Abstract of the basics of spirituality and religious studies. with other public objects

How many exist Humanity, the concept is so present among people Spiritual world, the spiritual beginning of man, the continuation of life after death, or rather life after life. You and I can turn to the millennia of human existence and find confirmation of this Knowledge throughout the centuries. An integral component of Man at all times has been Spirituality.
Knowledge about Man, about its true nature, about the world has always existed. Throughout all time, Teachers and simply people of Knowledge appear in the world, who convey to people grains of pure knowledge. Later, these grains become overgrown with the husks of the experience of the people transmitting them, then they are completely usurped by the most enterprising representatives of humanity and adapted into a religious concept. After all, what draws people to this or that religion is basically this Grain, and the most interesting thing is that the Teacher himself, who brought it to the world, was not interested in creating a religious cult based on the Teaching, these are already human affairs. Pure Knowledge has always been transmitted from Person to Person. It was given free of charge. It carried tools with which a Man could restore order in his inner world, establish interaction with the outer world, gain spiritual insight and learn how this world really works. And most importantly, to know what is beyond this world.
Why is Man born on Earth? What is the meaning of its existence? Why was he given enormous potential and freedom of choice? In our time, the concept of Spirituality should begin to be considered from the internal qualities of a person. The concept of high morality and morality, kindness, responsiveness and participation, understanding in relation to other people. All this and much more are an integral part of the manifestation of the Spiritual nature in Man. That Source of inner purity and all the best that is in everyone, the main thing is just to want to reveal it in yourself. It is difficult to convey in words the place of this Source; it, like the state of inspiration and creativity, is beyond words and forms. But you can really feel it, in a state of elation, joy, happiness without evaluative, all-encompassing love for people and the world around you, you can feel inside yourself a boundless ocean of quiet light power, and even come into contact with it on a sensual level. It will be an invaluable experience. A person, with the help of the key of Love, opens for himself the gates of the true world, the endless world of the Spirit, in which there is no division on any basis. There is no difference in religion, skin color, nationality or race.
And so Man, as a part of society, possessing the basics of such a concept as Spirituality, will act in the world from this position. Spirituality as the basis of Personality, worldview and worldview, understanding of processes occurring in the world, patterns of events and everything that happens. This is a necessary element in the formation of a society with a directed creative vector of thinking and action. Society consists of people. And when a Person is based on the foundation of Faith and Knowledge, such a Person will be a strong support for society and the world as a whole.
From the Personality we will move on to the overall picture. Let's look a little at Life through the eyes of Nature. Everyone has the opportunity to take a day or two for themselves and spend a little time alone with nature. Pay attention to how everything works in nature. What lines, bends, smooth flow of all the changes taking place. On moving water, a burning fire, the movement of clouds and starry sky you can watch for hours without taking your eyes off. You can look at the play of sun glare on the surface of the lake and understand how space works, you can observe the behavior of birds descending to the ground and understand human nature. You can open the doors of your mind and allow the harmony of Life to fill your consciousness. As they say: “Find the natural direction of movement, and you will find the power of Nature itself.”
Understanding Harmony as the basis of Life will lead Man to a new stage in the development of thinking and worldview. Harmony will flow into a new melody and play in the bright colors of Life. Through Harmony it will be easy to come to an understanding of the Unity of everything. That everything in this World is interconnected. Everything that we emit into the World is reflected on it. There are no individual particles. Everything is one huge organism.
Imagine if the cells in your body begin to show aggression towards each other, your arms and legs stop working in harmony, your mind loses control over your body and your internal organs stop working in the right rhythm. What will happen then? How long will we survive in this state? Where do diseases, tumors and other disorders of the body come from? Considering that everything in a Man is interconnected, both thinking and sensory-emotional state and physical condition. It is difficult to maintain health if there is only negativity in your thoughts; thoughts are also material, and they affect our physical health. But we can devote a separate topic to this, so let’s return to our question.
The world is also one single organism, starting from the micro level of cells to the macro level of space. It is inhabited by billions of creatures of the most diverse shapes, shades, colors, and internal contents. Among the billion stars in the sky, would we deny the existence of intelligent life in the universe? So in this huge organism, everyone is like a cell, like a particle. How do we treat each other? How do we treat a huge living organism? Why then are we surprised by the cataclysms and natural disasters occurring on Earth? The organism called Earth is now sick and undergoing an inflammatory process caused by the actions of the “intelligent” people living on it. It's time to think and stop destructive consumer activities. Modern technologies already make it possible to create a beautiful garden on Earth, where there will be no need, hunger and all kinds of diseases artificially stimulated by “modern civilization.” People, open your eyes and see what is happening to this organism. It's time for each of us, starting with ourselves, to get better in particular and help the body as a whole find health.
The process of destruction and consumption cannot continue and the critical point is very close, but there is still time. There is still a chance to find in yourself a source of purity, the foundation of the fortress of Faith based on Knowledge, since it is in the world now. Strengthen yourself in what we call Spirituality, reconsider yourself and your attitude towards the world and people from this position, begin to think and act in a creative direction. Understand Harmony as the basis of Life and the Unity of everything. And when qualitative changes begin to occur, in particular, they will move to the global level. Everyone can start with themselves here and now. For the good of others, for the good of the world as a whole. Everyone’s choice constitutes the global choice of Humanity, everything is in your hands, Human!

MINISTRY OF HIGHER AND SECONDARY SPECIAL EDUCATION OF THE REPUBLIC OF UZBEKISTAN

MINISTRY OF HEALTH OF THE REPUBLIC OF UZBEKISTAN

TASHKENT MEDICAL ACADEMY
DEPARTMENT OF SOCIAL SCIENCES №1

WORKING PROGRAMM

IN THE DISCIPLINE “FUNDAMENTALS OF SPIRITUALITY

AND RELIGIOUS STUDIES"

Field of knowledge:	100000 -	Humanitarian sciences
	500000 -	Health care and social security
Field of education:	110000-	Pedagogy
	510000 -	Healthcare
Direction of education:	5510100 - 5510300 -5510700-	General Medicine Medical and preventive care Graduate Nursing

Tashkent - 2014
The work program for the subject “Fundamentals of Spirituality and Religious Studies” is compiled on the basis of the work curriculum and curriculum.

Compiled by:

Atamuratova F.S. - old Rev. Department of Social Sciences No. 1 TMA, Ph.D.

Reviewers:

1. Abdurakhmonov M. – Professor of the Department of “Manaviyat asoslari va dinshunoslik” UzMU Doctor of Philology.

2. Norkulov D.T. - Head of the Department of Social Sciences No. 1 TMA, Doctor of Philology, Professor
The work program on the subject “Fundamentals of Spirituality and Religious Studies” was discussed and approved at a meeting of the Department of Social Sciences No. 1 by protocol No. 9 dated May 1, 2014 and recommended for consideration by the academic council of the VSD faculty.
Head of the department prof. Norkulov D.T.
The work program was discussed and approved at the Central Committee for Social Sciences and Humanities of the TMA by protocol No. 8 of May 30, 2014.

Chairman of the Central Committee: Assoc. Abdullaeva R.M.

The work program on the subject “Fundamentals of Spirituality and Religious Studies” was reviewed and recommended for use by the Academic Council of the VSD faculty by protocol No. 5 of June 20, 2014.

Chairman of the Academic Council prof. Rustamova H.E.

Agreed:

Head of Education-methodological

TMA CouncilAzizova F.Kh.

1. 
   INTRODUCTION TO THE SUBJECT "FUNDAMENTALS OF SPIRITUALITY AND RELIGIOUS STUDIES»

Spirituality is one of the most multifaceted and complex concepts in the social sciences and humanities. It characterizes many aspects of human consciousness, thinking and psyche, the system of his personal, national and universal values.

The revival of the spirituality and culture of the Uzbek people, the return to them of their true history and identity are becoming crucial today for successfully moving forward on the path of renewal and progress of our society. Returning to our roots, awareness of the depth and greatness of the cultural and spiritual heritage of our great ancestors, who made a huge contribution to the achievements of world culture, nurturing in each generation a careful attitude towards its past, noble national and religious traditions. At the same time, there is a clear understanding of the need to create a modern national spiritual culture and familiarize with the values ​​of world civilization and spirituality.

The subject “Religious Studies” has been taught in all higher educational institutions of Uzbekistan since 1997, in particular in medical institutions. “Religious studies” is not only scientific knowledge, but also an academic discipline of humanitarian education. The main goal of the subject “Religious Studies” is to provide the amount and depth of knowledge about religion, in a form and volume that would allow the student to form an adequate image of religion and an objective attitude towards it. The process of realizing this goal will help solve a number of educational, spiritual, moral, legal and other tasks that are important for the formation of the worldview of young people.

1. 
   Goals and objectivessubject« ABOUTspirituality again"

The subject “Fundamentals of Spirituality” is classified as a social science and is studied in the 3rd and 4th semesters. This subject has been taught in all higher educational institutions of Uzbekistan since 1997, in medical institutions in particular. It plays an important role in forming in students an understanding of the need to study the heritage of their ancestors, its invaluable significance, in strengthening such traits as love for their people and patriotism, and the development of universal human values. Spirituality is a factor that gives purpose and direction to a person and their activities, ensuring social progress.

primary goalsubject are to educate spiritually rich future physicians, shape their worldview, socio-political consciousness, increase spiritual culture, develop self-awareness, instill higher life values, educate students in the spirit of patriotism and humanism based on the works of I.A. Karimov, laws and resolutions of the Oliy Majlis of the Republic of Uzbekistan.

Taskssubject are:

Studying the heritage of ancestors, developing an understanding of its invaluable significance;

Strengthen in the consciousness of students the place and role of national spirituality in the life of the individual and society;

The essence and criteria of the reforms being carried out in our country;

The essence of the globalization process and the existence of threats to our spirituality.

The student must be able to:

If necessary, fight against threats to our spirituality, following the principle: a thought is opposed to a thought, an idea is opposed to an idea;

Strive for spiritual improvement.

The student must have skills:

Ability to implement the essence and criteria of reforms in our society;

Application of methods and means of ideological struggle against ideas alien to us;

Selflessness and heroism.

Requirements for knowledge, skills and abilitiessubject"Religious Studies"

In accordance with the specified goals and objectives, after completing the study of the subject “Religious Studies”, the student must know:

Patterns of the emergence of religion;

Information about the main sources of national and world religions;

The main directions and currents of world religions;

On the relationship between state and religion;

Laws adopted by the Oliy Majlis of the Republic on religion and religious organizations;

The Law “On Freedom of Conscience for Religious Organizations” was adopted in a new edition on May 15, 1998.

The student must be able to:

Recognize the place and role of religion in the historical development of mankind;

Recognize the socio-psychological impact of religion on a person;

Distinguish between the social, psychological and epistemological roots of religion;

Distinguish between ideological, communicative, compensatory, integrating, and regulatory functions of religion;

Recognize the place and role of religion in the formation of world culture and art;

Recognize the place and role of world religions, such as Christianity, Islam, national religions such as Confucianism, Judaism, Hinduism in modern world, distinguish their origin, development, doctrine, sacred books.

The student must have skills:

- religious tolerance;

Devotion to the Motherland and national values ​​and traditions;

Raising a comprehensively developed personality.
1.3. Interrelation of the subject “Fundamentals of Spirituality and Religious Studies”

with other public objects

This subject is closely interconnected with other social disciplines such as history, philosophy, cultural studies, economics, political science, sociology, jurisprudence, psychology, etc. This subject not only reveals some theoretical principles, but also provides information about the totality interesting facts, without knowledge of which it is difficult to understand many events in the past and present - in economic, political history, in the history of science, art, literature, morality, in modern socio-political life, etc. This contributes to the restoration and development of historical memory.

The subject “Fundamentals of Spirituality and Religious Studies” contributes to the humanitarization of education, mastery of the achievements of world and domestic culture, free self-determination of young people in ideological positions, spiritual interests and values.
1.4. Modern information and pedagogical technologies in teaching the subject “Fundamentals of Spirituality and Religious Studies”

The conceptual foundations of the education system in Uzbekistan have been adopted to focus on global trends in this area, the goal of which is the intellectual and moral development of the individual, the formation of critical and creative thinking, the ability to work with various amounts of information, the ability to make independent decisions, and constructivism.

The teacher’s experience with the bank of modern educational technologies allows him to create any configuration for conducting classes, which in turn develops into a certain system of active methods of conducting classes.

The main conceptual approaches to the design of teaching technologies for the training course “Fundamentals of Spirituality and Religious Studies” are the following:

Personally-oriented learning. At its core, it provides for the full development of all participants in the educational process. And this means not only individualization and differentiation of the learning process - focusing on the level of intellectual development of the student’s personality while complying with the requirements of State standards, but also taking into account the psychological, professional and personal characteristics and abilities of the student himself.

Systems approach. A teaching technology must have all the features of a system: the logic of the process, the interconnection of all its parts, integrity.

Activity approach. It determines the orientation of learning towards the formation of procedural qualities of the individual, the activation and intensification of the student’s activities, the deployment in the educational process of all his abilities and capabilities, inquisitiveness and initiative.

Dialogical approach. Determines the need to create psychological unity and interaction of subjects participating in the educational process, thanks to which the creative process of self-actualization and self-presentation of the individual is enhanced.

Organization of training in cooperation. It assumes the need to place emphasis on the implementation of democracy, equality, partnership in the subjective relations of the teacher and the student, the joint development of goals, content of activities and evaluation of achieved results.

Problem-based learning. This is one of the ways to actively interact with students based on a problem-based presentation of the learning content, during which creative and cognitive activity is provided to identify objective contradictions scientific knowledge and ways to resolve them, the formation and development of dialectical thinking, their creative application in practical activities.

Application of the latest tools and methods providing information - introducing new computer and information technologies into the learning process.

Based on these conceptual provisions, based on the purpose, content and volume of educational information in the discipline “Fundamentals of Spirituality and Religious Studies”, a choice was made of methods and means of teaching, communication, management information, which together guarantee, in the given conditions and at the time established by the curriculum, achieve the learning goal defined by the state educational standard.

Teaching methods and techniques: discussion, case study, problem-based method, educational game, “Brainstorm”, Insert, “Learning together”, Pinboard, lecture (with the invitation of an expert, conference, introductory, thematic, visualization, with analysis of a specific situation, final);

FForms of training organization: along with frontal - collective and group, based on dialogue and polylogue, communication, cooperation and mutual learning;

Means of education: along with traditional teaching aids (textbook, lecture text, reference notes, overhead projector) - graphic organizers, computer and information technologies;

Communication methods: direct interaction with students based on operational communication;

Methods and means (information) of feedback: observation, quick survey, diagnostics of training based on analysis of the results of current, intermediate and final control;

Methods and controls: planning training sessions in the form technological maps, defining the stages of the educational lesson, joint actions of the teacher and students to achieve the set goal, control (current, intermediate and final) not only of classroom work, but also of independent, extracurricular work;

Monitoring and evaluation: systematic tracking of learning results both during the training session (assessment of the completion of educational tasks and tests, rating assessment of the student’s educational activities at each training session) and throughout the course (assessment of the completion of training tasks and tests, rating assessment of the student’s educational activities at each training session) lesson) and throughout the course (assessment of current, intermediate and final results based on the rating assessment of each student). When teaching the course on the subject “The Idea of ​​National Independence: Basic Concepts and Principles,” computer technologies, computer programs are used, and handouts are prepared. The student's knowledge is assessed in the form of an oral survey.

