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27pragmatism of linguistic pragmatism (linguistic pragmatism) and ensures its status as substitute linguistic heir.
It is evident that we are facing new challenges in the language policy and enlightenment of our time; we must recognize it as a social order, and harmonize the methodology of research in accordance with the requirements of this order. As you know, the development of science, scientific knowledge is continuous and intertwined.
References
1. National Encyclopedy of Uzbekistan. Tashkent, 2004.
2. Safarov Sh. Pragmalingvistics. Tashkent: 2008.
3. Nematov H., Yuldasheva D. Commonality of opportunity and reality in language. Tashkent: Ma'rifat, 2013.
THE CONCEPT OF "IMPERATIVE" AND THEIR PHILOSOPHICAL INTERPRETATION Khadjiyev U.Sh.
Khadjiyev Umrbek Shonazarovich - Independent Researcher, DEPARTMENT OF THE THEORY OF DEVELOPING DEMOCRATIC SOCIETY IN UZBEKISTAN,
HISTORY FACULTY, URGENCH STATE UNIVERSITY, URGENCH, REPUBLIC OF UZBEKISTAN
Abstract: in this article oriental concept of "imperatives" and their philosophical analysis was discussed. Because human behavior is a firmly imperative subordinate principle that is self-directed, focused on the common good, it is strictly imperative that the imperative dictates to the will of man; it cannot be enforced because it is based on the belief and faith in the goodness of the behavior. Formation of moral and ethical requirements and laws in Eastern peoples has its own history and immanent character. In this article some examples from Indian culture were also given.
Keywords: indulgence, imperatives, traditions, value, customs.
The concept of "imperative" was introduced to philosophy by Kant. He describes the imperative as "ordering" and "commanding." [1] He concludes that all imperatives express themselves through necessity and compulsion, thus expressing the relation of the objective law of reason to the will which is not bound by this compulsion. Here the will is considered as subjective reality and it is subject to the objective laws. The philosopher thus states that "all imperatives are either hypothetical or strictly ordered. A strict imperative is an act of self-indulgence, independent of any other purpose" [1]. There is a force that exists for itself. The philosopher asks what actions can be good.
No doctrines that adequately answer this ancient question can be found. The behaviors and values that are being respected today may lose their value tomorrow and may even be disconnected from public life. According to I. Kant, it is subject to only objective laws of intellect, as an event that "has a strictly imperative lens which has a valid, practical apodic principle, bound to another purpose and to something else" [1]. When the philosopher associates imperatives with morality, he assumes that they are in conformity with the objective laws of the society and the requirements of reason.
Empirical human behavior is the principle behind which this principle is based. Commanding the will is ethical because it is embodied in faith, including good faith. Morality, as the philosopher writes, is reflected in the pursuit of a common good. In short,
moral imperatives mean the command of the good will and the judgment of good will, in accordance with the objective laws of sociology [2].
It contains the Vedas, Upanishads, and Buddhists, which are the basis of the unique Indian philosophy, ranging from Chinese cosmology, Daoism, Confucianism, Islamic thought, mysticism and spiritual enlightenment of 20th-century Central Asian thinkers [2]. It is true that philosophical teachings and spiritual moral imperatives that originated in a vast geographical space called the East differ not only in their size, diversity, but also in their basic principles, expressions and functions in public life.
For example, S. R Radhakrishnan who studied Indian philosophy. Radhakrishnan writes that the Indians do not know the external invasions, and that everything they need to eat and drink is in the natural environment, and that their philosophy differs from that of the human soul and spirit [2]. Although external pressure in China was not sufficiently effective, civil wars and conflicts never ceased, and in Central Asia, external invasions continued [2]. These wars and occupations could not have influenced people's imagination, lifestyle or moral. It is not our job to look for these differences and uniqueness. It is enough for us to reveal and analyze the general aspects of the Oriental paradigm that are relevant to our topic.
Indian spiritual life and philosophy are largely spiritualistic. "India is not the most developed political structure or social system, but spiritualism has allowed it to withstand the whims of history and the destructive effects of time. External invasions and internal conflicts have plagued India's civilization for many times. The Greeks and the Scythians, the Persians and the Mongols, the French and the English tried to destroy him in turn, but it still proudly raises its head. India has never been defeated, and the fire in its heart is still there.
Throughout its history, India has pursued one purpose: it has fought against error, and for truth. The history of Indian thought testifies to the endless search for new and old minds. Spiritual motivation prevails in Indian thought" [2].
It is true that the issues of man and his moral character are at the forefront of Indian life. All philosophical teachings are concerned with the moral perfection of the country. a Brahmanism, developed in the XXV century BC, had a significant effect on the formation of Indian spiritual and philosophical legacy. Yet no philosophical stream, the school, with more than two hundred of them, has no absolute dependent on it. The search for the truth is the goal of all philosophical schools, and that the "ultimate truth" they achieve is spiritual truth [2]. The answer to the question of how these truths represent objective laws is to look at the religious philosophical schools that are the leading in the history of Indian thought, namely the Vedas and the Upanishads, the teachings of Buddha and Mahavir, Vyasi and Shankara, Sri Aurobindo and Osho, Vivakananda and Ramakrishnan.
These doctrines are so free, so colorful, so rational and mystical that anyone who knows them, at least in their basic directions, can easily distinguish between the "I" and the "me", the contradictions between the human spirit and moral norms, real life and spiritualism.
It is easy to find principles and values based on Eastern moral and spiritual imperatives. These principles are based on experiences that seek to find their way into the religious and unnatural, rationalist and irrationalist, materialist and idealistic, patriotic and cosmopolitan, altruist and egoist branches. Pluralism of ideas, controversy and criticism among philosophical schools made the history of Indian thought extremely real, vital and relevant, and every subsequent spiritual legacy sought to interpret social existence with unique ideas, methods and meditations.
"Understand yourself!" Is not just a slogan for Indian philosophers and intellectuals, but the whole Indian spiritual moral tradition is built on understanding the person, his inner self. Thus, the study of man, his inner "I", became an imperative, reflecting the Indian way of thinking and spiritual life. The intellectual life of society, its religious pursuits, and even its socio-political and economic relations are built on the imperative of understanding the human "I".
Literature, art, architecture, music, religion and education were all directly or indirectly addressed to this imperative. This is in line with I. Kant's moral imperative. The philosopher
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defends his moral imperative: "act in such a maxim that you want them to be universal law" [1]. "I" is such a "universal law" in Indian philosophical and spiritual heritage. Studying the problem of the irrelevant "I" cannot, to some degree, lead to speculation, idealistic thinking, and even to the purification of the inner spiritual life. Therefore, there is a certain fact that they are sometimes accused of speculating on Indian philosophy and the moral way of life. This speculation, however, did not refuse to associate "I" with the objective laws of social existence. Some have witnessed the whole tragedy of ideas that are replaced by wakefulness, dream sleep and sleepless sleep. We acknowledge that we have something besides joy and sorrow, good and sin, good and bad.
Oriental moral imperatives are not static, stable, unchanging realities, they are sociodynamic. The changes taking place in the lives of the peoples of our country cannot be reflected in their moral values and their visions of social life. It is a noble value and imperative to feel a sense of involvement in world development, to elevate humanity, to make changes in harmony with the universe. Indeed, this is required by the objective laws of global development.
References
1. Kant I. Works.( in six volumes) T. 4. Part 1. Moscow: Thought, 1965.
2. Radhakrishnan S. Indian Philosophy. T. 1. Moscow: Foreign Literature, 1957.
