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SOCIAL-PHILOSOPHICAL ANALYSIS OF THE FORMATION OF THE
SENSE OF NATIONAL HEROISM IN MORAL EDUCATION
Bakhromjon Mansurjonovich Madaminov
Independent Researcher at Fergana State University
(FarSU) ORCID ID: 0009-0001-3165-5355
https://doi.org/10.5281/zenodo.15718578
Abstract:
In the article, the theoretical and methodological foundations of
strengthening the sense of national heroism of the Uzbek people in the moral
education of young people, the historical and philosophical aspects of
strengthening the sense of national heroism of the Uzbek people in the moral
education of young people, the priority tasks of strengthening the sense of
national heroism in the moral education of young people in the future studied.
Also, the concept of moral education and its content are analyzed.
Key words:
moral education, national and universal values, social laws,
traditionalism and modernity, comparative analysis, national heroism,
philosophical mechanism, patriotism.
Introduction
In the context of patriotism, the term
phenomenon
(from the Greek
phainomenon
– that which appears) can be interpreted as a rare, extraordinary
occurrence or an individual who embodies greatness and uniqueness. In the
history of philosophy, the phenomenon has been regarded as the expression or
manifestation of essence or event (Leibniz, Schelling, Hegel). In this sense, the
phenomenon of military patriotism is represented by individuals whose moral
and ethical legacy created turning points in socio-historical life and who became
guiding figures in the struggle for the people’s freedom, independence, and
future. The heroic deeds of our ancestors Shiroq, Tomyris, Spitamenes, Mahmud
Torobiy, Temur Malik, Jaloliddin Manguberdi, and Amir Temur who raised the
banner of liberty against cruel invaders and occupiers, serve as eternal symbols
of patriotism and bravery for future generations.
Literature Review And Methods
The influence of historical and moral values on youth education has been
studied by a wide range of scholars, including R. Michener, S. Kautz, J. Sitser,
Fernand Grenand, Frederick Starr, Eiji Mano, Magida Mahlouf, Mark Bonnell,
Yule Janssens, Masataka Takeshita, P. Petrov, S. I. Tyulyaev, S. P. Tolstov, K.
Pirliev, R. R. Safin, I. F. Kharlamov, B. Tuychiev, I. Inoyatov, M. Abilov, V.
Kaloshin, O. Abdurasulov, A. Sa’diev, E. Safaeva, N. Rameev, Ya. Ghaffarov, T.
Toshpolatov, S. Mahkamov, R. A. Mulladjonova, O. Musurmonova, N. Ortiqov, B.
Khodjaev, Q. Shonazarov, H. Boltaboev, G. Zaripova, N. Komilov, U. Mansur, U.
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Mahkamov, S. Nishonova, and others.
Results and discussion
From time immemorial, our people have raised their sons to be courageous,
honest, and ready to sacrifice their lives for the homeland. This legacy has been
preserved and transmitted through the masterpieces of national oral folklore.
Among them, the epic
“Alpomish”
stands out as a priceless monument of artistic
genius that reflects the Uzbek people's pride, dignity, and love for the homeland.
This epic provides vivid examples of patriotism and military valor, with
numerous episodes illustrating these values. In this regard,
Alpomish
is both a
symbol of the Uzbek identity and an embodiment of the heroic spirit passed
down through generations.
Uzbekistan’s First President, Islam Karimov, emphasized the significance of
this epic, stating:
“
The epic 'Alpomish' is the spiritual property of the entire Uzbek people. It
teaches us humanistic virtues, justice, and integrity. It urges us to protect our
homeland, our families, our honor and dignity, and the sacred graves of our
ancestors from any threat.
”
Thanks to national independence, the spiritual, cultural, and educational
reforms being implemented in Uzbekistan are aimed at building a great future
and raising comprehensively developed individuals. In this regard, the
Alpomish
epic, which originated among Turkic peoples especially the Uzbeks as a symbol
of national heroism, bravery, and courage, has served as a moral guide for
centuries. It has played a vital role in shaping the spirituality, ethics, cultural
awareness, and patriotic spirit of generations, especially the youth.
According to the Resolution of the Cabinet of Ministers of the Republic of
Uzbekistan dated January 13, 1998, and the UNESCO program of events for
1999, the 1000th anniversary of the
Alpomish
epic was celebrated in Termez on
November 6, 1999. As part of the festivities, the “Alpomish Games” festival was
launched, with large-scale national sports competitions now held biennially as a
tradition. The main goal of these initiatives is to popularize traditional folk
games, nurture young people in the spirit of patriotism and self-sacrifice, and
raise a generation of youth in the mold of Alpomish.
