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THE IMPORTANCE OF NATIONAL IDEOLOGY AND THE ROLE OF
EDUCATION IN THE FORMATION OF SPIRITUALITY
Sagindikov Djubatkhan Nawirzovich
Associate Professor, Department of “National Idea, Fundamentals of Spirituality
and Legal Education”, Karakalpak State University
Abdikhalikova E.
Student of Karakalpak State University
https://doi.org/10.5281/zenodo.14842171
Abstract:
This article analyzes the significance of the national idea in the
formation of spirituality and the role of education in the development of society.
The national idea is considered a crucial factor in strengthening the spiritual
foundations of society and ensuring individual development. Additionally, the
article explores the impact of the educational process on social and cultural
dynamics and its role in shaping moral values. Based on scientific analysis, the
influence of the national idea and education on social stability and progress is
substantiated.
Keywords:
National idea, spirituality, education, social development,
moral values, cultural dynamics, social stability.
INTRОDUСTIОN
In the current era, referred to as the new stage of globalization, the role of
ideas, particularly the national idea, is becoming increasingly significant in
human life. At the beginning of this period, humanity experienced ideological
indoctrination, followed by a distancing from ideology, and in recent history, a
resurgence of ideological processes. Various analytical interpretations attempt
to explain this phenomenon. One such tendency, reflected in philosophy and
postmodern literary criticism, is expressed under the concepts of the "death of
the subject," "decentralization," and "depersonalization." In this sense, ideology
has begun to be understood as an abstract complex of social, political, and
cultural mechanisms that unify all forms of subjective relations.
MАTЕRIАLS АND MЕTHОDS
Despite the numerous theories developed in social sciences concerning
ideological theory, aspects such as the relationship between consciousness and
ideology, the inclusion of social consciousness, and socio-cultural structures
remain in need of further analysis. In the political system, adherence to
democratic principles and the transformations that followed independence
initially necessitated a focus on national revival for the first quarter-century.
Now that the transition from national revival to national progress has been
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achieved, the country’s leadership has set the goal of attaining the Third
Renaissance as a strategic priority. This has necessitated a reassessment of
ideological perspectives and the formation of a new national ideology aimed at
transforming society into a driving force for reforms.
The philosophical study of the national idea arises as an objective
necessity stemming from qualitative changes in modern society, including the
information-communicative nature of society, the growing crisis of national
identity, and intensifying geopolitical tensions that shape a synergetic
worldview. In such circumstances, ideology does not play a trans-historical role
but rather a highly historical one. It is crucial to explain ideology from an
ontological perspective as a spiritual force that continuously sustains both the
material and spiritual life of society. The national idea emerges and is created as
a product of active social consciousness.
Today, the ideological challenges observed in our society highlight the
necessity of thoroughly and comprehensively studying the entire set of factors
that define the process of forming a unified national worldview and a unifying
ideology. Scientific research centers, scholars, and experts engaged in issues
related to state and social development have not overlooked the challenges in
the spiritual sphere. Although they have not explicitly used the term “ideology”
in interpreting the expected changes in the spiritual domain, it is evident that
ideology underlies the various interpretations they have proposed.
RЕSULTS АND DISСUSSIОN
In general, two main approaches to understanding ideological phenomena
can be identified today. The first perspective, characteristic of Western social
thought, does not view ideology as an integral part of society’s worldview
structure but rather as a theoretical justification for specific political objectives.
The second perspective, found in the works of social scientists in our country,
significantly expands the scope of ideological interpretation to include social,
cultural, and spiritual dimensions, linking ideology with society’s worldview and
way of thinking.
"Ideology based on noble goals and constructive ideas stimulates socio-
economic development, elevates spirituality, and mobilizes people for great
endeavors. An ideology formed on the foundations of freedom, independence,
peace, and cooperation, serving righteous purposes, possesses a constructive
nature."
At the core of ideology lies spirituality, which holds a special place. Its
foundation includes national goals, social ideals, moral values, the meaning of
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life, hope and confidence in the future, historical memory, patriotism, and the
culture of patriotism. From this arises the task of improving and developing the
standard of living of the people while harmonizing human rights, freedoms, and
responsibilities. In turn, this requires fostering unity, tolerance, agreement, and
cooperation.
"A goal serves as a banner that unites and guides a nation. This banner
embodies the spirit, pride, strength, and aspirations of the entire Uzbek people.
The goal of our state, our people, and our nation must be so grand, vital, and
truthful that it attracts all of us. Only then can this goal truly shape a nation,
strengthen its identity, and transform it into an invincible force".
The unity of a nation is reinforced by its people's sense of patriotism,
cultural traditions, and historical memory. This unity matures within society
itself and is shaped by how people envision their country’s future. While
perspectives, opinions, and ideas may vary, shared values exist that help unite
and strengthen the nation. Typically, a person is driven by a clear purpose in life.
Purpose signifies action, and achieving it becomes the essence of human
existence. In the process of establishing national goals and ideals, the
relationship between "ideal as a goal" and "goal as an ideal" is crucial. Building
an industrial-information society has become our practical objective. This goal
itself serves as both an aim and a means—namely, a means to achieving
prosperity and security. However, an ideal cannot be strictly linked to any
particular system, as prosperity encompasses abundance, comfort, spiritual
wealth, physical and mental well-being, freedom, justice, security, and
dynamism. Prosperity itself can be considered a national goal and a social ideal.
