Philosophy and life / ¹ 3/4 (2) 2018 -...

1

Philosophy and life / ¹ 3/4 (2) 2018

2


Òîøêåíò-2018

ÔÀËÑÀÔÀ ÂÀ ¥À¨ÒÕÀË£ÀÐÎ ÆÓÐÍÀË

ÔÈËÎÑÎÔÈß È ÆÈÇÍÜÌÅÆÄÓÍÀÐÎÄÍÛÉ ÆÓÐÍÀË

PHILOSOPHY AND LIFEINTERNATIONAL JOURNAL

¹ 3/4 (2) 2018

¤çáåêèñòîí Ðåñïóáëèêàñè Âàçèðëàð Ìàµêàìàñè µóçóðèäàãèÈìîì Áóõîðèé õàë³àðî èëìèé-òàä³è³îò ìàðêàçè

¤çáåêèñòîí ôàëñàôà æàìèÿòè

Ìåæäóíàðîäíûé íàó÷íî-èññëåäîâàòåëüñêèé öåíòð Èìàì Áóõàðèïðè Êàáèíåòå Ìèíèñòðîâ Ðåñïóáëèêè Óçáåêèñòàí

Ôèëîñîôñêîå îáùåñòâî Óçáåêèñòàíà

Imam Bukhari International Research Center under the Cabinet of Ministersof the Republic of Uzbekistan

Philosophical Society of Uzbekistan

Online ISSN 2181-9505Doi Journal 10.26739/2181-9505

Æóðíàë áèð éèëäà 4 ìàðòà ýúëîí ³èëèíàäè.Æóðíàë âûõîäèò 4 ðàçà â ãîä.

The journal is published 4 times in a year.

3


Ôàëñàôà âà µà¸ò õàë³àðî æóðíàëÔèëîñîôèÿ è æèçíü ìåæäóíàðîäíûé æóðíàë

Philosophy and life international journal

Bosh muharrir:Shermuhamedova, N.A. - f.f.d., professor(O'zbekiston)Bosh muharrir o'rinbosari:Muhamedova, Z.M., f.f.d., professor (O'zbekiston)Mas'ul muharrir:Safaeva,S.X., f.f.n., dotsent (O'zbekiston)

Tahrir hay'ati:Allahyarova, T., f.f.d., professor (Azarbayjon)Andirjanova, G.A., s.f.d., professor (Qozog'iston)Abasov, A.S, f.f.d., professor (Azarbayjon)Axamer, G., PhD, professor (Avstriya)B.K. Santosh Kukreja, DSc professor (Hindiston)Bodio Todeush, s.f.d., professor (Polsha)Bilalov, M.I., f.f.d., professor (Rossiya)Berna, A., PhD., professor (Turkiya)Baydarov, E.U., f.f.n., professor (Qozog'iston)Gabitov, T.X., f.f.d., professor (Qozog'iston)Gezalov A.A., f.f.n., professor (Rossiya)Ivatova L.M., s.f.d., professor (Qozog'iston)Isik Aydin, f.f.d., professor (Turkiya)Korolev A. D., f.f.n., professor (Rossiya)Kurmangalieva G. K., f.f.d., professor (Qozog'iston)Lazarevich, A.A., f.f.n., professor (Belorussiya)Muzaffarov, M., f.f.d., professor (Tojikiston)Morvedj, R., PhD, professor (AQSH)Huseynov, S f.f.d., professor (Azarbayjon)Naushabaeva, A.X., PhD filos., professor (Turkiya)Paxruddinov, Sh.I., s.f.d., professor (O'zbekiston)Sergeev, M.Y., PhD, professor (AQSH)Telebaev, G.T., f.f.d., professor (Qozog'iston)To'rayev, B.O., f.f.d., professor (O'zbekiston)Urmanbetova, J.K., f.f.d., professor (Qirg'iziston)Chjan Baychun, f.f.d., professor (Xitoy)Shadmonov, Q., f.f.d., professor (O'zbekiston)Fishler, A., f.f.d., professor (Fransiya)Yaskevich, Y.S., f.f.d., professor (Belorussiya)

Ilmiy kotib:Mahkamov, U. (O'zbekiston)

Musahhihlar:Xidirov, M.T. (O'zbekiston)Hamdamova, S. (O'zbekiston)

Tahrir kengashiAskarov, T.A.- Qirg'iziston FA akademigi, f.f.d.,professorBazarbaev, J.- O'zbekiston FA akademigi, f.f.d.,professorBashimov, V.V.- Turkmaniston milliy ta'liminstituti direktoriMamedov, A.M.- Azarbayjon FA akademigi,f.f.d., professorMamedzade, I.R.- f.f.d., professor AzarbayjonFA Falsafa va sotsiologiya instituti direktoriMorvedj, R.- DSc, professor, AQSH dunyoolimlari departamenti raisiNisanbaev,A.N.- Qozog'iston FA akademigi,f.f.d., professorSkarantino, L.M.- DSc, professor, Jahon falsafajamiyatlari federatsiyasi prezidenti, (Italiya)Tursunov, A.- Tojikiston FA akademigi, f.f.d.,professorTsuy Veyxan - DSc, professor, Xitoy ijtimoiyfanlar Akademiyasi vitse-prezidentiChumakov, A.N.- Rossiya FA professori, f.f.d.,Rossiya falsafa jamiyati vitse prezidenti, Rossiyatabiiy fanlar akademiyasi akademigi

Muassislar:O'zbekiston Respublikasi Vazirlar Mahkamasihuzuridagi Imom Buxoriy xalqaro ilmiy-tadqiqotmarkaziO'zbekiston falsafa jamiyatiwww.tadqiqot.uz

Jurnal O'zbekiston Respublikasi VazirlarMahkamasi huziridagi Oliy attestatsiyakomissiyasining doktorlik dissertatsiyalari asosiynatijalarini chop qilish uchun tavsiya etilgan ilmiynashrlar ro'yxatiga kiritilgan. 2018 yil 29 dekabr.¹260/7.

Ro'yxatga olinganligi haqidagi 1175 sonliguvohnoma O'zbekiston matbuot va axborotagentligi tomonidan 20.02.2018 yilda berilgan.

4


Ôàëñàôà âà µà¸ò õàë³àðî æóðíàëÔèëîñîôèÿ è æèçíü ìåæäóíàðîäíûé æóðíàë

Philosophy and life international journal

Ãëàâíûé ðåäàêòîð:Øåðìóõàìåäîâà,Í.À.-ä.ô.í.,ïðîôåññîð(Óçáåêèñòàí)

Çàìåñòèòåëü ðåäàêòîðà:Ìóõàìåäîâà Ç.Ì. ä.ô.í., ïðîôåññîð (Óçáåêèñòàí)

Îòâåòñòâåííûé ðåäàêòîð:Ñàôàåâà Ñ.Õ. ê.ô.í., äîöåíò (Óçáåêèñòàí)

