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DISTINCTIVE FEATURES OF THE GLOBALIZATION OF MORALITY
AND RELIGION
Shaxnoza Murataliyevna Xaydarova
Mathematics Teacher
“Temurbeklar School” Military-Academic Lyceum, Fergana
ORCID ID: 0009-0005-9392-6754
https://doi.org/10.5281/zenodo.15645660
Abstract:
In the article, the theoretical foundations of the study of the
dialectical relationship between moral and religious values in the era of
globalization, the dialectical analysis of the dialectical relationship between
moral and religious values in the era of globalization, the problems and solutions
of the future relationship of moral and religious values in the era of globalization
are studied. Also, the genesis of the concept of moral and religious values,
scientific-conceptual bases are analyzed.
Key words:
era of globalization, moral and religious values, dialectic,
dialectical attitude, social norms, moral outlook, national and universal values,
principle of morality, harmony of values, globalization of morality and religion.
Introduction
Religion is an unparalleled social factor that calls humans to virtue, enriches
their spiritual world, and ensures a moral environment. The history of the
relationship between religion and morality dates back millennia. Even in the
globalized world, religion continues to serve, to some extent, in ensuring
morality in societal development. Both religious and secular factors remain
important for societal progress today. Considering the current role of religion in
social life, international relations, and cultural life, it should be noted that
religion will continue to be a factor encouraging people towards mutual
harmony, peace, and virtue.
Literature review and methods
The study of the relationship between morality and religiosity has long
been a relevant task. Opinions on resolving this issue have been presented in the
works of many thinkers. Historically, in social thought, morality and religiosity
have been understood as mutually opposed, contradictory principles.
Consequently, this conflicting perspective has played a decisive role in the
understanding of their interrelationship. These issues have been researched by
scholars such as I.V. Ponkin, S.D. Lebedev, K. Bagayeva, L. Syukiyaynen (Russia),
G. Kremer, V. Shnayder-Deters, T. Nagel, V. Bader (Germany), H. Yavuz, S.
Ershohin (Turkey), F. Kitcher, V. Furnyo (USA), A. Abdulla (Egypt), as well as A.
Boynazarova, M. Abdurazzakova, Z. Minovarov, A. Qodirov, and A. Mo‘minov.
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Results and discussion
As social life develops and advances, we witness almost all aspects of our
environment becoming globalized in a certain sense. Globalization processes
affect not only the political and economic spheres of society but also its social
and spiritual dimensions. Various forms of social consciousness acquire a new
essence and manifest in entirely different ways. Currently, all changes and
intensification of processes are collectively referred to as “globalization.” Before
discussing the impact of this phenomenon on the relationship between morality
and religion—the object of our study—it is appropriate to briefly answer the
question: “What is globalization?”
One of the distinctive features of the era of globalization is that the entire
world becomes a unified system; events occurring in one part of the world affect
and resonate in other parts. Furthermore, the prosperity, development, or crisis
of any state occurs not only in connection with neighboring countries but also
with other regions and territories, making it impossible to remain isolated from
this objective process. Remaining outside the globalization process (which is
practically impossible) is tantamount to creating artificial obstacles to national
development. The philosophical analysis of this axiom is that the decision to join
or not join the globalization process cannot be made by a single nation, people,
or the president or government of a state. Overall, when studying globalization
and its features, it is not appropriate to evaluate this process as either positive
or negative; rather, it is more purposeful to examine the unique characteristics
of globalization and to understand the globalized world.
There is no social process, institution, or geographical region untouched by
globalization. In the globalization era, just as in all forms of social consciousness
and activity, morality and religion are also becoming globalized. Their internal
structures and the functions they fulfill in social life have undergone qualitative
changes, and this process is ongoing. Studying the globalization of morality and
religion is one of the important aspects of investigating the current peculiarities
of their interrelationship. This raises a pertinent question: what is the
globalization of morality? Which aspects of the moral system does the
globalization phenomenon affect, and what are the distinctive features of its
manifestation? We will address these questions in detail.
