóòå è ìóçûêîâåäà â Òàøêåíòñêîé

USTOZLAR HAYOTI VA FAOLIYATI HAQIDA / Î ÆÈÇÍÈ ÈÄÅßÒÅËÜÍÎÑÒÈ Ó×ÈÒÅËÅÉ / ON THE LIFE AND WORK OF TEACHERS

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êîíñåðâàòîðèè. Êàíäèäàòñêóþ äèññåðòàöèþ çàùèòèë ïî îêîí÷àíèè àñïèðàíòóðûâ Ìîñêîâñêîé êîíñåðâàòîðèè ïîä ðóêîâîäñòâîì âèäíîãî ìóçûêîâåäà Â.Ì.Áåëÿåâà.Ñ ýòîãî âðåìåíè, ñ 1957 ïî 1964 ã. îí ðàáîòàë äèðåêòîðîì Èíñòèòóòàèñêóññòâîçíàíèÿ èì. Õàìçû Õàêèì-çàäå Íèÿçè è ïàðàëëåëüíî ïðåïîäàâàë âÒàøêåíòñêîé êîíñåðâàòîðèè. Åãî ãëàâíîé öåëüþ áûëà ïîäãîòîâêà êàäðîâ,îñîáåííî ñïåöèàëèñòîâ â îáëàñòè ìóçûêàëüíîãî âîñòîêîâåäåíèÿ, ïîòîìó ÷òîèìåííî â ýòîé îáëàñòè îùóùàëñÿ èõ îñòðûé äåôèöèò. Ïðè ýòîì àêöåíò äåëàëñÿíà èçó÷åíèå ìóçûêàëüíîãî ïèñüìåííîãî íàñëåäèÿ, à çíà÷èò è èíîñòðàííûõ ÿçûêîâ- ôàðñè, àðàáñêîãî, õèíäè è óðäó, à òàêæå ïðîôåññèîíàëüíîé ìóçûêè óñòíîéòðàäèöèè, áûòóþùåé íå òîëüêî â ðåñïóáëèêàõ Öåíòðàëüíîé Àçèè è Çàêàâêàçüÿ,íî è ñîïðåäåëüíûõ ñòðàíàõ çàðóáåæíîãî Âîñòîêà. Òàêèì îáðàçîì, â ñòåíàõÒàøêåíòñêîé êîíñåðâàòîðèè ïî èíèöèàòèâå Ô.Ì.Êàðîìàòîâà â 1972 ãîäó áûëàñîçäàíà êàôåäðà "Âîñòî÷íîé ìóçûêè" (íûíå "Ìóçûêàëüíîãî âîñòîêîâåäåíèÿ" -Á.Ê.), ïðîôèëèðóþùàÿñÿ íà ïîäãîòîâêå ñïåöèàëèñòîâ ïî òåîðèè è èñòîðèèòðàäèöèîííîé ìóçûêè è èñïîëíèòåëåé - ïåâöîâ è èíñòðóìåíòàëèñòîâ. Ñðåäè åãîìíîãî÷èñëåííûõ ó÷åíèêîâ íå òîëüêî âûõîäöû èç Óçáåêèñòàíà, íî è, ïðåæäåâñåãî, Òàäæèêèñòàíà , à òàêæå Êàçàõñòàíà, Òóðêìåíèñòàíà, Àçåðáàéäæàíà,Ïîëüøè, ×åõîñëîâàêèè, Ãåðìàíèè, ÑØÀ, Ñóäàíà, Èîðäàíèè, êîòîðûå,ïðîäîëæàÿ òðàäèöèè ñâîèõ øêîë, ðàçðàáàòûâàëè è ïðîäîëæàþò ðàçðàáàòûâàòüâàæíåéøèå ïðîáëåìû ìóçûêàëüíîãî èñêóññòâà. "Íå ñåêðåò, - ïèøåò îäèí èç åãîó÷åíèêîâ, êàíäèäàò èñêóññòâîâåäåíèÿ Ð.Þíóñîâ, - ÷òî â íàøèõ ïðîôåññèîíàëüíûõìóçûêàëüíûõ ó÷åáíûõ çàâåäåíèÿõ äî íà÷àëà 1970-õ ãîäîâ îáðàçîâàíèå áûëîîðèåíòèðîâàíî íà êîìïîçèòîðñêîå òâîð÷åñòâî èëè îáðàáîòêó âîñòî÷íûõ ìåëîäèé.Òàê âîò, Ô.Êàðàìàòîâ âïåðâûå ïîäíÿë âîïðîñ ïðîôåññèîíàëüíîãî îáðàçîâàíèÿíà âñåõ ñòàäèÿõ è çâåíüÿõ îáó÷åíèÿ - íà÷àëüíîãî, ñðåäíåãî è âûñøåãî, ñïðèâëå÷åíèåì ôîëüêëîðíîãî ìóçûêàëüíîãî íàñëåäèÿ, óñòíîé òðàäèöèè èèñïîëíèòåëüñêîãî ìàñòåðñòâà. Ýòî áûë íàñòîÿùèé ïðîðûâ!!!" [Þíóñîâ, Ð. 2006,ñ.28].


ßâëÿÿñü çíàòîêîì èñòîðèè è òåîðèè ìóçûêàëüíîé êóëüòóðû íàðîäîâ ÑðåäíåéÀçèè, Ô. Ì. Êàðîìàòîâ â ñâîèõ òðóäàõ íàèáîëåå ïîñëåäîâàòåëüíî ïðîñëåäèë èñèñòåìàòèçèðîâàëíàðîäíûé èíñòðóìåíòàðèé è èíñòðóìåíòàëüíóþ ìóçûêó çàìíîãèå âåêà èõ áûòîâàíèÿ â ðåãèîíå è ïîêàçàë èõ çíà÷åíèå â ñîâðåìåííîéìóçûêàëüíîé êóëüòóðå, ïîýòîìó åãî ïî ïðàâó ìîæíî ñ÷èòàòü íàñòîÿùèì çíàòîêîìâ îáëàñòè îðãàíîëîãèè (Êàðîìàòîâ, Ô. 1962, ñ.23).Êîíå÷íî, ó÷åíîãî áîëüøåïðèâëåêàë ìóçûêàëüíûé èíñòðóìåíòàðèé òàäæèêñêîãî è óçáåêñêîãî íàðîäîâ âñèëó èõ áëèçîñòè, î ÷åì îòìå÷àåò â ñâîåé äèññåðòàöèè À.Ìàëüêååâà, ïîä÷åðêèâàÿ,÷òî "òàäæèêñêèå èíñòðóìåíòû âî ìíîãîì èäåíòè÷íû óçáåêñêèì, çà èñêëþ÷åíèåìïàìèðñêèõ, êîòîðûå íàøëè îòðàæåíèå â êíèãå Ô.Ì.Êàðîìàòîâà èÍ.Õ.Íóðäæàíîâà "Ìóçûêàëüíîå èñêóññòâî Ïàìèðà" [Ìàëüêååâà, À.1983].

Îãðîìíóþ ðîëü ñûãðàë Ô.Ì.Êàðîìàòîâ â èçó÷åíèè Øàøìàêîìà è â öåëîììàêîìîâåäåíèÿ [Êàðîìàòîâ, Ô.1978, ñ.10]. Â ïåðèîä ñ 1966 ïî 1975 ãã. èì áûëèîòðåäàêòèðîâàíû íîòíûå çàïèñè Øàøìàêîìà, âûïîëíåííûå Þíóñîì Ðàäæàáè,êîòîðûå âïîñëåäñòâèè âûøëè â ñâåò â øåñòè òîìàõ. Êðîìå òîãî, èì íàïèñàíîèñòîðèêî-àíàëèòè÷åñêîå ïðåäèñëîâèå ê ïåðâîìó òîìó [Øàøìàêîì. 1966, ñ.7]. Ñ

Êàáèëîâà Á. Âêëàä Ôàéçóëëî Êàðîìàòîâà (Êàðîìàòàëè) â èçó÷åíèå Òàäæèêñêîé òðàäèöèîííîé ìóçûêè

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öåëüþ áîëåå ïîñëåäîâàòåëüíîãî èçó÷åíèÿ òðàäèöèîííîé ìóçûêè íàðîäîâ ÑðåäíåéÀçèè è Êàçàõñòàíà, à òàêæå ñòðàí Áëèæíåãî è Ñðåäíåãî Âîñòîêà âïåðâûå áûëèîðãàíèçîâàíû ñèìïîçèóìû è êîíôåðåíöèè ìåæäóíàðîäíîãî ìàñøòàáà, ñðåäèêîòîðûõ îòìåòèì Ñàìàðêàíäñêèå ñèìïîçèóìû 1978, 1983 ãã., ñòàâøèåïåðåëîìíûìè â èññëåäîâàíèè íå òîëüêî òàäæèêñêî-óçáåêñêèõ ìàêîìîâ,àçåðáàéäæàíñêèõ ìóãàìîâ, êàçàõñêèõ è êèðãèçñêèõ êþåâ, èíäèéñêèõ ðàã,àëæèðñêèõ íóá è äðóãèõ íàïðàâëåíèé ïðîôåññèîíàëüíîé òðàäèöèîííîé ìóçûêèðåãèîíîâ, íî è ñîâðåìåííîå êîìïîçèòîðñêîå òâîð÷åñòâî, îñíîâàííîå íàìóçûêàëüíîì íàñëåäèè. Âî âñåõ ýòèõ è äðóãèõ ìåðîïðèÿòèÿõ Ô.Ì.Êàðîìàòîâ ñìîãêîíñîëèäèðîâàòü êðóïíûå ñèëû ó÷åíûõ-ïðàêòèêîâ, ÿâëÿëñÿ íåïðåìåííûì èàêòèâíûì ó÷àñòíèêîì, âûñòóïàë ñ àíàëèòè÷åñêèìè äîêëàäàìè íà ïëåíàðíûõçàñåäàíèÿõ ïî àêòóàëüíûì âîïðîñàì ìóçûêàëüíîãî èñêóññòâà ïðîøëîãî èñîâðåìåííîñòè. Èìåííî Ô.Ì. Êàðîìàòîâó ïðèíàäëåæèò ââåäåíèå òàêîãî ïîíÿòèÿ,êàê èçóñòíî-ïðîôåññèîíàëüíîå òâîð÷åñòâî, ïîä êîòîðûì ïîäðàçóìåâàåòñÿ òî,÷òî âîñòî÷íàÿ òðàäèöèîííàÿ ìóçûêà - ýòî íå òîëüêî ôîëüêëîð, íî è öåëûéïëàñò âûñîêîðàçâèòîãî ïðîôåññèîíàëüíîãî èñêóññòâà óñòíîé òðàäèöèè, âåðøèíîéêîòîðîé ÿâëÿåòñÿ Øàøìàêîì.