Ðåäàêöèîííàÿ êîëëåãèÿ:Àëëàõÿðîâà, Ò. ä.ô.í., ïðîôåññîð (Àçåðáàéäæàí)Àíäèðæàíîâà, Ã.À. ä.ï.í., ïðîôåññîð (Êàçàõñòàí)Àáàñîâ, À. ä.ô.í., ïðîôåññîð (Àçåðáàéäæàí)Àõàìåð, Ã. PhD, ïðîôåññîð (Àâñòðèÿ)Á.K.Ñàíòîø Êóêðåäæà PhD, ïðîôåññîð (Èíäèÿ)Áîäèî Òîäåóø. ä.ï.í., ïðîôåññîð (Ïîëüøà)Áèëàëîâ,Ì.È. ä.ô.í., ïðîôåññîð (Ðîññèÿ)Áåðíà, À. PhD., ïðîôåññîð (Òóðöèÿ)Áàéäàðîâ,Ý.Ó. ê.ô.í., ïðîôåññîð (Êàçàõñòàí)Ãàáèòîâ, Ò.Õ. ä.ô.í., ïðîôåññîð (Êàçàõñòàí)Ãåçàëîâ, À.À. ê.ô.í., ïðîôåññîð (Ðîññèÿ)Èâàòîâà Ë.Ì. ä.ï.í., ïðîôåññîð, (Êàçàõñòàí)Èñûê Àéäèí ä.ô.í., ïðîôåññîð (Òóðöèÿ)Êîðîëåâ, À.Ä. ê.ô.í., äîöåíò (Ðîññèÿ)Êóðìàíãàëèåâà, Ã.Ê. ä.ô.í., ïðîôåññîð (Êàçàõñòàí)Ëàçàðåâè÷, À.À. ê.ô.í., ïðîôåññîð (Áåëàðóññèÿ)Ìóçàôôàðîâ, Ì. ä.ô.í., ïðîôåññîð (Òàäæèêèñòàí)Ìîðâåäæ, Ð. PhD ïðîôåññîð (ÑØÀ)Íàóøàáàåâà, À.Õ. PhD, ïðîôåññîð (Òóðêèÿ)Ãóñåéíîâ, Ñ. ä.ô.í., ïðîôåññîð (Àçåðáàéäæàí)Ïàõðóääèíîâ, Ø.È. ä.ï.í., ïðîôåññîð (Óçáåêèñòàí)Ñàäèêîâà, Í.Í. ä.ô.í., ïðîôåññîð (Òàäæèêèñòàí)Ñàèôíàçàðîâ, È.Ñ. ä.ô.í., ïðîôåññîð (Óçáåêèñòàí)Ñåðãååâ,Ì.Þ. PhD, ïðîôåññîð (ÑØÀ)Òåëåáàåâ, Ã.Ò. ä.ô.í., ïðîôåññîð (Êàçàõñòàí)Òóðàåâ, Á.Î. ä.ô.í., ïðîôåññîð (Óçáåêèñòàí)Óðìàíáåòîâà, Æ.Ê. ä.ô.í., ïðîôåññîð(Êèðãèçèñòàí)×æàí Áàé÷óí ä.ô.í., ïðîôåññîð (Êèòàé)Øàäìàíîâ, Ê. ä.ô.í. ïðîôåññîð (Óçáåêèñòàí)Ôèøëåð, À. ä.ô.í., ïðîôåññîð (Ôðàíöèÿ)ßñêåâè÷, ß.Ñ. ä.ô.í., ïðîôåññîð (Áåëàðóññèÿ)

Ó÷åíûé ñåêðåòàðü:Ìàõêàìîâ, Ó. (Óçáåêèñòàí)

Êîððåêòîðû:Õèäèðîâ, Ì.Ò (Óçáåêèñòàí)Õàìäàìîâà, Ñ. (Óçáåêèñòàí)

Ðåäàêöèîííûé ñîâåò:Àñêàðîâ,Ò.À.-àêàäåìèê ÀÍ Êèðãèçèñòàíà,ä.ô.í., ïðîôåññîðÁàçàðáàåâ, Æ. - àêàäåìèê ÀÍ Óçáåêèñòàíà,ä.ô.í., ïðîôåññîðÁàøèìîâ, Â.Â.- äèðåêòîð íàöèîíàëüíîãîèíñòèòóòà îáðàçîâàíèÿ ÒóðêìåíèñòàíàÌàìåäîâ, À.Ì.- àêàäåìèê ÀÍ Àçàðáàéäæàíà,ä.ô.í., ïðîôåññîðÌàìåäçàäå, È.Ð.- ä.ô.í., ïðîôåññîð,äèðåêòîð èíñòèòóòà "Ôèëîñîôèè èñîöèîëîãèè" ÀÍ ÀçåðáàéäæàíàÌîðâåäæ, Ð.- DSñ. ïðîôåññîð, ðóêîâîäèòåëüGSP ÑØÀÍûñàíáàåâ, À.Í.- àêàäåìèê ÀÍ Êàçàõñòàíà,ä.ô.í., ïðîôåññîðÑêàðàíòèíî, Ë.Ì.- ä.ô.í., ïðîôåññîð,Ïðåçèäåíò âñåìèðíîé ôåäåðàöèèôèëîñîôñêèõ îáùåñòâ (Èòàëèÿ)Òóðñóíîâ, À. - àêàäåìèê ÀÍ Òàäæèêèñòàí,ä.ô.í., ïðîôåññîðÖóé Âýéõàí - ä.ô.í., ïðîôåññîð Âèöå-ïðåçèäåíò Èíñòèòóòà ôèëîñîôèè ÊèòàéñêîéÀêàäåìèè îáùåñòâåííûõ íàóê×óìàêîâ, À.Í. - ä.ô.í., ïðîôåññîð ÐÀÍ,âèöå-ïðåçèäåíò Ðîññèéñêîãî ôèëîñîôñêîãîîáùåñòâà, àêàäåìèê ÐÀÅÍ

Ó÷ðåäèòåëè:Ìåæäóíàðîäíûé íàó÷íî-èññëåäîâàòåëüñêèéÖåíòð Èìàì Áóõàðè ïðè ÊàáèíåòåÌèíèñòðîâ Ðåñïóáëèêè ÓçáåêèñòàíÔèëîñîôñêîå îáùåñòâî Óçáåêèñòàíàwww.tadqiqot.uz

Âûñøåé àòòåñòàöèîííîé êîìèññèåé ïðèÊàáèíåòå Ìèíèñòðîâ Ðåñïóáëèêè Óçáåêèñòàíæóðíàë âíåñåí â ñïèñîê íàó÷íûõ èçäàíèéðåêîìåíäîâàííûõ äëÿ ïóáëèêàöèè îñíîâíûõðåçóëüòàòîâ äîêòîðñêèõ äèññåðòàöèé. 2018 ãîä,29 äåêàáðÿ ¹ 260/7

Ðåãèñòðàöèîííîå ñâèäåòåëüñòâî ¹1175 âûäàíî27.02.2018 àãåíñòâîì ïî ïå÷àòè èèíôîðìàöèè Óçáåêèñòàíà

5


Editorial Council:

Askarov, T.A. - academician AS of Kyrgyzstan,doctor of philos. sciences, professor;Bazarbaev, J.- academician AS of Uzbekistan,doctor of philos. sciences, professorBashimov, B.B.- director of national Institute ofeducation of TurkmenistanMamedov, A.M.- academician AS of Azerbaijan,doctor of philos. sciences, professorMamedzade, I.R. - doctor of philosophicalsciences, professor director of Institute"Philosophy and sociology" AS of AzerbaijanMorewedge, R.- DSc, professor, Editor-in-Chief;IGDE, USANysanbaev, A.N.- academician AS of Kazakhstan,doctor of philos. sciences, professorScarantino, L.M.- professor of philosophy andpolitics of culture, President of InternationalFederation of Philosophical societies (Italy)Tursunov, A.- academician of the ASc of Tajikistan,doctor of philos. sciences, professorTsui Weihan -doctor of philos. sciences vice-President of the Institute of Philosophy CAASChumakov, A.N. - doctor of philos. sciences,professor, vice-President of the RussianPhilosophical Society, Academician of the RANS

Founders:Imam Bukhari International Research Centerunder the Cabinet of Ministers of the Republic ofUzbekistan Philosophical Society of Uzbekistanwww.tadqiqot.uz

The journal is included in the list of scientificpublications of the highest attestation commissionunder the Cabinet of Ministers of the Republic ofUzbekistan recommended for publication of themain results of doctoral dissertations. 2018,December 29, 260/7

The registration certificate ¹ 1175 was issued onFebruary 27, 2018 by the Uzbek Agency for Pressand Information

Ôàëñàôà âà µà¸ò õàë³àðî æóðíàë /Ôèëîñîôèÿ è æèçíü ìåæäóíàðîäíûé æóðíàë /

Philosophyandlife international journal

Editor-in-ChiefShermuhamedova, N.A. - doctor of philosophical sciences,professor (Uzbekistan)

Deputy Editor:Mukhamedova, Z.M. doctor of philos. sciences, professor(Uzbekistan)

Managing editor:Safaeva, S.Kh. Ph.D. philos., (Uzbekistan)