A distinctive aspect of morality is that it occupies a place in the system of
values of any society and that values are among the most important supports for
adhering to moral norms. Morality is one of the key features distinguishing a
particular region or social group from others. The globalization process is unlike
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the traditional forms of manifestation of social consciousness. Today, the rapid
flow of the globalization era significantly affects not only traditional and
industrial but also post-industrial societies’ social institutions. This process is
directly observable in the globalization of morality as well. Within the context of
globalization, the functional scope of morality and its principles is shrinking;
traditional moral rules are increasingly replaced in the governance of society
and regulation of social relations by “mass culture” based on risk, promoting
immoral and frivolous lifestyles. Morality has begun to be reflected only in
people’s spiritual and moral spheres, while in the globalization era, values are
primarily evaluated based on material needs and demands.
One of the most notable features of the globalization era is the emergence of
specific moral norms in trade-economic and administrative-management social
relations (for example, “the customer is always right,” but only within certain
limits; everything can be purchased except for items that are never sold, etc.). In
other words, traditional moral views gradually lose their active position in social
life and existing realities, leading to the emergence of a new form of global
morality that meets the demands of the globalization era.
One of the most characteristic features of morality in the era of
globalization is that, to date, the significance of regional specificities in the
reflection of moral relations and norms in social life has considerably increased.
There are certain reasons for this. In particular, the globalization process has, in
turn, led to the emergence and development of anti-globalist movements
opposed to this process. This is because globalization entails not only global
opportunities, cooperation, and progress but also the global significance of
problems and the increasing growth of global threats. This, in turn, can be
illustrated by the social reflection of the famous third law of the English
physicist I. Newton in mechanics, manifesting as anti-globalization processes.
Anti-globalists advocate for protection against the effects of globalization, which
has led to an intensification of the aspiration for national identity among ethnic
groups living in some regions, and this has resulted in efforts to restore the
system of customs and traditions formed over millennia, as well as an attempt to
oppose the "mass culture" that forms the cultural context of globalization. A
similar situation can also be observed in the example of our country.
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As a result of this process, alongside the global significance of morality,
localization is also observed. Certainly, we are far from the idea that this process
has been fully realized in any particular region or ethnic group. However, the
social and spiritual elites living in Eastern countries, having observed the
example of Western countries, where economic development and rising living
standards sometimes led to abandoning traditional moral norms with severe
consequences, mostly advocate for state-level policies aimed at the stable
development of moral norms (whether based on religious grounds or rational
knowledge).
The Russian researcher M. Reshetnikov attempts to substantiate the
primary role of information technologies in the emergence and development of
globalization, viewing the main driving force of globalization as "the
development of high technologies, the increase in the speed of information
transmission, and the increasing complexity of its forms." The informatization
process is one of the characteristic features of the globalization era. It is
impossible to imagine today’s world without the internet, cyberspace, and the
virtual relationships of people within it. It is precisely in social relations in
cyberspace that moral norms are being transformed, and spiritual and moral
values are being reassessed.
It is important to emphasize that the emergence of world religions in the
process of social development is considered one of the earliest forms of
globalization. The process of globalization predates the term itself by centuries,
with its socio-historical roots dating back several hundred years in human
history. The globalization of religion can be directly associated with the
emergence of world religions. Indeed, world religions are religions that are not
limited to belief based on a particular region, race, or ethnic basis and are
widespread worldwide. The concept of "world religion" refers to a social
institution with a significant number of adherents globally and is not connected
to any specific ethnonational or political unity. In other words, world religions
are religions that concern all people universally and were the first
manifestations of religious globalization. The ongoing globalization of religion
remains characteristic, especially for the present day.
In recent years, one of the globally significant aspects in the religious
sphere has been changes occurring in human consciousness. It is well known
that religion is one of the phenomena expressed as a worldview that directs and
regulates human consciousness.
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Conclusion
. At this point, it is necessary to emphasize that the freedom of
information transmission and reception is one of the causes of changes
occurring in religious consciousness. Furthermore, two tendencies can be
distinguished in these changes. The first is connected to the improvement of
conditions for the exercise of freedom of belief and conscience, which has led to
a unique religious revival process worldwide. Consequently, each religion and
confession is gaining broad opportunities to widely spread its beliefs, increase
the number of its followers, restore, develop, and express religious traditions,
customs, and ceremonies. This can be illustrated by the changes in the lives of
peoples who, having overcome the consequences of atheistic regimes, are
restoring their ancient religious values, as well as by integration processes
occurring within various religions.
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