Âìåñòå ñ òåì, íàðÿäó ñ èçó÷åíèåì ïðîôåññèîíàëüíîé ìóçûêîé óñòíîéòðàäèöèè, Ô.Ì.Êàðîìàòîâ ïàðàëëåëüíî çàíèìàëñÿ ñáîðîì è èçó÷åíèåì íàðîäíîéìóçûêè òàäæèêñêîãî è óçáåêñêîãî íàðîäîâ, ÿâëÿÿñü îäíèì èç ïåðâûõíàöèîíàëüíûõ ìóçûêîâåäîâ-ïîëåâèêîâ, êîòîðûé çàïèñûâàë ôîëüêëîð âýêñïåäèöèÿõ è ñòàöèîíàðíî. Ñðåäè åãî ìíîãî÷èñëåííûõ ýêñïåäèöèé â ðàçëè÷íûåðàéîíû ñðåäíåàçèàòñêîãî ðåãèîíà îñîáî îòìåòèì ìíîãîëåòíþþ ïëàíîìåðíóþýêñïåäèöèþ â Ãîðíî-Áàäàõøàíñêóþ Àâòîíîìíóþ îáëàñòü, ãäå ÔàéçóëëîÌóçàôôàðîâè÷ ïðèíèìàë ñàìîå íåïîñðåäñòâåííîå ó÷àñòèå ïî ïðîñüáå èçâåñòíîãîòàäæèêñêîãî èñêóññòâîâåäà Íèçîìà Õàáèáóëëàåâè÷à Íóðäæàíîâà. Âìåñòå îíè,íà÷èíàÿ ñ 1959ã. ïî 1983 ã. îáñëåäîâàëè âåñü òàäæèêñêèé Áàäàõøàí, çàïèñàâ íàìàãíèòíóþ ïëåíêó ñîòíè îáðàçöîâ âîêàëüíîãî, èíñòðóìåíòàëüíîãî è òåàòðàëüíîãîíàðîäíîãî òâîð÷åñòâà, ïîèñòèíå ÿâëÿþùåãîñÿ êëàäåçåì õóäîæåñòâåííîé êóëüòóðûòàäæèêñêîãî íàðîäà. Ðåçóëüòàòîì èõ èññëåäîâàíèé ñòàë ôóíäàìåíòàëüíûé òðóä"Ìóçûêàëüíîå èñêóññòâî Ïàìèðà", çàäóìàííûé ó÷åíûìè â ïÿòè êíèãàõ. Äâå ïåðâûåêíèãè îïóáëèêîâàíû â Ìîñêâå (â 1978 è 1986 ãã.), ïîëó÷èâ ïðèçíàíèåñïåöèàëèñòîâ. Ïî ñëîâàì èçâåñòíîãî ðîññèéñêîãî ìóçûêîâåäà Â.Âèíîãðàäîâà,àâòîðû ñòðåìèëèñü èçáåæàòü "áåëûõ ïÿòåí" ìóçûêàëüíîé êàðòû Ïàìèðà è êàêìîæíî øèðå îõâàòèòü æàíðû, òèïû, ôîðìû íàðîäíîãî è óñòíî-ïðîôåññèîíàëüíîãî ìóçûêàëüíîãî òâîð÷åñòâà. "Ìû âûðàæàåì, - ïèøåò îí, - ñàìîåïîëîæèòåëüíîå îòíîøåíèå ê ðàññìàòðèâàåìîìó òðóäó è áëàãîäàðíîñòü àâòîðàì,îçíàêîìèâøèì íàñ ñ ïî÷òè íåèçâåñòíîé íàðîäíîé êóëüòóðîé" [Âèíîãðàäîâ Â.Î.1991]. Ñòàâ áèáëèîãðàôè÷åñêîé ðåäêîñòüþ, ýòè êíèãè áûëè ïåðåèçäàíû â Áèøêåêåâ 2010 ã. ïðè ïîääåðæêå Óíèâåðñèòåòà Öåíòðàëüíîé Àçèè è Ôîíäà Êðèñòåíñåíà.

Îáèëüíûé, ðàçíîîáðàçíûé ìàòåðèàë, ñîáðàííûé Ïàìèðñêîéèñêóññòâîâåä÷åñêîé ýêñïåäèöèåé, òðåáîâàë ñêîðåéøåãî åãî èçó÷åíèÿ, ïîñêîëüêóçàïèñè áûëè ïðîèçâåäåíû ñòàðèííîé àïïàðàòóðîé íà ìàãíèòíûå ïëåíêè, êîòîðûåñ êàæäûì ãîäîì ñòàíîâèëèñü áîëåå ëîìêèìè è õðóïêèìè. È ïîýòîìó, â 2009 ã. êðàáîòå íàä òðåòüåé è ïîñëåäóþùèìè êíèãàìè Í.Õ.Íóðäæàíîâ è Ô.Ì.Êàðîìàòîâïðèãëàñèëè àâòîðà íàñòîÿùåé ñòàòüè. Òàêèì îáðàçîì, ê 2015 ã. áûëè èçäàíû


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ïîñëåäíèå òðè êíèãè "Ìóçûêàëüíîãî èñêóññòâà Ïàìèðà" [Êàðîìàòîâ Ô. 2010].Ïÿòèòîìíîå èçäàíèå - ðåçóëüòàò äîëãîãî è êðîïîòëèâîãî òðóäà ïîñëåäíèõ ñîðîêàëåò. Ýòíîãðàôè÷åñêîé ãðóïïå, ïî ñëîâàì Í.Íóðäæàíîâà, ïðèøëîñü îáúåçäèòüâåñü ðåãèîí è äîáðàòüñÿ äî ñàìîãî îòäàëåííîãî ãîðíîãî êèøëàêà. Òàì áûëèíàéäåíû íîâûå íåòðîíóòûå öèâèëèçàöèåé ôîðìû ìóçûêàëüíîãî èñêóññòâà,êîòîðûå áûëè âíåñåíû â êíèãó. "Ìóçûêàëüíîå èñêóññòâî Ïàìèðà óíèêàëüíî, ýòîáîãàòñòâî Òàäæèêèñòàíà, - îòìåòèë Í.Íóðäæàíîâ. - Â ìåëîäèÿõ Ãîðíîãî Áàäàõøàíàâñòðå÷àþòñÿ ñàìûå ðàçëè÷íûå ïëàñòû ýïîõ. Ýòî íåâåðîÿòíî, íî ìû íàøëè òàìñåì âàðèàíòîâ äðåâíèõ ðóêîïèñåé, ãäå òî÷ü â òî÷ü ïîëíîñòüþ îïèñàí ñþæåòâñåìèðíî èçâåñòíîé îïåðû "Òóðàíäîò" Äæàêîìî Ïó÷÷èíè" [Íóðæàíîâ, Í. 2011.].

Âî ââåäåíèè ê ïåðâîé êíèãå "Ìóçûêàëüíîå íàñëåäèå òàäæèêîâ Ïðèïàìèðüÿ",êðîìå îáùèõ ñâåäåíèé î êðàå, î íåëåãêîé æèçíè åãî íàðîäà, ñîõðàíèâøåãî èäîíåñøåãî äî íàøèõ äíåé ñòàðèííûå ìóçûêàëüíûå òðàäèöèè, äàþòñÿ èíòåðåñíûåñâåäåíèÿ î ìóçûêàëüíûõ èíñòðóìåíòàõ, êîòîðûå äî íàñòîÿùåãî âðåìåíèñîõðàíèëè àêóñòè÷åñêóþ çâóêîâóþ ýôôåêòèâíîñòü, êðàñîòó ôîðì è ñòðîéíîñòüðàçìåðîâ. Âàæíî îòìåòèòü, ÷òî çäåñü íå òîëüêî íàïèñàíî î òîì, êòî, êîãäà è ïðèêàêèõ óñëîâèÿõ èñïîëíÿë íà òîì èëè èíîì èíñòðóìåíòå, íî è äàåòñÿ èñòîðèÿâîçíèêíîâåíèÿ íåêîòîðûõ èíñòðóìåíòîâ ñ îïèñàíèåì èõ çâóêîðÿäà, ëàäîâîéíàñòðîéêè, òåìáðà, ñïîñîáîâ çâóêîèçâëå÷åíèÿ è ò.ä. Èìåííî ýòè ðàçäåëûïðèíàäëåæàò ïåðó Ô.Ì.Êàðîìàòîâà, êîòîðûé ñ ïîçèöèè ñèñòåìíî-ýòíîôîíè÷åñêîãî ìåòîäà îðãàíîëîãèè îñóùåñòâèë àíàëèç ìóçûêàëüíîãîèíñòðóìåíòàðèÿ ïàìèðöåâ [Êàðîìàòîâ, Ô. 1978, ñ.5].

