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5. Ерёмин В. И. Забытый гений России//Дельфис. - 2004. - № 2. С. 29-31.
6. Ерёмин В. И. Закон синархии В. Шмакова - философская основа социогенетики//Социогенетические основания трансформации общества. - Кострома. 2004. - С. 129-133.
7. Ерёмин В. И. Философские основы геополитики: российские корни//Национальная безопасность и геополитика России. - 2004. - № 3-4. С. 163-169.
8. Зорина Е. В. Шмаков, Владимир//Большая биографическая энциклопедия. [dic. academic.ru/dic.nsf/enc_ biography/120041/Шмаков] [По состоянию на 25.02.14].
9. Никитин А. Л. Мистики, розенкрейцеры и тамплиеры в советской России. - М.: Аграф, 2000. С. 109.
10. Шмаков В. Закон синархии и учение о двойственной иерархии монад и множеств. Киев.: «София». Ltd., 1994.
11. Шмаков В. Основы пневматологии. Киев.: «София», Ltd., 1994.
12. Шмаков В. Священная книга Тота. Великие Арканы Таро. Киев. 1993.
Yerzhanova Feruza Meribekovna, Kazakh National Pedagogical University named Abay, PhD., Department of Philosophy and Methodology of Science
E-mail: f_yerzhanova@mail.ru
World of values in the history of the Turkic worldview
Abstract: new philosophical understanding of the monuments of ancient Turkic writing allows you to conduct onto-epistemological analysis of the spiritual phenomenon of “faith” as a valuable component representing the structural integrity of the Turkic world.
Keywords: language and mentality, the concept of “faith”, axiology, Ancient Turkic Culture Tengriism.
As known, in the history of philosophy, the problem of the nature of faith and its relation with the knowledge was first formulated initially in Christianity. Over the centuries, Christian theologians and philosophers have discussed it, offering a variety of interpretations. Christianity, with its New Testament, from the very beginning identified the faith as an area of transcendent and therefore inaccessible nor for knowledge nor for experience of a man, and thus setting the knowledge below of faith. This has influenced the way to solve the problem of correlation between faith and knowledge for almost half millennium for the whole ofWestern culture. With special urgency the issue was raised in works of K. S. Tertulliana, St. Augustine, Thomas Aquinas, Thomas a Kempis, where there are several distinct ideological lines, “I believe because it is absurd”; “I believe in order to understand”; “harmony between faith and knowledge.” These ideological lines in Western philosophy can be grouped into two basic approaches: 1) the priority of faith to the mind, and 2) the priority of reason concerning faith. Historically, the first approach prevailed in Western culture since the establishment of Christianity to the New Times. Since the New time, when a mathematical science has declared itself in full force and when religion was to take its positions, there began to develop a tradition that has given priority to reason and knowledge,
compared with faith and the truths of Revelation.
In medieval Arab-Islamic philosophy, as in Western philosophy and theology, there are two main versions of interpretation of relationship between faith and knowledge: 1) the priority of faith in relation to the knowledge and reason, and 2) the priority of knowledge and reason regarding faith. However, unlike Western philosophy, where there is dominated the first version first, then the second, at the Middle East, both versions appeared almost simultaneously and co-existed throughout the Middle Ages. This was due to the release of speculative direction Kalam within Islam, whose members sought to logical explanation and justification of the tenets of the religion.
With regard to the twentieth century, theologians and religious philosophers have not oppose faith and reason in the form ofpolar incompatible opposites. On the contrary, they strongly emphasize communication and even the unity of faith and reason. For example, Paul Tillich notes that “if the meaning of faith misunderstood ... that faith and reason are mutually exclusive. But if faith is understood as a state of the utmost interest, no conflict should not be “ [1,181].I. A. Ilyin says: “True faith is reasonable in itself, and not insane and not against reasonable and therefore caution of reason is included in it.” [2, 119].
In this article it is important to discover and analyze the most complex and rich period in the history of Turkic philo-
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sophical thought the understanding of “faith" and “knowledge” in ancient Turkic culture, to reflect and encourage the further development of the national philosophy.
