THE USA JOURNALS
THE AMERICAN JOURNAL OF SOCIAL SCIENCE AND EDUCATION INNOVATIONS (ISSN- 2689-100X)
VOLUME 06 ISSUE07
74
https://www.theamericanjournals.com/index.php/tajssei
PUBLISHED DATE: - 11-07-2024
DOI: -
https://doi.org/10.37547/tajssei/Volume06Issue07-06
INTERPRETATION OF DEMOCRATIC IDEAS
AND PRINCIPLES IN THE WEST AND EAST
Sadibaqosev Habibullo
International Islamic Academy of Uzbekistan, Uzbekistan
Karimov Farkhod
International Islamic Academy of Uzbekistan, Uzbekistan
ORCID: 0000-0002-7995-7678
INTRODUCTION
It is known that the processes of political
transformation that took place around the world at
the end of the 20th century created the basis for a
change in the geopolitical balance in the Middle
East region, the emergence of a certain socio-
ideological gap in this area, as well as the activation
of radical forces. As a result, the region began to lag
behind other regions politically, socially and
economically.
Main part
After the events of September 11, 2001, the US
government announced that it would ensure its
national security by solving global problems and
through global democratization processes. It is the
current political system in most countries in the
Middle East that has been identified as one of the
biggest obstacles to achieving this goal.
The widespread promotion and support of
Western democratic principles among the
population by the Western countries led by the USA
had a significant impact on the political and legal
consciousness of the people of the Middle Eastern
countries. It is the democratic ideas of the Western
form, the principles based on individual freedom,
that gave rise to the conflict of opinions and the
development of radical views among the
inhabitants of the region.
Ideological attacks on existing systems soon began
to bear fruit. For example, the “democratic”
elections held in Palestine under the pressure of
the West led to the organization “Hamas” coming to
the top of the government. This, in turn, led to an
impasse in the resolution of the Arab-Israeli
conflict. There is no need to dwell on the current
events in Iraq, Libya, Sudan, Tunisia and Syria.
RESEARCH ARTICLE
Open Access
Abstract
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As a result of various disputes and conflicts that
have occurred in the Middle East region in recent
years, social, economic and political life has been
completely disrupted. In particular, the various
political revolutions that began in 2011 and were
called the “Arab Spring” had a great impact on the
political processes not only of the region but also of
the whole world.
Thus, what is the reason for the origin of these
processes? What factors led to such a sad situation?
What is the reason why democratic principles that
promote ideas such as human rights, stable and
prosperous life, and freedom have negative results
in this region? What are its deep historical
foundations? A genuine question arises as to what
are the differences in views of the people of Eastern
countries, where the democratic ideas and
principles that emerged in the West have their own
characteristics.
That’s true that in the history of mankind, the first
traditional democratic principles and ideas existed
both in the West and in the East, however, their
development paths took place in different
conditions.
Western democracy is mainly focused on the
development of technologies based on the
individual and his interests, rights and freedoms,
while Eastern democratic views have developed on
the basis of ideas such as the equality, freedom and
tolerance of communities and social groups. In
Eastern countries, democracy has developed in
direct harmony with the laws and regulations
socially based on the mentality, culture and history
of the indigenous population, while preserving its
universal values. In a word, the difference between
Western and Eastern democracy and the idea of
freedom is closely related to the unique historical,
social, philosophical, and civilizational factors of
these two historical spaces, and cultural centers.
During the time of the former Soviet Union, there
was a prevailing view that Eastern nations were
treated based on K. Marx's theory called “Asian
production method”. The essence of this theory
was based on the misconception that the
administration of power in the East was based on
despotism, that is violence. Eurocentric views
(Hegel), geographical supremacy of Europe
(Montesquieu), visions of the emergence of
capitalism in Europe (Max Weber), all these were
the result of basing the idea that democracy is
completely foreign to the Asian way of life [1.272].
Today, it is clear to everyone that the East has its
own state history and traditions, management
system and administration methods, power
networks, and in this respect, it is no less than the
West.
In particular, humanitarianism formed on an
ideological-philosophical basis is one of the
priority aspects of Eastern democracy.
