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6ETHICAL CRITERIA AND INNOVATIVE KNOWLEDGE OF SPIRITUAL DEVELOPMENT OF YOUTH
Rajabboev Jurabek Jumanazar oglu 1 Student, Department of National Idea, Fundamentals of Spirituality and Legal Education, Urgench State University, Urgench, Uzbekistan.
E-mail: sv997710@gmail.com
Abstract: In this article analyzed that, emotional and mental processes are combined in the processes of knowing, learning, understanding, form the objective reality in the imagination in the form of certain images, systems. "It is known that in the human mind the reflection of the objects and events in the reality that surrounds it is carried out with the help of concepts that express their logical image. Concepts are characterized by a general nature, due to which it is possible to identify important aspects of things and events ... It is necessary for a person to reflect on new knowledge about the world around him and the laws of its development, to comprehend, to form a corresponding behavioral and practical direction in different life situations.
Keywords: philosophical conclusion, subjective capacity, mentality, innovative mentality, innovative consciousness, innovative idea, innovative thinking.
Аннотация: В статье анализируется, что эмоциональные и психические процессы сочетаются в процессах познания, обучения, понимания, образуют объективную реальность в воображении в виде определенных образов, систем. «Известно, что в сознании человека отражение предметов и событий в окружающей его действительности осуществляется с помощью понятий, выражающих их логический образ. Понятиям свойственен общий характер, благодаря чему можно выделить важные стороны вещей и событий ... Человеку необходимо задуматься над новыми знаниями об окружающем мире и законах его развития, осмыслить , формировать соответствующее поведенческое и практическое направление в разных жизненных ситуациях.
Ключевые слова: философский вывод, субъективная способность, менталитет, инновационный менталитет, инновационное сознание, инновационная идея, инновационное мышление.
INTRODUCTION
The development of society takes place on the basis of the dialectical
relationship between the objective conditions in which man lives and the spirituality
on which his activity is based. If the constant development of spirituality is an
objective law, the spiritual maturity of the individual is also a historical process, and
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new opportunities and needs are constantly emerging for its development. " The third is that "as a person develops his mind, learns and masters the achievements of science and technology, the experience of the development of society, the influence of spiritual factors on the life of society will increase. The result is the philosophical conclusion that the development of society is consciously controlled by man".1
The subjective possibilities of human spiritual maturity are truly "the same." That is, every sane person has the "subjective capacity" to achieve spiritual maturity, perception, adequate behavior, ability to respond to external influences, the desire for knowledge, the correct assessment of events. Therefore, the acquisition of knowledge in the Qur'an and the hadiths is recognized as a confirmation of spiritual maturity. In the Islamic philosophical heritage, it is stated that "the scholar are the successors of the prophets," and "the scholar are the trustworthy people of Allah on earth." "It is well known that there is no rank higher than the status of a prophet, and it is the highest honor to inherit this rank."1 Any change in society and human life is ultimately reflected in the phenomenon of consciousness. The influence of consciousness on human activity, as a factor and product of the thinking changes in it, has been confirmed in social philosophical and psychological research. We are interested in the socio-cognitive impact of innovative thinking, its reflection in the minds of young people. To do this, we must first reveal that innovative mentality is a reality related to the phenomenon of consciousness.
MATERIALS AND METHODS "Mentality " is a process of active perception of objective reality in the imagination, understanding and discussion, a concept that expresses a person's ability to think, a way of thinking. It is the expression of a person's subjective views, activities, in short, thinking, reasoning, reasoning, evaluating this or that reality.2 In the Uzbek "The Encyclopedia of Philosophy", the highest form of perception of the objective world is considered; the process of reflection of objective reality in the mind. In the process of consciousness, thoughts, ideas, hypotheses, etc. are formed in a person, and they are expressed in the mind of a person in the form of concepts, judgments, and conclusions", is defined as3 .The concept of "mentality style" is used in the scientific, philosophical and epistemological literature. According to experts, "the way of mentality is based on emotional and mental knowledge, the indirect
1 That work 6-8 p.
1 Alimov U. The virtue of science-Tashkent: Movorounnahr, 2010. 35-p.
2 See Annotated Dictionary of the Uzbek Language.4 vols. Toshkent; National Encyclopedia of Uzbekistan, State Scientific Publishing House, 2008. 13 p.