Áëàãîäàðÿ ýòîìó ìíîãîòîìíîìó èçäàíèþ, ãäå ìàêñèìàëüíî òî÷íî, íàñêîëüêîýòî áûëî âîçìîæíî, çàôèêñèðîâàíû ìóçûêàëüíûå è òåêñòîâûå ÷àñòè îáðàçöîâíàðîäíîãî òâîð÷åñòâà , ïåðåäà÷à óíèêàëüíûõ è äðåâíèõ òðàäèöèé áàäàõøàíöåâîò ïîêîëåíèÿ ê ïîêîëåíèþ ãàðàíòèðîâàíà."Ñåðèÿ êíèã "Ìóçûêàëüíîå èñêóññòâîÏàìèðà" øèðîêî ïðèçíàíà â êà÷åñòâå ñàìîãî èñ÷åðïûâàþùåãî íà ñåãîäíÿøíèéäåíü òðóäà ïî ìóçûêàëüíîìó íàñëåäèþ Ïàìèðà, è Óíèâåðñèòåò ÖåíòðàëüíîéÀçèè ãîðäèòñÿ ñâîèì ó÷àñòèåì â ñîõðàíåíèè äàííîãî íàñëåäèÿ", - îòìåòèëãåíåðàëüíûé äèðåêòîð è äåêàí âûñøåé øêîëû ÓÖÀ Áîãäàí Êðàâ÷åíêî.

Ê ñîæàëåíèþ, Ô.Ì.Êàðîìàòîâ íå ñìîã ó÷àñòâîâàòü â ðàáîòå íàä ÷åòâåðòîé èïÿòîé êíèãàìè "Ìóçûêàëüíîãî èñêóññòâà Ïàìèðà" èç-çà áîëåçíè, îäíàêî îòìåòèì,÷òî ïðè åãî íåïîñðåäñòâåííîì ó÷àñòèè íå òîëüêî áûëè èçäàíû ïåðâûå òðè êíèãè,íî è çàëîæåí ôóíäàìåíò îäíîé èç ÿð÷àéøèõ ñòðàíèö òàäæèêñêîãî ìóçûêàëüíîãîèñêóññòâà.


Â 2010 ã. â ñâÿçè ñ 85-ëåòíèì þáèëååì Ôàéçóëëî Ìóçàôôàðîâè÷à Êàðîìàòîâàîäèí èç åãî ñîðàòíèêîâ, èçâåñòíûé êàçàõñòàíñêèé èññëåäîâàòåëü Áîðèñ Åðçàêîâè÷ñêàçàë ñëåäóþùåå: "Ñðåäè ìíîãî÷èñëåííûõ ìóçûêîâåäîâ ðåñïóáëèê Ñðåäíåé Àçèèè Êàçàõñòàíà âûäåëÿåòñÿ ñâîèìè èññëåäîâàíèÿìè â îáëàñòè ìóçûêàëüíîãîôîëüêëîðà, ñâîåé ìóçûêàëüíî-îáùåñòâåííîé è îðãàíèçàòîðñêîé äåÿòåëüíîñòüþóçáåêñêèé ìóçûêîâåä Ôàéçóëëà Ìóçàôàðîâè÷ Êàðîìàòîâ (Êàðîìàòëè). Ñîäåðæàíèååãî íàó÷íûõ òðóäîâ â îáëàñòè óçáåêñêîãî è òàäæèêñêîãî ôîëüêëîðà, ðóêîâîäñòâîàñïèðàíòàìè íå òîëüêî Óçáåêèñòàíà, íî è äðóãèõ ðåñïóáëèê, à òàêæå ïîìîùü


172


íàó÷íûìè êîíñóëüòàöèÿìè è ñîçäàíèå áëàãîïðèÿòíîé ìîðàëüíîé îáñòàíîâêèñîèñêàòåëÿì, ïðèåçæàþùèì â Òàøêåíò äëÿ àïðîáàöèè è çàùèòû êàíäèäàòñêèõäèññåðòàöèé â Èíñòèòóòå èñêóññòâîçíàíèÿ, äàâíî ñîñòàâèëè åìó èçâåñòíîñòü ñðåäèìóçûêàëüíîé îáùåñòâåííîñòè êàê êðóïíîãî ó÷åíîãî, îðãàíèçàòîðà íàóêè, àêòèâíîñîäåéñòâóþùåãî ôîðìèðîâàíèþ ìîëîäûõ íàöèîíàëüíûõ êàäðîâ ìóçûêîâåäîâ...Ôàéçóëëà Ìóçàôàðîâè÷ Êàðîìàòîâ ÿâëÿåòñÿ îäíèì èç ïðèçíàííûõ ëèäåðîâìåæäóíàðîäíîãî ìóçûêàëüíîãî ñîîáùåñòâà. Âûäàþùàÿñÿ äåÿòåëüíîñòü Ô. Ì. Êàðîìàòîâà,êàê è äðóãèõ èñêóññòâîâåäîâ è ìóçûêîâåäîâ, ñîçäàëè Òàøêåíòñêîìó Èíñòèòóòóèñêóññòâîçíàíèÿ çàñëóæåííûé àâòîðèòåò âåäóùåãî íàó÷íîãî öåíòðà ïî èçó÷åíèþ èïðîïàãàíäå ìóçûêàëüíîãî èñêóññòâà íàðîäîâ Âîñòîêà" [Åðçàêîâè÷, Á. 2005].

Ñâåòëàÿ ïàìÿòü ïðåêðàñíîìó ×åëîâåêó, Ó÷åíîìó è Ó÷èòåëþ!

Referenges

Þíóñîâ Ð. (2006). 'Ôàéçóëëà Ìóçàôôàðîâè÷ Êàðîìàòëè'. Èç èñòî÷íèêà: Ñåðãåé Ñàâ÷óê-Êóðáàíîâ. 80-ëåòíèé þáèëåé Ô. Êàðîìàòëè//ÁÂÂ, 12 ÿíâàðÿ, ¹2, ñ 26 // http://www.silkway.uz/contentmore/812

Êàðîìàòîâ Ô. (1962). 'Óçáåêñêàÿ äîìáðîâàÿ ìóçûêà'. Òàøêåíò: Íàóêà, ñ 56.Êàðîìàòîâ Ô.(1972). 'Óçáåêñêàÿ èíñòðóìåíòàëüíàÿ ìóçûêà (íàñëåäèå)'. - Òàøêåíò, 1972;Êàðîìàòîâ Ô (1975). 'Ê ïðîáëåìå ðàçâèòèÿ ìóçûêàëüíîãî èíñòðóìåíòàðèÿ íàðîäîâ Âîñòîêà /

/ ìóçûêàëüíàÿ òðèáóíà Àçèè'. Ìîñêâà: c.67-78Ìàëüêååâà À.(1983). 'Ìóçûêàëüíûé èíñòðóìåíòàðèé íàðîäîâ Ñðåäíåãî Âîñòîêà â àñïåêòå

ìóçûêàëüíî-èñòîðè÷åñêèõ ñâÿçåé'. - Àâòîðåôåðàò äèññ. íà ñîèñê. ó÷.ñòåïåíè êàíä. èñêóññòâîâåäåíèÿ.- Òàøêåíò: 1983. - Ñ.7.

Êàðîìàòîâ Ô. (1978). 'Îñíîâíûå çàäà÷è èçó÷åíèÿ ìàêîìîâ è ìóãàìîâ â ðåñïóáëèêàõ Âîñòîêà'.Ìàêîìû, ìóãàìû è ñîâðåìåííîå êîìïîçèòîðñêîå òâîð÷åñòâî. Òàøêåíò: ñ.101.

Êàðîìàòîâ Ô. (1981). 'Ìàêîìàò â óñëîâèÿõ ñîâðåìåííîñòè'. Ïðîôåññèîíàëüíàÿ ìóçûêà óñòíîéòðàäèöèè íàðîäîâ Áëèæíåãî, Ñðåäíåãî Âîñòîêà è ñîâðåìåííîñòü. - Òàøêåíò, Óçáåêèñòàíà.ññ.68.

Êàðîìàòîâ Ô. (1984). 'Ìàêàì è ìàêîì' (ñîàâò.Þ.Ýëüñíåð) .Ìóçûêà íàðîäîâ Àçèè è Àôðèêè, -Âûï. 4. - Ìoskva: c.123-145.

Êàðîìàòîâ Ô. (1966). 'Øàøìàêîì. Ïðåäèñëîâèå' (ñîàâò.Þ.Ðàäæàáè). - Ò.1. Òàøêåíò: 1966. ññ.3-8.Âèíîãðàäîâ Â.Î (1991). Ìóçûêàëüíîé êóëüòóðå ãîðíîãî Áàäàõøàíà. Èçâåñòèÿ ÀÍ Òàäæ. - Ñåðèÿ

âîñòîêîâåäåíèå, èñòîðèÿ, ôèëîëîãèÿ. - Äóøàíáå: ¹3. - Ñ72-78.Êàðîìàòîâ Ô., Íóðäæàíîâ Í., Êàáèëîâà Á. (2010). Ìóçûêàëüíîå èñêóññòâî Ïàìèðà. -Êí.3. -

Áèøêåê: ñ.69.Íóðäæàíîâ Í., Êàáèëîâà Á. (2014). 'Ìóçûêàëüíîå èñêóññòâî Ïàìèðà'.- Êí.4. Áèøêåê: 103.Íóðäæàíîâ Í., Êàáèëîâà Á. (2015). 'Ìóçûêàëüíîå èñêóññòâî Ïàìèðà' Êí.5. Áèøêåê: 103.Íóðäæàíîâ Í., 'Ìóçûêàëüíîå èñêóññòâî íàðîäîâ Ïàìèðà'. /http://avesta.tj /2011/01/23Êàðîìàòîâ Ô., Íóðäæàíîâ Í. (1978). 'Ìóçûêàëüíîå íàñëåäèå òàäæèêîâ Ïðèïàìèðüÿ'. /

Ìóçûêàëüíîå èñêóññòâî Ïàìèðà .- Êí.1. Ìîñêâà: -ñ.5-23.Íóæíî îòìåòèòü, ÷òî âñå òåêñòîâûå ÷àñòè âîêàëüíûõ íîìåðîâ è ñêàçîê áûëè ðàñøèôðîâàíû

Í.Íóðäæàíîâûì, à ìóçûêàëüíûå - Ô.Êàðîìàòîâûì è Á.Êàáèëîâîé.Âûñòóïëåíèå Á.Êðàâ÷åíêî íà ïðåçåíòàöèè êíèã "Ìóçûêàëüíîå èñêóññòâî Ïàìèðà â Öåíòðå

èñìàèëèçìà ã. Äóøàíáå (2015). // https://news.tj/ru/news/v-dushanbe-prezentovali-knigi-po-istorii-i-kulture-pamirskogo-regiona-tadzhikistana

Transliteration

Yunusov R. (2006). Faizulla Muzaffarovich Karomatli. // From the source: Sergey Savchuk-Kurbanov.The 80th anniversary of F.Karomatli // BVV, January 12, ¹2, from 26 // http://www.silkway.uz/contentmore/812

Karomatov F. (1962). Uzbek dombra music. Tashkent: Science, from 56.