Editorial team:Allahyarova, T. doctor of philos. sciences, professor(Azerbaijan)Andirjanova, G.A. doctor of political sciences, professor(Kazakhstan)Abasob, A.S. doctor of philos. sciences, professor (Azerbaijan)Ahamer,G. PhD, professor (Austria)B.K. Santosh Kukredja PhD., professorr (India)Bodio Todeus doctor of political sciences, professor(Poland)Bilalov, M.I. doctor of philos. sciences, professor (Russiya)Berna, A. PhD., professor (Turkey)Baidarov, E.U. PhD., professor (Kazakhstan)Gabitov, T.H. doctor of philos. sciences, professor(Kazakhstan)Gezalov, A.A. PhD. of philos., associate professor (Russia)Ivatova, L.M. doctor of political sciences., professor(Kazakhstan)Isik Aydin doctor of philos. sciences, professor (Turkey)Korolev, A.D. PhD., professor (Russia)Kurmangaliyeva, G.K. doctor of philos., professor(Kazakhstan)Lazarevich, A.A. PhD philos., professor (Belarus)Morewedge, R. doctor of philology, professor (USA)Muzaffarov, M. doctor of philos sciences, professor(Tajikistan)Naushabaeva, A. X. PhD. philos., professor (Turkey)Guseynov, S. doctor of philos sciences, professor (Azerbaijan)Pakhruddinov, Sh.I. doctor of political sciences, professor(Uzbekistan)Sadikova, N.N. doctor of philos. sciences, professor(Tajikistan)Saifnazarov, I.S. doctor of philos. sciences, professor(Uzbekistan)Sergeev, M.Yu. PhD philos., professor (USA)Telebaev, G.T. doctor of philos. sciences, professor(Kazakhstan)Turaev, B.O. doctor of philos. sciences, professor(Uzbekistan)Urmanbetova, J.K. doctor of philosophical sciences,professor (Kyrgyzstan)Zhang Baichun doctor of philos. sciences, professor (China)Shadmanov,Q. doctor of philos. sciences, professor(Uzbekistan)Fischler, A. doctor of philos. sciences, professor (France)Yaskevich, Ya.S. doctor of philos. sciences, professor(Belarus)

Scientific Secretary:Mahkhamov,U. (Uzbekistan)

Correctors:Khidirov, M.T. (Uzbekistan)Hamdamova, S. (Uzbekistan)

6


ÌUNDARIJA

SIYOSAT VA JAMIYAT FALSAFASIAtamurodov Sadulla"Ma'naviyat" tushunchasiga moddiy va ma'naviy madaniyat nuqtai nazaridan qarashAntoni BatureHaqiqiy ta'lim Nigeriyada transformatsiya falsafasi sifatidaGelman, Valentina, Cherep, AllaXodimlarning xulq-atvorga bo'lgan intilishlari va motivlarini o'rganishning nazariy asoslariOlatunji, Felix O. & Adejumo, AdeChinua Achebening korrupsiya haqidagi fikrlari endilikda keraksiz va Afrikadagi ishtimoiy tartibga chaqiriqÊurbonova LolaInson ontologiyasi uning elitarlashuvi omili sifatidaCherep ÀleksandrKorxonalar innovatsion faoliyatining iqtisodiy mexanizmlarini rivojlantirishning strategik samaradorliginianiqlash uchun metodologik yondashuvlarni ishlab chiqish

TA'LIM VA FAN FALSAFASIAbbasov AliUchinchi yo'l?!Gezalov ArizZamonaviy dunyoda multikulturalizmni rivojlantirish uchun madaniyatlar muloqoti madaniyatiRob LuzetskiMagiya, ontologiya va ko'plikShermuhamedova NiginaxonNazariy, mantiqiy va amaliy tafakkur mutanosibligiShadmanov QurbonGermenevtika tarixiy-falsafiy matnlar talqinining usuli sifatida

DUNYO MADANIYATI VA DINIY AN'ANALARÀndirjanova GulnarDiniy ekstremizmning ijtimoiy ildizlari va uning tarixiy shakllariBegalinova Êalimash., Àshilova ÌadinaÒangrichilik va shamanizm turkiy xalqlar ma'naviy madaniyati asosiKrasovitskaya TamaraPravoslav missionerlari Islom ziyolilarining roli haqidaÒursunbayevaÀ., Ìàldibek À.J.Òàngrichilik va zardushtiylik o'zaro aloqalarining ba'zi jihatlariUfuk OlgunGermaniyada uyushgan islom. Ìusulmon tashkilotlari tan olish va inkor etish oralig'ida

TARIX FALSAFASI VA FALSAFA TARIXIB.K.Santosh KukrejaRadja-yoga. Izlanish ob'ekti va o'zgarish sub'ektiSibashvili GeorgiyVilgelm Vindelband va Genrih Rikert bilish nazariyasida qadriyat muammosi

USTOZLAR HAYOTI VA FAOLIYATI HAQIDABaydarov ErkinIbroxim Mo'minov: Mutafakkir qiyofasi davr ko'zgusida (tug'ilgan kunining 110 yilligiga bag'ishlanadi)Yaxshilikov Jo'ravoyAkademik Said Shermuxamedov – madaniyat falsafasi maktabi asoschisi

XX asr o'zbek falsafasi fidoyilarining yorqin xotirasiga bag'ishlanadi

7


CÎÄÅÐÆÀÍÈÅ

ÔÈËÎÑÎÔÈß ÏÎËÈÒÈÊÈ È ÎÁÙÅÑÒÂÀÀòàìóðàòîâ ÑàäóëëàÐàçìûøëåíèå î ïîíÿòèè "ìàúíàâèÿò" â êîíòåêñòå ìàòåðèàëüíîé è äóõîâíîé êóëüòóðûÀíòîíè ÁàòóðåÏðàâèëüíîå îáðîçîâàíèå êàê ôèëîñîôèÿ òðàíñôîðìàöèè â Íèãåðèè.Ãåëüìàí Âàëåíòèíà, ×åðåï ÀëëàÒåîðåòè÷åñêèå ðàìêè èññëåäîâàíèÿ ïðèëàãàåìûõ óñèëèé è ìîòèâàöèè ðàáîòíèêîâ ê ïðîäóêòèâíîìóïîâåäåíèþÎëàòóíæè, Ôåëèêñ Î. & Àäåæóìî, ÀäåÌûñëè î êîððóïöèè â ×èíóà À÷åáå áîëüøå íå â ñâîåé òàðåëêå è âûçîâ ñîöèàëüíîãî ïîðÿäêà âÀôðèêå£óðáîíîâà ËîëàÎíòîëîãèÿ ÷åëîâåêà êàê ôàêòîð åãî ýëèòàðèçàöèè×åðåï ÀëåêñàíäðÐàçðàáîòêà ìåòîäîëîãè÷åñêîãî ïîäõîäà ê îïðåäåëåíèþ ýôôåêòèâíîñòè ñòðàòåãèè ðàçâèòèÿýêîíîìè÷åñêîãî ìåõàíèçìà èííîâàöîííîé äåÿòåëüíîñòè ïðåäïðèÿòèé

ÔÈËÎÑÎÔÈß ÎÁÐÀÇÎÂÀÍÈß È ÍÀÓÊÈÀáàñîâ ÀëèÒðåòèé ïóòü?!Ãåçàëîâ ÀðèçÊóëüòóðà äèàëîãà êóëüòóð êàê îñíîâà ðàçâèòèÿ ìóëüòèêóëüòóðàëèçìà â ñîâðåìåííîì ìèðåÐîá ËóçåöñêèéÌàãèÿ, îíòîëîãèÿ è ìíîæåñòâåííîñòüØåðìóõàìåäîâà ÍèãèíàõîíÑîîòíîøåíèå ëîãè÷åñêîãî, òåîðåòè÷åñêîãî è ïðàêòè÷åñêîãî ìûøëåíèÿØàäìàíîâ ÊóðáàíÃåðìåíåâòèêà êàê ìåòîä èíòåðïðåòàöèè èñòîðèêî-ôèëîñîôñêèõ òåêñòîâ

