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9ФИЛОСОФСКИЕ НАУКИ
THE STIENTIVE ESSENCE OF SCIENTIFIC INTERPRETATIONS
OF INNOVATION Khodjaev S.B.
Khodjaev Sardor Bokhodirovich - Senior Teacher,
DEPARTMENT OF THEORY OF BUILDING A DEMOCRATIC SOCIETY IN UZBEKISTAN,
HISTORY FACULTY, URGENCH STATE UNIVERSITY, URGENCH, REPUBLIC OF UZBEKISTAN
Abstract: the article discusses innovation, its scientific interpretations, the relationship of these interpretations to social life and development. It is emphasized that the development of science is associated with the integration of different areas. Changes, innovations and comments on the role of these changes in the historical development of humanity and society will be revealed.
Keywords: innovation, etymology, epistemology, social idea, social consciousness, innovation, stientism.
Today, the development of science is based on the integration of different fields. In the past, for example, a century and a half ago, Physics was considered as a holistic science, today, on the basis of its harmonization with the humanities, such fields of science as Theory of Physics, History and Theory of Chemistry, Fundamentals of Medical Theory of Medicine, Technical History and Theory of Technology have emerged. This integration, in turn, leads to the transfer of concepts, categories to each other, their universalization. One of such universal concepts and categories is "innovation".
In the past, the word "innovation" was used mainly in scientific and technical fields, meaning the introduction of inventions, innovations, developments. "Innovation" is a Latin word, meaning "in"-"inside", "novation"-"new", "novelty". "Innovation" means to bring, to introduce something new. In some sources, "innovation is defined as a cultural reality, change, innovation, a new method, tool, mechanism used in the process of activity, which was not in the previous development of the object [1]. The author of the article in this dictionary, V.L. Abushenko, interprets innovation as a cultural reality, so he focuses on the changes in the socio-cultural entity, the innovations that are introduced. But today it, that is, innovation, is used in almost all areas of social, political, economic, humanitarian, philosophical, scientific. Its etymological meaning is the same, but each field fills it with one or another aspect according to its immanent features, gnoseological purposes and functions. In any case, the interpretations of innovation are related to innovation, the search for innovation, and the introduction of innovation.
So what's new? Does innovation always come in the form of "absolute news", "pure news"? Wouldn't innovation have a past, an experience, a tradition? By what signs do we call reality or something new? Is there "pure news"? Is life, progress, growth always a reflection of innovation, the result? How does the transformation of innovation into a philosophical reality (philosophy of innovation)? This coherent and systematic functional approach helps to understand that innovation is a holistic reality, it is essentially a philosophical, practical activity in accordance with its views.
The pursuit of innovation and knowledge is a human trait. According to the Old Testament, Creator forbade man to eat from the Tree of Knowledge while in heaven. Man, of course, violates this prohibition by entering into the word of the Devil. In Paradise, Adam had everything he needed, he ruled over all living things. Still, he decides to taste the forbidden fruit. The tree of knowledge was something new, a novelty for man. He prefers to know this thing, that is, to know, to live in paradise [2]. This is a theological interpretation,
but beneath it lies a deep philosophical meaning that man strives for knowledge, for new things, even though he is suffering.
In ancient times there were the concepts of "novum", "novea", "noveaux" ("new", "novelty", "newcomers"), but they are not observed in the lexicon of philosophers as a scientific concept. Even in the works of Plato and Aristotle, they are mentioned as a simple expression, a means of communication. Apparently, at that time, the issue of renewing the old with the new, the renewal of the social being was not on the agenda yet. Philosophers were preoccupied with understanding man, being, so they were far from discussing the renewal of society. Until the New Age, until F. Bacon, new, renewal and their aspects related to science are not mentioned. When religious dogmatism prevailed, man's desire to innovate, could be called atheism. The so-called "atheists" knew exactly what would happen to them. Although the Inquisition, the Crusades, the "search for atheists" and bigotry continued in social thought until the Renaissance (XV-XVI centuries), the human mind has always sought to overcome such dangers, limitations and obstacles. [3] Certain historical, objective conditions were necessary for the search for innovation to become a major social reality. It was not enough for some individuals, thinkers, to have the consciousness and worldview to oppose the beliefs of their time, that society needed to be renewed, and that it had to make the introduction of these innovations its own ideological and spiritual paradigm. Here we can recall the political, philosophical and social ideological legacy of Plato and Farobi on civil society, the ideal state. Their legacy was not supported in later periods, was not continued, and as a result they were forgotten for objective and subjective reasons. In fact, the society did not have the necessary conditions to accept and bring this heritage, the social consciousness and objective relations were not ready. The Renaissance is notable for creating such conditions [4].
According to experts, during the Renaissance, ideological, moral and value innovations took place in people's minds and lives, ie "the role of man in existence, its essence, the value of the human person, moral principles and behavior were on the agenda. The needs of the individual, including the needs of the body and the senses, were recognized and legitimized. Radical changes under the influence of ideology based on existence and guided by medieval theology radically renewed values, which became the real basis for Renaissance renewals. They affected all areas, the world of human experience, i.e. production, communication, politics, daily life, and of course culture itself. This is why the personal aspirations of the philosophers and their observations were overshadowed by the fervent ideological struggle against the passing medieval. They had to find an answer to the question of whether the person who was most important for the Renaissance was great or humble. In response, the human mind, capable of awakening and renewal, has expressed its glorious mission." [5].
In this case, renewal, the introduction of innovation comes as a science, enlightenment, stientive, that is, worldview.
The Renaissance meant the renewal of human values, thinking and consciousness, and cultural life in general, on the basis of the values, scientific and ideological worldviews of the ancient period. It was primarily a broad outlook. An important role in its formation was played by the translation of works into Latin by thinkers of the Arab Muslim world. That is why when we talk about the Renaissance, we are referring to the thinkers who shaped this stereotypical essence and sought to assimilate it into the consciousness of people, society, lifestyle and cultural life, their lives, creativity and heritage. It is true that the word "innovation" is almost not mentioned in the literature and scientific works of this period, but the ideas about spiritual, ideological and cultural renewal, awakening, which are meant in them, are the innovations we use today. Thus, the category of "innovation" that we use today should be considered as an attribute of the stages of historical and cultural development associated with the renewal of social existence and social consciousness, bringing innovation to them. Absolutely, there is no such thing as "pure worldview", "pure
knowledge", "pure innovation", "pure novation", any innovation related to social life, human thinking has its own origin, genesis, sprouted from something, somewhere [6].
In conclusion, we can say that innovation interpretations, the ideas put forward in them, form the basis for the assessment as a high level of cultural value. These ideas are a key factor in human interaction with the world and play an important role in realizing a positive change in the social life of a society.
References
1. The latest philosophical dictionary. Comp. A.A. Gritsanov. Minsk: Ed. V.M. Skakun, 1998. P. 268.
2. Inzhil Ibtido. Stockholm, 1992. P. 6.
3. Hector T.F. Secret societies of all times and peoples. Toshkent: Shark, 1992.
4. Motroshilova N.V. The birth and development of philosophical ideas: East. Philos. sketches and portraits. - Moscow: Politizdat, 1991. P. 253.
5. Sokolov V.V. European philosophy of the XV-XVII centuries. Tutorial. Moscow: Higher school, 1984. p. 131.
6. Ismailov F. Continuity in philosophy and culture. Toshkent: Fan, 1994;
7. Smith A. History of Modern Culture. N. Y., 1930.
