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2THE CRISIS OF FAMILY VALUES AND THE ROLE OF SOCIAL INSTITUTIONS IN
ELIMINATING IT Inoyatova Saodatkhan, doctoral student of scientific research institute, Republic of Uzbekistan "Family and Women" "Family and women" under the state committee https://doi. org/10.5281/zenodo. 7430908
Abstract: In this article, it is studied that in modern philosophy, the interpretation of the family as the highest moral value, understanding of love, striving for perfection, integrity, completeness of existence, and concept related to procreation is a priority. That is, today it is important to characterize the image of the modern family with the image of completeness and perfection of life. The study of local and foreign traditions of understanding the phenomenon of family and marriage has been studied in modern Uzbekistan, where the crisis of family values and the role of social institutions in its elimination are important.
Keywords. Family, value, family values, crisis of family values, social institutions, custom, tradition.
КРИЗИС СЕМЕЙНЫХ ЦЕННОСТЕЙ И РОЛЬ СОЦИАЛЬНЫХ ИНСТИТУТОВ В
ЕГО УСТРАНЕНИИ
Аннотация: В данной статье исследуется, что в современной философии приоритетным является трактовка семьи как высшей нравственной ценности, понимание любви, стремление к совершенству, целостности, полноте существования, а также понятие, связанное с продолжением рода. То есть сегодня важно характеризовать образ современной семьи образом полноты и совершенства жизни. Изучение местных и зарубежных традиций понимания феномена семьи и брака изучалось в современном Узбекистане, где важны кризис семейных ценностей и роль социальных институтов в его устранении.
Ключевые слова. Семья, ценность, семейные ценности, кризис семейных ценностей, социальные институты, обычай, традиция.
INTRODUCTION.
For a long time, a relatively holistic view of the family as a complex social phenomenon was formed. Despite important differences, the historical and philosophical traditions of the perception of the family in different societies and cultures, its roots and essence, values and general humanistic role have a number of common features. In particular, understanding the family as a universal human value helps to understand it as the only and reliable support of the individual in the conditions of the instability of the society.
The study of historical and philosophical approaches to the understanding of the essence of the family allows us to emphasize that the family is a complex socio-cultural phenomenon, which is a set of stable long-term relationships between persons related to each other by birth, adoption or interdependence. Historically, marriage, which is represented by many models of subject relations aimed at the continuous development of participating individuals based on the transmission of traditions, views and values, which is the main foundation of any society, represents the family. This definition helps to understand the family as one of the highest social values.
RESEARCH MATERIALS AND METHODOLOGY.
When studying the model of family relations, it is important to distinguish between the concepts of "traditional family" and "modern family".
Traditional family is a form of organization of marriage and family relations, based on voluntary partnership (marriage) between a man and a woman registered in a prescribed manner, based on the ideas of loyalty to the spouse, originating from patriarchal family relations. To fully protect the interests of women is to recognize the dominant role of the man in the family and to ensure long-term stability and stability of marriage, the continuation and growth of the offspring, respect and support for the representatives of the older generation, and the continuous provision of intergenerational relations and family values.
It is clear that the traditional family is in decline in Western society today. The traditional family paradigm is being replaced by the modern family model, which is a form of modernized and generally crisis development of marriage and family relations, which determine the predominance of ordinary equal nuclear families, usually equality and hedonism of partners take priority in this family. Modern scholars studying the institution of the family are actually supporters of two controversial paradigms in understanding the current state of the family: the "crisis of family values" and "modernization of the family" are these controversial paradigms. A.I.Antonov states the following about this: "The modern family is functionally and structurally weakened on the historical stage, deprived of its specific functions, appearing in favor of education, upbringing, religion, work, government institutions ... family, sexual and reproductive behavior actions disrupt the mechanism that regulates birth and family stability, which leads to the permissibility of premarital relations, contraception and abortion, divorces and extramarital motherhood, etc., which lead to family separation and at the institutional level manifests the inequality of the family and other institutions, which makes it known as leads to discrimination and exploitation"[1.4.]. H. Djaber, in turn, emphasizes that "the change of family values can be carried out only by consciously accepting the new value orientations determined by reality and trying to follow them in life. Changes can occur in times of crisis, when the old habit collapses and when it is impossible for a person to live according to the principles accepted as a standard. As a result, some value orientations lose their significance and importance, while others remain relevant. After the processes of crisis and transformation, the monolithic system is replaced by a pluralistic system, and each person makes his own assessment based on different bases»[2.20.].
RESEARCH RESULTS.
Researchers explain the main factors that make it possible to talk about the crisis of the family as follows: there is a replacement of social norms of offspring (rejection of a large family); the importance of the family as a necessary form of human social life decreases; mass deviations of individual and group morality are noted; the process of deformation of traditional family communal production and the transition to non-traditional sectors of the economy (from farming and crafts to the sector of non-state services), etc. In this sense, the arguments of supporters of the "family crisis theory" deserve at least a close study and analysis. Even a glance at the arguments constantly presented by the proponents of this theory makes it possible to say that the causes of the crisis are objective, long-term and global[3.152.].