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Karomatov F. (1972). Uzbek instrumental music (heritage). Tashkent: 1972;Karomatov F. (1975). On the problem of the development of musical instruments of the peoples of the

East' .musical tribune of Asia.Moskov:Mal'keeva A. (1983). 'Musical Instrument of the Peoples of the Middle East in the Aspect of Musical-

Historical Relations'. - Author's abstract of diss. to the soisk. academic degree of Cand. art history. -Tashkent, 1983. - P.7.

Karomatov F. (1978). 'The main tasks of studying makoms and mugams in the Eastern Republics'.Makom, mugham and modern composer's creativity. Tashkent:

Karomatov F. (1981).'Macomat in modern conditions . Professional music of the oral tradition of thepeoples of the Middle and Middle East and modernity'. Tashkent: Uzbekistan. ss.68.

Karomatov F (1984). 'Makam and the poppy' (co-author Y. El'sner) .Music of the peoples of Asia andAfrica, - Âûï. 4. -Mjskov:

Karomatov F. (1966). Shashmakom - T.1. Preface (co-author Yu. Rajabi). Tashkent: 1966.Vinogradov V. About the musical culture of the mountainous Badakhshan. Izvestiya AN Taj. SSR. - A

series of oriental studies, history, philology. - Dushanbe: (1991). ¹3. - Ñ72-78.Karomatov F., Nurjanov N., Kabilova B. (2010). Musical art of the Pamir. - Book 3. - Bishkek:Nurjanov N., Kabilova B. (2014). 'Musical art of the Pamir'. Book 4. Bishkek:Nurjanov N., Kabilova B. (2015). 'Musical art of the Pamir'. Book 5. Bishkek:Nurjanov N.' Musical art of Pamir peoples' /http://avesta.tj / 2011/01/23Karomatov F., Nurjanov N. (1978). 'Musical heritage of the Tajiks of Pripamirya'./ Musical art of the

Pamir .- Kn.1. - Moskov: - P.5-23.It should be noted that all the text parts of the vocal numbers and fairy tales were deciphered by

N.Nurdzhanov, and the musical parts by F.Karomatov and B.Kabilova.Speech B. Kravchenko at the presentation of books "Musical Art of the Pamirs in the Center of

Ismailism in Dushanbe: (2015). https://news.tj/en/news/v-dushanbe-prezentovali-knigi-po-istorii-i- kulture-pamirskogo-regiona-tadzhikistana

Kabilova Baxriniso (Tojikiston, Dushanbe)

Fayzullo Karomatov (Karomatullo)ning tojik an'anaviy musiqasi rivojiga qo'shganhissasi

Annotatsiya. Insonning noyob mohiyati xotiraning faqat unga xosligidadir. Aynan xotira tufayli insoniyatningeng qadrli ma'naviy merosi asrdan asrga, avloddan avlodga yetkaziladi.

Shu nuqtai nazardan, musiqa ma'naviy madaniyatning tarkibiy qismi sifatida qadimgi ildizlarga ega.Barcha xalqlar musiqa orqari kelajak avlodga G'z milliy mentalitetining takrorlanmas jihatlarini yetkazishgaxarakat qilgan. Dunyo hamjamiyati musiqashunoslari tomonidan buyuk ma'naviy madaniyatning tarkibiyqismi "Shashmakom" original sharqona kuy sifatida yuqori baholanadi.

Shuni alohida ta'kidlash lozimki XX-XXI asrning mashhur san'atshunosi Fayzullo KaromatovShashmakom yG'nalishlarini G'rganishga alohida hissa qG'shgan. Butun umrini u O'zbekiston va Tojikistonningmusiqa san'ati tarixini G'rganishga bag'ishlagan.

Ushbu maqolada ustoz Fayzullo Karomatovning tojik musiqa san'ati rivojiga qG'shgan hissasi, ijodi vafaoliyati ochib beriladi.

Tayanch sG'zlar: musiqa, Shashmakom, an'ana, O'zbekiston, Tojikiston, xalq ijodi, san'at,musiqashunoslar, etnografik musiqa.


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CONTENTS. ABSTRACTSPHILOSOPHY OF POLITICS AND SOCIETY

UDK 323.1Allahyarova Tahira, (Azerbaijan, Baku)The decline of liberal political philosophy as one of the reasons of crisis of migration and

multiculturalism in the western society

Abstract. This article is devoted to the decline of liberal political philosophy as one of thereasons for the crisis of migration and the collapse of the policy of multiculturalism in Westernsociety. The author notes that the current migration phenomenon appears to be the chief reasonfor geopolitical changes in the system of international relation.

One negative impact and manifestation of the crisis in global migration was the collapse ofthe policy of multiculturalism in some Western countries.

As is well known, liberalism as a political ideology and philosophy claimed to be the onlycorrect model after the collapse of the bipolar world. But today, the political elite of Westerncountries has questioned the defects of model of the neo-liberal world order realized during lastdecades. They acknowledge that it is not an exceptional paradigm. Nonetheless, they emphasizethat the liberal world order has become weaker as a result of the pressures of extreme right-wing ideologies.

In concluding the author claims that an updated migration policy and rethinking of liberalpolitical philosophy can become an important factor in stabilizing the multicultural societies ofWestern countries.

Key words: liberalism, political philosophy, decline, migration crisis, the collapse ofmulticulturalism, Western society.

UDK: 004.323/327:33.008:001(~)Andirjanova Gulnar Abylkhayrovna (Kazakhstan, Almaty)Political and ideological orientation of media in the world information space

Abstract. In the history of the spiritual formation of mankind, information was of greatimportance as a means of communication. In the 21st century, information began to spread at anaccelerated pace. The media has become the main source of the dissemination of information.Modern media play an important role in politics - from major political events to the impact thehaveon election campaigns. At the same time, they have an impact on the life of the averageperson, providing the necessary information, opportunities for self-development andentertainment. We live in a society that depends on information and communication. Thus, themedia can potentially influence the opinions and behavior of people, their relationships andattitudes to many issues.

While the media can play a positive role, for example, in educating people, it can also beused as a tool for propaganda, implanting ideology and political ideas.

Key words: mass media, information, ideology, propaganda, political idea, global information,economy, foreign policy, culture, science, cyberterrorism.

175


UDK: 004.323/327:33.008:001(~)Guliyeva Khatira (Azerbaijan, Baku)UDK 17Scientific - Methodological Aspects in the Application of Multiculturalism to "Dialogue

Philosophy" (A framework forformulating the problem)

Abstract. The article analyzes methodological aspects in the application of multiculturalismto "dialogue philosophy".The author considers that,in a phase of globalisation,the approach ofI. Herder and O. Spenglerexpressed in the "we, they and others" formula of the Enlightenmentperiod, has become separated from its foundations. As a result a scientific and social need fordialogue has arisen, as well as communications based on the idea of "global unity ", in referenceto axiological factors and the philosophy of the unity of life. So, while cultural policy pursuedin a globalisation phase focuses on combining national moral traditions all around the worldwith universal values - pursuing unique cultural "policy"--, it is grounded on multiculturalismas it applies its principles. It goes without saying that cultural dialogue, which is fundamentalto the idea of multiculturalism, emanated from the theory of "philosophical dialogue". It impliesthat in a general conjunction of " I - monologing" with "you and them", in the broad senseexpands to cultural and synthetic art of humankind as well as to peoples and -nations involvedin multinational dialogue. Such dialogue emerges in a system of internationally oriented relationsamong ethnic unities gathered under one umbrella as components of this philosophical theory.

Key words: "Philosophy of Dialogue", Methodological Aspects, Application Multiculturalism,Azerbaijani multiculturalism model.

UDK 1:34.001(~)Redpath Peter ( USA, Connecticut)The Modern European Tripartite Vision of Social Contract and the Civil Society: Hobbes,

Locke, and Rousseau

Abstract. Western philosophy of the XVI - XVII centuries reveals the development of economicgrowth and scientific knowledge. The theory of knowledge and natural sciences began to developrapidly championed by thinkers such as F. Bacon Thomas Goose, John Locke, and Jean-Jacques Rousseau, who advanced progressive ideas aimed at changing society and thinking.With changes in social production came changes public relations. Interpersonal relations werebuilt on the basis of a social contract. And so one of the important topics for study became theproblem of the social contract.

T. Gobbs, J. Locke and Jean-Jacques Rousseau tried to uncover the essence of civil societythrough the prism of their vision. Each of them put forward original ideas aimed at improvingthe life of people. In this article, we will try to undertake a comparative analysis of the teachingsof great thinkers about society and civil society.

Key words: T. Gobbs, J. Locke, Jean-Jacques Rousseau, social production, scientificknowledge, economic growth, life of people.

