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THE ROLE OF EDUCATION AND UPBRINGING IN SHAPING THE MORAL
CULTURE OF YOUTH
Abdunazarova Nodira Rustamovna
Senior Lecturer of the Department of Art History and Cultural Studies
of Uzbekistan State Institute of Arts and Culture,
Self-employed applicant
Annotatsiya:
Ushbu maqolada tarbiya, axloq masalalari, tarbiya ta’limdan bir qadar keng
tushuncha ekanligi, uning zamirida shaxs fazilatlari, bilimliligi, kasb-hunar egallagani, odob-
axloqi, axloqiy tarbiyada oila, mahalla, jamoat, maktab hamkorligi haqida so‘z boradi.
Kalit sо‘zlar:
tarbiya, axloq, yoshlar, maktab, oila, maxalla, individ, shaxs, san’at.
Abstract:
This article discusses the issues of upbringing and morality, the fact that upbringing is
a broader concept than education, and that it includes personal qualities, knowledge,
professional skills, manners, and the cooperation of family, neighborhood, community, and
school in moral education
Key words:
education, morality, youth, school, family, neighborhood, individual, person, art.
A thousand years ago, the great thinker Mahmud Kashgari, in his work “Devonu Lughatit
Turk”, touched upon the issues of morality and upbringing, lamenting, “The times have
completely degenerated.
Knowledge, wisdom, and purity have diminished. The base and
wicked have multiplied, while the virtuous are disappearing.” Similar sentiments can be found
in the writings of sages from various cultures and epochs. However, with societal development,
new challenges in youth upbringing have arisen, placing ever-increasing responsibilities on
educators and mentors.
Human beings are not inherently divided into wholly good or wholly bad individuals. If it
were so, the task of upbringing would be far simpler. The fact that virtues and vices, competing
ideas and ideals, struggle for dominance within a single soul underscores the complex nature of
upbringing.
Although the word “tarbiya” (upbringing) carries many meanings, in the context of
national traditions, it primarily evokes its moral dimension. This is because our ancestors
prioritized moral conduct above all other aspects of a child's upbringing.
As the first Uzbek professor, Abdurauf Fitrat, wrote in his treatise “Family”:
“In order for a child's intellectual and physical education not to be in vain, parents must
diligently focus on their moral upbringing.
Moral upbringing means refining a person’s
character so that their actions and conduct benefit both themselves and others.”
Fitrat includes education within the scope of upbringing, referring to it as “intellectual
upbringing.” He also emphasizes the importance of physical development. Summarizing these
1 . H. Boltaboev, N. Rakhmonov. Examples of Uzbek classical literature, Volume 1, T. "Fan" 2003.
2
A. Fitrat. Family "Spirituality" 1998.
INTERNATIONAL JOURNAL OF ARTIFICIAL INTELLIGENCE
ISSN: 2692-5206, Impact Factor: 12,23
American Academic publishers, volume 05, issue 04,2025
Journal:
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three components – moral, intellectual, and physical upbringing – he describes, in modern terms,
the process of socialization:
“The upbringing of children means raising them physically, intellectually, and morally to
full maturity – preparing them for the field of struggle called life, arming them with strong
bodies, sound minds, and noble morals.”
Abdulla Avloni, in his treatise “Turkiy Guliston or Ethics”, likewise divides child
upbringing into physical, intellectual, and moral components, giving special attention to moral
education.
At this point, it is useful to consider the linguistic meanings of ta'lim (education) and
tarbiya (upbringing). Prominent figures in the history of Uzbek pedagogy, such as Fitrat and
Avloni, note that the semantic scope of tarbiya is broader than that of ta'lim. In fact, ta'lim is
often regarded as a component of upbringing, representing the intellectual or cognitive aspect.
Generally, tarbiya refers to the comprehensive development of youth – physically, morally, and
intellectually. In simple terms, a “well-brought-up child” implies a fully developed individual.
According to the Uzbek Explanatory Dictionary, the Arabic-origin word tarbiya conveys
meanings such as “to nurture, foster, cultivate, teach, and educate.” A closer study of the
dictionary shows that the word tahsil (pursuit of knowledge) also carries a broader meaning
than ta'lim.