3 See Encyclopedia of Philosophy. Tashkent: National Encyclopedia of Uzbekistan. State National Publishing House, 2000. 275 p.
reflection of reality."4 Emotional and mental processes are combined in the processes of knowing, learning, understanding, form the objective reality in the imagination in the form of certain images, systems. "It is known that in the human mind the reflection of the objects and events in the reality that surrounds it is carried out with the help of concepts that express their logical image. Concepts are characterized by a general nature, due to which it is possible to identify important aspects of things and events ... It is necessary for a person to reflect on new knowledge about the world around him and the laws of its development, to comprehend, to form a corresponding behavioral and practical direction in different life situations.They arise as a result of mental summaries, conclusions, which are the result of reflection with the help of a system of concepts...Based on the above considerations, the style of mentality, in general, can be described as a means of reflecting and understanding the reality and the laws of its development in order to develop the appropriate direction of behavior and practical action".5
Innovative mentality embodies the above general features of the concept of "mentality" or style of mentality. But it is not just a simple, everyday imagination, or even a novelty observed in the movement of objects from one space to another, it is an expression of a creative attitude aimed at changing the surrounding environment, the perceptions in them.For example, there is, say, a teapot and two bowls on the table. The teapot is on your right hand side, the bowl is on your left hand side. If you move one of the bowls to your right, the position of the objects in space will change, a new look will appear.This look is new compared to the previous look. It is difficult to call such a change, news, innovation. The movement of objective items, objects in space, changing their place of residence is not yet an innovation. If there is a change in the essence of the objects on the table, it can be an innovation. For example, the introduction of a "tongue" to prevent the lid from falling off the teapot, updating the artistic and aesthetic appearance of the bowl can be an innovation. Thus, innovation is the introduction of innovation aimed at improving, beautifying, modernizing the essence and function of the object. This object can also be the human mind, imagination, views. Subjective realities such as "innovative mentality", "innovative consciousness", "innovative idea" and "innovative thinking" are among them. This paragraph deals with subjective innovative realities. Innovative mentality is a special type of thinking. It can be divided into general, philosophical mentality and private, scientific and technical mentality methods. The method of general philosophical
4 See Philosophy of Knowledge (gnoseology). Tashkent: University, 2005. 215 p.
5 That work. 215-216 p.
mentality is based on the reflection and understanding of the material world and the laws of its development, based on certain worldviews and methodological principles. Consequently, the private scientific idea underlying scientific thinking, theories, does not have a strictly defined field and boundary. Philosophical principles, laws and categories that reflect the most general laws of development of the material world have general nature.That is why they are a common method of knowing and changing the world".6 In short, general, philosophical mentality is the product of the processes of understanding the world, emotional and mental cognition in the "transformation", metaphysical observation. It stems from a secular necessity, as N.A. Berdyaev puts it, to be scientific. "In order to understand the worldly necessity, it is necessary to create in the human mind a corresponding necessity".7 This necessity connects philosophical observations with the problems that real life poses, the sciences, theories, and technologies that seek solutions to these problems. The ideas of knowledge and acquisition of knowledge in the spiritual heritage of Islam should not be interpreted only in a religious mystical sense. Yes, these ideas primarily refer to religious knowledge, but it is not separate from secular knowledge. The essence of the harmony of religious and secular knowledge was emphasized by Beruni in his time. He emphasized the importance of science in this harmony: "Only through science can we do good deeds for both religion and the world and avoid harming them. If there were not it (knowledge), we would not be convinced that what we attract is not evil and that what we avoid is not good " "Although the views of religiosity and secularism are inherently contradictory, they are influenced by each other, sometimes completing each other, and to some extent influenced by each other's views. Their mutual struggle on fundamental issues contributed to the perfection of each. While the secular (philosophical, scientific) view of the world was the basis of some religions' ideas about the world, the ideas in some religious books contributed to the deepening of secular knowledge "8
RESULTS AND DISCUSSION Researcher A. Boboev connects the modern problems of the combination of religious and secular knowledge with the following. They are close to innovative research:
1. Depletion of natural living conditions on earth (depletion of natural resources, deepening ecological crises, etc.).
6 That work. 218 p.
7 Berdyaev N. Philosophy is a free creation // Tafakkur, 2018, number 3. 31-32 p.
8 Boboev A. On the relationship between religion and secularism in modern times // Philosophy of secularism. Collection of articles - Tashkent: Tashkent State Economy, 2007. 116 p.