ÌÈÐÎÂÀß ÊÓËÜÒÓÐÀ È ÐÅËÈÃÈÎÇÍÛÅ ÒÐÀÄÈÖÈÈÀíäèðæàíîâà Ãóëíàð ÀáûëõàèðîâíàÑîöèàëüíûå êîðíè ðåëèãèîçíîãî ýêñòðåìèçìà è åãî èñòîðè÷åñêèå ôîðìûÁåãàëèíîâà Êàëèìàø, Àøèëîâà ÌàäèíàÒåíãðèàíñòâî è øàìàíèçì êàê îñíîâû äóõîâíîé êóëüòóðû òþðêñêîãî íàðîäàÊðàñîâèöêàÿ ÒàìàðàÏðàâîñëàâíûå ìèññèîíåðû î ðîëè èñëàìñêèõ èíòåëëåêòóàëîâÒóðñûíáàåâà À.Î. Ìàëäûáåê À.Æ.Íåêîòîðûå àñïåêòû âçàèìîñâÿçè òåíãðèàíñòâà è çîðîàñòðèçìàÓôóê ÎëãóíThe organized islam in Germany. Muslim organizations between recognition and denialÔèëîñîôèÿ èñòîðèè è èñòîðèÿ ôèëîñîôèèÁ.Ê. Ñàíòîø ÊóêðåäæàÐàäæà-éîãà. Îáúåêò èçó÷åíèÿ è ñóáúåêò ïðåîáðàçîâàíèÿÑèáàøâèëè ÃåîðãèéÏðîáëåìà öåííîñòè â òåîðèè ïîçíàíèè Âèëãåëüìà Âèíäåëüáàíäà è Ãåíðèõà Ðèêêåðòà

Î ÆÈÇÍÈ È ÄÅßÒÅËÜÍÎÑÒÈ Ó×ÈÒÅËÅÉÁàéäàðîâ ÅðêèíÈáðîõèì Ìóìèíîâ: ïîðòðåò ìûñëèòåëÿ íà ôîíå ýïîõè (ê 110-ëåòèþ ñî äíÿ ðîæäåíèÿ)ßõøèëèêîâ ÄæóðàâîéÀêàäåìèê Ñàèä Øåðìóõàìåäîâ - îñíîâîïîëîæíèê øêîëû ôèëîñîôèè êóëüòóðû

Ïîñâÿùÿåòñÿ ñâåòëîé ïàìÿòè âûäàþùèõñÿ ïðåäñòàâèòåëåéóçáåêñêîé ôèëîñîôèè ÕÕ âåêà

8


CONTENT

PHILOSOPHY OF POLITICS AND SOCIETYSadulla AtamuratovReflection about the concept "ma'naviyat" in the context of material and spiritual cultureAnthony BatureFaith-based education as philosophy of transformation in NigeriaGelman Valentina, Ñherep AllaTheoretical framework of researching the attended efforts and motivation of workers to the productivebehaviorOlatunji, Felix O. & Adejumo, AdeThoughts on Corruption in Chinua Achebe's no longer at Ease and the Challenge of Social Order inAfricaÊurbonova LolaHuman ontology as a factor of its elitizationCherep AleksandrDevelopment of the methodological approach to determine the effectiveness of enterprises innovationactivity`s economic mechanism`s development strategy

PHILOSOPHY OF EDUCATION AND SCIENCEAbbasov AliThe Third Way?!Gezalov ArizThe culture of dialogue of cultures as a basis for the development of multiculturalism in modern worldRob LuzeckyMagic, ontology and multiplicityShermuhamedova NiginakhonThe ratio of theoretical, logical and practical thinkingShadmanov Kurban -Hermeneutics as an Interpretation Method of Historical-Philosophical Texts

WORLD CULTURE AND RELIGIOUS TRADITIONSAndirdjanova GulnarSocial roots of religious extremism and its historical formsBegalinova Kalimash, Asilova MadinaTengrianism and shamanism as the foundations of spiritual culture of the tyurk peopleKrasovitskaya TamaraOrthodox missionaries on the role of the Islamic intelligentsiaTursynbaeva A., Maldybek A.Some aspects of the relationship of Tengriism and ZoroastrianismUfuk OlgunThe organized islam in Germany. Muslim organizations between recognition and denial

PHILOSOPHY OF HISTORY AND HISTORY OF PHILOSOPHYB.K. Santosh KukrejaRaja yoga. The object of the study and the subject of transformation.Sibashvili GeorgyThe problem of value in the theory of knowledge of Wilhelm Windelband and Heinrich Rickert

ON THE LIFE AND WORK OF TEACHERSBaydarov ErkinIbrohim Muminov: the thinker's portrait on the background of the epoch(to the 110th anniversary of his birth)Yaxshilikov DjuravoyAcademician Said Shermuhamedov - the founder of the school of philosophy of culture

Dedicated to the blessed memory of prominent representatives of theXX century Uzbek philosophy

9


ÐÀÇÌÛØËÅÍÈÅ Î ÏÎÍßÒÈÈ "ÌÀÚÍÀÂÈßÒ" Â ÊÎÍÒÅÊÑÒÅÌÀÒÅÐÈÀËÜÍÎÉ È ÄÓÕÎÂÍÎÉ ÊÓËÜÒÓÐÛ

Àòàìóðàòîâ Ñàäóëëà, (Óçáåêèñòàí, Òàøêåíò)

ÆÀÌÈßÒ ÂÀ ÑÈ¨ÑÀÒ ÔÀËÑÀÔÀÑÈ /ÔÈËÎÑÎÔÈß ÎÁÙÅÑÒÂÀ È ÏÎËÈÒÈÊÈ/PHILOSOPHY OF POLITICS AND SOCIETY

Àííîòàöèÿ. Â ñòàòüå ðàññìàòðèâàþòñÿ ñóùíîñòü, ñîäåðæàíèå, ìàñøòàá è çíà÷åíèå ïîíÿòèÿ"ìàúíàâèÿò", îñíîâàííîãî íà àíàëèçå ìàòåðèàëüíûõ è äóõîâíûõ ôîðì êóëüòóðû â íàóêå. Àâòîððàññìàòðèâàåò äóõîâíóþ êóëüòóðó êàê ÷àñòü "ìàúíàâèÿò", èçëàãàåò ñâî¸ îòíîøåíèå ê èñïîëüçîâàíèþäàííîãî ïîíÿòèÿ ñðåäè ðóññêîÿçû÷íîé óçáåêñêîé îáùèíû, èñïîëüçîâàíèÿ íåýêâèâàëåíòíîéàëüòåðíàòèâû â êà÷åñòâå "äóõîâíîñòè". Âûäâèãàåòñÿ èäåÿ èñïîëüçîâàíèÿ ïîíÿòèÿ "ìàúíàâèÿò" êàêñàìîñòîÿòåëüíîé ôèëîñîôñêîé êàòåãîðèè.

Êëþ÷åâûå ñëîâà: ìàúíàâèÿò, äóõîâíàÿ êóëüòóðà, ìàòåðèàëüíàÿ êóëüòóðà, "ìàññîâàÿ äóõîâíîñòü",ïîòåíöèàë, ñèëà.

ÓÄÊ 130.122

Ââåäåíèå

Äëÿ ðàñêðûòèÿ äàííîé ïðîáëåìû ïðèíöèïèàëüíîå çíà÷åíèå èìååò îïðåäåëåíèåñóùíîñòè ïîíÿòèé "äóõîâíîñòü" è "ìàúíàâèÿò". Ýòî ñâÿçàíî, âî-ïåðâûõ, ñ òåì,÷òî â Óçáåêèñòàíå ïîêà íåò ïîëíîöåííûõ ïóáëèêàöèé è èññëåäîâàíèé,ïîñâÿùåííûõ èõ ôèëîñîôñêîìó àíàëèçó; âî-âòîðûõ, íåò äîñòàòî÷íî òî÷íîãî îòâåòàíà âîïðîñ î òîì, êàêîå èç ýòèõ ïîíÿòèé ÿâëÿåòñÿ îïðåäåëÿþùèì â ñîõðàíåíèèíàöèè êàê åäèíîãî öåëîãî, â-òðåòüèõ, â íàó÷íûõ ïóáëèêàöèÿõ è ìîíîãðàôèÿõ,äèññåðòàöèÿõ, çàùèùåííûõ â Óçáåêèñòàíå, êàñàþùèõñÿ "ìàññîâîé êóëüòóðû"ïðèíÿò îäíîçíà÷íûé äîñëîâíûé ïåðåâîä êàê "îììàâèé ìàäàíèÿò". Ýòî çàòðóäíÿåòòî÷íîå ïîíèìàíèå ñóùíîñòè è ñîäåðæàíèÿ "äóõîâíîé êóëüòóðû" êàê âíóòðåííåãîïîòåíöèàëà ÷åëîâåêà, à òàêæå âîçäåéñòâèå "ìàññîâîé êóëüòóðû" íà ñîçíàíèå,ìûøëåíèå è ìèðîâîççðåíèå ñîâðåìåííîé ìîëîäåæè.