A unique and complex socio-historical situation is always reflected in
people's consciousness in the form of an ideal. Such situations are often filled
with essential yet unmet needs of the masses, society, or specific groups. In
response, people construct a certain reality in the form of an ideal. Ideals act as a
dynamic and organizing force in human consciousness, bringing people together
around historically emerging and specific tasks. Regardless of its form, an ideal
fulfills several interconnected functions, including normative, critical, cognitive,
predictive, unifying, and mobilizing roles. The range of existing ideals in any
society reflects the needs, interests, and aspirations of various socio-political
forces.
Overall, in the 21st century, the essence of goals and ideals aligns with
building a decent life for humanity. One of the most widespread and dominant
trends in contemporary society is the phenomenon of globalization, which has
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clearly shaped the direction of inclusive unity and large-scale transformations in
public consciousness. However, the diversity of these projects and their
unresolved contradictions continue to raise concerns both in general theoretical
terms and from ideological and ethical perspectives. This skepticism extends to
the methodological mechanisms for addressing such challenges and the factors
shaping their axiological foundations.
The emergence of such phenomena is natural, as they stem from the
fundamental contradictions inherent in human nature. One manifestation of this
is the tendency to absolutize the fundamental foundations of human existence—
either choosing an origin that aligns with the goal or one that does not. This also
applies to the dominant aspects of mass consciousness, whether individualistic
or collectivist. Today’s social conditions necessitate changes not only in
theoretical and methodological research programs but also in value-based
worldviews and objectives. The ideological perspective that acknowledges the
balanced interaction of social contradictions provides the opportunity to
navigate these challenges. Addressing social contradictions requires both
methodological-technological reforms within the system of theoretical and
practical changes and a restructuring of ideological frameworks in terms of
worldview and axiological-ethical models.
In our society, a process of forming a new axiological model in the context
of spiritual revival and national self-awareness is taking place, integrating both
traditional and new values. This process involves the reassessment of values,
changes in evaluative perspectives, and shifts in perceptions. In understanding
national identity and self-awareness, society is selecting value-oriented goals
that align with its development. Ignoring national values and stereotypes can be
detrimental to the reform process and spiritual life. The historical experience of
several Eastern countries, including ours, shows that the superficial and rapid
imposition of Western values and stereotypes is not being favored and, in some
cases, is met with open resistance. Therefore, it is necessary to clarify the threats
to national self-awareness based on these criteria.
The roots of such threats lie in betrayal of one’s homeland, indifference to
the fate of one’s nation, apathy towards national affairs and reforms, alienation
from national culture, forgetting one’s native language, and a shallow sense of
national pride and dignity. Through ideology, people’s interests and their
willpower are realized. The power of ideology, especially the dominant ideology,
is immense. However, this dominance does not arise solely from the ruling
class’s possession of vast material resources and cultural reserves but rather
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from the sanctification of ideological power. People are often compelled to
accept and legitimize values and policies that may, in reality, be entirely
contrary to their own interests. Historical experience indicates that an ideology
striving for autocracy and claiming absolute truth has no future. This is because,
in establishing monopolistic rule, it cuts itself off from its enriching sources—
diversity of thoughts and plurality of perspectives.
From the perspective of ensuring the continuous realization of the
material and spiritual life of society, it is crucial to conduct a systematic
ontognoseological analysis of ideology. This includes addressing several
scientific issues: analyzing different interpretations of the concept of "ideology"
and clarifying it from political, gnoseological, axiological, irrational-
mythological, cultural, and activity-based perspectives; examining the
ideological-structural components of social sciences as well as the similarities
between ideological interpretations of social practice and social theory;
identifying the presence of ideological views in the content of certain
educational concepts and personal knowledge from the outset.
In analyzing the phenomenon of ideology, attention should be given to the
following aspects: applying a critical interpretation of methods and principles
borrowed from other social sciences within an ontognoseological approach to
ideology; identifying the unique characteristics of ideology as an interpretation
of social life; developing hypotheses about the emergence of ideology to ensure a
neutral and objective study; generalizing social practice and social research to
determine the foundations of ideology; analyzing the social aspects of
ideological processes; substantiating that ideology is a functional aspect of social
life and that its purpose is not to seek truth but to direct individuals towards
specific actions; and proving that ideological functions exist in personal
knowledge and the content of certain educational concepts from the very
beginning.
СОNСLUSIОN
The study of the ideological challenges of the new era in our country and
the development of necessary analytical frameworks present significant tasks
for philosophers, sociologists, cultural scholars, and political scientists. Through
their research, they must analyze various aspects of the new national ideology
and provide essential conclusions for the broader public.
Thus, social and cultural fragmentation can only be halted by establishing
a symbolic consensus on the historical past and future development paths of
society. The creation of a nationwide ideological discourse is not driven by
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groups artificially attempting to construct an ideology uniting around the
concept of "New Uzbekistan," but rather by the unique dialogue practices that
have emerged within our society among the state, society, and various social
groups, which serve as a social foundation for this process.
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