Spiritual factors of raising the intellectual culture of young people
Xujamberdiyev Tursunpulat Egamberdiyevich
Associate Professor, Department of Social Sciences, Tashkent University of Applied Sciences, Doctor of Philosophy
(PhD), Gavhar 1, Tashkent 100149, Uzbekistan.
https://doi.org/10.5281/zenodo.10467005
Abstract:
In this article, it is based on the fact that our country is becoming more and more deeply integrated into the
system of the world community, the aspiration of our people to take a place among the developed nations of the world requires the
development of spiritual factors along with economic factors, high innovative technologies. But the development of the above-
mentioned factors depends on the growth of human thinking and the strengthening of creative potential. In the process of deepening
of social and economic reforms in the period of new development, it was revealed that some backward concepts left over from the
past in the social mind, the vices of administrative command, the moods of tyranny are disappearing, or some young people are
being influenced by destructive and alien ideas, the lack of ideological immunity, and the increasing urgency of the issue of freedom
of thought.
Key words:
Intellect, intuition, moral consciousness, moral duty, concept of morality, Eastern and Western philosophy,
philosophy of knowledge and cognition.
1.Introduction
In the process of building a civil society and
raising a mature generation, certain changes are taking
place in social consciousness and national thinking. In
this regard, the law "On State Policy Regarding
Youth" adopted on September 14, 2016 as a new stage
of our country's youth policy, is of great importance.
The law reveals the meaning of the basic concepts
such as "youth (young citizens)", "young family",
"young specialist", and defines the legal interests of
young people, in particular, legal guarantees in the
field of health care and employment. In particular, the
law defines youth (young citizens) as persons who
have reached the age of 14 and are not older than 30
[1].
Spiritual and moral values do not appear
spontaneously. They are the result of creative
intellectual activity aimed at a certain goal. There is a
specific spiritual elite of development in the context of
civil society. It is not only characterized by a certain
level of professionalism, but also elements of spiritual
characteristics - purity, high level of morality.
Am an separated himself from the outside
world with his thinking. If he can separate his inner
form (essence) as well, such a person can keep his
form stable no matter what changes in life. After all,
the value and meaning of life lie in the unchanging and
eternal stability of order. We understand the purpose
of this order not with our senses, but with our thinking.
Therefore, the power of thinking is the main power in
man, the common source of truth and morality. Only
in his thinking (spirit) can a person be free,
independent, realize his identity. "It is only a human
trait and it is this trait that makes it great. His greatness,
from the point of view of worldly knowledge, is in his
ability to study the world, change it, and manage it
whenever possible" [2:44-45].
In the present era, when the transformation of
a person into a biorobot is becoming more and more
intense, it is becoming increasingly difficult to master
the masterpieces of enlightenment and science, and the
obstacles to achieving perfection have increased.
Because now some foreign ideologues and politicians
who have become zombified are spending an
unprecedented amount of money, based on their
capabilities, to transform their ideas and ideologies
into a means of forming "mass spirituality" and to
inculcate them in the minds of the people of
underdeveloped countries" [3:23]. "That's why we -
parents,
teachers,
coaches,
the
public,
the
neighborhood - have increased vigilance and
awareness in this matter, and as our great enlightened
grandfather Abdurauf Fitrat said, this world is really a
field of struggle, and a healthy div, sharp mind and
good morals are the basis of this struggle. It is
necessary to realize deeply that it is becoming a
weapon, and in this regard, we should act on the basis
of enlightenment against ignorance."[4:496].
2.THE MAIN PART
In order to objectively imagine the difference
between intellectual and aesthetic intuition, it is
necessary to take into account the following two
aspects: the first, the means by which intellectual
stereotypes (patterns) are broken, and the second, the
content of knowledge to be taken into account. If we
approach from this point of view, first of all, in Eastern
culture and philosophy, love has been the main force
that destroys the formed mental patterns, while in
Western intellectual culture, a highly developed
intellect has shown its tendency to destroy previously
formed classical and non-classical stereotyped
thoughts and even paradigms. But in accordance with
the difference between intellectual intuition and
aesthetic intuition, one should not rush to conclude
that knowledge developed mainly in the West, and art
and literature more in the East. After all, in our
opinion, the content of aesthetic intuition contains a
much richer, specific content than the content of
intellectual intuitive knowledge. This happens
precisely because emotions are not excluded from the
content of conscious imagination, i.e., in aesthetic
intuitive knowledge, reality is perceived as a unity of
its qualitative and quantitative aspects, while in
intellectual
intuition
mainly
quantitative
and
conceptual imaginations, that is, abstract-symbolic
images formed on the basis of a high logical
integration of differentiated theoretical ideas, occupy
a philosophical place. Because "intuition represents
the ability to reach the truth directly, without
supporting it with evidence" [5:102]
The process of the formation of science by
Isaac Newton brought to the end of mechanics. This
process is very complex and dramatic, and scientific
knowledge has been freed from the influence of other
areas of consciousness with great difficulty. It was
formed as the independence and control of human
activity and took the direction of free scientific
research. Only because of this, in the next two
centuries, was the science that received the name of
the scientific direction born. The Great Scientific
Revolution that took place in the XVII century was
primarily connected with the creation of classical
mechanics. This had a significant impact on the
philosophy of the Age of Enlightenment. Kant's
philosophy saved the emerging science from external
influences. I. Kant's philosophical position is in line
with the interests of scientific development.