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2. The development of science and technology has dangerous consequences for society and human life.
3. As a result of the development of science, the unknown, mysterious phenomena of the universe are endless, the number of problems identified by science, but can not be solved today.
4. The process of further polarization is underway, without eliminating the division of countries into rich and poor.
5. That the spiritual and moral crisis, which has been prevalent in developed countries ,is in conflict with the spiritual culture for thousands of years in the context of globalization, that secularism does not have sufficient influence to overcome this crisis and preserve human life, etc"9 These problematic situations urge every nation and state to find and define ways of development on the basis of its historical and cultural paradigm and experience. Such problematic situations also affect Uzbekistan. The head of our state Sh.M.Mirziyoyev sees their solution in innovation, in ensuring innovative development. He takes into account the objective laws of spiritual development in a way that synthesizes religious and secular knowledge and ensures the freedom of conscience of our people. These objective laws of spiritual development today put on the agenda the synthesis of religious and secular knowledge, views, on the one hand, the requirements and traditions of spiritual and cultural heritage, on the other hand, the need for Uzbekistan to join world civilization, to join the ranks of developed democratic states. Experts say, "The contradiction between religiosity and secularism will not disappear. Due to the fact that the basic principles of science and religion, secularism and religiosity are contradictory, as in the past, the struggle on some issues will continue in various forms, open or closed"10. It is true that it is the policy of the state to reconcile religious and secular views on socio-political issues, not to turn the differences between them into a battlefield, but this will not completely eliminate the scientific and methodological discussions between them. Religion's reliance on its own dogma shows that it cannot adapt to innovative changes and modernization processes. In this interpretation, religion can contribute to the education of the perfect man, which is an objective law, a requirement of the spiritual development of society. According to the spiritual heritage and theological concepts of the East, the perfect man: 1) whole faith (believer); 2) able to control his desires; 3) consistent adherence to Sharia (moral) norms; 4) an enlightened person who possesses modern knowledge. He, from the
9 Boboev A. On the relationship between religion and secularism in modern times // Philosophy of secularism. Collection of articles - Tashkent: Tashkent State Economy, 2007. 117 p.
10 That book. 119-p.
point of view of the concept of secularism, must: 1) the experience and skills acquired during the long historical development of mankind; 2) able to meet the laws and requirements of logic; 3) a systematized set of knowledge, which is confirmed in the experiment, directed to the common interests of mankind. 11. Each of these requirements is important for the younger generation, which has made innovative research a vital goal, ready to introduce scientific and technological discoveries into national life.
CONCLUSION
They are not the requirements formed today, but are expressed in the spiritual heritage of our people, especially in the works of our Jadid ancestors. "Muhammadkhoja Behbudi, Abdurauf Fitrat, Munavvarqori Abdurashidkhonov, Ubaydullahoja Asadullahojaev, Abdulla Avloni, Abdulhamid Cholpon and other intellectuals have been active in the implementation of Jadidism. The new teaching was based on a secular, religious education program for local children in a short period of time. According to this program, the teaching system in schools consisted of two phases. The first stage was called the elementary part, and its duration of study was 4 years, and it produced children's literacy. The student who successfully completed the second stage was able to speak Arabic, Persian, Turkish and Russian fluently".12 The most important idea put forward by the Jadids, directly related to our subject, was the idea to study the enlightenment experiences in Russia and abroad, to apply them to national development. The word "Jadid" itself means "new," which means that Jadid itself was an innovation for our people and our country. If we look at the educational programs offered by the Jadids, we see that their main focus is on the formation of theoretical knowledge in children. The formation of scientific and technical knowledge and skills is not reflected in them. It is noteworthy that the Jadids sought to continue the traditional education in the modern school system. However, the West, realizing in the XVIII century that there is no development without scientific and technical education, began to establish special educational institutions, patent offices, schools of invention.
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