When teaching the course on the subject “Fundamentals of Spirituality and Religious Studies,” computer technologies, computer programs are used, and handouts are prepared. The student's knowledge is assessed in the form of an oral survey.

Distribution of topics and hours of classes per subject“Fundamentals of spirituality and religious studies” d For areas of education: 5510100 – general medicine, 5510300 – medical and preventive medicine, 5510700 – higher nursing

№	Topic title	Total	Lectures	Seminars	Independent work
1.	Subject, concepts of spirituality and features of its development	6
2.	Spirituality and economics, politics, law, ideology, their relationship	6
3.	Ancient spirituality of the peoples of Central Asia	6
4.	Issues of spirituality in the philosophical thought of the peoples of Central Asia	8
5.	Amir Timur and his moral legacy	6
6.	Independence, family and youth education	6
7.	Subject and objectives of “Religious Studies”	6	2	2	2
8.	Tribal religions	6	2	2	2
9.	National religions	6	2	2	2
10.	World religions. Buddhism	6	2	2	2
11.	Christianity	6	2	2	2
12.	Origin, essence and teachings of Islam	10
13.	Religious extremism, fundamentalism and international terrorism	8
14.	Freedom of conscience and religious organizations	6
	Total	92	28	30	34

2. CONTENT OF TRAINING MATERIAL

2.1 . Lprojection material

Ministry of Health of the Republic of Uzbekistan
Tashkent Pediatric Medical Institute

Department of Philosophy

BASIC SPIRITUALITY

Tashkent - 2010.

This educational manual was written in accordance with the program of the course “Fundamentals of Spirituality and Religious Studies.” It provides methodological advice and recommendations for considering the main issues in the course “Fundamentals of Spirituality and Religious Studies”.
The manual is intended for TashPMI students.

Methodological manual prepared by: Doctor philosophical sciences, prof. Khaidarov Kh.F., associate professor Akhmerov E.A., teachers Saidazimov K.T., Ibragimov Zh.T.

Reviewers:
Doctor of Philosophy, prof. Norkulov D.T.
Kuiliev T.

Subject and objectives of the course “Fundamentals of Spirituality and Religious Studies.”
Plan:
1. The main goals of teaching the subject “Foundations of Spirituality and Religious Studies.”
2. The concept of spirituality (mannaviyat) its essence and main elements.
3. The main criteria for the formation of spirituality according to the books of Islam Karimov
“Yuksak manaviyat - engilmas kuch.”
1. The main goals of teaching the subject “Foundations of Spirituality and Religious Studies.” The subject of the course “Fundamentals of Spirituality and Religious Studies” is the study and analysis of the entire sphere of life of society and man, inherent in any socio-economic formation and covering the processes of upbringing, education, mass information, science, culture, religion, literature and art, and present in all social processes and phenomena.
The main goal of studying the course is to master a wide range of knowledge and ideas about spirituality as a philosophical concept, about the spiritual foundations of the life of society and man, the formation of a person’s personality and the processes of his spiritual and religious growth.
Spirituality is a complex and multifaceted concept. It covers many aspects of human consciousness, thinking, beliefs, cultural heritage and the system of modern scientific and artistic values, customs, traditions, rituals, religion and religious practice. This term in a broad sense has recently entered our lives and we can come across a variety of interpretations of it. Although the term “spirituality” is used more and more every day in official documents, scientific literature, and the press, it has not yet been studied or described as a scientific concept. This is due to the study of spirituality as an independent scientific category, determining its place in the system of such concepts as culture, consciousness, thinking, worldview, morale, as well as in the system of artistic, political, moral values ​​and analysis of their relationships.
Spirituality is a product of mental activity of a person and society (spiritual culture), not directly related to material production, but also to denote moral, religious norms, beliefs and practices. Spirituality is the expression of the moral interests of the individual, the essential consciousness of man.
Spirituality is the essence of man as a socio-cultural being; the total organic unity of such truly human traits and qualities as truthfulness, spiritual purity, conscience, honor, patriotism, love of beauty, hatred of evil, will, perseverance. Spirituality covers, together with human qualities, “spiritual culture - science, philosophy, morality, law, literature and art, public education, the media, customs, traditions, as well as religion, religious practice and many other historical and modern values.”
2. The concept of spirituality (mannaviyat) its essence and content. Spirituality (mannaviyat) is a complex and multifaceted concept; it covers many aspects of human consciousness, thinking, beliefs, cultural heritage and the system of modern scientific and artistic values, customs, traditions, rituals, religion and religious practice.
There was not even a place for it in various philosophical dictionaries. The Russian word “spirituality” in the Uzbek language corresponds to “manaviyat”.
Manaviyat is the equivalent of spirituality, but a concept that has a more capacious and multifaceted meaning that characterizes the inner essence of a person, a people; all levels of its spiritual existence, based on national independence, is the self-determination of the people when they freely choose and develop their way of life and social relations. Freedom. The philosophical definition of freedom focuses on the fact that it is a conscious necessity and action according to a conscious necessity, i.e. independence is a need recognized at the national level and national action corresponding to this need. Indeed, if thinking and consciousness are not freed from oppression and pressure, a person cannot be free. Progress is ensured by spiritually developed people.
In this regard, President I.A. Karimov in his book “Yuksak manaviyat-engilmas kuch” gives the following definition of the concept of “spirituality”; “Spirituality is the inner world of a person, helping to purify the soul, form and strengthen willpower, conviction and the incomparably awakening power of conscience, honor as criteria for his view as a whole.” (Karimov I.A. Yuksak maaviyat - engilmas kuch. T.: 2008. P. 19).
I. Karimov’s definition of the concept of spirituality and his idea that spirituality is a force that calls a person to spiritual purification, elevation, enriches his inner world, strengthens the will, and conviction. The revival of the spirituality and culture of the people, their actual history and characteristics plays a decisive and determining role in moving forward along the path of renewal and development of our society and its place in national revival.
Basic elements of spirituality.
After the declaration of independence in Uzbekistan, phrases and expressions with the component “spirituality” or “spiritual” began to be used very often; spiritual wealth, lack of spirituality, spiritual revival, spiritual cleansing, spiritual foundations of independence and others. Indeed, the sphere of spirituality in the Republic is recognized as a priority along with the economy, since the construction of a legal democratic civil society in Uzbekistan cannot do without the development of spirituality.
Thus, I. Karimov notes: “Strengthening and developing the spirituality of the people is the most important task of the state and society in Uzbekistan.” Further, I. Karimov emphasizes: “Spirituality is the energy of a person, people, society and state.”
Determining the basis of criteria for assessing spiritual values ​​and attitudes towards cultural heritage, ensuring the development of spiritual life in accordance with the requirements of independence, the formation of a new citizen of independent Uzbekistan, thinking in a new way, spiritually rich, loving his homeland, require, first of all, an answer to the question: what is spirituality with its main components as stable feelings, assessments, norms, views, ideals, attitudes of consciousness that have acquired a relatively general (national) character, their objectification in the artistic, scientific, philosophical, religious heritage, in traditions and customs, and the national will, national pride and honor, which directs the nation to achieve certain goals, as well as an established intellectual and emotional, psychological and ideological environment, ensures authenticity. To put it briefly, spirituality is the realized intellectual and psychological potential, the creative ability of a nation.
This potential and ability of the nation, tempered over the centuries, have absorbed its creative, historical, religious and secular experience. Therefore, spirituality develops together with man and society, grows, experiences challenges and crises, is revived again and flourishes rapidly, etc.
Spirituality is characterized by consistency, historicism and modernity, traditionality and renewal, and the development of spirituality depends on society’s correct understanding of historical necessity and practical actions in accordance with it. And this determines the study of this concept in close connection with the data of such sciences as philosophy, history, religious studies and others, taking into account the natural, historical and cultural development of the people.
Basic criteria for the formation of spirituality.
Among the most important development priorities of Uzbekistan are
near future. President I.A. Karimov especially emphasizes
the problem of further spiritual renewal of society.
The path of renewal and development of Uzbekistan is based on such foundations as devotion universal human values, strengthening and development cultural heritage people, free expression by a person of his capabilities, patriotism - theorists - the methodological basis of national revival.
The highest goal of the renewal of Uzbekistan is to revive the traditions of the people, fill them with new content, create the necessary conditions for achieving peace and democracy, prosperity, culture, freedom of conscience and development of every person in our land.
In this regard, President I.A. Karimov in the book “Yuksak manaviyat - engilmas kuch” identifies a number of main criteria for the formation of spirituality. This:

Spiritual heritage, cultural wealth, ancient historical
monuments as the most important factors of national spirituality.
Oral folk art and national holidays like
a pearl of spirituality.
Our sacred religion(Islam) as an integral part of spirituality.
Scientific and creative discoveries (inventions) of great scientists like
criterion of spirituality.
Seed, mahalla, education - upbringing as elevation and
factor in the formation of national spirituality.
Patriotism, humanism (philanthropy) and others (See I.A. Karimov
Yuksak manaviyat - engilmas kuch).

Thus, it becomes clear that appropriate criteria should be used to assess the formation of spirituality and its use to strengthen the independence of Uzbekistan. If, with their help, we analyze and evaluate our cultural heritage, then it will be possible to consciously master it without subordinating to it, and put it at the service of development and the future.
IN Everyday life human and labor activity in society there are constantly disputes about spiritual and material foundations, which require consideration of the priority of one or the other, as well as conflicting thoughts and views.
This is confirmed by the history of philosophical thought, from ancient philosophy to the philosophical thought of the twentieth century. Some philosophers claimed the spiritual world to be primary, others put the material world in the main (determining) place. On the basis of such understanding and representation, such trends as materialistic (materialism) and idealistic (idealism) arose in philosophy.
If we contrast economic needs with the spiritual world of man, understanding the superiority of one over the other, taking it as the main goal, such a one-sided expression of view is unacceptable for the modern society of Uzbekistan. In this regard, President I.A. Karimov, summarizing the above views, comes to the conclusion and considers the following thought fair: a person has a dream and to realize a conscious life, the material and spiritual world is necessary, just as by analogy a bird makes a flight with two of it, as soon as these two are important factors will come into conformity (harmony) with each other, in the full sense of the word they will turn into the wings of birds, only in the field of this in the life of a person, state and society, the process of growth, change, development will occur.
Thus, it is obvious that the material and spiritual directions of life do not deny each other, but, on the contrary, are interconnected and complement each other.
The most important thing in our country is that material and spiritual processes develop in proportion to each other, being politically and socially stable as a guarantee of lasting development.
Components of spirituality and their relationship.
1. The category of spirituality, its basic ideas and principles.
2. Spiritual heritage, culture, values, education and ideology - as fundamental parts of spirituality.
3. Spiritual foundations.
Among the most important priorities for the development of Uzbekistan in the near future, President I.A. Karimov especially highlights the problem of further spiritual renewal of society. “We all,” the president emphasizes, “must clearly understand that the state of affairs in other areas and how effective the ongoing reforms will be depend on the spiritual revival of the people, the preservation of national traditions, the development of culture and art.” Therefore, the problem of spirituality, spiritual and moral education is gaining particular priority today.
The spirituality of the people is a broad and deep concept in its content. It has deep historical roots, expresses the peculiarities of the historical fate of certain peoples, their national mentality and character. As such, spirituality contains enduring values ​​that receive constant growth over time.
Spirituality includes three main principles - cognitive, moral and aesthetic. Accordingly, there are such main areas as science and philosophy, morality and artistry. All spheres of spirituality are interconnected, but morality is at the core.
There is another aspect to understanding spirituality. Traditionally, the concept of “spirituality” meant the recognition of a person’s mind and will, which makes him a spiritual being, in contrast to animals. The power of spiritual freedom of the individual determines a person’s ability to rise above animal life and subjugate carnal desires. Spirituality in the modern sense is perceived as the primacy of the highest spiritual values. The main categories of spirituality are Beauty. Lack of spirituality is understood as the absence of higher goals and values, as the dominance of base, carnal interests and desires.
The concept of “value” reveals its significance in the analysis of human activity, which is impossible without orientation in the surrounding world, conscious choice, decision-making, which suggests an assessment of surrounding objects and phenomena, setting goals, developing programs and actions (needs and values, assessment and value, science and value, society and value).
The problem of values ​​is important in terms of studying society as a whole - (as a functioning and developing system) and, in particular, in the analysis of social consciousness, which performs not only epistemological, but also evaluative functions.
A value system is ideas and views that together form the dominant set of values ​​in a given society. The people of Uzbekistan managed to preserve their historical and cultural values ​​and traditions, which were passed on from generation to generation.
Traditions are historically established and passed down from generation to generation customs, norms of behavior, rituals, social attitudes, ideas and values, elements of socio-cultural heritage that are preserved in society or in individual groups for a long time. In other words, tradition is cultural norms, values, rituals, customs, ideas that people accept because of their past usefulness, habits and which can be passed on to subsequent generations.
Customs are a generally accepted order, established rules of social behavior of people; observed due to established habits. In other words, customs are a set of patterns of behavior that allow people to best interact both with the environment and with each other. Traditions and customs are organically linked. But in addition to their general similarities, they also have differences.
The concept of “tradition” is broader in scope and content than the concept of “custom”. The way it reflects deeper properties that relate, first of all, to the social life of the people, is basically equally manifested throughout the country.
Ideology is a concentrated expression of the fundamental interests and needs of social groups, people and nations. As the President of our republic I.A. emphasized. Karimov: “The ideology of our society, expresses the interests of the common man, who is the support of this society, should become a source of strength and energy for our people in achieving a peaceful, safe, prosperous life.”
The ideology of national independence is a system of national ideas and views expressing the fundamental interests of the spiritual life of the people, aimed at consolidation and unity of all peoples and ethnic groups of Uzbekistan in their movement towards a democratic and legal society.
Spiritual foundations are, first of all, an active attitude towards reality, the pursuit of a specific goal, ideals, and the organization of one’s activities in accordance with them. As President I.A. Karimov emphasized in his book “Uzbekistan: National Independence, Economy, Politics and Ideology”, Uzbekistan’s own path of renewal and development, i.e.
spiritual foundations are based on four foundations:

Commitment to universal human values;
Strengthening and development of the spiritual heritage of our people;
Free self-realization by a person of his potential;
Patriotism