Äàëüíåéøåå èçó÷åíèå âçàèìîîòíîøåíèé ýòèõ äâóõ ïîíÿòèé ïîçâîëÿåò ñîõðàíèòüñàìîáûòíîñòü íàöèè, äà¸ò âîçìîæíîñòü ïðèäàíèþ îñîáîãî çíà÷åíèÿ íàöèîíàëüíîéêóëüòóðû â öåëîì. Èñõîäÿ èç òàêîãî ðàñêëàäà, ñ÷èòàåì íåîáõîäèìûì ðàñêðûòüñóùíîñòü è ñîäåðæàíèå ïîíÿòèé "äóõîâíàÿ êóëüòóðà", "äóõîâíîñòü" è "ìàúíàâèÿò".

Îñíîâíàÿ ÷àñòü

Â íàñòîÿùåå âðåìÿ èìååòñÿ äîñòàòî÷íîå êîëè÷åñòâî íàó÷íîé ëèòåðàòóðû,ïîñâÿùåííîé îïðåäåëåíèþ ïîíÿòèÿ "êóëüòóðà". Ýòè îïðåäåëåíèÿ íåñóò ðàçëè÷íóþíàïðàâëåííîñòü è îõâàò. Êàæäûé àâòîð ðàññìàòðèâàåò ýòè ïîíÿòèÿ ñî ñâîèõ ïîçèöèéè èñõîäèò èç òîãî àñïåêòà, êîòîðûé ñóùåñòâåíåí äëÿ íåãî. Âî ìíîæåñòâå ýòèõîïðåäåëåíèé "êóëüòóðà" ïðåäñòàâëåíà â êà÷åñòâå ÷åëîâå÷åñêèõ, íàöèîíàëüíûõ,íàðîäíûõ, ñîöèàëüíûõ, ãîñóäàðñòâåííûõ, ãðàæäàíñêèõ è ïîëèòè÷åñêèõ ïðîöåññîâ.Ýòî èìååò àêòóàëüíîñòü è ñåãîäíÿ.

http://dx.doi.org/10.26739/2181-9505-2018-2-1

10


Êîíå÷íî, õîðîøî, ÷òî ïðîäîëæàåòñÿ ðîñò ðàçëè÷íîãî ðîäà ïîäõîäîâ ê èçó÷åíèþïîíÿòèÿ "êóëüòóðà". Ñ îäíîé ñòîðîíû, ýòî ïîçâîëèò îïðåäåëèòü è êîíêðåòèçèðîâàòüåùå íå ðàñêðûòûå ñòîðîíû è èññëåäîâàòü íîâûå àñïåêòû ýòîãî ïîíÿòèÿ; ñ äðóãîéñòîðîíû, ýòî ïîçâîëèò âûÿâèòü íîâûå ôîðìû ïðîÿâëåíèÿ äàííîãî ïîíÿòèÿ, åãîâçàèìîîòíîøåíèÿ ñ ïîíÿòèåì "ìàúíàâèÿò" è âîçìîæíîñòè èõ ïðèìåíåíèé.

Ñîïîñòàâëåíèå èìåþùèõñÿ îïðåäåëåíèé ïîíÿòèÿ "êóëüòóðà" ïîçâîëÿåò ñäåëàòüâûâîä, ÷òî ìíîæåñòâî òðàêòîâîê èìåþò ìíîãî îáùåãî. Â ÷àñòíîñòè, â áîëüøèíñòâåîïðåäåëåíèé äàííûõ â íàó÷íîé ëèòåðàòóðå, "êóëüòóðó" ñëåäóåò ïîíèìàòü, êàêîñâîåíèå ÷åëîâåêîì ìèðà, ïîçíàíèå ïðèðîäû è îáùåñòâà, îñìûñëåíèåèìåþùåãîñÿ ïîòåíöèàëà è îñîçíàíèå ñóùåñòâóþùåãî ìàòåðèàëüíîãî áûòèÿ âöåëîì. Òàêèå îïðåäåëåíèå èìååò ðÿä ïðåèìóùåñòâ, íî íå äî êîíöà ðàñêðûâàåòñóùíîñòü è ñîäåðæàíèå ïîíÿòèÿ "êóëüòóðû". Îíè ðàñêðûâàþò åå âçàèìîñâÿçü ñäåÿòåëüíîñòüþ ÷åëîâåêà; ñîçäàíèå èì ìàòåðèàëüíûõ è äóõîâíûõ öåííîñòåé; ïðèýòîì â ñîçäàíèè öåííîñòåé îñîáîå âíèìàíèå óäåëÿåòñÿ ïîòåíöèàëó ÷åëîâåêà.

Èòàê, ìîæíî ñäåëàòü ïðîñòîé âûâîä, ÷òî êóëüòóðà ÿâëÿåòñÿ ñëåäñòâèåìôèçè÷åñêîé è óìñòâåííîé äåÿòåëüíîñòè ÷åëîâåêà, â ðåçóëüòàòå ÷åãî ñîçäàþòñÿìàòåðèàëüíûå è äóõîâíûå öåííîñòè. Õîòÿ âûøåñêàçàííîå îïðåäåëåíèå "êóëüòóðû"äåéñòâèòåëüíî îõâàòûâàåò øèðîêèé ñïåêòð ïîíèìàíèÿ, îäíàêî ìû ïîïûòàåìñÿðàñêðûòü åãî åù¸ áîëåå ïîäðîáíî.

Äëÿ íåêîòîðîãî îáëåã÷åíèÿ èçó÷àåìîé ïðîáëåìû, â íàóêå ïðèíÿòî êóëüòóðóäåëèòü íà äâå ôîðìû - ìàòåðèàëüíóþ è äóõîâíóþ. Åñëè ïîä ìàòåðèàëüíîé êóëüòóðîéïîíèìàþòñÿ âñå ìàòåðèàëüíûå âåùè, ñîçäàâàåìûå ñ ïîìîùüþ ôèçè÷åñêîãî òðóäàè óìñòâåííîãî ïîòåíöèàëà ÷åëîâåêà (çäàíèÿ, òåõíè÷åñêîå è òåõíîëîãè÷åñêîåîáîðóäîâàíèå, ðàçëè÷íûå âèäû ìàøèí, òðàíñïîðò, ïðåäìåòû äîìàøíåãî áûòà,ìåáåëü, îäåæäà è äð.), òî ïîä äóõîâíîé êóëüòóðîé ñëåäóåò ïîíèìàòü òî, ÷òîïðèäàåò ìàòåðèàëüíîé êóëüòóðå ôîðìó ïðåêðàñíîãî, ÷òî äàåò ÷åëîâåêóíàñëàæäåíèå, ëþáîâü, äóõîâíîå ìóæåñòâî. Äðóãèìè ñëîâàìè, ñîçäàííûåïîñðåäñòâîì óìñòâåííîãî è ôèçè÷åñêîãî ïîòåíöèàëà ÷åëîâåêà âñå ìàòåðèàëüíûåöåííîñòè â îäíî è òî æå âðåìÿ íåñóò â ñåáå è ìàòåðèàëüíóþ (â êà÷åñòâå ðåàëüíîãîáûòèÿ), è äóõîâíóþ (âíóòðåííèé ìèð ÷åëîâåêà, ïðîÿâëåíèå ñïîñîáíîñòè ÷åëîâåêàñîçäàâàòü ïðåêðàñíîå) êóëüòóðó.

Êàê èçâåñòíî, ìàòåðèàëüíàÿ êóëüòóðà - ýòî ñîçäàííîå ÷åëîâåêîì ìàòåðèàëüíîåáîãàòñòâî, à äóõîâíàÿ êóëüòóðà - ýòî âíåøíåå ïðîÿâëåíèå ïðåêðàñíîãî, êîòîðîåïîëîæèòåëüíî âîçäåéñòâóåò íà äóõîâíîñòü, ñîçíàíèå è ìûøëåíèå ÷åëîâåêà. Èëè,åñëè ìàòåðèàëüíàÿ êóëüòóðà ÿâëÿåòñÿ ïðîäóêòîì ôèçè÷åñêîãî òðóäà, òî äóõîâíàÿêóëüòóðà ÿâëÿåòñÿ ïðîäóêòîì ðàöèîíàëüíîñòè, äóõîâíîñòè, ìûøëåíèÿ, îäíèìñëîâîì ïðîäóêòîì âíóòðåííåãî ïîòàåííîãî ïîòåíöèàëà.