Our people have long held a deep and insightful understanding of the inseparable link
between intellectual and moral upbringing. Abu Nasr al-Farabi, in his treatise “Attainment of
Happiness”, explains this relationship as follows:
“Education (ta'lim) is the means by which people of nations and cities attain theoretical
virtues, while upbringing (tarbiya) encompasses the development of innate and practical virtues
and professional skills.”
Farabi implies that both moral formation and skill acquisition arise through practical
experience, while education is limited to theoretical learning.
In his treatise “On Intellect”, Farabi also writes:“Those considered truly intelligent are
virtuous, capable of sound reasoning, and inclined toward good and useful deeds. They possess
the talent to discover and invent necessary things and avoid evil. These are the truly wise.
Those who use their intellect for malicious purposes cannot be called wise; they are cunning
and deceitful.”
This makes it clear that in Eastern thought, tarbiya is a broader concept than education – it
encompasses virtues, knowledge, skills, morality, and ultimately the individual’s usefulness to
society.
Didactic works such as Qabusnama, Mahbub ul-Qulub, Futuvvatnama-yi Sultani, and
Turkiy Guliston or Ethics elaborate even the smallest manifestations of virtue in great detail.
These works serve as benchmarks for assessing the moral maturity of an individual. A prime
example is Avloni’s Turkiy Guliston, which categorizes and defines both virtues and vices one
by one.
The essence and goal of upbringing have not changed over time and remain equally
significant across all cultures. National and universal values, traditions, and customs shape the
content and meaning of upbringing. Today, scholars recognize that both in Uzbek and foreign
3
A. Avloniy. Turkish Gulistan or Ethics. Tashkent "Teacher" 1992. pp. 12-13.
5. Internet resources.
4
Abu Nasr Farabi. About virtue, happiness and perfection. - Tashkent, Yozvchi,
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ISSN: 2692-5206, Impact Factor: 12,23
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schools – German, Russian, or English alike – there is dissatisfaction with how well educational
institutions fulfill their moral-educational roles. There is a growing need to study school
systems that prioritize upbringing and social development alongside academic instruction.
Returning to Avloni, our enlightened forefather once asked:“How can parents instill
values they themselves lack?”
He also criticized teachers who “never studied the methods of teaching.” This shows that
the issues of parental, community, and institutional cooperation in moral upbringing are not
new. Creating clear, goal-oriented concepts and technologies for upbringing remains an urgent
task. Today's challenges and opportunities in moral education are more complex and vast than
ever before.
A young person’s moral life is closely intertwined with their moral upbringing, which is
one of the continuous processes that ensure the formation of the individual. It helps them
internalize moral values, develop stable moral virtues, and learn to live according to ethical
principles and norms. Throughout history, moral education has sought to answer two
fundamental questions: “How should one live?” and “What should and should not one do?” The
search for answers to these questions forms the practical essence of moral upbringing.
There is a saying that upbringing begins in the womb. This implies that parents
themselves must possess moral integrity. As the proverb goes, “A bird learns in the nest.”
Parents must set a high moral standard at home.
Thus, moral upbringing is one of the key pathways to human excellence. Its methods are
many, some rooted in tradition and others shaped by modernity. In practice, both are used in
tandem. For instance, in early childhood moral development, traditional methods such as
folktales are effectively combined with modern tools like games and toys, encouraging honesty,
generosity, and fairness. Television, radio, puppet theatre, and cinema also play a significant
role in shaping children’s morality.
Among all these, the most powerful tool of moral education is art. Art reaches every
stratum of society and every age group. In particular, literature plays a vital role. Works
spanning genres from fairy tales to novels contribute profoundly to moral formation. Through
literature, readers develop an aesthetic and emotional understanding of good and evil, and it
helps them identify role models. There are also collections of tales, legends, and counsel
directly aimed at moral education – such as Kalila wa Dimna, Qabusnama, Gulistan, and
Zarbulmasal – which have served as instruments of moral upbringing for generations and will
continue to do so for generations to come.
In conclusion, it is essential that moral upbringing go hand in hand with intellectual and
physical education. Only then will our society evolve into a fully developed civil society.
Fortunately, our country has created the necessary legal and social conditions to support this
goal.
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INTERNATIONAL JOURNAL OF ARTIFICIAL INTELLIGENCE
ISSN: 2692-5206, Impact Factor: 12,23
American Academic publishers, volume 05, issue 04,2025
Journal:
https://www.academicpublishers.org/journals/index.php/ijai
page 318
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