It is worth emphasizing that the phenomenon of Uzbek military heroism
becomes a socio-spiritual event through the medium of moral ideals. Typically, a
moral ideal emerges from ideas grounded in social experience, the natural
environment, religious beliefs, customs, traditions, and human activity, serving
as a symbol that calls individuals toward maturity and perfection.
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Contemporary Approaches to the Moral Ideal: The Perspective of
Philosopher Anvar Qodirov
Among modern approaches to the concept of the moral ideal, the views of
the philosopher Anvar Qodirov stand out for their originality. He asserts that the
moral ideal cannot be formed in isolation from other domains of social
consciousness such as politics, law, art, and science and must be studied as a
complex problem involving a dialectical interconnection of these domains.
Qodirov critically engages with the positions of O.P. Tselikova, L.I. Ruvinsky, and
V.V. Borzikh, who argue that either political factors or emotional experiences are
the primary determinants in the formation of moral ideals. He proposes the
following view:
“When discussing the influence of various phenomena on the concept of the
ideal in human consciousness, one must not forget that moral action requires
the unity of thought and emotion. From an epistemological standpoint,
individuals relate to moral ideals as specific theoretical models through their
experience of social reality, shaped by both emotion and reflection. Therefore,
one should not emphasize political or emotional processes in isolation from one
another. Moral experience reveals that some individuals behave contrary to
universally accepted norms, treating moral principles merely as rhetorical
echoes of society, without influence on their individual behavior.”
Two key conclusions emerge from this analysis.
First
, the moral ideal formed within an individual's spiritual framework is
not simply an unthinking adherence to established norms of conduct. Rather, it
becomes an intellectual asset at the level of belief, shaping one’s behavior and
personal potential. Moreover, the ideal is not only constructed to be realized in a
distant future; it also serves an essential role in ensuring continuity and the
transmission of these values across generations. These ideals crystallize as
normative models through people’s socio-historical experience and activities. As
such, present-day reality may be seen as a realization of the lofty moral ideals
once envisioned by historical figures.
Second
, moral ideals in particular exist in dialectical relation with forms of
social consciousness. To claim that ideals arise only as reflections of social life is
a limited perspective. One of the key errors of Marxist ideology was to reduce all
forms of social consciousness to mere reflections of material life, ignoring the
creative capacity and independent agency of individual, national, and universal
consciousness. As a result, the Uzbek people were historically prevented from
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fully conceptualizing the nature of character, activity, experience, and idealism
inherent in their own national heroism.
In truth, individuals undergo various social conditions throughout their
lives and encounter people and values that may be accepted as ideals. Concrete
role models evoke direct emotional responses. These models may take many
forms—an admired individual, a fictional hero, a symbol of beauty, or the great
archetypes of ancestral history. Emulation of such figures results in a moral ideal
that is no longer an abstract generalization but instead a lived, embodied model.
Through this process of imitation and aspiration, a person develops the
evaluative mechanisms necessary for approaching, choosing, striving for, and
ultimately attaining the moral ideal.
Moral Ideals and Ethical Culture in the Formation of Individual
Consciousness
In order for exemplary figures, symbols, and models encountered
throughout an individual’s life to transcend mere imitation and become true
moral ideals, emotions, reflection, and moral examples must merge to form the
foundation of the individual’s worldview. Only then can a person’s moral ideal
be fully and clearly expressed, representing their life path, purpose, and status
as an individual. Consequently, when a person emerges distinctly from a certain
era, society, or group and no longer fits the environment, it is often the result of
a divergence from the dominant moral ideal.
Thus, a moral ideal cannot be imposed or shaped through coercion or
propaganda. Rather, it emerges from the interaction of social environment,
national and individual lifestyles, intellectual and emotional capacities,
upbringing, and moral-religious values. The moral ideal is, therefore, a complex
construct—both personal and universal—formed by a unity of spiritual values
on individual, national, and global levels.
Conclusion
Etiquette in interpersonal communication, a vital component of ethical
culture, can be regarded as its intersectional point. The primary criterion of a
person’s spiritual culture is moral maturity, which embodies such virtues as
honesty, integrity, conscience, compassion, and kindness.
When discussing moral education, it is important to distinguish between its
social and individual dimensions. The moral culture of a society is the totality of
moral values created as a result of its interconnectedness with the world and the
progressive development of the entire system of social relations. In contrast, an
individual’s moral culture is a complex of emotional, perceptive, and creative
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abilities that express their essential powers in relation to nature, society, and
themselves guided by the principles of beauty and virtue.
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