Êóëüòóðà - ÿâëåíèå ìíîãîñòîðîííåå è äàòü èñ÷åðïûâàþùåå îïðåäåëåíèå ÿâëÿåòñÿñëîæíîé ïðîáëåìîé. Ýòî îïðåäåëÿåòñÿ òåì, ÷òî êóëüòóðà ñîçíàòåëüíîé äåÿòåëüíîñòè÷åëîâåêà âêëþ÷àåò â ñåáÿ òåîðåòè÷åñêóþ è ïðàêòè÷åñêóþ äåÿòåëüíîñòü è âìåñòå ñýòèì ñîçäàíèå áîãàòñòâà. Ýòè áîãàòñòâà, ÿâëÿÿñü ìàòåðèàëüíûìè, îäíîâðåìåííîÿâëÿþòñÿ ïðîÿâëåíèåì äóõîâíîãî, à òàêæå ïðîäóêòîì êàê óìñòâåííîé, òàê èïðàêòè÷åñêîé äåÿòåëüíîñòè ÷åëîâåêà. Â ÷àñòíîñòè, êîãäà ãîâîðÿò î êóëüòóðå,ïîíèìàþò ñîçäàííûå ÷åëîâåêîì îðóäèÿ òðóäà, èõ èñïîëüçîâàíèå, äîñòèæåíèÿ íàóêèè òåõíèêè, èõ ïðèìåíåíèå â ïðîèçâîäñòâå, ïðîèçâîäñòâåííûå è îáùåñòâåííûåîòíîøåíèÿ, îáùåñòâåííóþ îðãàíèçàöèþ òðóäà, ñèñòåìó çäðàâîîõðàíåíèÿ è âûñøåãîîáðàçîâàíèÿ, ïðîèçâåäåíèÿ ëèòåðàòóðû è èñêóññòâà.

Àòàìóðàòîâ ÑàäóëëàÐÀÇÌÛØËÅÍÈÅ Î ÏÎÍßÒÈÈ ÌÀÚÍÀÂÈßÒ" Â ÊÎÍÒÅÊÑÒÅ ÌÀÒÅÐÈÀËÜÍÎÉ È ÄÓÕÎÂÍÎÉ ÊÓËÜÒÓÐÛ

11


Ñîîòâåòñòâåííî, êóëüòóðà îõâàòûâàåò ñàìóþ âûñøóþ ñòóïåíü ÷åëîâå÷åñêîãîèíòåëëåêòà è âîëè. Êóëüòóðà ñâÿçàíà íå òîëüêî ñ ìàòåðèàëüíûìè ðåçóëüòàòàìè÷åëîâå÷åñêîé äåÿòåëüíîñòè, íî è ñ åãî áîãàòñòâîì, îïûòîì, íàâûêàìè,ïðîèçâîäñòâîì è ïðîôåññèîíàëüíîé êâàëèôèêàöèåé, à òàêæå îòíîøåíèÿìè,êîòîðûå ôîðìèðóåòñÿ â ïðîöåññå âñåãî ýòîãî.

Âòîðîé òèï êóëüòóðû - äóõîâíàÿ êóëüòóðà. Äóõîâíàÿ êóëüòóðà âêëþ÷àåò â ñåáÿ÷åëîâå÷åñêèé èíòåëëåêò, äóõîâíî-ïðîèçâîäñòâåííóþ äåÿòåëüíîñòü è èõ ðåçóëüòàòû.Òî åñòü, äóõîâíàÿ êóëüòóðà ÿâëÿåòñÿ ïðàêòè÷åñêèì ðåçóëüòàòîì âíåøíèõ èâíóòðåííèõ àñïåêòîâ äóõîâíîñòè ÷åëîâåêà, ñîñòîÿùèé èç íàóêè, ôèëîñîôèè,èñêóññòâà, ëèòåðàòóðû, ìîðàëè, ðåëèãèè, ïðàâà, ïîëèòèêè, îáðàçîâàíèÿ,ïðîñâåùåíèÿ, è ò. ä. Äóõîâíûå öåííîñòè ñîçäàþòñÿ ó÷åíûìè, õóäîæíèêàìè,êîìïîçèòîðàìè, ïîýòàìè è ïèñàòåëÿìè, òåîðåòèêàìè, ïîëèòèêàìè, â öåëîì,íåîðäèíàðíûìè è âûäàþùèìèñÿ ëþäüìè. Â ïðîöåññå ñîçäàíèÿ, êóëüòèâèðîâàíèÿè ðàçâèòèÿ äóõîâíîé êóëüòóðû, îáùåñòâî ðàçâèâàåòñÿ, ðàñòåò ïðîèçâîäèòåëüíîñòüòðóäà, ðàçâèâàþòñÿ ïðîèçâîäèòåëüíûå ñèëû, ñîçäàåòñÿ äóõîâíûé îáðàç ëþäåé,ïðîãðåññèðóåò ìîðàëü, òåíäåíöèè è íàïðàâëåíèÿ ìîäû, ôîðìèðóåòñÿýñòåòè÷åñêèé âêóñ è îöåíêà, ïîäíèìàåòñÿ íà íîâûé óðîâåíü òâîð÷åñêèéïîòåíöèàë è ðîëü öåííîñòåé, ñîâåðøåíñòâóåòñÿ ñèñòåìà óïðàâëåíèÿ ãîñóäàðñòâîìíà ïðèíöèïàõ ñïðàâåäëèâîñòè è ãóìàíèçìà.

Êîíå÷íî, ìàòåðèàëüíóþ êóëüòóðó íåëüçÿ îòîðâàòü îò äóõîâíîé êóëüòóðû, èíà÷åíå äîñòèæèìà íè ìàòåðèàëüíàÿ, íè äóõîâíàÿ êóëüòóðà, îíè ðàçâèâàþòñÿ âîâçàèìîñâÿçè. Ìàòåðèàëüíàÿ è äóõîâíàÿ êóëüòóðà îðãàíè÷íî ñâÿçàíû â ïðîöåññåïðîèçâîäñòâà ìàòåðèàëüíûõ áëàã. Ñîçäàíèå êàêèõ-ëèáî îðóäèé òðóäà,ìàòåðèàëüíûõ ðåñóðñîâ áåç ïîìîùè èíòåëëåêòà, âîëè è óìñòâåííûõ óñèëèéíåâîçìîæíî. Äðóãèìè ñëîâàìè, äóõîâíîñòü (ìàúíàâèÿò) çàëîæåíà â îñíîâåìàòåðèàëüíîé êóëüòóðû. Æåì÷óæèíû ëþáîé ìàòåðèàëüíîé è äóõîâíîé êóëüòóðûâîçíèêàþò ïîñðåäñòâîì ñèíòåçà óìñòâåííîãî è ôèçè÷åñêîãî òðóäà ÷åëîâåêà.Äóõîâíàÿ êóëüòóðà - ýòî ñðåäñòâî õóäîæåñòâåííîãî îòðàæåíèÿ è óñâîåíèÿäåéñòâèòåëüíîñòè. Êóëüòóðà íå îãðàíè÷èâàåòñÿ ìàòåðèàëüíîé è äóõîâíîéêóëüòóðîé, òàê êàê êóëüòóðà âêëþ÷àåò â òîì ÷èñëå, è îòíîøåíèÿ ëþäåé â öåëîì(â ñåìüå, øêîëå, èíñòèòóòå, ó÷ðåæäåíèè, ïðåäïðèÿòèè è ò.ä.).

Êóëüòóðà - óíèâåðñàëüíîå ÿâëåíèå. Îíî êàñàåòñÿ âñåõ ëþäåé, íåçàâèñèìî îòíàöèîíàëüíîñòè, ìåñòà æèòåëüñòâà, ðåëèãèè, ïîëà, ÿçûêà, îáû÷àåâ è äðóãèõàñïåêòîâ, â ÷àñòíîñòè, ëèòåðàòóðû, àðõèòåêòóðíûõ øåäåâðîâ, íàóêè, òåõíèêè,òðàíñïîðòà, ñâÿçè.