PHILOSOPHY OF EDUCATION AND SCIENE

UDK 1:612.181(~)Berna Arda ( Turkey, Ànkara)Beyond a concept in 21st century: Bioethics

Abstract. Ethics is one of the concepts that forms moral relations. However, the concept of"Bioethics" is associated with medical practice. In an effort to justify human attitudes andbehavior with compatibility towards core values, this area can be regarded as inquisitive andcritical as it is designed to answer basic questions, such as "what's good?", "What is bad?

176


"And" is there anything that is neither good or bad? "Obviously, some concepts, such as birthand death, can not be considered exclusively from the medical point of view. In addition,health also imposes stringent requirements on housing and food; together with other scientificdeterminants, these have an insurmountable effect. Recognizing and understanding that majorglobal bioethical issues of the 21st century are based chiefly on problems related to poverty andoverpopulation, are the main objectives of this article.

Key words: deontology, bioethics, medical ethics, global bioethics, Asian values, bioethicsimperialism, global unification.

UDK 57.01Mukhamedova Zamira (Uzbekistan, Tashken,)Bioethics in uzbekistan: history, issues, prospects

Abstract. Bioethics is a philosophical concept related to the moral side of human behavior inthe context of applied ethics, which considers a person in relation to various living forms,animals, in terms of a person's responsibility to others, as well as in terms of behavior andattitudes of a person to others. Considering the ethical behavior and the relationship of man toman, bioethics is linked with medical ethics - deontology. As a worldview, bioethics encompassesa person's attitude to the world as a whole, his perception of the world around him and his placein it. In the interaction of biology, medicine and ethics, bioethics is established as aninterdisciplinary scientific enterprise, an academic discipline and a social institution.

This article provides an overview of the development of bioethics in Uzbekistan, coveringthe period from 2000 - the time of the organization of the National Committee of Bioethics atthe Ministry of Health of the Republic of Uzbekistan-- to the present. The article emphasizesthe historical traditions of bioethics based on national, historical, cultural, philosophical andmethodological sources. The development of the Uzbek model of bioethics is part of the work ofnational committees, along with the development of bioethical education, medical law andinternational cooperation.

Key words: Uzbekistan, bioethics, history, issues, prospects, science, biomedical,cultural,Uzbek model.

UDK [159 95+65]:52/54Turaev Bakhtiyor (Uzbekistan, Tashkent)Holographically spatial areal-temporary scenario map

Abstract. The article presents thoughts on the essence of modern cosmological conceptsbased on the multi-world interpretation of quantum mechanics by H. Everett and on the possibilitiesof a synergetic approach to cosmological laws. Different models and concepts about the holographicuniverse are introduced. The concept of David Bohm on the theory of "holomovement"(holomovement) articulates the idea that every space-time area of the world contains the entireorder of the universe. This includes both the past, the present and the future. In 1993-1994, theDutch physicist Gerard't Hooft formulated a holographic principle, from which it follows thatspace-time is not a continuous continuum, buta collection of microzones, granules, cells, whatmay be described as quanta of space-time. Based on this principle, Juan Maldasena of theInstitute for Advanced Studies in Princeton suggested in1997 that the universe consists of 9dimensions of space and 1 time measurement. The famous writer Michael Talbot believes that"in a world that is composed of spectral energy holograms partly conditioned by deep processesof consciousness, the grana that separates the present from the past is so thin that we cantransgress it and enter the past." In his book he unites the thoughts of the Americanneuropsychologist Karl Pribram and the psychologist Stanislaw Grof, who consider our realityas a holographic illusion, and state that consciousness is not a function of the brain, but, on the

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contrary, that consciousness creates the brain. We believe that it is impossible to absolutize theseconcepts, although they contain a lot of rational grains. Space and temporality of the worldremain what they were; however, it is necessary to change, our ideas about the properties ofthe space-time structure of the universe.

Key words: multiple-world interpretation of quantum mechanics, fluctuation, hologram,holographic universe, wormhole, fundamental forces of nature, holographic model, holographicillusion, two-dimensional universe, string theory, anti-de Sitter world - AdS / CFT JuanMaldasena, fundamental forces of the universe : strong and weak nuclear interactions,electromagnetic interactions, gravitational interactions.

UDK 1: 371. 301:008 (~)Yaskevich Yadviga Stanislavovna ( Belarus, Minsk)Modern philosophy: the exit from the public sphere is necessary

Abstract. The article supports the idea of the growing importance of philosophy at the presentcritical stage in the development of mankind. The article establishes the need for a philosophicalrethinking of the system of values, ideals, beliefs and strategies of social activities in the face ofglobal risks and crises. Realizing its purpose, namely to justify new values and to developinnovative ideas ahead of its time, philosophy enters the public space, actualizes its fundamentalirreplaceable role in the formation of a holistic worldview, education, upbringing and education.The main goal of this process is the formation of ideals such as responsibility, justice, morality,intercultural dialogue, national identity and patriotism.

Key words: education, morality, patriotism, freedom, global risk, social activity, assistance,dialogue of cultures, identity, humanism.Valuable unity of the Turkic and Euroasian world.

WORLD CULTURAL AND RELIGIOUS TRADITIONS

UDK 1: 371. 301:008 (~)Abulfadl Mohsin Ebrahim, (South Africa, Durban)To the land of imam al-Bukhari (R.F.)

Abstract. In the history of human civilization there are individuals whose outstanding activitiesbecome part of the worldwide process of spiritual development. Their works embody the mostvaluable previous experiences, and they determine the movement of scientific thought and thespiritual culture of society for many centuries to come. To them belongs the Great Hadith collectorImam al-Bukhari. Theologians and theologians of the Muslim world, religious and other scholars,honor the memory and works of the Great Muhandis. In 1998, in honor of the 1225th anniversaryof Imam al-Bukhari, a complex of memorial, religious and spiritual enlightenment facilities wasconstructed in the Khartang village of the Paiarik district of the Samarkand region of Uzbekistanin the late 20th century. Honorary Professor of the University of KwaZulu-Natal (Durban ofSouth Africa) Abul Fadl Mohsin Ebrahim - in his article " To the land of imam al-Bukhari "shares his impressions of the hospitable Uzbek land, his participation in the 1st Congress onBioethics in Tashkent, fulfilling his dream and visiting the Imam Al Bukhari complex. In theconclusion of his article, he expresses his opinion that Islam in the land of Uzbekistan will alwaysbe respected by its adherents. Indeed, Bukhara has been the capital of Islamic culture for severalcenturies. Not surprisingly, in the Muslim world Bukhara firmly consolidated the epithets "KubbatulIslam" and "Gumbazi Islam", which in Arabic and Farsi means "Dome of Islam". The fact that thecity was recognized as the capital of Islamic culture, again confirms the outstanding contributionof this city and its scientists to the development of Islamic civilization.

Key words: Muslim Bioethics, Imam al-Bukhari, hadith, Islamic civilization, al-Bukhori,Bukhara, Muslim world, "Gumbazi Islam", Koran, "Kubbatul Islam".

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UDK 1.297 (09) (ßññàâèé)(~)Telebaev Gaziz Turysbekovich ( Kazakhstan, Astana)Turkic elements in the Sufi philosophical tradition: Leather Ahmet Yasawi

Abstract. The Turkic philosophical basis is noticeable in the conceptual apparatus "DiwaniHikmet". Such concepts as: "kanagat" (satisfaction, measure); "Tagdir" (destiny); "Irzik, kut"(happiness, prosperity); "Hak" (truth); "Amanat" (mandate, heritage); "Ruh" (spirit); "Aruak"(spirit of ancestors); "Akyl" (mind); "Kok" (sky) and others have an undoubtedtedly Turkicorigin. In the Turkic thinking tradition, ethical requirements to the individual are primary, as,for example, in the philosophy of Zhusup Balasaguni. Most important for him is the desire ofman for knowledge, science, moral qualities.

This ethical rationalism and maximalism then became dominant in the anthropology ofJassawi, which along with the "perfect man" also identified an "imperfect person" whose qualitiesare vanity, envy, duplicity, ignorance, vindictiveness, lies, etc. Moral perfection is necessary toget rid of these bad qualities, which means, according to Jassawi, the following: it is necessaryto polish the mirror to see the brilliance, in order to see the God in him; Purify your heart. TheTurkic thinker pays special attention to exposing such a vice as ignorance. The Fifteenth hikmetin "Diwani Hikmet" is devoted entirely to ignorance, its perniciousness, the consequences towhich it leads and its causes, the definition of ignorance. In addition, the author directly callsreaders of his work, to follow his advice, overcome ignorance, and find a way to truth.

Another intention, which became a distinctive feature of Sufism of Jassawi that perceived byhim from the Turkic thinking tradition, is the idea of the futility of human existence. At the sametime, the emphasis is on the temporary residence of man on earth, on the relativity of humanexistence, on the shortness of life, on the regret for the uniqueness and irreversibility of humanexistence. Therefore, the motives of sadness, sorrow, regret prevail. Such motives, this"existentialist" ideological outlook, are also inherent in Jassawi's work, who claimed the illusorynature of this world, and the vanity of human existence.

Key words: Sufi philosophical tradition, the worldview of the Turkic tradition, Khoja AhmetYassawi ideas, ancient (Neoplatonist), Arabic-speaking (Sufi) and Turkic traditions in thephilosophy of Yassawi, the ethical maximalism of Yassawi, the idea of futility of individualhuman existence, ideas of love and the death in Yassawi.

UDK 297.1:34:94.008(09)Tcan Lolie (France, Paris)The Muslim perception of public self-government and the current crisis of French "self-

identification"

Abstract. One of the important aspects of world civilization is the spread of the Islamic religion. Todate, most of the world's population is Muslim. And one of the actual problems involves the clothesof women. As proscribed in the Islamic religion, women should wear hijab, but in some states, therehas been a controversy over the wearing of the hijab for many years. There are opinions that it isconvenient and elegant, there are other opinions that subject the hijab to sharp criticism.