The source of strength of independent Uzbekistan is the devotion of our people; they brought such qualities as justice, equality, good neighborliness and humanism. The highest goal of the renewal of Uzbekistan is to revive these traditions, fill them with new content, and create the necessary conditions for achieving peace and democracy, prosperity, culture, freedom of conscience and development of every person in our land.
Knowledge of spiritual heritage serves to strengthen and develop national self-awareness, national pride, national identity in a positive sense, and a clear definition of one’s place in the process of global progress. The preservation and improvement of the national image is achieved through the assimilation of advanced achievements and traditions of the modern world with the simultaneous development of national culture, language, literature, art and science.
At the same time, the decisive factor in social progress, in any social sphere, is a person. It is impossible to recreate a new Uzbekistan with people who are not able to freely realize their potential, who think with old stereotypes, who have not gotten rid of the feeling of dependence, fear and national inferiority, far from the awareness of patriotism. The need to build a new Uzbekistan determines the education of a free-thinking, proactive patriotic citizen.
Love for one's Motherland, pride in it, readiness to sacrifice for the sake of its freedom, concern for its prosperity are the most important components of patriotism, which is considered one of the spiritual foundations of independence.
The feeling of patriotism is, first of all, a positive emotional attitude towards strengthening the independence and freedom of the Motherland. However, patriotism does not consist of feelings alone. At the same time, as a belief, it also includes corresponding concepts, views, ideas, and ideals.
Patriotism is the correct understanding by the masses of the need to strengthen, develop and expand independence in all spheres of public life, the ability to put the interests of independence above the interests of personal, group, public, regional. Love for the Motherland must turn into a moral conviction. However, it should not be blind, uncritical, irrational love at the level of narrow nationalism, but should be highly productive, based on deep intelligence and healthy feelings that can distinguish the true interests of the Motherland. I.A. Karimov said that “the patriotism of a citizen of Uzbekistan is that guiding star, a reliable compass that indicates the path of transformation and does not allow one to deviate from the intended goal.” Spiritual wealth gives a person enormous strength and helps. I.A. Karimov notes: “We will not be mistaken if we say that with the rise of human spirituality, his will also strengthens.”
Indeed, will is a free choice, making an independent decision based on it, the ability to direct one’s desires and aspirations, emotions and reason, knowledge and experience to a specific goal. In other words, will is a specific goal and the ability to find internal strength and external opportunities to achieve it. Thanks to spirituality, the will acquires a patriotic meaning, is not influenced by imaginary values, pseudo ideas and is not directed along a false inhumane channel. Divorced from the substitute essence of spirituality, the will is not immune from such danger. Neglect of spiritual criteria can lead to errors in the choice of means. Without spirituality, the will remains at the level of spontaneous, contradictory and dangerous social energy. The creative potential of such a will is not of significant importance.
I.A. Karimov notes: “Will is actually tantamount to strong faith.” Of course, faith is a strong positive emotional attitude towards spiritual knowledge that constitutes the content of belief. Faith can relate both to the level of ordinary consciousness, arising on the basis of life experience, and theoretically on the basis of a certain (correct or incorrect) understanding of spiritual knowledge and its wealth. Faith is formed as a result of family upbringing and education, as well as state manipulation of public consciousness through the media and the INTERNET. Conviction as the core of a worldview determines a person’s relationship to reality and his activity. For activity, especially for creativity, spiritual knowledge based only on simple faith is not enough. Creativity and activity require the enrichment of faith with devotion and love. A person without conviction is never loyal and loving.
In conclusion, we note that spiritual wealth in unity with national revival and progress, being the power of human will, will help strengthen the spiritual foundations of the country’s independence and the education of its new citizen, the harmonization of national values ​​with universal values.
In his work “High spirituality is an invincible force,” the President proudly noted the most significant achievements over the years of independence. “We,” Islam Karimov said, “have developed a development model, now recognized throughout the world as the “Uzbek model.” We are all well aware of the basic principles of this model - the priority of economics over politics, the main reformatory role of the state, the rule of law, strong social protection, and the gradual, evolutionary implementation of reforms.
The theoretical and practical aspects of the “Uzbek model” of development are clearly manifested in the country’s foreign economic and foreign policy relations. Therefore, today, in the process of renewal, this is necessary as an embodiment in all areas of practical activity that reform is not for the sake of reform, first of all it should serve for a person, for a prosperous life. Democracy in the Republic of Uzbekistan is based on universal human principles, according to which the highest value is a person, his life, freedom, honor, dignity and other inalienable rights. The state builds its activities on the principles of social justice and legality in the interests of the well-being of individuals and society.
Naturally, during the transition from one stage to another in a person’s consciousness, the ideology of society undergoes a radical change. The transition from one system of social relations to another, from one system to another is inevitably accompanied by a painful breakdown of value orientations and crisis phenomena in spiritual life.
In the conditions of Uzbekistan, spiritual renewal is carried out along the paths of returning to spiritual origins, mastering the values ​​of world civilization, adapting spiritual life to new market conditions. The market economy is a universal phenomenon, an inevitable stage in the development of world civilization. The main character of the market economy is the person - the consumer with his individual and social needs. Ultimately, economic progress, growth in labor productivity, and the introduction of new equipment and technologies are subordinated to meeting the consumer needs of the population. They constitute the driving mechanism and incentive of a market economy. In implementing this, the Republic of Uzbekistan is aimed at creating a market economy, for which it has developed its own path of transition to market relations. Thus, spiritual and economic interconnection is the key to social development and sustainability. “At the same time,” Karimov notes, “it should be especially emphasized that in 2010 over 50 percent of the state budget funds will be directed only to the development of the spheres of education and health care.”
Today in our country, in building a new life, building a new society, and shaping the spirituality of citizens, it is certainly of extremely global importance. In this transitional period, our culture must pay special attention to the roots of the spiritual wealth of the people, since the heritage of our ancestors is the roots of our spirituality. This storeroom was collected little by little over the centuries. This has gone through historical testing and testing and has been support during difficult periods in the life of our people. As you know, awareness of one’s “I” as ensuring the future of the nation, national consciousness and reflection of thought, the relationship of spiritual wealth between descendants is certainly manifested through language, through the mother’s language as the soul of the nation. As the great patriot and humanist Abdullah Avloni said, “The existence of every nation in the world, life is reflected in a mirror through language and literature. Losing the national language means losing the national spirituality.
Therefore, any nation striving to elevate its national values, its goals, and desires is achieved on the basis of the elevation of the spiritual world as a result of the achievements of universal human development. Historical memory is of great importance here. It is known that in 1937-1953, about 100 thousand people were exiled by the despotic machine of the USSR, of which 13 thousand were shot, the rest were gradually killed in the cruel conditions of concentration camps. Therefore, in order to fulfill our human duty to the dead of our people, who were executed and without a name, surnames were buried and for many years were unattended on the Bozsu canal - we will bow to them. On the initiative of President I.A. Karimov in Tashkent in 2000. On the bank of the Bozsu canal, where during the years of repression thousands of the best sons of our people were shot and buried in a common grave, the “Shahidlar Khotirasi” memorial complex was erected. As part of the complex, a museum “In Memory of the Victims of Repression” was formed. Since 2001, in our country, August 31 is celebrated as the Day of Remembrance for Victims of Repression.
It is known that the USSR celebrated May 9 as Victory Day as a holiday. At the request of the people and public organizations in our country, May 9 is celebrated as a day of memory and honor.
Of course, it is obvious to everyone that it is impossible to completely update the thinking of society in a few years.
This is a long and continuous period of time.
I.A. Karimov notes: “We all must realize that the renewal of society from the point of view of democracy is a product of the development of the state. Denials of these patterns, non-recognition of them and completely opposite directions can undoubtedly lead to unexpected and opposite negative results. This can be easily seen in many examples.”
Islam Karimov’s concept of the national idea and national ideology and its adoption as a priority task in the system of all reforms is carried out in the country for the revival and development of spirituality, and its reason has theoretical, methodological and practical significance for the national spiritual revival of the Uzbek people and the strengthening of independence.
I. Karimova notes: “When we talk about the national idea,” it must be said that in the broad sense of the word, the essence and content of this concept is as follows: the transition from ancestors to streams, in a given country, deep roots grow in the soul (heart) of every person and the entire people and turns into his spiritual. Need (vital need) as a sowed good dream and hope, as the goal of mobination. In the modern period of renewal of society, modernization of the country, life puts forward new and new tasks. Naturally, the national idea embraces and embraces the noble goals of all peoples living in Uzbekistan, peace and tranquility, embodying the blessings of life, the prosperity of the Motherland, and the well-being of the people.
Currently, society faces a serious task - the implementation of spiritual and moral reforms. Enlightenment, forming a harmonious personality, social solidarity, interethnic harmony, religious tolerance (tolerance) and others need to put their essence and content at the center
attention in the field of education and upbringing, raise them to a new height, educating our young generation to think freely and have their own worldview based on the national idea and national ideology
In the words of I.A. Karimov, our highest goal, the greatest idea is the only road for Uzbekistan - strengthening independence, elevating the country on all sides, moving forward in a free life. A country that adheres to this road directs our strength and energy to achieve and implement everything, the people, all political forces in the country, non-governmental organizations must unite around a single universal goal in this essence of the national idea as the soul and body of society.

Processes of formation of the spirituality of the ancient peoples of Central Asia
Plan:
1 . Coverage of traditions, customs, spiritual life of the ancient peoples of Central Asia in oral folk art and written monuments.

Primitive forms of religions.
"Avesta" is a treasure of Zoroastrianism.
Questions of spirituality in the teachings of Manichaeism and Mazdakism.

Spiritual life in Central Asia is characterized by a conscious generalization of oral folk art, which is expressed in folklore, ancient myths, legends, tales, and heroic epics. Before the advent of writing, these forms of expression of the folk spirit were, perhaps, the only source spiritual activity of ancient people.
In the memory of the peoples of this region, images of mythological and legendary heroes have lived and been reworked for centuries, echoes of which have been preserved to this day in the artistic creativity of the peoples of Central Asia, including the Uzbek people. A striking example of this is the Uzbek fairy tales, legends, folk tales “Jaminid’s Book”, “The Legend of Erqubba”, legends about the struggle for freedom, the maintenance of a number of ancient cities and fortresses.
The richest materials of oral folk art are complemented by historical reports that women, like male heroes, act not only as brave warriors, but also as beautiful creatures with high moral qualities, who are a shining example to follow. These are the monumental figures of the Central Asian epic - Zarina, Sparetra, Tomaris.
The diverse religions that have replaced each other throughout human history can be grouped into three main groups: early forms religions, tribal forms of religion, forms of religion of class society.
Early forms of religion. These include magic, fetishism, animism, which arose during the formation of the tribal system (from 100 to 40 thousand years ago).
Magic (from the Greek magia - witchcraft) are actions and rituals performed with the aim of supernaturally influencing nature or humans.
Fetishism (from the Portuguese fetishizm - enchanted thing) is the worship of inanimate objects to which supernatural properties were attributed. Such objects were called fetishes. Any object could become a fetish: a stone, a tree, an animal's fang. Later, people themselves made fetishes in the form of wooden figurines or stone sculptures (idols).
Animism (from the Latin anima - soul) is the belief in the existence of spirits and souls as supernatural counterparts of natural objects and processes.
Totemism - (in the language of the Ojibwe Indians, “ototem” means “his kind”) - is the belief in the supernatural kinship of human groups (gens) with certain species of animals or plants. Totems were animals that primitive people considered their supernatural relatives. People looked at totems as patrons of the clan and tribe, protectors and intercessors, and assistants in resolving all conflicts. Totems were considered the brothers and sisters of people, and therefore primitive people called their clan groups after them.
Shamanism - (in the Evenki language “shaman” means “frenzied”) - a wide range of animistic beliefs and ideas combined with belief in the especially powerful supernatural capabilities of the most ancient professional clergy (shamans). Shamanism is based on the idea of ​​the shaman communicating with spirits during rituals (a ritual that leads to an ecstatic state; accompanied by singing and beating a tambourine). The main function of shamanism is to “treat” the sick.
Enormous progress was also observed in the development of the spiritual life of human society, which evolved from primitive religious beliefs before the first religious system -
Zoroastrianism, which is the most ancient of the world's religions - revelations. It was the state religion of the three great Iranian empires, which existed almost continuously from the 6th century. BC. to the 7th century AD - Achaemenid, Parthian and Sasanian, and dominated most of the Near and Middle East.
The name of the religion comes from the name of the prophet Zarathushtra (in Greek pronunciation - Zoroaster). Zoroaster is undoubtedly a historical figure who lived between the 10th and 7th centuries. BC. The name Zarathushtra most likely means “camel driver” or “golden camel” (zara-gold, thushtra-camel)
Essentially, these sermons laid the foundations of a new noble religion. In its initial form, Zoroastrianism was expressed in the belief in the supreme god - Ahuramazda. Simultaneously with his rise, the position became widespread according to which everything in the world is gods, phenomena of nature and social life, animals, etc. are kind or evil principles- to Good and Evil. Truth and Lies. There is an eternal struggle between them, which constitutes the content of the world process. As a result of this struggle, Ahuramazda must win and then the dead will rise, all unclean things will disappear and the time of a happy life will come for all that is good on earth.
Among the main features of the religious system of Zoroastrianism, characteristic of various stages of its development, the following can be noted:

a certain monotheistic tendency expressed in the belief in a supreme good god
Ahura-Mazdu (ahur - lord, Mazda - good);
dualism of a moral and ethical nature, consisting in the opposition of two eternal
abstract principles of Good and Evil or Truth and Lies; at the head of the forces of Good (associated with
truth, justice, light, etc.) stands the good god Ahura Mazda, at the head of the forces of Evil
(respectively, lies, darkness, etc.) - the evil hostile spirit of Angra-Manyu (in Avestan
spelled Ango - Manyu, later - Ahriman); the struggle of these two forces constitutes, as already
said, the content of the world process.

In general, Zoroastrianism is a complex alloy of heterogeneous and multi-temporal elements. And each era during the existence of this religion brought something of its own into it - new and unique. To this day, Zoroastrianism, having long ago ceased to be a world religion, is alive as the religion of a few followers scattered throughout the world. The largest community of modern Zoroastrians are the Parsis living in India. It was they who preserved the main wealth of Zoroastrianism - the holy book "Avesta".
The name “Avesta” itself comes from the Middle Persian word “arazak”, later “aVaz1au” - “foundation” (or according to other interpretations, “establishment”, “prescription”, “praise”).
Composition of "Avesta". According to Beruni, the canonized “Avesta” consisted of 21 books (each of which was called “nask”). Of these, as a result of the persecution of Zoroastrians and the spread of Islam, only 5 survived:
1) “Yasna” (“sacrifice”, “prayer”) - a set of texts accompanying the main ritual ceremonies;

“Yashts” - “veneration”, “praise” - hymns to the deities of the Zoroastrian pantheon
“Videvdat” - “law against maidens (demons)”, instructions on maintaining ritual purity (also contains a number of religious and legal provisions, fragments of ancient myths, epics, etc.);
"Visparad - "all lords", a collection of prayers and liturgical texts;
general book - "Small Avesta".

Social relations in Central Asia, according to the Avesta, can be characterized as transitional from a primitive communal system to a class society. There was a decomposition of the clan community and the emergence of a rural community. An individual family becomes the economic unit of society. The basis of the rural community, in contrast to the tribal community, was no longer based on tribal, but on economic and territorial ties. In the history of the peoples of Central Asia, the rural community played a big role, showing vitality for many centuries.
Of no less value in the study of the spiritual life of the peoples of Central Asia are the movements of Manichaeism and Mazdakism.
Manichaeism - a heretical movement arose in the 3rd century. AD in Iran, after 1000 years of the birth of Zoroastrianism. The founder of this movement is a specific historical figure. The uniqueness of the universal religion preached by Mani lies precisely in the integration of various aspects from Zoroastrianism, Christianity, and Buddhism. The moral doctrines of Manichaeism are set out mainly in Mani’s work “Siru-asrar” (“Book of Secrets”), “Kitab ul-dudavs tadbiri” (“Book of Guidance and Administration”).
According to the philosopher’s teachings, society should consist of 2 categories of people:
The first category is the elite of the elite (mendicant aristocracy), leading an ascetic lifestyle, receiving the material wealth that everyone else is satisfied with. They should not marry; their task is to preach Manichaean ideas - to “atone for the sins” of all members of the community.
The 2nd category is the masses and merchants who must lead a highly moral lifestyle, not kill anyone, abstain from meat food and thereby contribute to the victory of the forces of Light and Good.
At the end of the 5th and beginning of the 6th centuries, another religious and philosophical doctrine emerged in Iran, the so-called Mazdakism, which also spread to Central Asia. This teaching is associated with the name of Mazdak (488-528), a native of Nishapur, son of the famous Bamdar.
The basis of the worldview of Mazdakism, like Manichaeism, is the struggle of two opposing ethical principles, good and evil, light and darkness. If the first principles are a product or a prerequisite of the creative and free creativity of people, then the second by their nature can act only blindly and spontaneously; they are a product or a prerequisite of the inert and ignorant behavior of people.
A characteristic feature of Mazdak’s teaching is that it derives the basis of morality and the motives of human behavior not from heaven, but from man as such, from his nature.
The study and analysis of written sources indicate that spiritual thought in Central Asia throughout ancient times until the 8th century AD. basically was closely connected with the popular idea of ​​​​morality, which had an earthly basis rather than a heavenly and divine one.
Issues of spirituality and enlightenment of philosophical thought in Central Asia

Central Asia is a center of high spirituality.
Philosophical and scientific thought of the early Eastern Renaissance of the 9th-12th centuries.
Late Eastern Renaissance in Central Asia 13-15 centuries.
Jadid educational movement.