Îäíàêî ýòî íå îçíà÷àåò, ÷òî íåò íàöèîíàëüíîé ôîðìû êóëüòóðû. Èáî, êàêèìáû óíèâåðñàëüíûì ÿâëåíèåì êóëüòóðà íè áûëà, îíà èñõîäèò èç íàöèîíàëüíîãî.Ëþáàÿ êóëüòóðà, ñòàâøàÿ îáùå÷åëîâå÷åñêèì äîñòîÿíèåì, ñîçäàåòñÿ îäíîéíàöèåé è âûðàæàåò ñâîþ ñîáñòâåííóþ êóëüòóðó è íàõîäèò ñâîå âûðàæåíèå÷åðåç îïðåäåëåííûå ôîðìû, à ñ äðóãîé ñòîðîíû íàöèîíàëüíàÿ êóëüòóðà ñëóæèòîáùå÷åëîâå÷åñêèì èíòåðåñàì è ÿâëÿåòñÿ îñíîâîé îáîãàùåíèÿ âñåãî÷åëîâå÷åñòâà.

Êîíå÷íî, â äàííîì ñëó÷àå ðå÷ü èäåò îá îáùå÷åëîâå÷åñêîé êóëüòóðå, êîòîðàÿîáîãàùàåò äóõîâíûé ïîòåíöèàë âñåãî ÷åëîâå÷åñòâà. Íî èìåþò ìåñòî ñëó÷àè, ïðèêîòîðûõ êóëüòóðà íå ñëóæèò îáùå÷åëîâå÷åñêèì èíòåðåñàì è ïðåñëåäóåò öåëèäóõîâíîé ýêñïëóàòàöèè è îò÷óæäåíèÿ, ïîñðåäñòâîì èñïîëüçîâàíèÿ äîñòèæåíèéíàóêè è òåõíîëîãèé. Âî ìíîãîì ýòî ôîðìà ïðîÿâëåíèÿ áåçêóëüòóðüÿ.


12


Êîãäà ìû ãîâîðèì î êóëüòóðå, ìû äîëæíû îáðàòèòü âíèìàíèå íà ðåçóëüòàòûïîëîæèòåëüíîé ÷åëîâå÷åñêîé äåÿòåëüíîñòè. Ëþáîé ïðîäóêò, ñîçäàâàåìûé÷åëîâå÷åñêîé äåÿòåëüíîñòüþ êîòîðûé ìîæåò ïðèâåñòè ê êðèçèñó, íå ìîæåòñ÷èòàòüñÿ êóëüòóðîé. Ýòî íåâåæåñòâî, ôîðìà áåäñòâèÿ. À êóëüòóðà - ýòî êðèòåðèéðàçâèòèÿ è âûñîêîé äóõîâíîñòè ÷åëîâåêà, íàðîäîâ, íàöèé è îáùåñòâà â öåëîì.

Òåïåðü ïåðåéäåì ê ðàñêðûòèþ ïîíÿòèé "äóõîâíàÿ êóëüòóðà", "äóõîâíîñòü" è"ìàúíàâèÿò", òàê êàê ìåæäó íèìè èìåþòñÿ íåêîòîðûå ðàçëè÷èÿ è ôóíêöèîíàëüíàÿóíèêàëüíîñòü. Ýòè ïîíÿòèÿ èìåþò îáùåå â òîì, ÷òî îíè ñâÿçàíû ñ ÷åëîâå÷åñêîéäåÿòåëüíîñòüþ, èíòåëëåêòîì, ñòðåìëåíèåì ïîçíàòü ìèð, óìåíèåì èñïîëüçîâàòüåãî, îñîçíàòü ñåáÿ è ñâîå ìåñòî â íåì. Íî ìåæäó íèìè åñòü è ðàçëè÷èÿ.

Âî-ïåðâûõ, ñëåäóåò èìåòü â âèäó, ÷òî â ïåðèîä ãîñïîäñòâà èäåîëîãèè ñîâåòñêîéâëàñòè ïîíÿòèå "ìàúíàâèÿò" êàê â ôóíäàìåíòàëüíîé, òàê è ñïåöèàëüíîé ëèòåðàòóðåíå èìåëî ñàìîñòîÿòåëüíîãî çíà÷åíèÿ è ïîíèìàëîñü â òîì æå ñìûñëå êàê "äóõîâíàÿêóëüòóðà". Ãëàâíîé æå ïðè÷èíîé ýòîãî ÿâëÿåòñÿ òî, ÷òî èçó÷åíèå âíóòðåííåãîìèðà è ïîòåíöèàëà ÷åëîâåêà â ïîñòñîâåòñêîì ïðîñòðàíñòâå íàõîäèëîñü ïîäïîëèòè÷åñêèì äàâëåíèåì ãîñóäàðñòâåííîé ñèñòåìû è îïðåäåëÿëîñü åãî èíòåðåñàìè.Äðóãèìè ñëîâàìè, âìåñòî èçó÷åíèÿ è ñîâåðøåíñòâîâàíèÿ âíóòðåííåãî ìèðà÷åëîâåêà áûëî áîëåå âûãîäíî äåðæàòü åãî ïîä ïîëèòè÷åñêèì ïðåññîì, êîòîðûéîòâå÷àë èíòåðåñàì ñèñòåìû. Äàííîå ïîëîæåíèå íå ïîçâîëÿëî ÷åëîâåêó çàùèùàòüñâîè ïðàâà, äóõîâíûå íóæäû ñâîåé íàöèè è, òàêèì îáðàçîì, áûòü "âèíòèêîì"ãîñóäàðñòâåííîé ñèñòåìû. Ãîñóäàðñòâî ïðåâðàùàëî ÷åëîâåêà â ïîñëóøíîãî èïîêîðíîãî ðîáîòà. Áûë óíè÷òîæåí ñâîáîäíî ìûñëÿùèé ÷åëîâåê, óñòàíîâëåíïîñòîÿííûé êîíòðîëü íàä íèì êàê ãëàâíûé ïðèîðèòåò ãîñóäàðñòâà. Ýòî ñòàëîîäíèì èç ôàêòîðîâ íå òîëüêî äóõîâíîé äåãðàäàöèè ÷åëîâåêà, íî è ôàêòîðîìîáîñòðåíèÿ âíóòðåííèõ ïðîòèâîðå÷èé â îáùåñòâå, íàöèîíàëüíûõ è äóõîâíûõîòíîøåíèÿõ, ÷òî â êîíå÷íîì èòîãå ïðèâåëî ê åãî êðóøåíèþ.

Ïîñëå ðàñïàäà ñîâåòñêîé âëàñòè, Óçáåêèñòàí îáðåë íåçàâèñèìîñòü, ñòàëðåàëèçîâûâàòüñÿ ïðèíöèï - íå ëþäè ñëóæàò ãîñóäàðñòâó, à ãîñóäàðñòâî ñëóæèòíàðîäó, âñå âî èìÿ ÷åëîâåêà ñòàëî ïðèîðèòåòíûì íàïðàâëåíèåì ïîëèòèêè íàøåãîãîñóäàðñòâà. Ýòî, â ñâîþ î÷åðåäü, ñïîñîáñòâîâàëî èçó÷åíèþ âíóòðåííåãî ìèðà÷åëîâåêà è óñëîâèé åãî àêòèâàöèè. Òàêèì îáðàçîì, êîíöåïöèÿ "äóõîâíîñòè" âûøëàíà ïåðåäíèé ïëàí íàó÷íûõ èññëåäîâàíèé.