In France, Muslim girls were forbidden to wear handkerchiefs for fear that their appearancewould cast doubt on France's cohesive, universal ideal. According to many experts the hijabrepresents a formidable threat to the classical French identity, which is anchored in theuniversalism of French culture and civilization. The author analyzes the Muslim perception ofpublic self-government through the prism of multiculturalism in modern France.

Key words: hijab, identity, muslim culture, France, multiculturalism, civilization, self-government, Islam, religion.

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PHILOSOPHY OF HISTORY AND HISTORY OF PHILOSOPHY

UDK. 1: 297:9(09) (~)Bilalov Mustafa Isaevich (Rossiya, Makhachkala)Value unity of the Turkic and Eurasian world

Abstract. The cultural identity of Dagestan, within the North Caucasus and Russia transcendsresearch confined to European, Asian, Christian, Muslim and the Turkic civilization, yetassumes special and general values inherent in these regions besides language identity. The ideaof Eurasianism, which is not identified with any one country, is aimed at such unity andintegrity. Instead ofsuppressing and assimilating the uniqueness of the people, it reveals theirvariety. In search of national identity and the civilization of Eurasia and its regions including theRussian Caucasus, Azerbaijan, the countries of Transcaucasia, Turkey, Kazakhstan, Uzbekistan,other Turkic countries and the Euroasian regions should not copy the West. In the movementto a civil society and to new civilization regions such as Dagastan, which possess great culturalwealth, should not orient themselves on the ever-increasing production of goods andconsumerism, but on ascetic moderation, on brotherly mutual aid and collectivism. Instead offocusing on liberal social democracy in which human rights do not dominate and the developmentin these regions should coexist with the ethnic and social rights.

Key words: Dagestan, Russia, Uzbekistan, values, eurasianism, Turkic world, Islam,Orthodoxy, Sufism.

UDK 32: 53/33(~)Rosmarie Thee Morewedge (USA, New-York)Craft Guilds as Builders of Community and Civil Society in German Cities in the High and

Late Middle Ages

Abstract. In Europe from 1250- to 1500, special attention was paid to urban planning. Thedevelopment of trade and the growth of production led to a change in the status of large cities.Handicraft guilds as associations of self-government began to spread as a way of improving thequality of life. Trade guilds were designed to organize trade, production, product quality andsales, security, credit, welfare and defense of the city primarily in the interests of traders, butalso the collaborative associations.

Organized primarily to regulate the economy and labor of the guild, there were also anumber of other issues related to values such as associative culture, tradition, community-oriented lifestyles, equality and brotherhood or solidarity within the community. Guilds wereseen as a means of establishing courtesy and preventing violence in the city. From this point ofview, they have become instruments in the development of civilization. The regular socialmeetings of the members of the guild gave members a sense of identity, status and feelings ofparticipation and belonging to the active community. Craft guilds in the high and late MiddleAges became part of the economic and social urban infrastructure that helped build communityand civil society.

The French Revolution and Napoleon's arrival in Germany officially ended the guilds, but evenafter Napoleon, in some cities the guilds preserved and continued the work of artisans in the cities.The rise of the craft guilds, the important interactions they encouraged among urban inhabitants,their operation, functions and influence on urban society are the subject of this essay.

Key words: guild, economy, Germany, Hamburg, trade, political power, civil rights.

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UDK 1:34.323:371(~)Mukhitdinova Firuza (Uzbekistan, Tashkent)The issues of legal education and morals in the work of oriental thinkers

Abstract. It is known that the spread of Islam in Central Asia has created the ground for thegradual development of science and philosophy. The establishment of interstate trade relationsled to reciprocal influence of cultures, and this, in turn, changed the world outlook. Easternthinkers translated the works of Greek scientists and developed their ideas. They conductedresearch in several directions. It can be confidently asserted that the natural-scientific knowledgeof Horazmi, and Fergani,became the foundation of modern science. Inspired by their creativity,a number of philosophers have raised world civilization to a new level.

From this point of view, this article focuses on the scientific legacy of Eastern Renaissancethinkers, exposing their views on the state and public construction and revealing the significanceof their political and legal doctrines for the modern world.

Key words: Abu nasr Forobiy, Abu Rayhon Beruniy, Ibn Sino, Eastern thinkers, society,state, justice, political and legal doctrines, state ruler, state administration

UDK 1.001:371.34:301(~)Urmanbetova Jildiz (Kyrgyzstan, Bishkek)Ñultural identity: global, regional and national levels

Abstract. In the modern world, the problem of identity is becoming increasingly relevant. Onthe one hand, under the influence of globalization, the world is moving towards the integrationof cultural space, on the other hand, the preservation of national identity is an important factor.Indeed, the problem of identity is as much at the forefront of modern life as it is at the forefrontof understanding the human essence, state building and the challenges of history. The culturalcomponent, which is revealed in identity formation, including civil and national identity, isrecognized as the determinant of the development of the world and of individual states andpeoples. For the general presentation of the essence of the development of the identity of modernity,three important aspects can be distinguished: the global, regional and national. In this article theattempt is made to analyze issues of identity at the global, regional and national level

Key words: Central Asia, identity, globalization, human civilization, technology, universalvalues, communication, freedom of choice, space.

UDK 781.7.Kabilova Bakhriniso (Tajikistan, Dushanbe)The contribution of Fayzullo Karomatov (Karomatali) to the development of traditional Tajik

music

Abstract. The unique essence of man is that he has memory. Thanks to thismemory the mostvaluable spiritual heritage of mankind is transmitted from generation to generation.

Music as one of the spiritual directions ofculture has deep historical roots. Through musicall the peoples of the world are able to convey to the future generation the uniqueness of theirnational mentality. Recognized by the musicologists of the world community as a great historicalheritage, Shashmak is distinguished by its originality of Eastern motivation.

It is gratifying to note that, one of the most famous art historians of the XX-XXI century,Faizullo Karomatov made a significant contribution to the study of Shashmakom's impact.

He devoted his entire life to the study of the history of the musical art of Uzbekistan andTajikistan.

This article reveals the creativity and scientific study of Faizullo Karomatov in the developmentof Tajik traditional music.

Key words: Music, Shashmakom, traditions, Uzbekistan, Tajikistan, folk art, art,musicologists, ethnographic music.

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ÁÈÇÍÈÍÃ ÌÓÀËËÈÔËÀÐ

Àëëàõÿðîâà Òàõèðà - ôàëñàôà ôàíëàðè äîêòîðè, ïðîôåññîð, Àçàðáàéæîí ÐåñïóáëèêàñèÏðåçèäåíòè µóçóðèäàãè "Ñòðàòåãèê òàä³è³îòëàð Ìàðêàçè"íèíã á´ëèì áîøëè²è, "Ñòðàòåãèêòàä³è³îò" æóðíàëèíèíã áîø ìóµàððèðè (Àçàðáàéæàí Áàêó).

E-mail: [email protected]Àíäèðæàíîâà Ãóëíàð Àáäóëõàèðîâíà - ôàëñàôà ôàíëàðè äîêòîðè, £îçî²èñòîí õàëê õ´æàëèê

óíèâåðñèòåòè ïðîôåññîðè, äóí¸ ôàíëàðè àêàäåìèÿñè àêàäåìèãè (£îçî²èñòîí, Àëìààòà). E-mail:[email protected]

Àáóëôàäë Ìîµñèí Èáðàãèì - èñëîìøóíîñëèê èëìè ïðîôåññîðè, Êâàçóëà -Íàòàë óíèâåðñèòåòèäèíøóíîñëèê âà òåîëîãèÿ ôàêóëüòåòè, Ñåéøåëü îðîëëàðèíèíã ôàõðèé êîíñóëè (Æàíóáèé Àôðèêà,Äóðáàí). E-mail: [email protected]

Áåðíà Àðäà - PhD, Àíêàðà óíèâåðñèòåòè, òèááè¸ò ôàêóëüòåòè, òèááèé ýòèêà á´ëèìèíèíãïðîôåññîðè, WAMLÂèöå-ïðåçèäåíòè (Òóðêèÿ, Àíêàðà).

E-mail: Berna. [email protected]Áèëàëîâ Ìóñòàôî Èñàåâè÷ - ôàëñàôà ôàíëàðè äîêòîðè, ïðîôåññîð, Äî²èñòîí äàâëàò

óíèâåðñèòåòè "Îíòîëîãèÿ âà áèëèø íàçàðèÿñè" êàôåäðàñè ìóäèðè (Ðîññèÿ, Ìàõà÷êàëà).Email: [email protected]Ãóëèåâà Õàòèðà - ôàëñàôà ôàíëàðè äîêòîðè, ïðîôåññîð, Àçàðáàéæîí Ôàíëàð Àêàäåìèÿñè

"Ôàëñàôà" èíñòèòóòè "Ìóëüòèêóëüòóðàçèëì âà òîðåëàíòëèê" á´ëèìè áîøëè²è (Àçàðáàéæàí, Áàêó).Email: [email protected]£àáèëîâà Áàõðèíèñî - òàðèõ ôàíëàðè äîêòîðè, ìóñè³àøóíîñ, À.Äîíèø íîìèäàãè Òîæèêèñòîí

ðåñïóáëèêàñè òàðèõ, àðõåîëîãèÿ âà ýòíîãðàôèÿ èíñòèòóòè êàòòà èëìèé õîäèìè (Òîæèêèñòîí,Äóøàíáå). E-mail: bahri60@mail.

