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DIALECTICAL ANALYSIS OF THE CHANGE IN MORAL VALUES IN
POSTMODERN SOCIETY
Davronjon Ma’rufjonovich Khusanov
Informatics Teacher, Fergana “Temurbeklar
Maktabi” Military-Academic Lyceum
Orcid ID: 0009-0004-6998-3997
https://doi.org/10.5281/zenodo.15645620
Abstract:
In the article, the theoretical foundations of the socio-
philosophical research of the dialectic of the change of moral values in the
postmodern society, the dialectical analysis of the change of moral values in the
postmodern society, the formation of the moral values of the postmodern
society and the perspectives of the approach to it are studied. Also, the essence,
scientific and conceptual foundations of the concept of "Postmodern society" are
analyzed.
Key words:
postmodern society, moral values, dialectics, dialectical
analysis, social norms, moral outlook, national and universal values, separatism,
fundamentalism, social laws, traditionalism and modernity, comparative
analysis, analysis and synthesis, systematic and functional.
Introduction.
In the context of rapid social development, globalization which plays a
crucial role in this process places new demands on the aesthetic culture of every
state, nation, ethnic group, and individual. As with any social phenomenon that
encompasses both positive and negative aspects, globalization is no exception.
Today, its widespread impact can be observed in almost every field. Particularly,
the intensification of integration and cooperation among states and nations, the
facilitation of foreign investments, the free movement of capital, goods, and
labor, the creation of numerous new job opportunities, the rapid dissemination
of modern communication and information technologies, the advancement of
science, the harmonization of diverse values on a universal human basis, the
emergence of a new quality in intercivilizational dialogue, and the increased
potential for mutual aid during ecological disasters all these developments are
direct outcomes of globalization.
In such a context, only individuals equipped with the ideology of
independence—who remain connected to national heritage and values—can
approach the challenges of globalization and contemporary socio-political,
moral, and philosophical issues with a sound and balanced perspective.
Literature review and methods.
Issues concerning the development of an individual’s moral and socio-
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spiritual culture, their theoretical and methodological foundations, as well as the
socio-philosophical and historical problems associated with the development of
moral and spiritual culture, have been explored by scholars such as J. Anderson,
S. Anisimov, G. Belov, M. Weber, I. Ilyin, V. Konev, Y. Borev, L. Gumilyov, A.
Guseynov, V. Lektorsky, I. Ilinsky, M. Kagan, S. Agzamkhodjaeva, J. Tulenov, I.
Imomnazarov, I. Jabborov, Y. Jumaboyev, E. Yusupov, S. Shermukhammadov, Kh.
Shaykhova, Mahmud Sattor, A. Jalolov, S. Otamuratov, A. Sharipov, J.
Yakhshilikov, N. Mukhammadiyev, A. Erkayev, O. Ghaybullaev, I. Arzimatova, and
D. Normatova.
Esults and discussion.
Under the conditions of globalization, instilling the national idea into the
hearts and minds of every individual and into society as a whole requires
encompassing all spheres of public life and making effective use of educational,
propaganda, and advocacy tools and methods. As emphasized in our national
development strategy:
"In building a strategy for political and economic progress and in
establishing the foundations of our state and society, we have made it our
primary goal to secure a worthy place in the system of global economic relations
by taking into full account our historically formed national and cultural identity,
as well as by objectively and seriously assessing the natural-economic, mineral-
raw material, and human potential of our country."
As the philosopher S. Otamuratov has noted, in recent years, "the impact of
this process on national and spiritual life especially the erosion of moral values,
traditions, and customs has accelerated at an alarming rate." Given this reality, it
is imperative for each of us to vigilantly safeguard the priceless spiritual
treasures of our people. At a time when globalization is influencing all aspects of
global social life, it has become a social necessity for every individual, nation,
and state to take proactive measures to secure the prospects of spiritual
development.
In our country, the integration of the principles of a free and democratic
state with the moral and ethical values of our people has become a defining
principle of spiritual reforms. This is because state governance and processes of
economic development must be harmonized with spiritual and aesthetic
maturity and high morality. Therefore, reforms in the education system aim at
the spiritual-aesthetic and moral development of youth as individuals, ensuring
their intellectual and physical growth. In this regard, moral and aesthetic culture
plays a significant role.
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Aesthetic culture is closely related to artistic culture. The artistic culture of
society is an important area of its overall aesthetic culture and represents a
socio-spiritual phenomenon that, to a large extent, determines its character.
Artistic culture, being relatively autonomous, encompasses the processes of
development and dissemination of art understood in its broadest social sense. It
includes objects and phenomena that have become the subject and reflection of
artistic perception of reality and involves groups of creative individuals, as well
as institutions and associations responsible for the creation and dissemination
of artistic values.
The Decrees of the President of the Republic of Uzbekistan and resolutions
of the Cabinet of Ministers are significant in that they are directed toward the
comprehensive development of artistic and aesthetic culture. Furthermore, a
specific system for instilling ideological and spiritual culture into the minds of
youth has been established. The goal of the National Program for Personnel
Training also includes systematically monitoring the role and importance of
aesthetic culture in shaping the ideological and spiritual worldview of students.
"The acceleration of globalization processes in the 20th century and the
formation of a planetary civilization have transformed the character of global
ideologies. The lack of a powerful ideology to replace them and the shift in
geopolitical goals have further intensified the negative effects of these ideas. In
such conditions, only a nation that clearly defines its purpose, thoroughly
understands its needs and interests, possesses firm beliefs—in short, one that
has developed its own national idea—can preserve its future and determine its
path forward."