The crisis, as noted above, is inherent in the Western model of family relations. If in the Eastern culture, despite the modernization of family relations, there is a transmission of traditional family values over the centuries, then in Western civilization there is a complete reconstruction of family values based on a humanistic approach, which, when studied more deeply, is a hybrid of
individualism and hedonism. There is serious doubt that the spread of pseudo-family values in modern times in the West will meet the interests and needs of the majority. The family crisis has clear demographic consequences and existentially weakens the immunity of Western civilization and can be a trigger for conflict between civilizations. The Uzbek family is located on the border of the Eastern and Western models, and it seems very important to support and develop it in favor of traditional family values, which can be a source of salvation not only from the social and demographic crisis. It also allows the historical mission of the intercultural mediator to be fulfilled.
Our research allows us to confirm that the modern family is in a state of deep crisis. Family sociologist M.V. Smagin very correctly defines the state of crisis of the modern family as "an indicator of dysfunctional socialization of the young generation, complex intergenerational relations, violence in the family and other components of the crisis." Crisis phenomena accompanying the transformation (population aging, sharp social stratification between age groups and families, social vulnerability of young and older generations, increase in cases of violence against the elderly and children, increase in the number of marginalized families, families with conflictual relationships) are caused by the tightening of family relations and the modern family as a whole. it is indicative of its increasing problems" [4.111.].
The process of changing society has led to the state of crisis of the modern family as the main social institution. In addition, children are a category that is vulnerable and unprepared for the difficulties of the transitional period. It should be noted that the modern family has undergone many changes under the influence of changes in society, value paradigms, which usually have negative characteristics. These include the destruction of traditional family foundations, the decline of the institution of complex polygamous families, the deformation of marriage choice, the positive attitude of society to divorce, the development of the institution of single-parent families, and the implicit public approval of "citizenship".
In the 21st century, the priority directions of the development of the family institution should be, among other things, the following: encouraging the interaction of three generations of the Uzbek family in the process of socialization and transmission of family values; based on the successes and mistakes of previous work with the younger generation, changing the values of young people towards the family; propaedeutics of self-sexual identification of spouses as a priority for the implementation of biological functions, including strengthening state support for mothers and children, active organization of mothers' free time, state support for any form of organization of their education and free time; effective resistance to commutation and rotational migration by implementing measures to equalize the socio-economic status of the regions; supporting monocultural marriages; active participation of religious denominations and other social institutions aimed at increasing traditional cultural values in family building and raising the young generation; it is necessary to review the paradigm of education in the direction of activating the moral, patriotic and spiritual education of the young generation, and to identify themselves as a family person from an early age by each young generation.
Thus, summarizing the above, we can say that it is possible and necessary to overcome the crisis situation of the modern family. For this, it is necessary to take measures to ensure self-identification of a person as a family person, and traditional family values should be an important basis for organizing family relations in modern society.
DISCUSSION.
CONCLUSION.
First, the family is a complex and at the same time integral socio-cultural phenomenon, which is simultaneously manifested as a social institution and a small social group. It occupies an important place in the system of social relations, the social structure of society, plays an important role in the life of society, and has the closest relationship with society and the state. Family members are connected by marriage and kinship, union of life and values, emotional ties, moral and legal obligations to each other.
Second, the institution of the family develops from the initial forms of regulation of marital relations between the sexes, for example, from infertility and the maternal-group form of family-marriage relations to the monogamous family.
Thirdly, throughout the 20th century, the traditional family type is gradually replacing the modernized family, and along with the traditional forms of family and marital relations, alternative to traditional forms of family and marital relations are formed and strengthened in family and marital behavior. At the beginning of the millennium, the most common alternative forms of family and marriage included singleness, unregistered cohabitation, marriage without children, extramarital sex, swingers, homosexuality, group marriage, and others. As a result, modern family-marriage relations are simultaneously characterized by the existence and development of non-monogamous models of family-marriage behavior and family-marriage relations, alternative to monogamous and traditional family styles.
1. Antonov A.I. Analyz demograficheskoy situatsii i demograficheskoy politiki v Rossii i v mire // Demograficheskie issledovaniya : sbornik / otv. ed. A.I. Antonov. M., 2009.
2. Djaber H.M.A. Family values and Arabic culture // Psychology of education and polycultural spaces. 2016. No. 33 (1).
3. Bulgakova S.A. Crisis semi i traditsionnykh ustoev v sovremennom obshchestve // Innovation nauka. 2016. No. 5-1 (17).
4. Smagina M.V. Sotsiokulturnaya transformation semi v sovremennoy Rossii kak factor neblagopoluchiya // Ekonomicheskie i humanitarnye issledovaniya regionov. 2016. No. 2.
5. Qaxxarova, M. (2021). Social-spiritual environment of society and spiritual ideal. Oriental Journal of Social Sciences, 30-36.
6. Qaxxarova, M., & Raximshikova, M. (2020). MORAL CONTINUITY IS A SOCIAL-PHILOSOPHICAL, HISTORICAL PHENOMENON. The Light of Islam, 2020(3), 103-112.
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