The first and most important feature of “faith” in the ancient Turkic language is its interpretation as “trust”, “reliability”, “honesty”, “directness”, “sincerity”, which clearly traced following fundamental functions:
a) trust as a condition of holistic human interaction with the world: adas qoldas erdäs tutun umdu-suz/'inanyi'l apar sen — gain unselfish friends and fel-lows,/trust them [7, 611];
b) trusting relationship between man and the Cre-ator-Tengri: Tapri, Umai iduq jir sub basa barti arinc — Sky (the goddess), Umai and sacred land-water [homeland] — here they are, I suppose, given [us] victory [happiness] [7, 35];
c) trust ancestral spirits — “aruaham” as spirits of intercessors, which contributed to the merger in human perception of the past, present and future in a single integrated act: “Let the name, fame, honor, that moved by the Turks from fighting ancestors, not perish without a trace!» [7, 37];
d) trust and faith in this man’s swear, in word: “... being deceived by their sweet words and soft silk, you Turkish people, died» [7, 166].
It is especially necessary to emphasize in ancient Turkic culture about quivering, sacred respect for the Word for the Turks. This is clearly evidenced by the legend of Korkut. God told Korkyt that he would live forever, provided that he never — in thought, no loud — not to mention the word “death.” Reassured Korkyt occurs once to meet shepherd in his path, vainly trying to catch up the motley cow. Korkyt wants to help him, but unsuccessfully. In the heat of the chase, he shouted: “I will die, but the catch!” Hearing this, God does not send death to Korkyt, but gives him a warning sign: at the eyes of Korkyt the cow begins to turn to stone, having to say a quatrain to itself. An important element here is the act of the Word. Word — is always an expression, understanding, and not just a thing or meaning in itself. On this occasion, Chingiz Aitmatov wrote in his poetry: “The word grazes God in heaven, the Word milks the Universe and feeds us with that milk from generation to generation, from century to century. And, therefore, out of the Word, beyond the Word there is no God, no Universe, and there is no force in the world, exceeding the power of the Word, and there is no flame the world, that superior heat and power of the Word” [3, 12].
Conceptual analysis of “faith — trust” shows how closely intertwined the value of this concept with such
concepts as “shame”, “conscience”, “honor”, “dignity”. This is not surprising, since these are the main attributes of Tengri and its basic requirements in relation to man. In this regard, it is important to emphasize that for the ancient Turks “the whole world of life” — is a circle of trust, which in human life was accepted as certainly significant.
The second meaning — “fidelity”, based on loyalty to the ideals of their ancestors; loyalty and obedience of their lords and people to their Kagan, as a necessary condition for the existence of the state, sanctified by authority of Tengri. In “Big inscriptions for Kul Tegin” it is said: “Because of infidelity of lords and people/Because of incitement and deceive of the people Tabgach/Be-cause of its (people Tabgach) temptations,/Because that it (people Tabgach) quarrels younger brothers with senior ones. the Turkish people upset their already formed state» [7, 163].
What conclusion does “The Title” make of the erroneous action of the Turkish people? “Turkic people, re-pent!/Before his wise Kagan that has elevated/you/that you have been loyal in front of your virtuous state/You made a mistake and you have done wrong” [7, 164]. Note that this appeal to the Turkic people is unshakable pillar of the state. It is addressed to the people the words: “Before your wise Kagan that has elevated you, you should be loyal!”. In turn, Kagan, possessing the state wisdom, all its abilities, time, life devotes preservation, strengthening and development of the Turkic states: “For the Turkic people, I did not sleep nights, sat afternoon saying:” Yes, I exalt people! “; “... Their gold and shining silver, their well-woven silks, their drinks produced from the grain, their riding horses and stallions, their black sables and blue squirrels I got to my Turkish people” [7, 164].