Spirituality has at all times been defended as priceless and has absorbed traditions, customs, culture, way of life, moral and ideological psychology, and worldview.
Central Asia was one of the cradles of world civilization. In mastering the rich cultural and scientific heritage of the peoples of the East, an important place is occupied by the study of natural science and philosophical thought of the early Middle Ages. Scientific, philosophical, artistic works and studies of thinkers, scientists and poets of the era entered the treasury of world civilization. Science is developing in the East. First, sciences such as trigonometry, algebra developed, later optics and psychology, then astronomy, chemistry, geography, zoology, botany, and medicine. Numerous researchers of this period compare it with the Renaissance in Europe - an era of rapid development of science, culture, philosophy in a number of Western European countries in the 14th and early 17th centuries, characterized by the revival of the ancient philosophical and scientific heritage at a new, higher level. However, this comparison is not entirely accurate, because it was not the Western Renaissance that preceded the Eastern, but rather the Eastern Renaissance of the 9th-12th centuries largely predetermined the formation and flourishing of science and culture in Europe in the 14th-17th centuries.
. The Early Eastern Renaissance of the 9th-12th centuries is a bright page in the history of the scientific and cultural life of not only the peoples of Central Asia, but also the entire Near and Middle East. During this period, Bukhara, Samarkand, Merv, Urgench, Fergana became the cultural centers of Maverannahr.
Scientists from Central Asia have made significant contributions not only to Middle Eastern but also to world science. A special type of institution arose here - a madrasah, which was later so characteristic of the entire Muslim East. Characteristic feature The policy of the Samanid rulers was to patronize poetry, literature and science. During this era, large libraries were created. At this time, the great scientists Ibn Mussa Khorezmi, Ahmad Fergani, Al Farabi, Abu Reyhan Beruni, Abu Ali ibn Sina, Mahmud Kashgari, Rudaki lived and worked.
The second stage of the Eastern Renaissance of the 13th-15th centuries in Central Asia was a period associated with the name of the outstanding statesman Amir Temur.
A. Temur went down in history not only as an outstanding commander, but also as a talented and wise politician, statesman. He liberated his country from the Mongols, created a strong centralized state in the 14th century, and thereby provided conditions for the development of agriculture, crafts and trade, and the flourishing of science and culture.
Temur paid great attention to the development of handicraft production. In Maverannahr, various material assets, but mainly captured masters and artisans, along with whom carefully preserved secrets of the craft and new types of handicraft products came there. In particular, thousands of artisans and their families were brought to Samarkand. Persia supplied artists, calligraphers, architects, irrigators, etc. From Syria, Temur brought silk weavers, gunsmiths, specialists in the production of glassware and porcelain, from Asia Minor - gunsmiths, silversmiths, rope makers, masons, and came from India metal craftsmen, jewelers, skilled masons, etc. Their technical knowledge and creative inspiration were used in the construction of palaces, mosques, madrassas, mausoleums, country gardens, and the construction of bridges, roads, and canals.
During this period, a whole galaxy of outstanding scientists, thinkers, poets, and promoters of high humanistic and universal values ​​emerged.
Muhammad Taragay Ulugbek (1394-1449) an outstanding scientist of the 15th century, ruler of Maverannahr, encyclopedist. In 1428, under his leadership, the largest observatory at that time was built. In 1437, he created the treatise “Ziji Guragani” (Guragan Catalog of Stars). The treatise included chronology and the theory of planets.



The Uzbek people have a rich historical past. The pages of its history are inextricably linked with the history of the peoples of Central Asia, the territory of which is the cradle of the most ancient human civilization. Over the course of many millennia, in a long succession of generations, through hard work, primitive humanity slowly but persistently mastered the forces of nature and learned to use them for their own good. No matter how simple and primitive the creation he created primitive culture, it represents a huge accumulation of various elements of technology, economy, and ideas about society.
Alisher Navoi (1441-1501) great Uzbek poet, thinker, major public and statesman. Being a wealthy man, Navoi spent his wealth on the construction of hospitals, bridges, mosques, madrassas, and irrigation structures. He did a lot for the development of science and culture, and was the patron of poets and scientists. He wrote more than 30 works on literature, philosophy, ethics, linguistics, aesthetics, music, history, poetry and natural sciences. The most famous five “Khamsa” are “The Wall of Iskander”, “Farhad and Shirin”, “Leili and Majnun”, “Judgment of Tongues”, “Seven Planets”, “Confusion of the Righteous”, “Beloved Hearts”, “Biography of Hasan Ar- Dashera", "Stories of Prophets and Sages", "Source".
In the formation of Navoi's worldview, the philosophical and humanistic views of ancient Greek philosophers, the works of Ferdowsi, Nizami Ganjavi, Saadi Sherazi, and Khisraw Dehlavi played a major role. Natural-scientific philosophical heritage of al-Khorezmi, al-Beruni, al-Fergani, Farabi, Avicenna.
Abdurahman Jami (1414-1492) a versatile, encyclopedically educated scientist. He knew geometry, astronomy, cosmography, mathematics, Arabic, philosophy, ethics, and rhetoric well. Alisher Navoi called him his teacher.
The Uzbek people have a rich historical past. The pages of its history are inextricably linked with the history of the peoples of Central Asia, the territory of which is the cradle of the most ancient human civilization. Over the course of many millennia, in a long succession of generations, through hard work, primitive humanity slowly but persistently mastered the forces of nature and learned to use them for their own good. No matter how simple and primitive the primitive culture he created, it represents a huge accumulation of various elements of technology, economy, and ideas about society.
H » The beginning of the 20th century in the socio-economic, socio-political and cultural life of Turkestan was marked by important changes. On the one hand, there was a process of strengthening social and colonial oppression, the robbery of the national wealth of the region, its complete transformation into a raw material appendage of Tsarist Russia, on the other hand, the emergence of the capitalist mode of production, the formation of a national bourgeoisie and working class, and the spiritual awakening of the nation began.
The colonial situation in Turkestan aggravated existing social and socio-political contradictions. This set in motion various socio-political forces of Turkestan society, among which Jadism occupies a special place.
In general, the term “jadid” comes from the Arabic “jadid” - “new”. The Jadid movement originated in Tataria and spread to Bukhara, Khiva and Turkestan in the late 19th and early 20th centuries. The Turkestan Jadids were led by Mahmudhoja Behbudi, Abdukadyr Shakuri, Munavvarkari Abdurashidkhanov, Abdul Avloni and dozens of other enlighteners. In order to achieve the socio-cultural development of Central Asia in a new direction, the Jadid leaders proposed a number of reforms in the fields of education, historiography, literature, printing, religion, and art. They came up with ideas for revaluing and improving ethics, faith, justice, health care, improving the status of women, and all aspects of life. This movement united representatives of various sectors of society, who differed from each other both in social affiliation and their views on individual
Problems. But what the Jadids of Turkestan had in common was that they acted as bearers of the ideas of independence and the future. Enlightenment in Turkestan at the end of the 19th - beginning of the 20th centuries.
In the enlightenment of Turkestan at the end of the 19th - beginning of the 20th centuries, both general features inherent in enlightenment as an ideological movement during the formation of capitalist relations, and specific ones, determined by the historical and national characteristics of the region, were reflected. 1 As in Europe, enlightenment in Turkestan was an ideological movement. Enlightenment ideology in Turkestan arose in the 80s of the 19th century. Its formation and development was due to the influence of European culture. It was an expression of anti-feudal and anti-colonial sentiments and aspirations of the progressive forces of Turkestan at the end of the 19th and beginning of the 20th centuries.
The Jadid movement took shape as a special movement of enlightenment and acquired a certain political overtones at the beginning of the 20th century. The social basis for the emergence of Jadidism was the emergence of the local commercial and industrial bourgeoisie.
The sphere of public life most acceptable to various national movements, including the Jadid movement, was public education. This was due to the fact that the Jadid movement coincided with the strengthening of European and Russian influence, which transferred to the area of ​​spiritual life, especially enlightenment
Comparing East and West, the son of the Crimean Tatar people Ismail Gaspirinsky (1851-1914) was one of the first to understand the reasons for the increasing separation of the Muslim, Turkic world from global development. He started a movement to eliminate ignorance among the Turkic peoples, reaching the level of developed countries through spirituality and education of the population. Ismail Gaspirinsky raised the issue of reforming the education system and studying secular knowledge in schools.
In an effort to modernize the Muslim education system in Turkestan, the Jadids opened new-method Russian-native schools. The official date of their appearance is considered to be October 19, 1884. On this day, in a solemn atmosphere, a school was opened in the house of the wealthy Tashkent merchant Said Azimbaev. Her first students were children from families of the local elite. In 1887 A Russian-native school opened in Samarkand, and then in other cities. Despite the absence of a unified system of textbooks and manuals, the Jadids sought to ensure that the students of these schools acquired practical knowledge. The curriculum in new method schools included reading, writing in Turkic and Farsi, arithmetic, history, geography, and the basics of religion occupied a large place in it. If initially these subjects were studied using textbooks published in Kazan and Orenburg, then over time the Jadids of Turkestan themselves began to publish teaching aids and various books to read. Thus, this program provided a broader education than the orthodox one.
In an effort to increase the prestige of Russian-native schools in the eyes of the local population, the authorities convinced the population that their graduates would be given preference when appointed to prestigious positions. At the same time, the authorities sought to interest parents in studying, and financially, by introducing free education for the children of the local elite. The authorities also took care of methodological support for schools. A special textbook for teaching children “native literacy” was published, as well as a reading anthology. However, these measures did not give the desired result. In general, the number of students in Russian-native schools was relatively small. But already in 1903. There were 102 primary and 2 secondary Jadid schools in Turkestan.
In Tashkent, the new method schools of the Jadids Ishankhoja Khankhojaev, Sabirdzhan Rakhimov, Munavvar Kari Abdurashidkhanov, and Abdulla Avloni were popular. The quality of education at the Munawara Kari school was such that even the tsarist official who inspected it noted that it “has a huge difference in comparison with the indigenous Muslim maktabs of Tashkent.” The graduates of these schools were Mannon Uygur, Hamza, Kayum Ramazan, Oybek.
In the Samarkand region, a particularly notable event was the organization of the Jadid schools of Jurabaev and Abdukadyr Abdushukurov (pseudonym Shakuri, his school was known as the “Shakuri school”). Even the colonial authorities considered it one of the most outstanding new-method Muslim schools in the region. And Shakuri was the first to introduce coeducational education for boys and girls.
The Jadids took the initiative to send young people to study in foreign countries. Many wealthy people supported this initiative of the Jadids and helped with appropriate funds. Dozens of gifted teenagers were sent to study in the central cities of Germany, Egypt, Turkey, and Russia. In 1910 In Bukhara, teacher Khozhi Rafii and others created a charitable foundation “Children's Education” and in 1911 and 1912, 15 and 30 students, respectively, were sent to study in Turkey. And the “Charity Society” created in 1909 by Abdurashidkhanov in Tashkent provided assistance in educating children of needy parents, and also assisted in the education of young people in foreign countries.
The activities of the educators of Central Asia represent one of the brightest pages in the history of social thought. Their merit lies in the fact that during the dark period of feudal backwardness and colonial oppression of tsarism, they propagated the ideas of progress and social justice, and formed the consciousness of national independence.
It is important to "realize and appreciate what
features of the time in which we live, what is the historical significance for the present and future of the changes that have occurred in the world recently.
It should be noted that independence for us is great gift, sacred good.
Every person living on this sacred land must realize the price and recognize it as priceless wealth.
about a spiritually developed person*.” Ideas about parenting
man in the works of I. Karimov,
Spiritual life during the years of independence. Revival of spiritual values ​​and their meaning. Historical memory, customs, traditions of the people. “The highest goal of our work is the formation of a spiritually rich and morally integral, harmoniously developed society with an independent worldview and independent thinking”
- - - ~ I.A. KARIMOV In the 21st century, ideological processes have reached the highest level of universalization. They covered all regions and countries of the world, all spheres of public and personal life. Currently, there is a desire by certain forces to subjugate peoples spiritually - certain forces will subjugate peoples spiritually - ideologically, and ultimately make them dependent. The logic in this case is simple: where the problem of subordination cannot be solved by the force of modern weapons and economic pressure, ideological means can be used. However, the ideological influence (-<е так просто рассмотреть. Оно осуществляет через радио, телевидение, газеты и журналы, интернет, вообще через все средства массовой информации. Поэтому Президент Ислам Каримов в книге «Высокая духовность-непобедимая сила» предупреждает о социальной опасности равнодушия, подчёркивает необходимость решительной борьбфс этим пороком. Стремление бороться с мыслю только мыслю, с идеей - только идеей, с невежеством - только просвещением свидетельствует о формировании в душе человека здорового убеждения, в его сознании -здорового мировоззрения, способности к самозащите. Эти принципы обоснованы И.Каримовым. Говоря словами И.Каримова, надо подчеркнуть следующее: если мы будем дружными, будем жить как одно тело и душа на общее благо, среди нас самих не будут, не появятся предатели, Узбекский народ^никто и никогда не победит. Один из великих философов проанализировав истину жизни приходит к следующей мысли: «Не бойся врагов - они самое большее, что сделают- могут убить. Не бойся друзей - они могут самое большее -они тебя не убьют, не предадут и только их спокойствие, беспечность, беззаботность проявятся как измена и убийство». Для разрешения таких масштабных, масштабных, чрезмерно значительных проблем необходимы рекомендации представителей научно государство и общества работающих в области общественно наук, различных общественных центров, в первую очередь центра пропаганды духовности, центров национальной идеи и научно - практического центра идеологии. Только на этой основ^можно выработать у молодёжи самостоятельной мысли против различных духовных вылазок (неожиданных выпадов). Важное практическое значение в данном случае имеет выдвинутая Президентом И.А.Каримова идея «Туркестан - наш обшиф ддш>So/and Currently, one of the main problems is the transformation of spirituality into a powerful force for penetrating the human soul. In this regard, I. Karimov proposes to strengthen the direct influence of spirituality on a person through education, upbringing, print, television, the Internet and other media, theater, cinema, literature, music, painting, art architecture, etc. In total there are 12 main channels or ways of disseminating ideology and the idea of ​​national independence. This:
Education and upbringing; science and scientific institutions; Mass media;
Cultural and educational institutions; Labor activity; Literature and Art;
Religion; Physical Culture and sport; customs, rituals, holidays; family; 1 1.makhalla; 12. political parties, public and non-state Let's consider the possibilities of some of these channels and paths to the heart and soul of a person. Take, for example, the media and the INTERNET. Everyone understands that modern society cannot do without them. They open access to information, allow people to freely express their opinions, and strengthen democratic principles in society. But completely different processes are unfolding in parallel. According to President Islam Karimov, now “both bad and good news from regions and territories located far away from us, whether we like it or not, immediately penetrate our lives and influence it regardless of our desire. The processes of dissemination of modern information are so rapid that it is no longer possible as before; one treats them with indifference.” The capabilities of the Internet are also used for subversive activities against entire states. We cannot close our eyes to the fact that our state has also become the target of hostile attacks. Currently, dozens of Internet sites have been opened that are directed against the Republics of Uzbekistan and seek to destabilize the situation in the country.
To summarize what has been said, we note that in educational work with young people it is necessary to proceed from modern realities, including the information boom that is happening before our eyes. In order not to go astray, young people must be able to navigate information flows and know exactly who is distributing this or that information and why. Here he needs what it is. This is achieved through active and competent counteraction to our ideological opponents. Strengthening and developing the spirituality of the people is the most important concern of the state and society in Uzbekistan. Spirituality is that precious fruit that has ripened in our ancient and young people, together with the love of freedom and awareness of their independence, in the huge family of all
Humanity. Spirituality comes to a person with mother's milk and with the example of the father, the behests of the ancestors. The importance of the native language is great in that spirituality unites people into one whole.
Spirituality brings people of different nations and countries together, mutual respect brings their destinies closer together.
Our spirituality has been formed over centuries from millions and millions of human destinies; it cannot be measured and exhausted. This is the Universe for man. Spirituality is not a gift from heaven. For it to reveal itself in a person, he must immerse himself with his heart and conscience, mind and hands. This treasure gives a person stability in life, does not allow his views to be narrowed to simple profit, saves him at the time of tragedy and strengthens his will in days of material adversity. The memory of our people is rich in glorious names: Beruni, Al-Khorezmi, Ibn Sino, Imam Bukhari, Al-Termezi, Ahmad Yassawi, Ulugbek, Navoi and many other creators known throughout the world - people of great spirituality and difficult fate. They gave themselves to a people who need truths and who themselves are the truth. Great names of brilliant ancestors The memory of the people and its fate require a long continuation. , - It is unlikely that anyone who claims that we must first give people material wealth, and then think about spirituality, is right. Spirituality is the energy of a person, a people, a society, a state. Without it, there will never be any good for them. There are many examples of this not only from hoary antiquity, but also from recent history. Particular attention should be paid to reviving the identity of national culture. At the same time, the revival national identity cannot be divorced from the ideals of world humanistic culture and universal human values, the traditions of our multinational society.
Education gives creative activity to the spirituality of the people of Uzbekistan. It reveals all the best capabilities of the younger generation, continuously improves professional skills, and comprehends and passes on the wise experience of older generations to the younger ones. Young people with their talents and thirst for knowledge are where education and comprehension of spirituality begins.
A person is made up of his personal readiness to work for the good of himself and his family. The pride of each of our citizens for an independent state is fueled by the readiness to contribute to its strengthening and prosperity. Only in this way will a citizen become a reliable support for the state.
The character of our people is characterized by thoroughness and thoughtfulness in solving all life problems, large and small. The patriotism of a citizen of Uzbekistan is that guiding star, a reliable compass that indicates the path of transformation and does not allow one to deviate from the intended goal. Love for Uzbekistan, its land, nature, people inhabiting it, the desire to deeply understand the history, culture, traditions of the region, pride in the power and achievements of the republic, pain and empathy in the trials that befell our people, are the most important consolidating basis of the Uzbek multinational society.
The symbols of our state - the flag, coat of arms, anthem - incorporate honor, pride, historical memory and aspirations of the peoples of Uzbekistan. Loyalty to the Fatherland and patriotism have their powerful roots in deep respect for the honor of one’s family, its ancestors, in a person’s personal conscience, loyalty to duty and one’s own word. The high national dignity, honor and glory of the Uzbek people are based on their great kindness and honesty. We will continue to spiritually elevate the national pride of the Uzbeks, while at the same time striving for brotherhood with all other peoples living with us in our common homeland and devoted to the Republic of Uzbekistan.
Patriotism, civil unity, interethnic harmony - this is the soil on which the young and independent state of Uzbekistan is built. This is what will allow us to overcome difficulties on the path to transforming society and come to mutual understanding and cooperation.
The people of Uzbekistan look confidently into the future. He first of all counts on his own strength and on his richest natural and economic resources, and in his own way will come to health, happiness, wealth and culture. There is a great future ahead. And it gives energy and tirelessness to our common work for the benefit of the citizens of Uzbekistan.
Therefore, to create a complete picture of a perfect person, it is necessary to determine the qualities that form perfection. These include the following human qualities: nobility, prudence, justice, talent and others.
In this regard, the President of Uzbekistan I. Karimov has repeatedly emphasized the importance of spirituality: “Today our most important, urgent task is to improve the members of society, especially the younger generation, to revive in their souls the national idea, national ideology, feelings of love and devotion to their Motherland, education in the spirit of national and universal values. A people with healthy children will be powerful, a powerful people will have healthy children.” Introduction to

