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5.Farhodjonovna F. N., Islomovich I. T. FACTORS OF FORMATION SPIRITUALITY OF YOUTH IN THE PROCESS OF GLOBALIZATION //Мир науки и образования. - 2016. - №. 1 (5).
UDK 37.032
Nurmatov A.R.
Нурматов А.Р. assistant of department "Social science " ассистент кафедра «Социальные науки» Наманганский инженерно-педагогический институт, Namangan engineering-pedagogical Institute Uzbekistan, Namangan city Узбекистан, города Наманган ANALYSIS OF SOME ASPECTS THE CONCEPT OF "HARMONIOUS DEVELOPMENT OF PERSONALITY" АНАЛИЗ НЕКОТОРЫХ АСПЕКТОВ ПОНЯТИЯ «ГАРМОНИЧНО РАЗВИТАЯ ЛИЧНОСТЬ»
Annotation: This article describes the development of a person to reflect the influence of the social environment and conditions.
Аннотация: В данной статье описывается развитие человека, отражающего влияние социальной среды и условий.
Keywords: development, harmony, person, philosophy, spirituality.
Ключевые слова: развитие, гармония, личность, философия, духовность.
It is quite natural and justified that the starting point for the successful implementation of algorithms for the harmonious development of man is to elucidate and explain what constitutes "harmony" and "harmonious development" as phenomena and as concepts that constantly interact. By "harmony," such concepts as "communication", "harmony", "consistency" and "proportionality of parts", as well as the "merging" of various principles into a "single whole" and "organization", are most often referred to.
Harmony - a category that reflects the natural character of reality, internal and external consistency, integrity and proportionality of the content and form of aesthetics. Harmony - the connection that represents the exact proportion between the parts that make up a whole [1]. Meanwhile, such definitions are themselves in need of explanation and explanation. After all, not every "connection" can be considered harmonious. And "harmony" is a certain An evaluation and too general concept. Indeed, in "harmony" there is no merging of different principles into something "one whole", in principle such principles are preserved. "Proportionality and consistency" - these are not the starting points, but to a greater extent they represent a process having a certain effect and result. From our point of view, harmony as a matter of fact is a special kind of interaction of various beginnings, in the final analysis, material and spiritual, interpenetrating each other and preserving at the same time its certainty (genetic and functional),
forming an internally organic structure. Harmoniousness is not static, and not absolute, and this is the process, the state, the property, and the result in their continuous interaction. We need special and constant attention to both, and to the other beginning, and to their interaction at a given moment and in the future.
In ancient Greek philosophy, harmony meant the organization of the universe, the cosmos, confronting chaos. In the Pythagoreans, harmony follows from the central concept of number as the synthesis of the limit and the infinite. The teachings of the Pythagoreans about the harmony of the cosmos were developed by Platon in the dialogue "Timay." In addition, he gave the notion of social harmony. Moral meaning: harmony as a combination of the merits of a human citizen, manifested in his physical appearance, deeds, speeches and the works he creates. Stoics also paid much attention to the problem of harmony. Symmetry, measure, proportion - one of the main motives of Stoic aesthetics. The essence of beauty, both physical and spiritual, is revealed in the aesthetics of the Stoics through symmetry and proportion. The harmony of spiritual beauty is a reflection of the harmony of the whole world, a harmonious and expedient arrangement of all nature. The problem of harmony is also devoted to the treatise "On the Beautiful" by Plotinus. It begins with a direct refutation of the traditional antique view of proportionality and proportion. A sensual, corporeal world is beautiful not by itself, but by an idea or mind. Spiritual, intellectual beauty turns out to be hierarchically superior to the beauty of the body.
V.P. Shestakov, in his book "Harmony as an aesthetic category" [2] In the history of aesthetic doctrines, various types of understanding of harmony were put forward. The very concept of "harmony" was used extremely broadly and multivalently. It denoted both the logical arrangement of nature and the cosmos, and the beauty of the physical and moral world of man and the principles of the structure of the artistic work, and the laws of aesthetic perception. "
Shestakov distinguishes three basic understandings of harmony that have evolved in the development of science and aesthetics:
1. Mathematical understanding of harmony or Mathematical harmony. In this sense, harmony is understood as the equality or proportionality of the parts with each other and the part with the whole.
2. Aesthetic harmony. Unlike mathematical understanding, aesthetic understanding is no longer just quantitative, but qualitative, expressing the inner nature of things. Aesthetic harmony is associated with aesthetic experiences, with aesthetic evaluation. This type of harmony is most clearly manifested in the perception of the beauty of nature.