The third meaning of “faith” is expressed in such words as “believe”, “superstition”, “sign”. The concept «yrk» («yrym”), as evidenced by the encyclopedia of ancient Turkic beliefs and superstitions “The book of proverbs” (“Yrk bitig”), played a huge role in understanding of the world, the cosmos, the Absolute. According to the beliefs of the Turks, the world items are hylo-zoistic, you can not offend the water, the fire — blowing on them, spitting on them, you can not cut down a tree, pluck unripe fruits. You can not hurt the animals; a horse can only sit on the left side, to go in to a house only from the right side, to give anything with your right hand, etc. Every phenomenon in the nature, as well as a thing or an object, has the function of “yryma.” Proper positioning of the moon — a good sign: «Aj otyryp tuwdu» — «The moon has appeared vertically — it will be good»; «Aj
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salqajyp tuwdu» — «The moon has appeared horizontally — expect troubles» [4, 338]. Thus, it should be noted that each sign of life is the recognition of an invisible and comprehensive connection of everything with everything in the Universe.
Of particular interest is the belief in Tengri, omnipotent creator of all things on the Earth: jayiz jer jasil kök kün aj birla tün torätti — brown earth, blue sky, the sun, the moon and the night he created [7, 580]; täpri jalpuq jaratty — God created a man; punishing and blessing: “the Heaven, Umai, Sacred Ground-Water will punish (literally, will crush) us!; “By the grace of Tengri, the warriors of my father were like wolves, and their enemies like sheeps" [7, 138].
In these contexts, the belief in Tengri has more pragmatic than religious character, as all is aimed at uniting people in the name of creating a powerful state. Serving and the faith to supreme Creator Tengri, honesty and loyalty, all that act as natural foundations of life that make up the true nature of man. It is this idea of innate faith made it (faith) of the inner essence of Turkic civilization, determined its high spirituality and morality. This same idea, which does not need external manifestation — verbalization and ritualism, has shaped a feeling of indifference, disregard of nomads to religion from outside observers. In this connection, it is possible to quote Deleuze-Guattari, “the nomads have the feeling of absolute, but essentially atheistic” [5, 12].
The last meaning is “worship, reverence” is stand out especially: the good and evil spirits inhabiting the so-called world ofmen: “Yer-Sub” — the spirit of Earth-Water, “Iga» — the Spirit Master, «Yale» — the evil spirit, «Yek» — demon and others in the minds of ancient people were not perceived as independent phenomena, they were inseparable from the object itself.
As known, with respect to the Yare-Sub, literally «earth-water», Turkic peoples used the epithet yduk «yduk Yer-Sub», literally «The Holy Earth — Water». The fact that the Turks revered the Yer-Sub — the earth, and all that is on it — mountains, rivers, lakes, trees, rocks, etc. evidenced by numerous place names: yduk bash kidirima — «Holy key behind» (in the west); Tamag yduk bashda sunushdimiz — «We fought at the top of the sacred Tamag»; Turk yduk Yari — «Turkic sacred land»; Oz yarim yduk — «My sacred (native) land»; Yduk Otukan — «Sacred Otuken» (name of the place). Thus, being an epithet of many geographical features, the word «yduk/yyyk» has the meaning of «holy, saint, blessed, honored,» but not «deified.»
As noted by V. V. Radlov: «this land is so close to a
man, as in nature, even akin to him that he appeal to it without a fear. Therefore, each person brings Yer-Su (kut of land) sacrifices and gifts in order to show their gratitude and reverence. Eulogize it in songs and pious sayings and everyone can honor it without any damage for himself» [6, 162].
Based on all these facts, we can make some mental conclusions. It is obvious that «faith related» properties comprehended by ancient Turkic as basic moral and ethical rules governing the relations between people, Tengri, and the world.
Thus, we can say that the concept «faith» in the ancient Turkic society was called upon to carry out three main functions:
1) to implement the moral law of Tengri;
2) to maintain the necessary relationship with the Creator-Tengri and with all the forces from which their well-being is somehow affected;
3) to adjust the order and harmony of the cosmos and man. Valuable sense of faith is that the person in the act of faith shall bring to perfection such spiritual and ethical qualities as «conscience», «shame», «wisdom», «justice», shall use them for the benefit. Hence, it is not the nature and society determines the moral perfection of man, but faith.
Internal form of faith, or the essence offaith is not only recognition of existence ofGod, belief in the supernatural, not only in the confidence that this world exists for a man, but the belief that represents the essence of the god himself, expressed as a dominant humanity. Faith at this stage performs as spiritual, religious and rational functions.
