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THE IMPORTANCE OF EDUCATION AND UPBRINGING IN FORMING
POLITICAL SOCIALIZATION IN THE WORLDVIEW OF YOUTH
Rasulov Rustambek Odilovich
University of management and future technologies
senior teacher
rustamrasulov07081995@gmail.com
https://doi.org/10.5281/zenodo.14350907
Annotation.
The article analyzes the system of working with young people,
the processes of their political socialization, the role of education and upbringing
in these processes, in the republican and international context.
Keywords:
Education, ideology, idea, political socialization, youth, national
development, national values, Temur's regulations.
Today, the world is rapidly developing and changing. In the era of such
socio-political, spiritual-enlightenment, economic changes, there was a need to
create a clear conceptual doctrine that would emdiv all the features of the
political socialization of young people, their worldview, intellect, way of thinking
and mental potential.
Naturally, these problems were, first of all, the influence of the ideology of
the totalitarian regime, which caused changes in philosophical thinking.
According to the philosopher and scientist J. Tulenov, “A comprehensive
knowledge of the laws of the origin and development of society, along with
timely understanding and elimination of the contradictions occurring in its
economic, political, spiritual spheres, plays a significant role in philosophical
observation of the prospects for development”[1].
Totalitarian ideology, subordinated to political attitudes, has created
unclear problems within the relevant spheres and is an obstacle to studying the
basis of dialectical unity. Therefore, there was a need for an important and
fundamental analysis of the historical formation of development, the reasons for
which its complications, which have remained for centuries, have become an
obstacle to the activation of education and upbringing in the system of work
with youth. The first need was related to the change of consciousness and
thinking. The First President of the Republic of Uzbekistan, I.A. Karimov,
emphasized that “it is no secret to anyone that the new society we are building,
the processes of renewal that are increasingly entering our lives, the fate and
future of reforms depend primarily on the support of our people for these
changes. Today, in this regard, the activity of our people in the regions, their
worldview, and the rise of consciousness and thinking are a matter of great
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importance. We must never forget this simple truth”[2]. The second need is to
study the consequences of the ideology of the former Soviet Union, slavery of
thought and dependence on thought from the perspective of democratization
and liberalization of the country, and to intensify the ways to eliminate them as
much as possible. The third need is to study the national characteristics of
philosophical thinking in the formation of education and upbringing as a
scientific problem and to determine the objective reasons and conditions. Since
this is the case, it is an urgent issue to study the historical-heritage relationship
with the present and the future, taking into account the needs for the
development of education and upbringing.
From world experience, we can see that the development of national
philosophy in each country is associated with the development and formation of
the specific statehood of the people of that region. This, of course, requires
strong statehood and the development of strong philosophical thinking in this
country.
In the candidate's dissertation entitled "The Problem of Man in the
Paradigm of Western Anthropocentrism" by the Russian philosopher T.G.
Nikishina, anthropocentric thinking was presented in the anthropology of the
Renaissance, within the framework of the classical paradigm, that is, it
developed outside the framework of the classical interpretation. At the turn of
the 20th-21st centuries, a new "postclassical paradigm" of anthropocentrism
was formed, analyzing the problems of the development of the central factor of
human consciousness within the framework of scientific and philosophical
directions and identifying the features of thinking. The author argues that the
paradigm of anthropocentrism exists through the essence of man, his thinking,
and that this reflection is responsible for maintaining the harmony of the
dialectical unity between culture and nature[3].
The renewal of the life of our people was formed on the basis of the ideas of
national independence. Now, the relations emerging in the form of a national
philosophy serving the interests of man make it urgent to evaluate the entire
past with a new look, and to reconsider it, and on this basis to develop historical
memory and thinking with new national ideas. In this regard, a person must
correctly and objectively assess historical events, analyze the environment in
which he lives, existing problems. The reforms taking place in Uzbekistan today
require historicism, objectivity, as well as confidence in the future. Only people
who have a strong historical mindset and can objectively assess events will be
able to inspire confidence in the future and the current fundamental changes.
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The significant changes that took place in our socio-political, spiritual-
enlightenment, and economic life, in the consciousness, lifestyle, and mentality
of citizens during the period of independence were truly of great importance. All
this is not a reality taken from outside, but is the historical result and fruit of our
nation's centuries-old dreams and aspirations, based on the historical and
spiritual experience of our nation, and it is necessary to understand the identity
that is being formed in the minds of our people and accept it as a component of
this historical and legal phenomenon.[4]
Through understanding, knowing, and realizing identity, one can see the
place and role of national philosophy in the development of society as a whole at
the heart of new views. This is called "national development" without separating
it from identity. The root of national development lies in knowing and
understanding national identity. The question of whether this nation can take its
place in the developed world depends on its creative activity, spiritual-cultural
and socio-historical development, intellectual potential, heuristic research, life
and activities being rationally managed based on the requirements of
development.
Theoretical and practical activities related to the instillation of the essence
of noble ideas that lead man and society to development into the hearts and
minds of the entire population, especially the youth, and the formation of a new
worldview and modern thinking are also of great importance. In this way, the
social and philosophical thinking and philosophical views of our citizens have
striven towards the idea of freedom. Such a shift has created a basis for citizens
to realize their desires.
