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Section 5. Philosophy
https://doi.org/10.29013/ESR-20-9.10-39-41
Mirahmedov Jahongir Muhsinovich, Teacher of the Department of "Social sciences" Kokand State Pedagogical Institute E-mail: lider8304@list.ru
SOCIO-PHILOSOPHICAL INTERPRETATION OF THE CONCEPTS OF SPIRITUAL SAFETY AND HISTORICAL CONSCIOUSNESS
Abstract. This article comparatively examines the philosophical views on the concept of nationalspiritual safety and regional safety, the role of historical consciousness and memory, the structure of national-spiritual safety and historical consciousness, the forms of manifestation.
Keywords: safety, national safety, spiritual safety, regional safety, memory, historical consciousness, the structure of historical consciousness.
After the independence, the Republic of Uzbekistan, along with all other spheres, has set as one of its main tasks the identification of important areas for ensuring its security and stability. In this regard, the strategic importance of ensuring national and spiritual security is significant. From this point of view, every society, while the state sets ambitious goals for itself, requires the development of a unique and appropriate model of safety and stability. From the first days of independence, Uzbekistan has also developed a unique form of ensuring its safety and stability. He set himself the strategy of ensuring national and spiritual safety and inculcating it in the minds and hearts of our people. Because, as the President of the Republic of Uzbekistan Shavkat Mirziyoyev said: "As you all know, today in the world there is a fierce competition, confrontation and contradictions. Threats such as religious extremism, terrorism, drugs, human trafficking, illegal migration, and "popular culture" are growing, undermining the beliefs and family values that have existed for centu-
ries. That fact must be taken into account" [2]. The urgency of the current approach to the study of the spiritual aspects of national security is related to the emergence of social problems and needs related to the formation and maintenance of spiritual safety in the context of globalization and cultural integration. The spiritual aspects of national safety are, firstly, the ability of a nation to preserve and pass on its spiritual and cultural identity to future generations.
Secondly, it is the spiritual integration of the nation, ensuring the unity and harmony of group, individual and social interests, overcoming the gap between values and the crisis of post-transformation worldview, nihilism and anomie. According to T. Ali-mardonov, the perception of the culture of spiritual safety by the members of society as one of the important elements of the safety system is one of the factors strengthening the integrity of the state, sovereign independence, realization of socio-economic potential and sustainable development. The system of spiritual security is a set of ideas and values about
Section 5. Philosophy
the culture, history, foundations of the Uzbek statehood, expressing the spirit, potential and will of the nation. The issue of spiritual safety is one of the tasks that determine the existence of a nation. It expresses the activities of integrated social systems aimed at preserving society and its culture through moral values [6,127].
In modern conditions, the spiritual development of a society is becoming one of the important factors in ensuring its national safety. Qualitative features of the spiritual world of individuals, social strata and groups determine the state of social relations in terms of their stability, dynamics of development and reproduction. The socio-philosophical analysis of the spiritual sphere as a factor of national safety is aimed at a deeper consideration of universal meanings, important features and characteristics, current events in social life. The study of social evolution, the logic of social processes, provides an opportunity to determine the dynamics of development of society in the context of changes in historical, spiritual, cultural and moral values - threats, dangers and dangers, respectively.
Indeed, as I. Islamov rightly points out, the spiritual threat is a set of conditions and factors that threaten the vital interests of the individual, society and the state in the field of spirituality. Moral threats are factors that negatively affect spirituality and cause events and processes that threaten national spiritual interests [7, 57].
The conceptual state of social philosophy allows for a structural representation of national safety in the strength of its many structures and elements. The forces (primarily state safety and public safety) together with civil society institutions will ensure the preservation of socio-historical, cultural and spiritual heritage in order to counter threats to the national safety of our country.
On this basis, the national priorities for the development of the spiritual sphere are the preservation and strengthening of moral qualities. Maintaining a system of core values opens up a wide range of opportunities for the sustainable development of man,
society and the state. In this case, moral safety involves providing the conditions for sustainable development and enabling the state to address pressing issues of economic, social and political development.
At the same time, the analysis of the state of the spiritual, cultural spheres helps to identify. This emphasizes the importance of socio-philosophical analysis, which allows citizens to study the specific forms of self-determination and self-realization, the laws and mechanisms oftheir conscious-will and spiritual-moral activity. Of particular interest is the individual and personal experience in defining the boundaries ofself-expression in accordance with the directions of social development, making innovative changes in it, enriching the world oflife, social mutual support and solidarity, the formation of human tendencies in society.
A completely new historical period has begun in the destiny of our people. This period is born as a period of healthy, vital and human interests that are just emerging through the ideas of independence. This relationship, which is emerging in the form of national independence, national idea, national philosophy, is a new assessment of our past. output, on this basis, rises to the level of a strong internal need for the formation of historical memory and historical thinking" [8, 125]
An interesting definition of "historical consciousness" is given by the well-known sociologist Y. Levada: "This concept covers the whole variety of spontaneously formed or science-created forms in which society realizes (perceives and evaluates) its past, or rather, in which society reproduces its movement in time" [4, C. 16].
Historical consciousness does not have the importance of historical space as a category of historical time in its focus as an understanding of world history, because historical space is the coexistence of historical events, and historical time is a form of change of historical events, states and so on. The backbone factor that unites different spiritual phenomena into one whole - the historical consciousness - is the historical time. In this regard, great attention is paid
to the analysis of the category of historical time, in which (ontological terms) we mean the continuity, sequence, change of historical events, processes and phenomena. The main focus is made on revealing the subjective-objective nature of historical time and the relationship between the past, present, and future; Criticism is focused only on positions that emphasize the past or the future one-sidedly.
The foundation of historical consciousness is historical memory as a stable system of thoughts about the past that exists in the public and individual consciousness; A repository of the results of different types of social subject activity and, in general, of all forms of sociality; an important link in cultural heritage. Historical memory has a complex structure and is divided into components for various reasons, namely: historical memory of an individual, social group, society (depending on the subject of the carrier); short-term and long-term memory (depending on the axis ofhistorical time); recalling pleasant and uncomfortable periods in the history of society and people (on social and moral grounds). The past to which these memories relate may be more or less distant. Memories of him are transmitted through oral or written tradition and can be clothed in the form
of myths, can be idealized or provide an accurate description. Today this happens through training or the influence of media channels" [5, C. 133].
In conclusion, it should be noted that there are many similarities in historical consciousness and historical memory: in both cases it is a repetition of the historical process; both of these events are important, if not significant, and play a role in establishing connections in the process of cultural transmission. The differences between these phenomena and, accordingly, the concepts are as follows: a) historical memory is the basis of historical consciousness, which derives from previously developed, especially, scientific consciousness; b) historical memory is based more on the socio-psychological components and unconscious structure of the human psyche than on historical consciousness; c) historical memory can only be about the past, and historical consciousness broadly reflects history in the unity of three time regimes. Historical memory and historical consciousness are contradictory concepts. The first is broader than the second, i.e., historical memory arose before historical consciousness; the latter is broader because it applies not only to the past but also to the three time modes.
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