"Religious Studies"
Plan:

Main sections of "Religious Studies".
Roots and functions of religion in society.
The emergence of religion. Classification of religion.

Nodal concepts and expressions?
Polytheism is polytheism, the worship of several gods, monotheism is monotheism, the doctrine of one god, religious cult is a social form of objectification of religious consciousness, the implementation of religious faith in actions, church is a type of religious organization, sect is a type of religious organization.

Religious studies as a complex independent branch of knowledge has developed since the 19th century, at the intersection of general and social philosophy, sociology, anthropology, psychology, linguistics, and archeology. Religious studies studies the patterns of the emergence, development and functioning of religion, its structure and various components, its diverse phenomena as they appeared in the history of society, the relationship and interaction of religion and other areas of culture.
Having emerged at the dawn of humanity and taking shape over centuries on the basis of inadequate reflection in people’s thinking of real objective processes in society, religious ideas and beliefs, as well as the dogmas that reinforced them, (one-sided type of thinking), cults, rituals and rituals entangled a person’s consciousness in a web of unrealizable illusions, distorted his perception of the world based on fantastic myths and magical transformations, magic and miracles, forced him to create more and more elaborate and complex constructions of the universe, afterlife. More and more strengthened in the minds of people, fixed in the memory of generations, becoming part of the cultural potential of a people, a country or even many countries, a system of religious beliefs - religion thereby acquired certain socio-political and cultural-ethical functions.
Since its inception, this science has set as its goal an impartial study of the religions of the world. Modern religious studies contains a huge amount of theoretical and empirical information.
And today, religion no less influences the life of society in all forms of its manifestation, and therefore the study of religion and the teaching of religious studies today have retained their relevance.
Religious studies offers a humanitarian interpretation of religion and religious processes, which fully gives us the right to say that teaching and mastering religious studies contributes to the development of education and mastery of the achievements of world and national culture.
This science contributes to the realization of freedom of conscience, forms its concept, contributes to the formation of civic qualities of the individual, and provides orientation in certain socio-political processes.
The subject of the course is determined by the requirements of the time. Uzbekistan has chosen its own path of renewal and progress, defined the principles of building a truly independent state, the foundations of its external, political and economic relations, building a socially oriented market economy and strengthening the spiritual and moral foundations of the people.
Today there is a need to form a new type and style of thinking, free from ideological dogmas, revealing the diversity of forms and paths of transition of each country individually and the entire world civilization to a qualitatively new state.
Commitment to universal human values, the development of the spiritual heritage of the people, the free development of the creative potential of everyone make the problem of nurturing a personal culture one of the important tasks of today.
The successful implementation of the issues of the national idea and national ideology of independence today requires us to further improve ideological and educational work among the population, in particular among students. An important aspect of it is the spiritual and moral education of youth, which is reflected in almost all speeches and works of the President of the Republic of Uzbekistan I.A. Karimov.
Religious studies concretizes students' humanitarian knowledge in relation to the analysis of religion. This course not only reveals some theoretical principles, but also provides information about a set of interesting facts, without knowledge of which it is difficult to understand many events in the past and present - in the economic, political life of society, in the history of science, art, literature, morality, etc. d. By mastering this discipline, a student acquires the skills of conducting ideological dialogue, masters the art of understanding other people, helps him avoid dogmatism, authoritarianism, relativism, etc. The assimilation of theoretical principles and facts suggests the direction of searching for ways of survival of mankind, developing a new attitude towards nature. The ideas presented in the course call for participation in charitable activities, for mercy, for opposition to dishonesty and permissiveness, cruelty and violence, for joint action in improving society, in its moral revival.
Religious studies today includes a number of sections, the main ones being philosophy, sociology, psychology, phenomenology, and history of religion.
Philosophy of religion is a set of philosophical concepts, principles, concepts that provide a philosophical explanation of an object. These concepts are diverse and implement the principles of materialism, positivism, linguistic philosophy, and psychoanalysis.
Sociology of religion - studies the social foundations of religion, the social patterns of its emergence, development and functioning, its elements and structure, place, functions and role in the social system, the influence of religion on other elements of this system and the specifics of the reverse impact of this social system on religion.
The psychology of religion studies the psychological patterns of the emergence, development and functioning of religious phenomena of social, group and individual psychology (needs, feelings, moods, traditions), the content, structure, direction of these phenomena, their place and role in the religious complex and the impact on non-religious spheres of society. , groups, individuals.
The phenomenology of religion correlates the ideas, goals, motives of practically interacting, communicating individuals with (.) in terms of realized meanings and meanings and, taking this into account, gives a systematic description of the phenomena of religion, classifies them on the basis of comparison and comparison.
The history of religion outlines the world of religion moving in time in all its diversity, reproduces the past of various religions in the concreteness of their forms, accumulates and preserves information about numerous existing and existing religions.
Philosophy reveals the deep essential properties of religion; sociology, psychology, phenomenology, history make it possible to see how it appears in different guises and at different levels.
To understand the essence of religion, it is necessary to uncover its roots.
The roots of religion are a set of causes and particularly important conditions that give rise to and support religion. Causes are phenomena without eliminating which religions cannot be overcome. This includes, for example, the powerlessness of people in relation to hunger, exploitation, political oppression, etc. Conditions are phenomena that will (or may) exist even after religion is overcome. These include, for example, the ability for abstract thinking.
There are social, psychological and epistemological roots of religion.
Social roots are the features of material and ideological social relations that dominate people that give rise to and support religion.
Psychological roots are the features of group and individual psychology that gave rise to and support religion, creating favorable psychological soil for the reproduction and assimilation of religiosity.
Epistemological roots are the features of people’s cognitive activity that gave rise to and support religion.
The question of the social roots of religion must be approached historically. For example, the social roots of primitive religion are predominantly negative economic. What does it mean? The weakness of the tools of labor of primitive man, the pitiful state of the economy of the primitive community, almost all of life, which depended on the whims of nature, the weakness, powerlessness of the savage before the natural forces that oppressed him - these are the reasons that gave rise to primitive religion. This means that the source of religion, ultimately, was the low level of economic development of society.
A weak, powerless in the fight against nature, an ignorant and rude person is afraid of everything that surrounds him; his life almost entirely depends on nature. Therefore, he spiritualizes nature. She is as alive for him as he is. This is how spirits are born. They should help with the housework. To do this, they must be revered, and the evil ones must be appeased or deceived.
The social roots of religion, despite their determining role, by themselves, without interaction with ideological roots (psychological and epistemological), cannot give rise to an individual’s religiosity. In order for social factors to evoke religious sentiments in a person, they must be refracted in a certain way in his psyche - in moods, experiences, states, etc., and first of all in the moods of powerlessness, fear, uncertainty that dominate in the psyche of people under class-based conditions. antagonistic society.
The function of religion in society is the nature and direction of its influence on the social system as a whole or on its individual elements (subsystems). Religion, like any other form of social consciousness, affects society in several interrelated directions. In other words, religion is characterized by a certain system of social functions.
TO social functions religions include:
illusory-compensatory, ideological, integrating, communicative, regulatory.
The main function of religion is illusory-compensatory (from the Latin compensation, i.e. replenishment). Religion plays the role of an illusory compensator for human weaknesses and powerlessness.
Carrying out compensatory functions, religion creates the appearance of alleviating suffering and overcoming difficulties. Religious consciousness creates the illusion of changing reality in the direction in which a believer is interested, the illusion of help from supernatural forces. Such illusions give rise to confidence that a believer will find happiness in the future. Moreover, this future happiness is interpreted by religion as a kind of compensation (reward) to believers for their suffering and patience in earthly life. Confidence in future happiness leads to the removal of negative emotions.
The main function of religion is worldview. Remember, we have already said that illusory, fantastically reflecting reality, religion creates its own picture of the world, which, one way or another, influences people’s attitude to the surrounding reality and social behavior.
The main goal of believers is the salvation of souls, which can be achieved by faith in God. From here it's all social problems acquire secondary importance.
Another function that needs to be highlighted is the regulating function of religion. Like any form of social consciousness, religion creates a system of norms and values. Its specificity lies in the fact that it declares the supernatural to be the highest value. Religious norms cover not only the sphere of religious behavior, but also regulate a person’s social behavior, his attitude towards the family, and in everyday life. The regulatory function is most clearly manifested in Islam, where Sharia arose not only as a set of Muslim legal norms, but also as a comprehensive system of rules of behavior and prohibitions that covered both property relations, and the collection of taxes, and the registration of trade transactions, and the procedure for slaughtering animals, hunting, fishing, and the area of ​​family and marriage relations, and requirements regarding the observance of Muslim holidays and rituals.
Religion also performs a communicative function. In other words, religion promotes communication between people within certain religious communities and individual communities. In religious communities, on the basis of common beliefs, a variety of connections are established between fellow believers (cult, economic, family, etc.), which contributes to the unity of the community.
The integrating function of religion manifests itself both at the level of society as a whole and at the level of religious communities and organizations. At the level of society as a whole, religion is often, but not always, a factor that strengthens and maintains the existing system of social relations.
At the level of an individual religious community and religious community religion really performed and continues to perform an integrating function, uniting fellow believers. However, at the same time it divides and pits followers against each other different religions, i.e. plays a disintegrating role in this sense.
From the enormous amount of information we receive today, we know that there are about 200 varieties of religion in the world.
But the question of the time of the emergence of religion still remains open today. Many researchers, relying on data from paleontology, archeology, linguistics and historical psychology, connect it
etc.................

Spirit (spirit)- a philosophical concept meaning an immaterial principle, in contrast to the material, natural principle. In rationalism, the defining side of the spirit is considered to be thinking, consciousness, in irrationalism - will, feeling, imagination, intuition, etc.

Soul– an immaterial substance, autonomous relative to the body. The inner, mental world of a person, his consciousness.

spirit (Vedic concept) – space (local energy information field), limited by form, in which everything and everyone resides.

Spirit (Vedic concept) - a reference Universal Plan, which is part of nature, timeless and immeasurable in essence, manifesting itself as an identifier in the material world through its properties in organized, structured matter to the level of form. The properties of energy are often attributed to the spirit (the energy of the spirit is the ability to perform just and correct actions); everything has a spirit, because everything came from the spirit, is permeated with the spirit and abides in the spirit.

Spirit (Vedic concept) – a multi-dimensional energy-informational formation of a subtle material plane, which has its own form, essence and content. The Spirit is often characterized as an Essence. (Spirit of the Lake, Spirit of the River, Spirit of the House, Spirit of Man, etc.). The Spirit is not everywhere and not in everything.

SPIRIT (Vedic concept) - a single, immeasurable and timeless space (energy-information field) of energies (Matter) in which information (Spirit, Spirit and spirit) resides, manifesting all levels of Consciousness.