Ìîðåâäæ Ðîçìàðè - ôèëîëîãèÿ ôàíëàðè äîêòîðè, Áèíãõåìòîí óíèâåðñèòåòè ïðîôåññîðè(À£Ø,Íüþ-Éîðê). E-mail: [email protected]

Ìóõàìåäîâà Çàìèðà Ìóõàìåäæàíîâíà - ôàëñàôà ôàíëàðè äîêòîðè, Òîøêåíò ñòîìàòîëîãèÿèíñòèòóòè ïðîôåññîðè, ÒÑÈäà Þíåñêîíèíã Áèîýòèêà êàôåäðàñè á´ëèì áîøëè²è, (¤çáåêèñòîí,Òîøêåíò). E-mail: [email protected]

Ìóõèääèíîâà Ôèðóçà Àäáóðàøèòîâíà - þðèäèê ôàíëàðè äîêòîðè, Òîøêåíò äàâëàò þðèäèêóíèâåðñèòåòè ïðîôåññîðè, ðåñïóáëèêà ìàúíàâèÿò âà ìàúðèôàò Ìàðêàçè òàð²èáîò÷èñè(¤çáåêèñòîí, Òîøêåíò). E-mail: [email protected]

Ðåäïàò Ïèòåð - Àâëè¸ Àïîñòîëîâ êîëëåæè âà ñåìèíàðèÿñè ïðîôåññîðè, (ÑØÀ,Êîííåêòèêóò)Òåëåáàåâ Ãàçèç Òóðèñáåêîâè÷- ôàëñàôà ôàíëàðè äîêòîðè, ïðîôåññîð, Êîçî²èñòîí ðåñïóáëèêàñè

Áèðèí÷è Ïðåçèäåíòè Åëáàñû íîìèäàãè êóòóáõîíà åòàê÷è èëìèé õîäèìè (£îçî²èñòîí, Àñòàíà).E-mail: [email protected]Ò´ðàåâ Áàõòè¸ð Îìîíîâè÷- ôàëñàôà ôàíëàðè äîêòîðè, ïðîôåññîð, Âàçèðëàð Ìàµêàìàñè

µóçóðèäàãè õàë³àðî Èìîì -Áóõîðèé èëìèé òàä³è³îò ìàðêàçè äèðåêòîðè ́ ðèíáîñàðè ( ¤çáåêèñòîí,Ñàìàðêàíä). E-mail: [email protected]

Óðìàíáåòîâà Þëäóç - ôàëñàôà ôàíëàðè äîêòîðè, Áèøêåê äàâëàò óíèâåðñèòåòè ïðîôåññîðè(Êèðãèçèñòîí, Áèøêåê).E-mail: [email protected]

Òöàí Ëîëè - ôèëîëîãèÿ ôàíëàðè äîêòîðè Õîðèæèé òèëëàð âà àäàáè¸òè Äåïàðòàìåíòèïðîôåññîðè ( Ôðàíöèÿ, Ïàðèæ). E-mail: [email protected]

ßñêåâè÷ ßäâèãà Ñòàíèñëàâîâíà - ôàëñàôà ôàíëàðè äîêòîðè, ïðîôåññîð, Áåëàðóññèÿ äàâëàòóíèâåðñèòåòè Ôàëñàôà âà èæòèìîèé ôàíëàð ôàêóëüòåòè "Èæòèìîèé êîììóíèêàöèÿëàð"êàôåäðàñèíèíã ìóäèðè ( Áåëàðóññèÿ, Ìèíñê). E-mail: [email protected]

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ÍÀØÈ ÀÂÒÎÐÛ

Àëëàõÿðîâà Òàõèðà - äîêòîð ôèëîñîôñêèõ íàóê, ïðîôåññîð, íà÷àëüíèê îòäåëà Öåíòðàñòðàòåãè÷åñêèõ èññëåäîâàíèé (ÑÝÌ) ïðè Ïðåçèäåíòå Àçåðáàéäæàíñêîé Ðåñïóáëèêè, ãëàâíûéðåäàêòîð æóðíàëà "Ñòðàòåãè÷åñêèå èññëåäîâàíèÿ" (Àçåðáàéäæàí, Áàêó).

E-mail: [email protected]Àíäûðæàíîâà Ãóëíàð Àáäóëõàèðîâíà - äîêòîð ïîëèòè÷åñêèõ íàóê, ïðîôåññîð óíèâåðñèòåòà

Íàðõîç, àêàäåìèê ìåæäóíîðîäíîé àêàäåìèè íàóê (Êàçàõñòàí, Àëìàòû).E-mail: [email protected]Àáóëôàäë Ìîµñèí Èáðàãèì - ïðîôåññîð èñëàìîâåäåíèÿ, ôàêóëüòåò ðåëåãèîâåäåíèÿ è òåîëîãèè

óíèâåðñèòåòà Êâàçóëà - Íàòàë, ïî÷¸òíûé êîíñóë Ñåéøåëüñêèé îñòðîâîâ (Þæíàÿ Àôðèêà, Äóðáàí).E-mail: [email protected]Áåðíà Àðäà -PhD, ïðîôåññîð ìåäèöèíñêîãî ôàêóëüòåòà Óíèâåðñèòåòà Àíêàðà, îòäåë

ìåäèöèíñêîé ýòèêè, Âèöå-ïðåçèäåíòà-WAML,( Òóðöèÿ, Àíêàðà).E-mail: Â[email protected]Áèëàëîâ Ìóñòàôî Èñàåâè÷ - äîêòîð ôèëîñîôñêèõ íàóê, ïðîôåññîð, çàâåäóþùèé êàôåäðîé

"Îíòîëîãèè è òåîðèè ïîçíàíèÿ" Äàãåñòàíñêîãî ãîñóäàðñòâåííîãî óíèâåðñèòåòà (Ðîññèÿ, Ìàõà÷êàëà).E-mail: [email protected]Ãóëèåâà Õàòèðà - äîêòîð ôèëîñîôñêèõ íàóê, ïðîôåññîð; íà÷àëüíèê îòäåëà "Ìóëüòèêóëüòóðàëèçì

è ôèëîñîôèÿ òîëåðàíòíîñòè" àêàäåìèè íàóê Àçåðáàéäæàí; (Àçåðáàéäæàí, Áàêó).Email: [email protected]Êàáèëîâà Áàõðèíèñî - ìóçûêîâåä, äîêòîð èñòîðè÷åñêèõ íàóê, ãëàâíûé íàó÷íûé ñîòðóäíèê

Èíñòèòóòà èñòîðèè, àðõåîëîãèè è ýòíîãðàôèè èì. À.Äîíèøà ÀÍ ÐÒ (Òàäæèêèñòàí, Äóøàíáå).E-mail: [email protected]Ìîðåâåäæ Ðîçìàðè - äîêòîð ôèëîëîãè÷åñêèõ íàóê, ïðîôåññîð Áèíãõàìñêîãî óíèâåðñèòåòà (

ÑØÀ, Íüþ-Éîðê). E-mail: [email protected]Ìóõàìåäîâà Çàìèðà Ìóõàìåäæàíîâíà - äîêòîð ôèëîñîôñêèõ íàóê, ïðîôåññîð Òàøêåíòñêîãî

ñòîìàòîëîãè÷åñêîãî èíñòèòóòà, Ðóêîâîäèòåëü îòäåëà êàôåäðû áèîýòèêè ÞÍÅÑÊÎ ïðèÒÑÈ(Óçáåêèñòàí, Òàøêåíò). E-mail: [email protected]

Ìóõèääèíîâà Ôèðóçà Àáäóðàøèòîâíà - äîêòîð þðèäè÷åñêèõ íàóê, ïðîôåññîð Òàøêåíòñêîãîþðèäè÷åñêîãî óíèâåðñèòåòà, ïðîïàãàíäèñò ðåñïóáëèêàíñêîãî Öåíòðà "Äóõîâíîñòè è ïðîñâåùåíèÿ"(Óçáåêèñòàí, Òàøêåíò). E-mail:[email protected]

Ðåäïàò Ïèòåð - ïðîôåññîð êîëëåäæà Ñâ.Àïîñòîëîâ è ñåìèíàðèÿ, (ÑØÀ, Êîííåêòèêóò).Òåëåáàåâ Ãàçèç Òóðûñáåêîâè÷ - äîêòîð ôèëîñîôñêèõ íàóê, ïðîôåññîð, âåäóùèé íàó÷íûé

ñîòðóäíèê Áèáëèîòåêè Ïåðâîãî Ïðåçèäåíòà ÐÊ-Åëáàñû (Êàçàõñòàí, Àñòàíà).E-mail: [email protected]Òóðàåâ Áàõòèåð Îìîíîâè÷ - äîêòîð ôèëîñîôñêèõ íàóê, ïðîôåññîð çàìåñòèòåëü äèðåêòîðà

ìåæäóíàðîäíîãî íàó÷íî èññëåäîâàòåëüñêîãî Öåíòðà Èìîì-Áóõîðè ïðè Êàáèíåòå ÌèíèñòðîâÐåñïóáëèêè Óçáåêèñòàí ( Óçáåêèñòàí, Ñàìàðêàíä). E-mail: [email protected]

Óðìàíáåòîâà Æûëäèç -äîêòîð ôèëîñîôñêèõ íàóê, ïðîôåññîð Áèøêåêñêîãî ãîñóäàðñòâåíîãîóíèâåðñèòåòà (Êèðãèçèÿ, Áèøêåê). E-mail: [email protected]

Òöàí Ëîëè - äîêòîð ôèëîëîãè÷åêñèõ íàóê, ïðîôåññîð Äåïàðòàìåíòà çàðóáåæíîé ôèëîëîãèè èëèòåðàòóðû. (Ôðàíöèÿ, Ïàðèæ). E-mail: [email protected]

ßñêåâè÷ ßäâèãà Ñòàíèñëàâîâíà - äîêòîð ôèëîñîôñêèõ íàóê, ïðîôåññîð, çàâåäóþùèé êàôåäðîé"Ñîöèàëüíîé êîììóíèêàöèè" ôàêóëüòåòà "Ôèëîñîôèè è ñîöèàëüíûõ íàóê" Áåëàðóññêîãîãîñóäàðñòâåííîãî óíèâåðñèòåòà (Áåëàðóññèÿ, Ìèíñê). E-mail: [email protected]

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OUR AUTHORS

Allahyarova Tahira - doctor of philosophical sciences, professor, head of Department of the Centerfor Strategic Studies (SAM) under the President of the Republic of Azerbaijan, Editor - in - Chief"Strategicresearch" (Azerbaidjan, Baku). E-mail:[email protected]

Andyrjanova Gulnar Abdulkhairovna - doctor of political sciences, professor of theuniversity of nationaleconomy (Kazakhstan, Almaty). E-mail: [email protected]

Abulfadl Mohsin Ebrahim - professor of Islamic studies, school of religion and theology, university ofKwaZulu-Natal, Honorary Consul of the Seychelles Islands (South Africa, Durban).