Critical philosophy fulfills the historical task
of proving the incompetence of 17th century
metaphysics. It should be noted that in the field of
moral consciousness I. Kant's exploration of the
foundations of morality beyond time and history was
his greatest strength. Kant sees the fundamental basis
for the preservation of the human race in the rejection
of religious interpretations of moral requirements.
Morality differs from knowledge by its nature, it
belongs to a different field of knowledge. Knowledge
and morality are phenomena of different origins.
Thinker I. Kant expresses his opinion on this
issue as well. Morality exists in the human blood, as a
law in his spiritual world: it is necessary to do so that
the maxim of the will should obey universal principles.
It is the moral duty of every person to obey this law.
When evaluating the moral aspects of an action,
neither emotion, nor intellectual expediency, nor
interest should be taken into account, and therefore
nothing but the fulfillment of duty makes it morally
perfect. The direct imperative nature of moral duty
was the basis of the Kantian concept of ethics. His
consistency cannot be denied.
Thinker I. Kant
expresses his opinion on this issue as well. Morality
exists in the human blood, as a law in his spiritual
world: it is necessary to do so that the maxim of the
will should obey universal principles. It is the moral
duty of every person to obey this law. When evaluating
the moral aspects of an action, neither emotion, nor
intellectual expediency, nor interest should be taken
into account, and therefore nothing but the fulfillment
of duty makes it morally perfect. The direct imperative
nature of moral duty was the basis of the Kantian
concept of ethics. His consistency cannot be denied. It
is essentially humanistic in nature, focusing on the
protection of the human being and the high
appreciation of the virtues of each person. Here is what
to pay attention to. Philosophers and scientists I.
Kant's contribution to solving moral problems is
highly appreciated. Professor L. N. Mitrokhin notes
that "Aristotle cannot be compared to Kant in the
development of ethical problems"[6:114]
It
should
be
noted
that
practical
consciousness trumps theoretical consciousness and
moral foundation in the realm of knowledge. Kant's
idea is also important. I. The phrase "the moral law is
for us" used by Kant shows the main difference of
moral consciousness from the field of knowledge,
because if knowledge is directed to the object,
morality is directed to the subject, to his inner world
as an individual and social (the law is for us) essence.
In particular, a person realizes his existence with
himself and with other people through the forms of
moral
consciousness.
The
world
of
human
relationships that ensure the existence of people and
the regulation of their activities as conscious beings in
freely choosing their behavior also belong to the
"subject" of ethics.
Recognizing the inherent difference between
worldly knowledge and morality means that one of
them cannot replace the other, and at the same time,
they cannot be separated from each other. Recognizing
them separately is a necessary abstraction in
determining the uniqueness of each of these cultural
phenomena, only in this way it is possible to study the
ways and forms of their interrelationship and
interaction. Therefore, the overall picture of human
activity is created when these two reasons are taken
into account. In this sense, the priority of the idea
means that science and knowledge should serve for the
happiness of mankind without deviating from moral
laws. This is a very important idea, and its relevance is
increasing in the process of civil society development.
As the idea moves along this path, it
manifests its ability to become nature in its other form,
spreading its diversity in space (in nature, progress
does not exist in time), and then disconnecting from
the "outer shell" of nature (by removing the
appearance) into human history as its soul. enters. In
Hegel, the soul is an idea that has become a reality,
that is, an absolute idea that is self-aware and has
achieved existence for itself. In Hegel's philosophy,
knowledge and spirit are inextricably linked, and
knowledge as such is viewed as the self-knowledge of
an idea. "Self-knowledge" is the absolute law, the
absolute task of the soul. Hegel writes that any activity
of the soul is only its self-possession, and the goal of
every science is to justify the soul's only self-
awareness in everything in heaven and on earth.
Throughout the course of human history, the soul has
been steadily and deeply self-aware. The structures,
conditions, and institutions of society in each specific
period are the consequences of the depth of such
knowledge [7:767]
In the history of mankind, the idea is
embodied by the spirit of the universe. The peoples
who embodied it in a certain historical period play a
universal historical role, they are considered the
creators of history.
3.CONCLUSION
In conclusion, it should be said that in the
conditions of the development of Civil Society, while
the individual remains within the scope of pure
intellect, it consists only of thinking about the work
done and what has been determined, comparing all
possible ideas and, finally, coming to a certain
philosophical belief, opinion or conclusion. This is the
only position of any broad and sharp intellect, which
unceasingly investigates the truth. But any conclusions
drawn in this way are only speculative; will have no
spiritual value; it cannot be the reliable spiritual
experience that the soul seeks or give a person spiritual
confidence. As long as the intellect remains our only
weapon, and as long as there is no other means of
attaining a reality beyond material existence, then wise
and unrestricted agnosticism must remain our last
stand.
"How
many
great
people,
thinkers,
philosophers, scholars and saints who devoted their
lives, knowledge and potential to understanding the
essence of life - regardless of nationality, language and
religion - were searched for answers to such complex
problems? How many works on this topic created? But
it cannot be denied that this question remains acute and
relevant even today [8:23].
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