Soul (Vedic concept) - A multidimensional, subtle, structured energy-informational substance that manifests consciousness, has its own form and level of development, accumulates experience, and is capable of independent existence.

Reiki – one system spiritual development Human. (abbreviated definition)

Reiki– A unified system, a method that includes a set of methods, approaches and techniques for using the self-regulation resources of a living organism, aimed at restoring and strengthening its Spirit.

REIKI- Primary, single, primordial, divine (Natural) energy (PRA-ENERGY) of creation and harmony. The word REIKI has Japanese roots and is written in two hieroglyphs: REI (Spirit, Universe, Supreme) and KI (Energy, Light, Power). Literally translated it means: Energy of the Spirit, in a more expanded version - Universal energy of life. The main quality of REIKI is the ability to RULE (to use this energy to perform actions to correct violations of harmony in nature).

Reiki practiceis a set of methods of the Reiki system (including methods, methods, techniques and technologies) for assessing and using the body’s self-regulation resources with the help of REIKI energy, aimed at improving its physical, psychological (mental) and energetic (spiritual) state, increasing the level of health and wellness , restoring the integrity of the soul and strengthening the power of the Spirit in the process of Human life.

Reiki session– an individual time period of expedient and purposeful interaction of a Reiki Practitioner (or a Reiki Practitioner and his Client) with REIKI energy to restore and strengthen the spirit (energy) and Spirit (essence) of a Person. Assistance in teaching the Soul the correct actions on the Path of its spiritual development and improvement.

From all of the above, it becomes clear that the Spiritual Path of development of the Human Soul – this is the attunement of the Human Soul with God’s correct (natural) Plan. Man’s understanding of his essence, his true “I”, his original application and purpose, his level of development of the Soul and the direction of the Path along which the Soul must move Xia (move Itself) and develop Xia and (develop Itself).

A necessary and one of the most important conditions for moving along any Path is the use of the right tools to achieve the guiding goal. One of the tools offered by modern society for the spiritual development of Man is religion.

Nowadays, spirituality and religion are often equated, which is fundamentally wrong. A person’s religiosity may be part of his spiritual path, but it is not at all necessary that a Person will use the tools of religion in his spiritual path. And it is not at all necessary that every religion has the foundations of spirituality.

People who help others strengthen their Spirit, and thereby contribute to proper spiritual development, are called spiritual healers. Until recently, this form of activity was enshrined in law, and this gave this category the right to comprehensively developed people engage in one’s worthwhile and glorious activities without any conventions or restrictions. Currently, changes have been made to this classifier of occupations and now the paragraph on spiritual healers reads as follows: “Faith-based healers who treat human diseases through spiritual practices, without the use of herbal therapy or other medications and physical influence, are included in the initial group 3413 "Servants of the church who do not have clergy."

Our explanations:

This is a very strange formulation, in our opinion. It is too obvious which particular group of people/organization promoted exactly this formulation, which in itself is no longer true in its very original essence/image. There is no such thing as “clergy.” There is only ONE concept regarding this form of name - “Church rank”, which denotes a Person’s belonging to a particular church and denotes his hierarchical status in it. Equating all spiritual healers with church ministers is a deliberate move to force healers either to join the ranks of certain existing religious organizations and religious groups (sects), or to cease their activities altogether.

There is a feeling, which has intensified especially in the last five to seven years, that religious administrators are trying to “privatize” the word God. Each of them promotes the idea that “God is visible only from the window of our church” and that Man is not able to independently realize his divine essence and come to an understanding of his original divine nature. For this he simply needs a “guide”. Of course, this is not true. Moreover, this approach is the source of all wars on our planet Earth, because it tries to divide all people into “faithful” and “infidel.” These “administrators” do not care at all about the fact that we have a state: firstly, it is multinational; secondly, multicultural; thirdly, multi-confessional and fourthly, and most importantly, SECULAR, i.e. all types of religions are separated from the state and exist independently. IN secular state there is no, and cannot exist, state religion.

Just in case, let us recall Article 28 of the Constitution , which reads verbatim as follows: “Everyone is guaranteed freedom of conscience, freedom of religion, including the right to profess individually or together with others any religion or not to profess any, to freely choose, have and disseminate religious and other beliefs and to act in accordance with them.”

A Reiki Practitioner usually has non-religious beliefs... according to the constitution, they are “other”. And we have the right to act according to these other beliefs. Just like any spiritual healer has the RIGHT to act in accordance with his beliefs, which DO NOT NECESSARILY be determined by his religious affiliation. In fact, the wording of the classifier directly violates Article 28 of the Constitution of the Russian Federation. There is reason for lawyers to think about this too... but for now we will continue...

A correct understanding of what spirituality and spiritual development are (from the point of view of modern society) is given to us by the dictionary-reference book on Cultural Studies:

• « Spiritual development- the process of enriching the spiritual culture of a person and society. It is aimed at realizing ideals and non-material interests. A prerequisite for a person’s spiritual development is the desire not to limit one’s life activity to satisfying bodily needs. The ideals of spiritual development of culture - humanism, freedom, individuality, creativity, etc. are realized in the process of development of the human mind, his emotional sphere, and in relationships with other people. An important feature of these processes is the ability of self-esteem and self-improvement, the desire to understand and feel more. The degree of spiritual development is manifested in a person’s cognitive activity, in his moral qualities, aesthetic tastes, as well as in religious beliefs. The main means of spiritual development are familiarization with spiritual values ​​developed by previous generations (scientific, artistic, moral, religious) in the process of education and self-education, as well as activities in these areas. The spiritual development of society is embodied by the development of forms of social consciousness: religion, morality, philosophy, science, art, political and legal understanding of social progress. Achievements in these areas can be considered as indicators of the development of spiritual culture, the main one being the degree of human freedom in a given society, his humanism.”

In other words, spiritual development is directly related to Culture. The essence of our folk Russian (or rather Slavic-Aryan) culture is the Cult of Ur, i.e. – Cult of the Primordial Natural Light (U-RA). An uncultured person is very often popularly called “dark.” Cultural, accordingly, is “light”.

The spirituality of a Man is determined by his correct worldview and behavior in this very world, his degree and level of cultural and moral development, the manifestation of conscience and common sense in the daily actions of a Man. All this is called - Path behavior.

The practice of living in a modern, civilized society shows that many people need to be taught such behavior. Proper training is always versatile and diverse, individual in approach and creative in implementation. The practice of Reiki in this regard fully complies with all the criteria of path behavior and is essentially one of the tools for the spiritual development of Man. Anyone can practice Reiki, regardless of nationality, skin color, gender, age, religious views and other differences, because Reiki Practice is a Universal tool.

Thanks to the Practice of Reiki, a Person who practices Reiki and/or receives help from a Reiki practitioner, in the process of a Reiki session becomes more and more in tune (attunes Himself) with his “Axis” of the Spirit, becomes more and more closer to his original true spiritual divine nature, restores and strengthens conscience (as a set of moral qualities) and CONSCIENCE (COMMON THING as a way and tool for correct living (living according to the RIGHT). Many Reiki practitioners, after learning the practice, begin to live more consciously, eliminating all kinds of abuses from their lives. Very often, even one Reiki session changes a person's life, making it more harmonious, holistic and purposeful. An important aspect of Reiki practice is the fact that a person determines his true purpose and follows it. At the same time, many change their profession, occupation, type of activity, receive additional education, begin to engage in creativity, etc. All this is called the general term - SPIRITUAL TRANSFORMATION.

No one can prohibit a person from developing culturally (developing himself), raising his level of spirituality, living according to his conscience, in harmony and harmony with nature, honoring and respecting this very Nature and his ancestors. For this is the only way the Spirit is strengthened, only this way the Power of the Spirit is manifested.

We invite all Reiki Practitioners to position themselves and their activities from the point of view of the spiritual component in this way:

REIKI Energy– divine PRA-ENERGY.

Reiki practice– Practice of restoration and strengthening of the Spirit.

Reiki Practitioner – Spiritual mentor.

Master – Reiki Teacher – Spiritual preacher.

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1. Topic: Concept, subject, goals and objectives of spirituality.Concept I.Karimovaabout the national spiritual revival of society and its importance in strengthening national independence

Lecture plan.

1. Subject “Fundamentals of Spirituality”.

2. I. Karimov’s concept of the national spiritual revival of society and its role in strengthening independence.

3. Spiritual and moral foundations for the development of independent Uzbekistan.

4. Theoretical and practical significance of Islam Karimov’s concept of national spiritual revival

The acquisition of independence by Uzbekistan necessarily caused the formation and development of a new statehood and a radical social reorganization of society. Society is complex social system, the main elements of which are the economic, social, political and spiritual spheres. Fundamental reform of the economic, political and social spheres of society is impossible without similar changes in the spiritual sphere. For this purpose, the President of Uzbekistan I.A. Karimov created the concept of national-spiritual revival, which is aimed at a radical spiritual renewal of society. I. Karimov highlights the following as the key points of the concept of spiritual revival:

Commitment to universal human values;

Strengthening and development of the spiritual heritage of the people;

Free self-realization by a person of his potential;

Patriotism. Karimov I. Uzbekistan: national independence, economics, politics, ideology. T.!, p.74.

To achieve the main goal - building a civil society with a highly developed economy - it is necessary to enrich the national spiritual experience with the advanced achievements of world culture. Towards advanced values modern civilization These include, first of all, the values ​​associated with building a legal democratic society - respect for human rights, freedom of enterprise, freedom of speech, freedom of the press, etc. These democratic values ​​are of fundamental importance for our society, since they do not contradict the mentality of our people either historically or ethnoculturally. On the contrary, basic democratic values ​​such as entrepreneurship, social justice, and cultural tolerance have historical roots in our land. Karimov I. Uzbekistan on the threshold of the 21st century: security threats, conditions and guarantees of progress. T.6, p.122.

The strengthening and development of spiritual heritage presupposes, first of all, its deep study. The development of spiritual heritage contributes to the development of national self-awareness, national identity, and a better understanding of one’s place in the world historical process. Solving this problem involves restoring the objective history of the people, restoring forgotten names, and studying the deeds of great ancestors.

Spiritual revival society necessarily involves the revival of the spiritual and religious foundations of society, religious values ​​and traditions. In independent Uzbekistan, freedom of conscience has become the norm, old mosques are being reconstructed, new ones are being built, the network of religious educational institutions is expanding, and religious literature is being published.

Spiritual revival also concerns man’s relationship to the earth and its riches. Caring for the land and will are no less important moral imperative than caring for objects of civilization. In the context of aggravated environmental problems of both a global and regional nature, this requirement is of particular relevance. The idea of ​​harmonious relationships between man and nature originated in the bosom of Eastern culture - in Taoism, Zoroastrianism, Buddhism, and was further developed in Central Asian Sufism.

The process of spiritual revival also affected such an element of culture as language. Language is not only a means of transmitting accumulated experience from generation to generation, but also the most important means of forming culture. The acquisition of state status by the Uzbek language contributes to the development of the language itself, national identity, and culture as a whole.

The free realization by a person of his potential means the creation of conditions in society that would allow every person to discover their talents and abilities, develop them and realize them. Realization of human potential is a benefit for both the individual and society. This is the focal point where public and private interests converge.

The most important factor in spiritual revival is patriotism. Only a patriot, that is, a person for whom it is possible, can carry out a global reorganization of society. own destiny inseparable from the fate of the homeland. However, this patriotism must be free from nationalism and national narrow-mindedness; it must have a healthy rational basis, including knowledge of the objective social needs and interests of the native country.

I.Karimov defines spirituality as “..a force that encourages a person to spiritual purification and growth, enrichment inner world, strengthening the will, integrity of beliefs, awakening conscience.” Karimov I. We build our future with our own hands. T.7, p.293.

Several stages can be distinguished in the spiritual revival of society. The goal of the first stage was to free people's thinking from the remnants of the old regime, previous dogmas and outdated worldviews.

At the current stage, a new task has arisen, which is to form the spirituality of a free civil society, to educate free, comprehensively developed people.

The problem of spirituality is extremely complex. On the one hand, the spiritual life of man and society is obvious. For every person, his “I” is, first of all, the inner, spiritual world. And the presence in society of a spiritual sphere, including religion, philosophy, morality, science, and art, is undeniable. Difficulties arise when attempting to provide a comprehensive definition of spirituality. Spirituality is not captured through natural scientific categories. It is not grasped as something material, tangible, and is poorly amenable to rational-theoretical interpretation. It can be revealed through human subjectivity, spirituality is manifested in it. The sphere of human subjectivity includes knowledge, feelings, emotions, will, and ideals. Human subjectivity is objectified, materialized externally in the form of texts, drawings, diagrams, symbols, works of art, written sources of literary, religious, scientific, ethical and other content. It follows that the subject of the course “Fundamentals of Spirituality” is the spiritual life of man and society in all the diversity of its manifestations. The academic discipline “Fundamentals of Spirituality” plays an important role in developing students’ understanding of the need to study the heritage of their ancestors, strengthening patriotism, mastering universal human values, attracting the attention of young people to issues of a spiritual and moral nature, instilling interest in higher life values, and increasing the spiritual culture of the individual. Studying this subject will help develop individual self-awareness and awaken a sense of personal responsibility for one’s self-improvement.

Spirituality exists both in an individualized form, as a personal property, and as an integrated state of many people, society as a whole. The structural components of the spiritual sphere of society are spiritual heritage, culture, values, education and ideology.

Spiritual heritage is an intangible cultural heritage created by the efforts of past generations. These include:

Oral traditions, including in the language as a carrier of spiritual heritage;

Performing Arts;

Customs, rituals, festivals;

Knowledge and customs relating to nature and the universe;

Knowledge and skills related to traditional crafts.

Another important component of the spiritual sphere of society is values. The concept of value expresses the human, social and cultural significance of the phenomena of reality. Values ​​are divided into objective and subjective. Subject values ​​are what is valued: natural resources, labor products, social phenomena and relationships, historical events, cultural heritage, scientific truth, human actions, works of art and objects of religious worship. Subjective values ​​are methods and criteria for evaluation. The concepts of good and evil, truth and untruth, beauty and ugliness, justice or injustice, permissible or forbidden - all these are evaluation criteria.

Values ​​are also divided into material and spiritual. The criterion for this division is the needs of man and society. Objects and phenomena of natural and social reality that satisfy material needs constitute a system of material values.

Objects and phenomena that satisfy spiritual needs. Refers to spiritual values. It follows that subjective values ​​and products of spiritual activity - ideas, theories, ideals, knowledge, ethical and aesthetic norms, religious teachings, works of art and literature - constitute a system of spiritual values. The totality of material and spiritual values ​​created by humanity throughout its existence is called culture.

Enlightenment is an activity aimed at the widespread dissemination of knowledge.

The most important component of the spiritual sphere of society is ideology. Ideology is a system of views and ideas that recognize and evaluate people’s attitudes towards each other, social problems and conflicts, and also contain goals (programs) of social activity aimed at consolidating or changing these social relations. Philosophical encyclopedic dictionary. M., 1986, p. 206. Ideology performs many functions in society, the main ones being: cognitive, evaluative, program-targeted, futurological, integrating, protective, socially organizing.

For Uzbekistan, the problem of the place and role of ideology in the life of society is of particular importance. Liberation from the shackles of Marxist-Leninist ideology necessarily presupposes the creation of a new ideology adequate to the realities of life. If this process is left to chance, then the spiritual vacuum can be filled with alien ideas and teachings that pose a threat to the stability, unity and integrity of society. A truly humanistic ideology can become a reliable defense against this threat. “National ideology is a unique tool for uniting the people. Those people who have such an ideology are able to set great goals for themselves and achieve them. Unity and unity of the nation and people is the key to progress.” Karimov I. Ideology is the unifying department of a nation, society, and state. T.7, p.90.