E-mail: [email protected] Arda - MD Med.Spec., PhD, professor Ankara University Faculty of Medicine, department of

Medical Ethics Vice President of WAML (Turkey, Ankara). E-mail: [email protected] Mustafo Isayevich - doctor of philosophical sciences, professor, Head of the Department of

Ontology and Theory of Knowledge of Dagestan State University (Russia, Makhachkala).E-mail: [email protected] Khatira - doctor of philosophical sciences, associate professor; Head of Multiculturalism

and the Philosophy of Tolerance Department, Institute of philosophy of ANAS; (Azerbaidjan, Baku).E-mail: [email protected] Bakhriniso - is musicologist, doctor of historical sciences, chief researcher of the Institute

of history, archeology and ethnography named after. A.Donisha AN RT ( Tajikistan,Dushanbe).E-mail: [email protected] Rosemary - doctor of philology, professor at Bingham University (USA, New York).E-mail: [email protected] Zamira Muhamedjanovna - doctor of philosophical sciences, professor of Tashkent

dental institute, Chairman of the department bioethics, UNESCO on Tashkent dental institute (Uzbekistan,Tashkent). E-mail: [email protected]

Mukhitdinova Firuza Abdirashitovna - doctor of juridical sciences, professor of Tashkent Law university(Uzbekistan, Tashkent). E-mail: [email protected]

Redpath Peter - is a professor at the College of St. Apostles and Seminary (USA,Connecticut).Telebaev Gaziz Turysbekovich - doctorofphilosophical sciences, professor, senior researcher of the

library of the First President of the republic of Kazakhstan-Elbasy ( Kazakhstan,Astana).E-mail: [email protected] Bakhtiyor Omonovich - doctorofphilosophical sciences, professor, deputy director of the

International research Center of The Imam Bukhariunder the Cabinet of Ministers of the republic ofUzbekistan(Uzbekistan, Samarkand). E-mail: [email protected]

Urmanbetova Jildiz - doctor of philosophical sciences, professor of the Bishkek State University(Kirghizia, Bishkek). E-mail: [email protected]

Tsan Loli - doctor of philology, professor of the Department of foreign philology and literature(France). E-mail: [email protected]

Yaskevich Yadviga Stanislavovna - doctor of philosophical sciences, professor, head of the Departmentof Social Communication of the faculty of Philosophy and social sciences of the Belarusian State University(Belarus, Minsk). E-mail: [email protected]; [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 qqo'llanmalariga taqrizlar)- ilmiy maqolaning kirish qismida mavzuning dolzarbligi va uning maqsadga muvofiqligi

yoritilishi, maqolaning asosiy qismida izlanayotgan muammoning yo'llari va echimi ochibberilishi, xulosa qismida yakunlovchi fikrlar bayon etilishi va muammoni tadqiq etishnidavom ettirish bo'yicha takliflar berilishi lozim;

- tahliliy maqolada fan taraqqiyotining istiqbollari, mavjud muammolar qiyosiy tahlilbilan ochib berilishi, maqola muammoli bo'lishi, ziddiyatli nuqtai nazarlar qiyoslanishiva mullifning bu fikrlarga munosabati o'z ifodasini topishi, ilmiylik mezonlariga rioyaqilingan xulosalar berilishi lozim;

- monografiya, darslik, o'quv qo'llanmasiga taqriz tanqidiy tahlil, ilmiy ishga maqolamuallifining bahosi (dissertatsiyalar bundan mustasno) publitsistik maqola tarzidayuborilishi mumkin. Maqolaning mavzusini taqriz berilayotgan ilmiy ishning bibiliografiktavsifi bilan boshlanishi ham mumkin.

- ilmiy maqolaga taqriz uning nashr qilinishigacha beriladi. Jurnalga yuboriladigantaqrizda konstruktiv tanqid va maqolaning dolzarbligi metodologik va ilmiy ahamiyatiochib berilishi lozim.

3. Maqolalarni rasmiylishtirish tartibi:-barcha maqolalar ekspertlarning xulosalari asosida nashr qilinadi;-maqolalardagi iqtiboslar matnning o'zida [Ne'matov, E. 2017, b.218] beriladi va

maqolaning oxirida adabiyotlar ro'yxatida ko'rsatiladi;-maqolalarning mazmuniga mualliflarning o'zi javob beradi;-nashr etilgan maqolaning mazmuniga nisbatan ko'rsatilgan har qanday e'tirozlarga

muallif javob beradi;- mualliflar haqidagi ma'lumotlar: ismi sharifi, ilmiy daraja, ilmiy unvon, ishlayotgan

tashkilot, lavozim, kontakt manzili, telefon, elektron manzil ko'rsatiladi. Jamoaviymaqolalarda mualliflar ismi sharifining ketma-ketligini belgilash ularning ixtiyorida qoladi.

4.Maqolalarni tayyorlashning asosiy shartlari:-maqola muallifining ismi sharifi va elektron adresi-mavzu o'zbek, rus va ingliz tillarida qora harflar bilan yoziladi.-annotatsiya 0,5 bet;-tayanch so'zlar (10tagacha) o'zbek, rus va ingliz tillarida maqolaning mazmunidan

olib beriladi;- maqola uch qismdan: kirish, asosiy mazmun, xulosadan iborat bo'lishi lozim;- adabiyotlar ro'yxatida ko'rsatilgan manbalarning aniqligiga muallif javob beradi.- maqolalar 0,5 va 1 bosma toboqqacha (8 betdan 16 betgacha A4 formatda)1 interval,

14 shrift hajmda qabul qilinadi.

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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, îöåíêàíàó÷íîãî ïðîèçâåäåíèÿ (êðîìå äèññåðòàöèîííûõ èññëåäîâàíèé) ìîæíî ïîäãîòîâèòüâ æàíðå ãàçåòíî-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.

188


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;

189


- Article must include in itself three parts: introduction, main part and conclusion;- The author is responsible for the authenticity of the source given in the list of used

literature;- Article must be from 0.5 to 1 printing page (from 8 to 16 page in A3 format);- Materials must be presented in Microsoft Office Word;- The font of the materials must be in "Times New Roman" font;- The size of the basic material must be 14;- The interval must be 1;- The top and bottom margins must be 2.5 centimeters, left margin 3 centimeters,

right margin 1.5 centimeters;- The indention must be 1.25 centimeters.The pages are numbered from title page to the last page. The number of the page is

printed at the right bottom of the page, starting with the second page. Title page is notnumbered.

5. The structure of the page- The full name of the author (in bold black font in the center);- Academic degree, occupation, work/study;- E-mail address;- The name of the Article (Bold in Capital letters);- The main part of the text;- List of used literature.6. The rules about issuing footnotes:- The footnotes are given after the statement in quadrate clippers in the text (the

number of the source is presented in the Used Literatures, and after comma presentedthe page number);

- Footnotes for several sources are separated with semicolon.7. The sample of issuing footnotes:- The example of the footnote for one source: [Smirnov, V. 2018 pp.3,121];- The example of the footnote for several sources: [Smirnov, V., Ivanov, P. 2012,

p.6,56;].Sample bibliography (pay attention to every sign !!!)8. Code by the rules of the article:Attention. The abstract is written in at least half of the language in which the text was

written. The following two languages will be annotated after the bibliography.

Annotation; (in english and russian) Information about the author (in three languages)The editors invite all intellectuals to an international discussion on the most pressingproblems of our time.

190


FALSAFA VA HAYOT / ÔÈËÎÑÎÔÈß È ÆÈÇÍÜ / PHILOSOPHY AND LIFE

Veb-sayt: http:/tadqiqot.uz wp - content /.u çioads 2019/03/ 01/03pdf www.tadqiqot.uzE-mail: [email protected], [email protected]: (+99890) 358-62-70

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Ó×ÐÅÄÈÒÅËÈ:Ìåæäóíàðîäíûé íàó÷íî-èññëåäîâàòåëüñêèé öåíòð Èìîì Áóõîðèïðè êàáèíåòå Ìèíèñòðîâ Ðåñïóáëèêè ÓçáåêèñòàíÔèëîñîôñêîå îáøåñòâî ÓçáåêèñòàíàÎÎÎ "Expert lawyers" Elc.uz

FOUNDERS:International Research Center Imom Bukhori at the Cabinet of Ministers of the Republic of UzbekistanPhilosophical Society of UzbekistanLLC "Expert lawyers" Elc.uz

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Ðåäàêöèÿ îñòàâëÿåò çà ñîáîé ïðàâî îòáîðà êà÷åñòâåííûõ ñòàòåé è íå íåñåò îòâåòñòâåííîñòè çà äîñòîâåðíîñòü èíôîðìàöèèâ ïðåäñòàâëåííûõ ìàòåðèàëàõ.

Ïðè èñïîëüçîâàíèè ìàòåðèàëîâ æóðíàëà ññûëêà îáúÿçàòåëüíà.

The editors reserve the right to select quality articles and is not responsible for the reliability of the information in thesubmissions. 25.03.2019.

When using the journal material reference is obligatory.

Kompyuterda sahifalovchi - Yuldashev AkbarÊîìïüþòåðíàÿ âåðñòêà - Þëäàøåâ ÀêáàðComputer layout is made bu - Yuldashev Akbar

Ïîäïèñàíî â ïå÷àòü 25.06.2018. ÔîðìàòÓñë.ï.ë.15. Ó÷.-èçä.ë. 13

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