3. Artistic harmony. This type of harmony is associated with art. Art Harmony is the actualization of the principle of harmony in the material of art itself.
In the Renaissance, since the XV century, formed a new world appreciated and the human person, which is put in the center of the universe ("harmonic man"). In the writings of the great humanists of this era Giovanni Pico della Mirandolly, Leon Batista Alberti the doctrine of harmony is further developed. It
is widely known the following statement by Alberti of harmony: "There is something more, is composed of a combination of three things, and communication (numbers and placing restrictions), something which miraculously lit up the whole face of beauty. This we call harmony, which, without a doubt, is the source of all beauty and charm. After all, the purpose and goal of harmony - to order parts, generally speaking, different in nature, a kind of perfect ratio so that they are each other, creating beauty. And not so much harmony exists in the whole body as a whole or in its parts, as in herself and in nature, so I would call her a partner in the soul and mind. And there is for her a vast field, where it can manifest and blossom: it covers the whole human life, permeates the whole nature of things. For all that nature produces, all this is commensurate with the law of harmony. And there is no greater concern for nature in nature than that that which was produced by it was perfect. This is not achieved without harmony, because the higher parts of the agreement "breaks without.
Analyzing this statement Alberti, Shestakov highlights a number of important points in this statement. The most important of them is the following: "Harmony is the law not only art, but also nature, it covers the whole of human life and the whole nature of things. Harmony in art is a reflection of harmony in nature. The best model for it is a harmony of parts of a living organism that best embodies the consensus and relevant parts "[3].
In the Renaissance, the search for "perfect proportions" continues. In the works Leonardo da Vinci and Durer the doctrine of proportions is reduced to the search for the ideal measure of the human body.
Traditionally, different peoples have also developed an idea of a "harmonious" personality, which is a combination of the following components:
• Strength and health;
• Attention, mastery of practical skills and skills;
• Mind, wisdom, understanding of life;
• Kindness, morality, humanity;
• Beauty, harmony of inner and outer content;
In lapidary form, it looks like this: strong - diligent - wise - kind - beautiful (the so-called humanist canon).
Another section of the analysis of the concept of "harmonious personality" shows that the center of her education is the formation of moral feelings. And "when we talk about the harmonious development of man, we mean, first of all knowledgeable people with high consciousness capable of thinking independently, are an example to others". [4] So in ancient Greece it was believed that the basic qualities of the personality, such as, for example, kindness, the need for communication and work, are given to the child initially and their natural development will lead to the formation of a fully developed, Harmony Personal identity. This idea was expressed especially clearly in Rousseau's pedagogical concept, which, in the name of the principle of "naturalness", required children to be educated beyond the influence of the "spoiled" human society, far from the "rotten" civilization. He believed that by nature His child is a moral being, that
civilization is badly inculcated in him, a society that is ugly in its structure. In accordance with this, he believed that the task of education is to bring the child's life closer to the life of nature and to assist in the free development of all the abilities inherent in the child from nature.
It is, tit elevation that in the scientific literature devoted to this subject is not always clear value of used concepts of "harmonious development" and "fully-developed" personality. The conditions for the formation of harmonic and all an outspokenly developed personality. Moreover, the attempts reached Comprehensive development, understood only as a coherent dimensional and proportional disclosure of all parties in person without special care for the formation and satisfaction of the dominant aspirations and abilities, may be Many conflicts and lead not to flourishing personally But to the erasure of its individuality. On the whole, a fully developed personality was the subject of only pedagogy. The proposed brief review, in our opinion, reveals that the concepts of comprehensive and harmonious development in person. Are illegitimately identified and, as a rule, not races Are viewed from the side of the aesthetic content contained in them. And all this contributes to restraining further research in the direction of developing the potential of the individual[5].
References:
l.Dictionary of philosophical terms / Scientific edition of Professor V.G.Kuznetsov. - M .: INFRA-M, 2010.- XVI. -P.98. 2.Shestakov V.P. Harmony as an aesthetic category.-M: Science, 1973. 3.Shestakov V.P. Harmony as an aesthetic category. -M: Nauka,1973. -P.187.
4.Karimov I.A. We build our future with our own hands. - T .: Uzbekistan, 1999. -P.13.
5.НУРМАТОВ А. Р., ХУСАИНОВА С. С. АНАЛИЗ НЕКОТОРЫХ АСПЕКТОВ ПОНЯТИЯ «ГАРМОНИЧНО РАЗВИТАЯ ЛИЧНОСТЬ» //МОЛОДОЙ УЧЕНЫЙ. - 2016. - №. 4. - С. 722-724.