In today's social consciousness and philosophy, one of the most important
problems in the democratic development of modern New Uzbekistan is, of
course, the institutionalization, that is, the gradual development of education
and upbringing. Theoretically, it is aimed at studying the phenomenon of
education and upbringing, its interrelation with other forms of social life. The
general result of such a study is aimed at comprehensively determining the
nature of the object of study, explaining its national identity, and determining
the specific goals of the ways of building education and upbringing in
Uzbekistan. The phenomenon of education and upbringing is problematic from
the epistemological situation itself. However, not only this problem, but also
analyzing the essence of social life in our country, the sublimation of the social
mechanism of development - the transition from a low level of the social system
to a high level of efficiency.
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The sublimation of development increases the efficiency of the construction
of education and upbringing, creates changes in the thinking of society and the
individual, acts as a mechanism of a cultural and historical process directed from
the most difficult to the easiest, from the lowest to the highest, that is, towards
spiritual ascension. The concept of sublimation is widely used in modern
philosophy today. Through this, updated ideas are introduced into philosophical
thinking, all positive and negative aspects related to human realization are
revealed. This, in turn, makes it possible to determine the full analysis of the
essence of the positive and negative aspects of our national philosophy. On this
basis, the path to creating a modern holistic concept in the development of
national philosophy in the process of building education and upbringing opens
up. Also, in his dissertation “The Phenomenon of Sublimation: Experience of
Philosophical and Anthropological Research” by Yu.Yu. Pershin, he emphasizes
that the elevation of thinking through the revival of the concept of sublimation,
in which the philosophical worldview is renewed, helps to separate all the
positive qualities associated with the territorial features of the thinking style
from its negative aspects and replace them with aspects that elevate thinking. In
this regard, the development of education and upbringing creates an
opportunity to conduct a complete analysis of the social and philosophical
thinking of man. In his opinion, an attempt is made to create a modern holistic
concept of man.[5]
In her dissertation “The Sublimation of Ethics by B.P. Vysheslavtseva,” the
scholar A.V. Abramova emphasizes that at a time when society was paying
increased attention to the moral education of young people in the late 20th and
early 21st centuries, there was an urgent need for Russian culture to turn to the
philosophical heritage of thinkers. She also notes that this period was
characterized by social instability, weakening and fragmentation of moral
recommendations, and in order to overcome such a crisis situation, it is
necessary to use the sublimation of the philosophical and spiritual heritage as
the most effective theoretical context for preventing contradictions in the
culture of the whole nation and youth. The ideas put forward by the author
justify the fact that in the development of education and upbringing, a spiritually
elevated, morally mature mindset is determined by showing a way out of the
morally unstable situation of the present time[6].
In order to direct the moral consciousness of the individual and the entire
spiritual world to new needs arising from the development of social relations,
the principle of sublimation, moral thinking to a higher level, and efforts are
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being made to implement clearly defined target tasks of human thinking in
education and upbringing. In the development of education and upbringing, as
well as in the ideological direction of national philosophical thinking, our need to
study our national heritage has further strengthened. These needs are assessed
as an organizational and legal condition for the genesis and development of
democratic thinking. The reason for this is that the conceptual youth education
and upbringing that we are trying to create is to determine the place of national
philosophical thinking between society and youth in order to develop
democratic principles on the basis of leading theories. A correct assessment of
the past is not only a theoretical task, but also an important and necessary issue
for the transfer of social experience of past generations to solve today's practical
tasks of society and the correct formation of people's value relations towards
their history and culture[7].
Our people have a three-thousand-year history and have gone through
several stages. During this period, changes have occurred in the development of
thinking, which has been enriched and improved along with complex processes.
However, regardless of the state and how historical events unfold, the national
philosophical heritage always serves the maturation and development of society,
especially the youth, "democracy, as emphasized in modern political theories, is
not an ideology to be exported, it is a process that leads to appropriate goals
only when each people or nation passes through an evolutionary path in its
development[8].
In the development of education and upbringing, the national philosophy is
to adapt the consciousness and thinking of young people to life in a new way and
apply it rationally in the spiritual development of a person. They have a
developed level of thinking, lead with their spiritual, intellectual potential, and
ability to confront life's problems. We characterize modern thinkers, that is,
people who are free from the vices of the recent past, such as complacency,
dependence, careerism, bribery, and selfishness, who think about the fate of the
country, the people, and its prospects, and who are real creators of the socio-
political and economic level of the nation's development, as spiritually perfect
people.
National philosophical thinking refers, first of all, to the process of
consciously understanding and applying to society the values, traditions, and
spiritual heritage that belong to a nation and have passed through its historical
experience.