For example, works such as “Nimon
-
ut Tavorikh”,
“Avesta”, “Guzida”, “Devon un
-
nasab” written in
ancient Turkish, Persian, Arabic languages contain
valuable information about the political life of the
peoples of the East [2.13].Important sources in this
regard are given in many works such as
“Boburnoma”, “Shahnoma” by Abulqasim Firdavsi,
“The City of Virtuous People” by Farabi, “Devonu
lug'otit-
turk” by Mahmud Kashgari, “Qutadgu bilig”
by Yusuf Khos Hajib, “Tarihi muluki Ajam” by
Alisher Navoi.
In these unique and invaluable sources of Eastern
philosophy, special importance is attached to the
concept of “norm”, which is a char
acteristic of the
East, one of its most basic aspects.
In fact, democracy is a form of political culture
based on norms. This standard represents a
balance between right and duty, freedom and
equality [3.54-61].
B.Umarov’s work entitled “Improvement of the
idea of freedom in Western and Eastern social
thinking” has discussed in detail the fact that
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people's attitude to power and political relations in
the East has acquired its own characteristics since
time immemorial [4]. This is explained by the
subtleties of political relations in the East. Electoral
system, statehood, political movements, public
opinion, mass media - all these have their
characteristics in the East. First of all, these
characteristics are expressed by traditional trust in
authority and sometimes paternalism. Historically,
in Eastern countries, political decisions were made
and implemented by the people in charge, but with
the interests of the people in mind. Because of this,
most of the rulers in Eastern countries are
constantly asking “What are the people saying?”,
“What will be left of/after me?” carried out policy
with responsibility.
In the East, participants in the political process,
especially political leaders, have a special status. A
political leader not only has special privileges but
also special responsibilities. He assumed the main
burden not only of his rights but also of his
obligations. In this sense, justice has become the
main criterion in the life of the peoples of the East,
and the idea of a just and wise branch, a ruler, has
been relevant since the “Avesta” to the present day.
Therefore, the rule “strength is justice” was the
priority in Amir Temur's work. In this way, Eastern
thinkers understood the state, first of all, as a
means of ensuring two important factors in the
development of society - ensuring social stability
and social justice criteria. It should also be
emphasized that in the East, legislation and
regulatory systems also served these purposes.
Such a tradition had a strong influence on the
normative system and legislation of the whole
world during the time of Sakhibgiron Amir Temur.
Amir Temur's "Tuzuklar" is a clear proof of this.
CONCLUSION
In conclusion, it should be noted that public
opinion has always had a high status and rank in
the life of the peoples of the East. Many traditional
social institutions, particularly the neighborhood
and other self-governing bodies, relied heavily on
public opinion. Based on this, public discussions of
socially important ideas were carried out in
traditional meeting places - neighborhood houses,
teahouses, caravanserais, weddings, celebrations,
festivals, and even hospitality. At the same time,
public opinion has always been an important
component of public decision-making. Rulers tried
to gain the support of public opinion for their
activities and paid attention to public approval
before making a decision.
Is it possible to implement the principles of
democracy currently accepted by the world
community in the East? After all, historically in the
East, the states and management system led to the
formation of a society based on agriculture and
specialized based on the way of life. In the West,
they were called eastern despots. So, are the
principles of democracy that emerged and
perfected in the West fully accepted in the East
today? Why should Eastern democracy be different
from Western democracy?
To find the answers to these questions, it is
appropriate to cite some evidence:
1.
In the beginning, the universal principles of
traditional democracy existed both in the West and
in the East, but they developed differently. And not
only in form but also in content.
2.
From the point of view of meaning (content),
initially, Eastern democracies lag behind Western
democracies in terms of number (called
“democracy size”). This was cau
sed by a unique
interpretation of the concept of feudal order and
people's management in the society formed since
ancient times.
3.
While the specific democratic ideas of the
East were developing, the democratic technologies
of the development of political systems were
developed in the West.
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4.
Eastern countries adopted the principles of
democracy while changing the existing principles
in the West, while the traditional Eastern values
remained unchanged in their form and content [5].
So, if we use the words
“Western democracy”,
“Eastern democracy”, it can only be done in the
above sense, it is not a completely different form
and structure of democracy.
Eastern peoples have been living on the basis of
their own democratic traditions, laws and rules.
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