Therefore, it is imperative to enrich individual spirituality with progressive
worldviews based on national values and to be fully prepared to preserve and
transmit our rich aesthetic culture to future generations, regardless of
ideological pressures.
It is well known that every individual's spirituality and aesthetic culture
begin to form within the family and later develop under the influence of social
life. For a person's aesthetic culture to correspond to the spiritual spirit,
ideology, and requirements of the time, a healthy social environment plays a
vital role. This is because any form of spiritual culture must encompass
harmony, unity, and proportionality among all national and moral values.
An individual's aesthetic culture integrates numerous spiritual, educational,
and ideological components. Whether culture manifests in ethical, political, legal,
or aesthetic forms, it expresses the individual as a holistic socio-spiritual entity.
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A cultured person cannot be developed in one aspect while remaining backward
or weak in another. The actions, goals, and ideals of a cultured individual
ultimately align with the national idea of the people, and with social life goals
and aspirations.
"Mass culture," which emerged in the West in the second half of the 20th
century under the label "pop culture," primarily aims to hinder spiritual
elevation, dissolve the boundaries of national cultures, and establish uniformity.
It seeks to eliminate concepts such as nation, spirituality, and values from the
human consciousness, forming a mass of alienated, thoughtless individuals.
Today, "mass culture" has disrupted cultural life in the Western world and, by
undermining values related to family, marriage, and morality, is spreading
numerous social ills such as drug addiction, homosexuality, AIDS, egocentrism,
and sadism worldwide. This "mass culture," emdiving such vices, is exploiting
the rapid flow of information under globalization to alter the identity of national
cultures and bring different ways of life closer together. In short, "mass culture"
is shaping global uniformity. Yet, uniformity in human life leads to dullness and
meaningless existence.
Only nations with a strong mentality and cultural foundation can resist the
allure of "mass culture" and avoid being misled by it. In this regard, American
political figure Zbigniew Brzezinski stated:
“In today's world of global communications and the absence of strong
ideological competition, it becomes increasingly difficult to exercise ideological
control. Now, only countries with a predominantly rural population and deep-
rooted traditional cultures are capable of resisting the pressure of mass culture.”
Our national culture has always faced various threats. While until the 20th
century, these threats came mainly from invading powers seeking hegemony, in
today’s globalized world, where ideological weapons have become primary,
other challenges often non-territorial in nature pose significant threats. These
challenges disregard cultural boundaries and exert negative influence on
national unity, sometimes overtly, sometimes covertly. As an independent state
with a rightful place on the modern political map, Uzbekistan is fostering
diversity of thought based on democratic principles. Under such circumstances,
it is imperative to recognize and resist, in a timely and intelligent manner, the
ideological subversion disguised as “promotion of democracy” by forces
exporting alien cultural values from the West to the East. This is essential for
ensuring the well-being of our people, peace in our homeland, and the
sustainable development of our country.
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Contemporary cultural studies define mass culture as a form of spiritual
production aimed at the "average" consumer. It is driven by commercial goals,
involving the reproduction and dissemination of original cultural products
primarily for profit. A key characteristic of mass aesthetic culture is its targeted
approach: it precisely identifies its consumer in terms of age, social, and ethnic
categories and tailors its artistic and aesthetic tools and values accordingly,
employing various methods to serve material interests.
Originally, mass culture emerged from folk traditions and was deeply
rooted in societal and cultural foundations. Its development was closely linked
to industrial production and significantly influenced by radio, cinema, television,
video, and computer technologies. However, in the era of globalization, mass
culture has increasingly come to represent not positive values, but spiritual
threats. Under its guise, ideas promoting moral decay, violence, individualism,
and egocentrism are disseminated, often for profit. This phenomenon raises
serious concerns, as it poses dangerous threats to the moral foundations, long-
standing traditions, and cultural values of various nations.
As a component of an individual’s spiritual development, aesthetic culture
plays a unique role in personal growth. A sound aesthetic culture is closely
linked with high moral standards, free thinking, creative abilities, and the
development of an aesthetic worldview. Among the many important tools and
influences in this process, art occupies a particularly powerful place.
Consequently, on one hand, our government is giving great attention to the
advancement of national art, and on the other hand, it is approaching the task of
cultivating a healthy worldview among our youth—instilling them with values
aligned with both national and universal human ideals—as a matter of high
political importance. These efforts are also aimed at shielding young minds from
spiritual threats and preserving the purity and integrity of authentic cultural
values.
In the context of globalization and growing spiritual threats, Uzbek art is
entrusted with significant socio-political responsibilities. Why? Because today,
there are growing instances where immorality is falsely presented as culture,
while genuine spiritual values are dismissed as relics of the past. Such
misconceptions pose serious risks to societal progress, the sanctity of human life
and family, and the moral upbringing of the younger generation.
Conclusion
As a person moves through life, thoughts such as “I come first,” “Only I should
benefit,” or “Other people are none of my concern” signal a mindset of
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selfishness. Imagine a metro station where twenty people are patiently waiting
in line to buy a ticket. Suddenly, someone walks up, glances condescendingly at
the others, and without hesitation, jumps to the front of the line. Ignoring the
justified objections of those waiting, he tries to finish his business quickly. His
attitude reflects a selfish outlook—“I don’t care about others, as long as I get
what I want.” Expecting kindness, empathy, fairness, or compassion from such
an individual is futile. A selfish person, when trying to get their child admitted to
a school or find them a job, won’t respect the rights of more deserving
individuals but will instead resort to any means necessary to achieve their own
goal. Such a person wouldn’t hesitate to cause millions in damage to the state
and society for a mere personal gain. This mindset is dangerous for society as it
fosters disorder and conflict within the social fabric.
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