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Any creative ideas that have been tested over the centuries are later
reflected in human thinking, are nourished by the national idea, and become
valuable property due to the development process of education and upbringing
of society and youth. It is precisely in the formation of our national philosophical
thinking that the importance of our spiritual heritage “Avesta”, which represents
three thousand years of history, is incomparable. One of the important aspects
inherited from Zoroastrianism to Eastern thinking is the awareness of identity,
the perception of will and freedom, which in essence awakens the desire to
develop education and upbringing. As we know, our national philosophical
heritage “Avesta” testifies to the fact that our people moved from dispersion to
living as a community, formed a state from several tribes, clarified territorial
neighborhoods, territories, preserved the integrity of their state territory, and
laid the foundation for a centralized state. In the Avesta, the main principle was
the study of the role of the family in society, the foundations of its formation, and
the issues of morality, etiquette, enlightenment, and culture.
Another characteristic feature of ancient Eastern philosophy is the primacy
of the spirit, reflecting the interests of the community, over the individual
opinions of individuals. Talented individuals are excellent representatives of this
spirit and strive to rise to the stage of history[9].
Also, in Zoroastrianism, the main force that drives education and
upbringing is thought, word, and practical experience, which are important
qualities that manifest themselves. These aspects are the driving force of society
and serve as experience in solving today's practical tasks for citizens.
Our centuries-old history and national philosophical heritage play a special
role in developing education and upbringing at a high spiritual level and
introducing citizens to a progressive society based on broad thinking.
In general, in Farobi's views, the individual and society are considered as
two parts of the whole and cannot be studied separately. In his opinion, the
essence and function of the government or state are determined primarily by its
educational role. In Farobi's opinion, regardless of the method, it is necessary to
provide more or less education to the population engaged in a certain type of
labor or profession. The heads of state of the country are considered exemplary
heads of families in education. The difference between this and family education
is that state leaders use various methods to train members of society in their
professions and try to raise people of different classes to the level of true
humanity”[10].
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Another great thinker of the East who made a great contribution to national
philosophical thinking on the development of education and upbringing is Abu
Ali Hasan ibn Ali Tusi-Nizamulmulk. His work “Politics” provides a detailed
analysis of the role of citizens in building a just society. In this work,
Nizamulmulk does not set out to give empty advice and instructions. Based on
the experience of rulers of various states, generations, as well as his personal
experience, he provides the necessary lessons and spiritual strength for the
prosperity of society and its citizens. According to this thinker, “implementing a
task without consultation is a sign of weakness of thought, such people are
called egoists. The result of a task carried out without consultation and advice
will not be good. Based on this, the decision-making process of each task should
be decided with the wise and elderly, people who have seen the world”[11]. The
great legacy of Nizamulmulk is of practical importance in improving education
and upbringing.
It is permissible to observe the great potential, skills, knowledge and
experience of our great grandfather Amir Temur in state administration and
building a just civil society, and their significance in the present era. “Tuzuklar”,
which serves as an invaluable guide in studying the philosophical heritage of
Amir Temur, is a unique masterpiece of our scientific heritage.
These regulations were used as an important guide in managing state
affairs. The great sage also gives the following instructions on the methods and
techniques of governing the state, advising his children and grandchildren: Now
my advice to my illustrious, happy children and talented grandchildren who
conquer countries is that I have taken twelve things as my motto and achieved
the position of a sultan. With the help of these twelve things, I conquered
countries, ruled my kingdom, and adorned the throne of the sultan. Let them
also follow these rules.[12] These reliable, good words and useful advice of Amir
Temur are an important program in the development of education and
upbringing and state governance. According to the great thinker and statesman
Alisher Navoi, fair education and upbringing can be established by highly
virtuous, spiritual people, who can put forward the ideas of building a virtuous
society based on the improvement of spirituality. According to him, “People of
Meaning” are people of high intellect. Their meaning is that people of this
category are intelligent and strive to understand the essence and meaning of
various relationships. Such people perceive their needs and interests in
harmony with those of others, and consider it a pleasure to live in service to
society and the people. They act with consideration for the consequences of
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every action and reality, and deeply feel that this world is short and transient.
“People of Meaning live striving to understand the world through the virtue of
thinking bestowed on them by the Creator, to acquire knowledge and science on
this path, and to become enlightened”[13]. Anyone who correctly understands
and deeply feels this interpretation of Alisher Navoi understands well that
spirituality serves as a powerful force that ensures the existence of humanity.
This powerful force serves the development of virtuous and just education and
upbringing of every individual, which leads to the unity of the nation, the
harmony of the interests of social groups and different peoples in society.
In conclusion, today in our country the issue of society and its main
foundation, the youth, their national philosophical thinking in the development
of education and upbringing is of great importance. Studying the scientific
heritage of our great thinkers and statesmen such as Farobi, Beruni, Ibn Sina,
Nizam-ul-Mulk, Yusuf Khos Hajib, Amir Temur, Ulugbek, Alisher Navoi, etc., the
structure of the empire, the most basic principles of its internal and foreign
policy management, the main problems facing our state, and the theoretical and
practical issues of our national independence, based on their vast experiences,
can be considered. In Farabi's words, "the ability to think, which is the nature of
the mind, is the goal for the mind in action, the mind in action is the mind in
action, that is, the mind in action" [14].
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