Personal spirituality is the wealth of a person’s inner world. In the structure of a person’s spirituality, the following elements can be distinguished: spiritual needs, spiritual values, goals, meanings, ideals, will. In each of the components, three principles can be distinguished: cognitive, ethical, aesthetic. This trinity was noticed by the ancient Greeks. Vl. Soloviev interpreted the spirit as the unity of Truth, Goodness and Beauty. In terms of their significance for spirituality, these principles are not equivalent; the dominant, basic one is the moral principle.. When they talk about lack of spirituality, they do not mean a lack of knowledge, because in modern culture, cognition and information are rapidly increasing. Lack of spirituality means the immorality and insensibility of life, the loss of goodness and beauty in relationships between people.

Topic 2. Structural componentsspirituality, their relationshipsand developmental features. Spirituality and enlightenment, their relationship and meaning in the spiritpersonal improvement

Lecture plan.

1. The structure of spirituality.

2. Concepts of spiritual culture, spiritual heritage, values, ideology.

3. Relationships between the structural components of spirituality.

Spirituality consists of four interconnected parts:

The functional side of consciousness, worldview in the form of an active attitude towards the world;

The set of phenomena of spiritual culture (science, art, religion, folk art, media, traditions and customs, education and upbringing system, recreation and sports);

Will (firmness, perseverance, self-sacrifice, honor, national pride);

The intellectual and emotional environment established in society is a spiritual environment.

Various forms of spiritual activity remain elements of the original integrity. Their specificity is expressed in the special structure and specific set of functions inherent in each of them. At the source of various forms of spiritual activity lie various aspects of the human personality: emotions, feelings, intellect, will. Emotions manifest themselves in the form of subjective experiences of the individual and in changes in the functional state of the whole organism. Feelings are the ability to experience intense, deep and lasting experiences. Intelligence is the ability for conceptual thinking, judgment and transformation of the world. Will is the ability of a person to consciously and purposefully carry out his activities.

Values ​​are the most important and significant phenomena in people’s lives, material and spiritual wealth that have gone through a long period of selection and are constantly enriched. They have a positive social, economic, and spiritual impact on society. Values ​​are embodied in various spheres of culture; accordingly, material and spiritual values ​​are distinguished. Spiritual values ​​include: scientific, religious, aesthetic (artistic), legal, social, ethical, etc. There are the following types of values: national, regional, universal. Spiritual values ​​reflect the social nature of a person, as well as the conditions of his existence. In the concepts of beauty and ugliness, good and evil, justice, truth, truth, humanity expresses its attitude to ultimate reality and contrasts it with a certain ideal state.

An ideal is an established idea of ​​the possible perfection of content and form, the highest social guideline in the implementation of moral, legal, intellectual, artistic needs, interests of the individual and society. The absolute ideal is God, Truth, Perfection. The social ideal is a harmonious personality, a historical figure, a literary character.

Ideals are embodied in various ideologies. Ideology is the expression of the ideas and interests of nations, peoples, social groups, various sectors of society as a whole, and also covers the principles and methods of their implementation. It gives meaning to an individual’s life, enriches the content of our existence, and mobilizes us to achieve high, significant goals. The national idea is the result of the activity of the entire nation, the entire multinational people. Ideas can lead society to prosperity and freedom, or to crisis and death. Only when a national ideology contains the principles of humanism and expresses the will and noble aspirations of the people, then it unites society and becomes a powerful factor in the realization of its creative and humanistic potential, its abilities. The absence of a progressive idea and ideology deprives a person, society, and state of a strategic goal on the path to progress. Ideology performs the following functions:

Convinces the credibility of a certain idea;

Is a program of action;

Organizes and mobilizes people to implement it;

It educates ideologically;

Develops ideological immunity;

It is a spiritual and moral criterion.

The ideology of national independence serves the socio-political progress of Uzbekistan, expresses the interests of the entire people, all political parties, groups and movements. ITS main ideas are: the prosperity of the Motherland, peace and tranquility in the country, the well-being of the people, a harmonious personality, social solidarity, interethnic harmony, tolerance.

Spirituality is embodied in culture. Spirituality is the assimilated content of culture, transformed into an internal conviction, worldview, and need. Spirituality is the ideological essential content of culture, culture is its internally organized, externally holistic universal form. Spirituality is the manifestation and explanation of universal human values ​​in the content of culture, correlated with the historical experience of the people and the degree of awareness of the needs of modern social progress.

Culture is a phenomenon of the social existence of man and humanity; it represents the unity of the material and the ideal, being and relationships, objective existence and its ideal understanding. Material culture is always the embodiment of a certain spiritual culture, just as spiritual culture can only exist by being materialized, i.e. having received material embodiment in an object, sign, image, symbol. The structural elements of spiritual culture are science, philosophy, law, art, literature, morality, education, media, customs, traditions, religion.

Among the laws of the functioning of culture, one of the most significant is the law of continuity of cultural development. For the development of culture, it is necessary to preserve it and transmit it from older generations to younger ones. Spiritual heritage - spiritual values, ideas, samples, experience, skills, knowledge borrowed from the past, i.e. any results and methods of creative activity of people. The content of spiritual values, their revision and revaluation, methods of their correlation, forms of storage and transmission, tastes, the nature of aesthetic perception of reality are in continuous movement and change. Continuity manifests itself in all spheres of human exploration of reality; it occurs in the form of local and global processes. The conditions for transforming the possibilities of using spiritual and cultural heritage into reality are not the same in all societies. They are mediated by socio-economic, political and ideological factors. The volume, intensity, and selectivity of inheritance depend on them. But there are no societies or peoples that do not have or do not use spiritual and cultural heritage.

Spiritual heritage immensely broadens people's horizons, enriches their lives intellectually and emotionally, and serves as an inexhaustible source of knowledge. In the era of scientific and technological revolution, the problem of preserving spiritual and cultural heritage has become especially acute. Scientific and technological revolution leads to radical changes and rapid moving away from the past. It is dangerous to forget or abandon the experience and heritage of ancestors: “If you shoot at the past with a gun, the future will shoot at you with a cannon.”

Elements of the structure of a person’s spirituality include the development of thinking, memory, perception, the formation of a worldview and the development of character, perseverance, hard work, the assimilation of generally accepted norms of behavior, the development of aesthetic views, the development of inclinations and abilities necessary in society, the development of the need for further self-education. Only people with such qualities can preserve the spiritual heritage of the nation and people.

Spirituality primarily protects the nation, national culture, and way of life. She plays the role socio-cultural filter and tries to prevent the penetration of alien phenomena into national life, encourages us to assimilate the achievements of other peoples necessary for national development. Spirituality is the potential for self-preservation and self-development of a nation and people. Therefore, the most important aspect of spirituality is concern for the preservation of cultural heritage, historical traditions, customs, and rituals. Thanks to independence, the cultural and spiritual heritage of the Uzbek people is being studied more deeply and widely, and the spiritual values ​​of the past are being revived. The goal is not to restore literally all traditions and rituals, because many of them are outdated, but the point is to move forward based on the experience of the past.

Topic 3. Spirituality and economics, their relationship. The place of spirituality in politics, law and public administration . Nationaland universality in spirituality

Lecture plan.

1. Spirituality and enlightenment, their relationship and role in the development of a harmonious personality.

2. Spirituality and economics, their relationship.

3. The role of spirituality in politics, law, government. management.

4. National and universal in spirituality.

Activity is a specifically human form of an active relationship to reality, the content of which is its purposeful change and transformation in the interests of people. Activity is based on the interests and needs of people. The presence of diverse interests also explains the diversity of activities. Economy is a type of activity whose content is the production, distribution, exchange and consumption of material goods. The economy is based on relations of production, primarily property relations. Property is domination over an object, which is expressed in the freedom to dispose of it. The economic and spiritual life of society have always been closely interconnected and interdependent on each other.

The earliest elements of the spiritual sphere of society are religion, art, and mythology. The connection between spirituality and the material and economic sphere is clearly visible in their emergence and development. At the dawn of history, the economic basis of society was collective hunting for large animals. Among religious rituals, the first to arise are those associated with hunting activities, for example, ritual hunting. With the advent of a new type of livelihood - agriculture, new religious cults appear. Agricultural peoples deified water and earth. Thus the Nile was deified Ancient Egypt, Ganges in India. The peoples of Central Asia also deified rivers. Zoroastrians considered water, earth, air and fire sacred. In order not to desecrate these natural elements, a special burial ritual has developed.

The same relationship can be seen in the emergence and development of art. The very first objects of artistic expression were animals and man himself. Rock paintings depict animals and people, flora, the sun, and the earth became objects of artistic expression only with the advent of agriculture.

The origins of science were also associated with irrigated agriculture. The development of astronomy was driven by the need to compile a calendar of agricultural work. The emergence of geometry was caused by the need to plan crop areas.

As mentioned above, the economy is based on property relations. The main forms of ownership are communal, private and state. Events at the end of the last century show that universal evolution is moving towards the development of relations private property, which today are commonly called market ones. The development of the economy depends on the development of science, but it is in the conditions of market relations that science begins to determine not only the level of the economy, but also the development of all other spheres of social life. As F. Fukuyama believes, “... mastery of science is the reason why Europeans in the eighteenth and nineteenth centuries conquered almost all the countries that now belong to the third world, and the diffusion of this science from Europe allows the third world to regain its sovereignty in the twentieth.” F. Fukuyama. The end of history and the last man Trans. from English M.B. Levin. 2004. http: // www. nietzche.ru Science is an element of the spiritual sphere of society. This example shows that spiritual factors have a huge impact on the economy.

In Uzbekistan, with the acquisition of independence, the process of building a market economy began; this is the most effective path to the socio-economic progress of society. Success depends on the spiritual basis on which market relations will be built. “The transition to the market is a kind of test of life maturity and resilience. Spiritual emptiness or the cult of permissiveness are absolutely unacceptable here. Therefore, we attach special importance to the problems of spiritual and moral revival and purification. Only on a highly moral basis, with strong noble spiritual patriotic principles, can truly civilized market relations and market mechanisms be created. Otherwise, chaos and lawlessness will reign, as is unfortunately the case in a number of regions of the former Union. A pseudo-market is being formed, implicated in crimes, corruption and the moral decay of people, their spiritual degradation.” Karimov I. Uzbekistan along the path of deepening economic reforms. T.: Uzbekistan, 1995, p. 131. This understanding of the relationship between economics and spirituality has a deep philosophical basis. Overcoming the negative phenomena of private property relations can only occur through spiritual development. This is what the philosopher I.A. Ilyin meant when he wrote: “Private property is power... Can't give power without nurturing it. Private property is freedom You cannot provide freedom without teaching people how to use it well.<…>Only a strong and spiritually educated spirit will be able to correctly resolve the problem of private property and create a flourishing social economy on its basis.

And in this respect, private property is subject to all the fundamental laws of the human spirit.” Ilyin I.A. Justification of private property // Reader on the history of philosophy in 3 parts. Part 3, M., 1997, P.530.

The replacement of private property with state property took place in societies that differed significantly in culture, mentality, customs and traditions, but the result was the same everywhere: along with the desire to get rich, interest in work, initiative, and personal independence of a person disappeared. Alienation of a person from property is a dead end.

Spiritual values ​​are “primary” than market relations, and the latter relied on them in the process of their formation (F. Fukuyama, M. Weber).

Spirituality is closely connected with politics. This connection exists in two aspects: 1) the connection between politics and the spiritual sphere of society; 2) the importance of the spiritual appearance of a person for political activity. If we talk about the first aspect, of all the elements of the spiritual sphere of society, morality is most closely connected with politics than others. When we talk about the connection between politics and spirituality, what is meant first of all is the connection between politics and morality.

Politics is a field of activity aimed at regulating relations between classes, nations, and states. The core of politics is the problem of power - its conquest, retention and use.

Morality can be defined as a set of rules and norms of behavior in relation to each other, the team, and society as a whole.

Thus, both morality and politics are forms of regulation of human behavior. But in the historical arena, politics and morality appear at different times. Morality is older than politics; it has always influenced politics; this influence is clearly noticeable in the moral legitimization of political goals and means. One or another ideal motive always acts as a legitimizing means. Thus, F. Fukuyama notes that the key weakness that ultimately brought down totalitarian states “was the inability to legitimize - i.e. crisis at the level of ideas." See production citation.

The influence of spiritual factors on politics can be examined using the example of humanism. Humanism in a broad sense is a system of views that recognizes the value of man as an individual, his right to freedom, happiness, development and manifestation of his abilities. This is a universal principle. He does not divide people according to class, nationality, religion or any other basis. The principle of humanism, embodied in politics, allows for the maximum implementation of its main function - service to the individual, society and all humanity. Humanism in politics is expressed in the form of its organization, goals, content and means of political activity. In modern conditions, the most humane form of political organization is democracy, based on the recognition of the freedom and equality of all citizens, the control of power by the population, respect for dignity and human rights.

One of the most important conditions for the humanization of politics is the institutionalization of moral values, that is, their consolidation in the norms of political organizations. The UN is an influential international organization created to maintain and strengthen international peace and security. Its fundamental documents enshrine not only preventive measures using armed forces, but also peaceful means of resolving disputes and conflicts (Article 33 of the UN Charter).

The second aspect of the relationship between politics and spirituality is the spiritual appearance of the political

Society has a rich and varied structure. The elements of its structure, along with others, include ethnic groups, peoples, and nations. Humanity is divided into social groups, such as ethnic groups and nations. Ethnicity is a social group that has a common culture and self-awareness (aware of its unity and difference from others). That is, an ethnos can be understood as a society that is the bearer of a certain culture. Basic concepts of ethnology //http://etnopsyhology.narod.ru Ethnicity is understood as a historically emerged and stable type of social grouping of people, represented by a tribe, nationality, nation. The tribe was formed from clans - communities of blood relatives on the maternal or paternal side. The origin of the genus dates back to the Late Paleolithic period. The concept of ethnicity in ethnographic terms is close to the concept of people. A people can consist of one or many ethnic groups, and also reflect separate units in this ethnic group (for example: a) Russian, Ukrainian and other ethnic groups form the Slavic people; b) Khorezmians express ethnic specificity within the Uzbek people). According to the concept of L.N. Gumilyov, ethnos is a phenomenon located on the borders of the biosphere and sociosphere. A nation is a historical community of people that takes shape in the process of forming a common territory, economic ties, literary language, cultural characteristics and character. A nation is a socioethnic group, i.e. has not only ethnographic specificity, but also social characteristics: a common economy, territory, material and spiritual values, statehood, etc. A nation is formed over a long historical period as a result of the combination of various tribes and nationalities. Taking into account the structure of society, spirituality is divided into 4 groups: personal spirituality, national spirituality, regional spirituality, universal spirituality.

Ethnicity has common characteristics: language, special social psychology, self-awareness, specific material and spiritual benefits, way of life (life), beliefs, traditions, rituals, features of moral life. National identity - a person’s identification with one or another ethnic group - is one of the signs of a nation. W. Wundt (1832-- 1920) in his ten-volume “Psychology of Nations” developed the position that the highest mental processes of people, primarily thinking, are a product of the historical and cultural development of human communities. He objected to direct analogy to the point of identifying individual consciousness and the consciousness of the people. In his opinion, national consciousness is a creative synthesis (integration) of individual consciousness, the result of which is new reality, found in the products of super-individual or super-personal activity in language, myths, and morality.