In general, for understanding of the ancient Turkic picture of the world it is required to take into account the main provisions, which together formed the worldview of the ancient Turks. Firstly, the supreme Reason, the Creator-Tengri was an important need for an ancient man, his vision of the world and the moral consciousness, without which he was unable to navigate in the world. Tengri was the essence of «faith» and «reason», the ultimate truth, around which are grouped all the concepts and ideas, he was the focal point of the ancient Turkic world picture. Secondly, the belief in Tengri called a man to worthy causes, for heroic actions, obliged to moral purity. Thirdly, having a broad-minded and logical thinking, he had unlimited trust and openness to life. Fourthly, understanding of the world and the meaning of life in the worldview of the ancient Turk — is the continuity of life, its constant renewal. It may be noted that in the written records, it was not just about life, but about enjoying it. Finally,
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at this level, a man was openly directed to the Cosmos, of spiritual life, there were laid such features as open-to the outside world, where everything is full of «ad- ness to new things, trust and ability to maintain some-amgershilik» — «humanity.» In this true beginning one’s internal unity.
References:
1. Tillich P. Favorites. Theology of Culture. - M.: Lawyer, - 1995. - 479 p.
2. Ilyin I. A. Axioms of religious experience. Research. - V.I - II. М.: LLP «Rarog», - 1993. - 448 p.
3. Aitmatov Ch. When Mountains Fall (Eternal Bride): A Novel, short story. SPb., ABC-classic, - 2008. - p. 28.
4. Tenishev E. Dybo A. Comparative-historical grammar of Turkic languages. Pra-Turkic language - the basis. Picture of the world of pra-Turkic ethnos according to Turkic language. - Moscow: Nauka, - 2006. - 912 p.
5. Deleuze Z., Guattari F. Capitalism and Schizophrenia, V. 2 Thousand of planes.//Tamyr, - 2007. - № 1, - 84 p.
6. Radlov V. V. Turkic step nomads. 2nd edition. additional. - Astana: «Altyn kytap», - 2007, - V. 3. - 389 p.
7. DTC - Ancient Turkic vocabulary.
Savelova Evgeniya Valeryevna, Khabarovsk State Institute of Arts and Culture, Doctor of Sciences in Philosophy, Professor of the Chair of Theory and History of Culture E-mail: jane_sav@yahoo.com
Education in context of the Karl Jaspers's conception of existential communication
Abstract: This paper reveals the complex of ideas, connected with philosophical and culturological interpretation of education in the context of the Karl Jaspers's conception of existential communication. Author concludes that there is an interaction between human being and education, regards one of the important meaningful cultural function of education — the function of communication.
Keywords: education, human being, meaning, existence, communication, culture.
Савелова Евгения Валерьевна, Хабаровский государственный институт искусств и культуры, доктор философских наук, профессор кафедры теории и истории культуры
E-mail: jane_sav@yahoo.com
Образование в контексте концепции экзистенциальной коммуникации Карла Ясперса
Аннотация: В этой статье рассматривается комплекс идей, связанных с философско-культурологической интерпретацией образования в контексте концепции экзистенциальной коммуникации Карла Ясперса. Автор делает вывод о взаимодействии бытия и образования, рассматривает одну из важнейших смыслообразующих культурных функций образования — функцию коммуникации.
Ключевые слова: образование, бытие, смысл, экзистенция, коммуникация, культура
Согласно философской традиции экзистенциализма, образование предстает как неотъемлемый атрибут человеческого бытия, задает условия для его экзистенциального переживания и раскрытия подлинности, манифестирует свободу и личностный выбор как неотъемлемые, родовые свойства человека, как важнейшие факторы его формирования. Образование реализует свои специфические задачи в «раз-
мыкании бытия» [3, 7] и последовательно актуализируется в своем становлении на экзистенциальном уровне формообразования, в интерсубъективном смысловом пространстве культуры и в институциональном пространстве социума как совместного бытия. Иными словами, в образовании одновременно развертывается процесс как самопонимания, так и взаимопонимания, что свидетельствует о выполне-
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