The basis of national spirituality is the national spirit and national spiritual heritage. German scientists M. Lazarus (1824-1903) and H. Steinthal (1823-1899), the founders of the new section “Psychology of Nations,” believed that due to the unity of origin and habitat, “all individuals of one people bear the imprint ... of the special nature of the people on one’s body and soul,” while “the impact of bodily influences on the soul causes certain inclinations, tendencies, predispositions, and properties of the spirit, which are the same in all individuals, as a result of which they all have the same folk spirit.”” Folk spirit is understood as mental similarity individuals belonging to one people and at the same time as their self-awareness (a people is a certain collection of people who look at themselves as one people, consider themselves to be one people).

The national spirit embodies the will of the people, the nation to exist and self-realization. N. Berdyaev wrote: “A nation is not a living generation, nor is it the sum of all generations. A nation is not a component, it is something primordial, an eternally living subject historical process, all past generations live and abide in it no less than modern generations. The nation has an ontological core. National existence conquers time. The spirit of the nation resists the devouring of the past by the present and the future. A nation always strives for incorruptibility, for victory over death, it cannot allow the exclusive triumph of the future over the past" (“Philosophy of Inequality”). The established stereotypes of mentality, thinking and feeling, rooted in the public consciousness, significantly influence the nature of the practical behavior of many generations of people, acting for them as an immutable, compulsory given. History is full of examples of the powerful influence of mental stereotypes, capable even (as history shows Jewish people) preserve the potential socio-cultural identity of society in the absence of real economic, political, territorial integration of its members. There are a large number of examples showing the strong influence of the spiritual structure on the genesis and functioning of economic relations between people (indicative, in particular, is the influence of Islam on the formation of capitalist relations in Muslim countries, as many orientalists wrote about). In Japan in the 18th century. and in Japan of the 20th century. - with all the differences in the economic conditions of people’s lives, the same or very similar stereotypes of behavior are reproduced, which manifest themselves both in competition and in family relationships, and in the relationship between boss and subordinate, and in ways of relaxation and entertainment, etc.

To the most important philosophical issues Concerning the relationship between the World and Man, the inner spiritual life of a person, those basic values ​​that underlie his existence, also apply. A person not only cognizes the world as an existing thing, trying to reveal its objective logic, but also evaluates reality, trying to understand the meaning of his own existence, experiencing the world as due and undue, good and harmful, beautiful and ugly, fair and unfair, etc. Universal human values ​​appear in as criteria for the degree of both spiritual development and social progress of humanity. The values ​​that ensure human life include health, a certain level of material security, social relations that ensure the realization of the individual and freedom of choice, family, law, etc. Values ​​traditionally classified as spiritual - aesthetic, moral, religious, legal and general cultural (educational) ), - are usually considered as parts that make up a single whole, called spiritual culture. Universal human values ​​include: democracy, the rule of law, ensuring human rights, national and religious tolerance, science, universally accepted standards of morality and morality. Universal spirituality arises on the basis of the spirituality of all nations and ethnic groups. It is an expression of the unity of human nature, his essence, identical at all times and in every place. Therefore, every nation, every people, in the course of its ethnic, social, economic, and cultural development, comes to certain universal values. Humanity is the totality of all nations and ethnic groups that have ever existed on Earth. The heritage of each ethnic group is an integral part of the heritage of humanity. Therefore, national spirituality is part of universal human spirituality with all its specificity. Spirituality, first of all, protects the nation, national culture, and way of life. It plays the role of a socio-cultural filter and tries to prevent the penetration of alien phenomena into national life, and encourages one to assimilate the achievements of other peoples necessary for national development. Spirituality is the potential for self-preservation and self-development of a nation and people. Therefore, the most important aspect of spirituality is concern for the preservation of cultural heritage, historical traditions, customs, and rituals. Thanks to independence, the cultural and spiritual heritage of the Uzbek people is being studied more deeply and widely, and the spiritual values ​​of the past are being revived. At the same time, it is necessary to master the achievements of other peoples, because this helps to avoid the harmful consequences of national isolation and isolation. Evidence of the growth of spiritual poverty is the spread of nationalism, chauvinism, and racism. On the contrary, speaking about the fundamental importance of democratic values ​​for our society, it is necessary to emphasize that neither historically nor ethnoculturally they contradict the mentality

our people. On the contrary, concepts such as entrepreneurship, free trade, social justice, mutual tolerance and respect for the opinions of others have historical roots in our land.

National-spiritual revival, in contrast to national development, is not evolutionary, but revolutionary in nature. It implies a nationwide effort to restore one’s heritage, traditions, values, historical memory, national identity and pride after a period of their violation and distortion. Our President in the book “Uzbekistan on the threshold of the 21st century” accurately defines the essence of this process. National-spiritual revival means that after gaining independence, all material and spiritual wealth is directed towards national development. Thanks to the reform and renewal of our social life, powerful layers of spiritual culture have opened up, dramatically changing the folk psychology towards patriotism, national pride, and openness to the whole world. This is the first sign of the power of the Spirit of the people, which is so bright and original that not only is it not afraid of integration, but, on the contrary, strives to be an organic part of the world community. The revival of the Spirit of the Uzbek people, the formation of the moral ideals of the nation is a phenomenon in which the deeply national is inextricably linked with the universal. Without losing their identity, the peoples living in Uzbekistan acquire a single mentality and a common philosophy of behavior. Hence - a single moral core, which throughout the years of independence has been a source of interethnic harmony. Spiritual revival is a rejection of one-sidedness and narrow thinking. National thought is called upon in its development to address the tasks of cultural construction on a global scale, to take a keen interest in the destinies of other peoples, their relationships, to penetrate into the very depths of their lives, and to take into account national interests. The recognition of independent Uzbekistan by the world community, the broad foreign policy and foreign economic activities of our state have become an additional impetus for the revival of the spiritual values ​​and potential of the Uzbek people, awareness of themselves as a full-fledged nation in the family of other nations. Broad international contacts have created favorable conditions not only for a deeper knowledge of world culture and familiarization with universal human values, but also allowed the talent of the Uzbek people to develop in various fields of activity.

The spiritual life of a particular ethnic group or nation develops historically. It embodies geographical, national and other features of development, everything that has left its mark on the soul of the people, their national character. The specificity, distinctive features of the spiritual life of an ethnic group or nation are called mentality. Mentality is collective ideas, socio-psychological forms (emotions, temperament, receptivity, sensitivity, etc.), the origins of which go back to the psychogenetic nature of historically defined communities, as they were forged by the natural-geographical environment (climate, landscape, natural conditions management, etc.), economic and political history, unexpected turns historical fate- all that ultimately stereotypes behavior. Shuchenko V.A. The mentality of Russian culture: current problems of its historical and genetic analysis //http:/ /rculture>spb/ru National character (social character) is closely related to mentality. National character is a set of dominant traits formed through a system of social reproduction, an important element of which is tradition.

National character is a specific combination of stable personal traits of representatives of a particular ethnic group, manifested in behavior and specific actions.

Every ethnic group and every nation is a representative and an integral part of a single whole - humanity. Consequently, spiritual culture, the spiritual content of each element of culture must necessarily have something in common, inherent in all spiritual formations, regardless of nationality. This commonality is universal. The national and the universal are connected in such a way that the universal exists through the national. In its pure form, in itself, without any connection with the national, there is not and cannot be anything universal. All peoples strive for the same goals, but in different ways. These are the paths national cultures. We can say that the national is a way of existence of the universal. This relationship can be considered in terms of form, in terms of content and in terms of functions. By form we understand the structure of the spiritual sphere, that is, its component parts, by content - values, ideals, norms, knowledge, that is, the entire spiritual experience contained in these elements, by function - role and meaning of this element culture. The best illustration of how the universal is manifested in the national can be found in the folklore of different peoples.

Despite the fact that national and universal things exist in inextricable unity, national differences very often develop into contradictions and even conflicts. On this basis, such phenomena as racism, nationalism, and great-power chauvinism arise.

In multi-ethnic states, in order to achieve inter-ethnic harmony, it is necessary to improve the system of management, distribution of power, representation in government, the system of interaction, the development of multiculturalism, and also increase the level of economic well-being.

Topic 4. The process of formation of the spirituality of the peoples of Central Asia in ancient times. Spirituality and religion Islam, interpretation according to concept “spiritual image of personality”

Lecture outline

1. Monuments of ancient oral folk art about spirituality.

2. Ancient religions Central Asia and the idea of ​​spirituality.

3. Islam is about spirituality and spiritual perfection.

Among the peoples inhabiting the territory of Central Asia, as evidenced historical sources, already in the 4th-5th centuries BC. there was a rich oral tradition. The Saka epic about Zariadra, the ruler of the countries stretching from the Caspian Sea to the Syr Darya, and his love for the Saka princess Odatida is well known. The poem in the Central Iranian language “Yadgar Zareran” conveys the story of the exploits of Zariadra in the war with the king of the Chionites Arjasp. From the Sako-Sogdian epic cycle, the image of the hero Rustam entered the Uzbek epic, embodying boundless courage and high nobility in the minds of the people.

The Central Asian region has always been subject to raids by conquerors who were attracted here by wealth and abundance. Continuous battles formed the basis of many legends. They glorify the heroism of both individuals and entire nations. Heroes of legends, such as Tomiris, commander Spitamen, shepherd Shirak still live in the memory of descendants.

Religious teachings spread throughout Central Asia in the pre-Islamic era also embody the spiritual potential of the peoples who inhabited this region. The most widespread religion was Zoroastrianism, holy book which is the Avesta. Zoroastrianism combines both typically religious ideas and rational philosophical ideas and moral norms, clothed in religious and mythological form. In Zoroastrianism, the Universe is a battlefield between two principles - good and evil. Moreover, man occupies not the last place in this cosmic battle. Zoroastrianism addresses such spiritual and ethical issues as man’s relationship to man, nature, work, wealth, and family. The whole world around us is a single organism. Each person, although he has the right to choose, is still part of this organism. And the state of the world largely depends on human behavior. By destroying nature, man, therefore, destroys something within himself. The desecration of the elements - air, earth, water and fire - is equated in Zoroastrianism to the most terrible sins. A complete person cannot live in an inferior world. And vice versa, a defective world can only give birth to defective people, since the health of the whole world, of humans in particular, lies primarily in integrity and harmony. By plowing the land, irrigating it, sowing it, planting trees, caring for livestock, a person contributes to the victory of good over evil.

In the 111th century, Manichaeism emerged in the Near and Middle East, the founder of which was Mani (216 - between 274-277), originally from Babylon. He considered Zoroaster, Buddha and Christ his forerunners. According to the Manichaean doctrine, there are two forces in the universe - Light and Darkness. A righteous person must first of all not harm the light and life contained in the material world.

In the 6th century, Central Asia became part of the Turkic Khaganate. Within its framework, intensive ethnogenetic processes took place, which had a significant impact on the history and formation of the modern Turkic-speaking peoples of Central Asia. The destinies of the Iranian-speaking and Turkic-speaking populations of Central Asia turned out to be closely connected, which was reflected in the events marked by runic texts and in oral folk art. The first written monuments of the Turkic peoples, the Orkhon-Yenisei inscriptions, date back to the 8th century. They are connected with the history of the Turkic Kaganate. They tell the history of the Turkic people from the first Khagan Burmin, about the struggle for independence against the Chinese, who at one time conquered the Turkic people, about campaigns against related tribes - Oghuz, Kyrgyz, Turgesh, etc. The coolest known runic texts are tombstone inscriptions preserved on the river Orkhon, in the upper reaches of the Yenisei.

Islam arose in the 7th century on the territory of the Arabian Peninsula. Its founder is Muhammad, to whom one God sent down the Koran - a collection of “readings” brought together after the death of the Prophet. The Qur'an brings the good news that human beings were endowed with an uncorrupted nature and true religion at their creation, enabling them to live a full life through intimate participation with God in this existence and beyond. Each person is an individual rooted in religion, created and endowed with fitra, a “healthy constitution”, which acts as a kind of inner soul-guiding force that guides a person to the path of God. Islam is an orthopraxic religion. The term comes from the words orthos(right) and prax is (practice). Islam places great importance on the law and regulation of social life. The life of the Muslim community, the Ummah, is set and regulated by Sharia, the “way” prescribed by God and set out in the Quran and Sunnah. But the Scriptures and the teachings of Muhammad cannot themselves be applied without a certain coherence and method. Their development was carried out by the schools of Islamic jurisprudence (fiqh), which arose in the first three centuries of Islam. Shariah includes norms that regulate state, property, family, marriage, civil, household and other relationships.

At first, all actions of Muslims were divided into two types: forbidden (harom) and approved (halol). By the time of the final formation of Sharia, actions were divided into five categories: farz - actions the implementation of which was considered mandatory; sunnat - fulfillment is desirable; muhob - voluntary actions; makruh—undesirable actions; harom - strictly prohibited actions. In the 10th-11th centuries, Sufism, a mystical teaching in Islam, became widespread in Central Asia. Sufism proclaimed selfless love for God. Its absolute, enduring beauty. In terms of the composition of ideas, Sufism was extremely heterogeneous, fraught with completely different possibilities - both elements of freethinking and compromise with religion. Outstanding representatives of Central Asian Sufism are Yusuf Hamadani, Zamashhari, Khoja Abdulah Gijduvani, Abu Ali Muhammad Ibn Hakim Termezi, Ahmad Yassawi, Najmiddin Kubro, Bahovuddin Naqshbandri, Khoja Akhror. Sufism had a great influence on the development of the artistic culture of Central Asia. The language of the Sufis was distinguished by imagery and symbolism, which found fertile ground in poetry. Many Central Asian poets - Abdurakhman Jami, Mir Alisher Navoi, Babarakhim Mashrab, etc. - were supporters of some direction in Sufism.

During the years of Soviet totalitarianism, an irreconcilable struggle was waged against religion, including Islam. Tens of thousands of Islamic clerics were repressed. Thousands of mosques and hundreds of madrassas have been liquidated. Most believers did not have access to the Koran. This practice created the preconditions for religious fundamentalism and traditionalism. After independence, the process of returning and restoring religious values ​​and traditions began. “The very fact of the stable existence of religion, including Islam, over thousands of years, indicates that it has deep roots in human nature and performs a number of inherent functions. Religion, being primarily the sphere of the spiritual life of a society, a group, an individual, has absorbed and reflected universal human moral norms, turned them into generally binding rules of behavior, had a significant impact on culture, contributed and continues to contribute to overcoming human isolation, his alienation from other people.” Karimov I. Uzbekistan on the threshold of the 21st century: security threats, conditions and guarantees of progress. T.:. With. 48-49.

5. Topic: Issues of spirituality and enlightenment in philosophyOsophical thought of Central Asia

Spirituality and enlightenment during the reign of Amir Temur and the Temurid dynasty

In the history of the culture of Central Asia, a large place is occupied by the early Middle Ages, when Central Asia, as a result of many years of wars, was included in Arab Caliphate- a state that subjugated many countries and peoples - from the Pamirs to the shores of the Atlantic Ocean. In the Islamic era, three main periods are distinguished in the cultural history of Central Asia: 9-12 centuries - the period of the formation of common Muslim culture; the second half of the 14th-15th centuries - the period of the empire of Amir Temur, which was characterized by high achievements in all areas of culture; 16th - first half of the 19th century - formation of local khanates, the culture of which represented a synthesis of Iranian-Tajik and Turkic-Uzbek traditions.

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