Â ñâÿçè ñ ýòèì â ïîñëåäíèå 15-20 ëåò ýòî ïîíÿòèå ñòàëî àêòèâíî ïðèìåíÿòüñÿ.Îñíîâíûì ìåòîäîëîãè÷åñêèì èñòî÷íèêîì ñëóæèëà êîíöåïöèÿ íàöèîíàëüíî-äóõîâíîãî âîçðîæäåíèÿ, ðàçðàáîòàííàÿ Ïåðâûì Ïðåçèäåíòîì ÈñëàìîìÊàðèìîâûì î âíåäðåíèè äóõîâíîñòè â íàó÷íûé àïïàðàò, è åå èçó÷åíèå êàêñàìîñòîÿòåëüíîãî ôåíîìåíà. Ïåðâûé Ïðåçèäåíò â öåëÿõ óêðåïëåíèÿ íåçàâèñèìîñòèñòðàíû è îñóùåñòâëåíèÿ ðåôîðì îòìå÷àë: "Ñâÿçü ýôôåêòèâíîñòè, îñóùåñòâëÿåìûõâ íàøåé ñòðàíå ðåôîðì, òåñíî ñâÿçàíî ñ âîçðîæäåíèåì äóõîâíîñòè íàðîäà,ãëóáîêèì èçó÷åíèåì èñòîðè÷åñêîãî íàñëåäèÿ, ñîõðàíåíèåì íàöèîíàëüíûõòðàäèöèé, ðàçâèòèåì êóëüòóðû è èñêóññòâà, èçìåíåíèåì è ðàçâèòèåì ñîçíàíèÿîáùåñòâà" [Êàðèìîâ È. 2015. ñ. 15].

Êîíöåïöèÿ "äóõîâíîãî" âîçðîæäåíèÿ, ïðåäëîæåííàÿ Ïåðâûì ÏðåçèäåíòîìÓçáåêèñòàíà, ñëóæèò ìåòîäîëîãè÷åñêîé îñíîâîé äëÿ ðàçðàáîòêè íàó÷íûõîïðåäåëåíèé ïîíÿòèÿ "äóõîâíîñòè" â Óçáåêèñòàíå. Â ÷àñòíîñòè, ñòîèò óïîìÿíóòüôóíäàìåíòàëüíóþ ðàáîòó ïîä íàçâàíèåì "Âûñîêàÿ äóõîâíîñòü - íåïîáåäèìàÿñèëà", îïóáëèêîâàííóþ 2008 ãîäó. Â äàííîì ïðîèçâåäåíèè ðàñêðûâàåòñÿ ïîíÿòèå


13


"ìàúíàâèÿò", åå âçàèìîñâÿçü ñ ýêîíîìè÷åñêîé æèçíüþ îáùåñòâà, êðèòåðèèîïðåäåëÿþùèå ðàçâèòèå è ñîâåðøåíñòâîâàíèå. Íàäî îòìåòèòü, ÷òî îíà ñëóæèòìåòîäîëîãè÷åñêîé áàçîé äëÿ èññëåäîâàíèé â äàííîé îáëàñòè. Â ÷àñòíîñòè, â ýòîéðàáîòå ãîâîðèòñÿ: "Äëÿ ïîëíîöåííîé æèçíè ÷åëîâåêà ìàòåðèàëüíûé è äóõîâíûéìèð òàêæå íåîáõîäèìû, êàê íåîáõîäèìû äâà êðûëà ïàðÿùåé â íåáå ïòèöå"[Êàðèìîâ, È. 2015. ñ. 18].

È âñå òå÷åíèå ìèðîâîé èñòîðèè, êàê è íîâåéøàÿ èñòîðèÿ íàøåãî ãîñóäàðñòâà,óáåäèòåëüíî äîêàçûâàþò ïðàâèëüíîñòü âûáîðà ïóòè, îñíîâàííîãî íà ãàðìîíè÷íîìåäèíñòâå äóõîâíîé è ìàòåðèàëüíîé æèçíè, - ïóòè ê íàöèîíàëüíîìó ñîâåðøåíñòâó.

Ñëåäóåò îòìåòèòü, ÷òî ñåãîäíÿ â íàó÷íîé ëèòåðàòóðå, ñòàòüÿõ, ó÷åáíûõ ïîñîáèÿõïîíÿòèå "ìàúíàâèÿò" ïåðåâåäåíî íà ðóññêèé ÿçûê êàê "äóõîâíîñòü". Îäíàêî, ýòèïîíÿòèÿ îòëè÷àþòñÿ äðóã îò äðóãà ñóùíîñòüþ, ñîäåðæàíèåì è îáúåìîì. Ñóùíîñòü,ñîäåðæàíèå è îáúåì ïîíÿòèÿ "ìàúíàâèÿò" áîëåå øèðîêîå, îíà îáúåäèíÿåò â ñåáåâåñü âíóòðåííèé, äóõîâíûé, èíòåëëåêòóàëüíûé íðàâñòâåííûé ïîòåíöèàë ÷åëîâåêà.À ïîíÿòèå "äóõîâíîñòü", â íàøåé óçáåêñêîé ðóññêîÿçû÷íîé ñðåäå èñõîäèò èçêîðíÿ ñëîâà "äóõ" è îòîáðàæàåò òîëüêî ëèøü ÷àñòü "ìàúíàâèÿò", à èìåííî ñîçíàíèå,ïñèõîëîãèþ è èíòåëëåêò ÷åëîâåêà.

Ïðîèçâåäåíèå Ïåðâîãî Ïðåçèäåíòà Ðåñïóáëèêè Óçáåêèñòàí Èñëàìà Êàðèìîâà"Þêñàê ìàúíàâèÿò - åíãèëìàñ êó÷" ïåðåâîäèòñÿ íà ðóññêèé ÿçûê êàê "Âûñîêàÿäóõîâíîñòü - íåïîáåäèìàÿ ñèëà". È ïîýòîìó ïîíÿòèå "ìàúíàâèÿò" âî âñåõ ó÷åáíûõïîñîáèÿõ ñàìîïðîèçâîëüíî ïåðåâåäåíî íà ðóññêèé ÿçûê êàê "äóõîâíîñòü".

×òî êàñàåòñÿ îïðåäåëåíèÿ Ïåðâîãî Ïðåçèäåíòà Ðåñïóáëèêè Óçáåêèñòàí ÈñëàìàÊàðèìîâà, â ïðîèçâåäåíèå ãîâîðèòüñÿ: ""Ìàúíàâèÿò" òóøóí÷àñè æàìèÿò µà¸òèäàãè²îÿâèé, ìàôêóðàâèé, ìàúðèôèé, ìàäàíèé, äèíèé âà àõëî³èé ³àðàøëðèíè ´çèäàìóæàññàì ýòàäè" [Êàðèìîâ,2008, ñ.20]. Åñëè ïåðåâåñòè ýòî îïðåäåëåíèå íà ðóññêèéÿçûê, òî îíî ïîëíîñòüþ îòðàæàåò ñóùíîñòü, ñîäåðæàíèå è îáúåì ïîíÿòèÿ"ìàúíàâèÿò". Â ÷àñòíîñòè, "ïîíÿòèå "ìàúíàâèÿò" îáúåäèíÿåò â ñåáå èäåè, èäåîëîãèè,çíàíèÿ, êóëüòóðó, ðåëèãèîçíûå è íðàâñòâåííûå âçãëÿäû æèçíè îáùåñòâà".

Íà íàø âçãëÿä - ýòî îïðåäåëåíèå ñîîòâåòñòâóåò åå íàçâàíèþ è îòðàæàåòñóùíîñòü, ñîäåðæàíèå è åå îáúåì. Ñëåäóåò îòìåòèòü, ÷òî â ñîâåòñêîå âðåìÿ ïîíÿòèå"ìàúíàâèÿò" íå èñïîëüçîâàëîñü â óçáåêñêîé íàó÷íîé ëèòåðàòóðå, îíîèñïîëüçîâàëîñü, êàê "äóõîâíàÿ êóëüòóðà" ("ìàúíàâèé ìàäàíèÿò").

Çàêëþ÷åíèå

Èòàê, ñåãîäíÿ ÷åëîâå÷åñêèé ôàêòîð ïðèîáðåë ïðèîðèòåòíîå íàïðàâëåíèå âíàó÷íûõ èññëåäîâàíèÿõ è îáíîâëåíèè îáùåñòâà. Ýòî òðåáóåò ãëóáîêîãî èêîìïëåêñíîãî èññëåäîâàíèÿ ïîíÿòèÿ "ìàúíàâèÿò", îáúåäèíÿþùåå â ñåáå âåñüâíóòðåííèé äóõîâíûé, èíòåëëåêòóàëüíûé è íðàâñòâåííûé ïîòåíöèàë ÷åëîâåêà.Ïðè ýòîì âàæíî ïîä÷åðêíóòü òî, ÷òî "ìàúíàâèÿò" è "äóõîâíîñòü" íå ïðîòèâîðå÷àòäðóã äðóãó. Çäåñü ðå÷ü èäåò, âî-ïåðâûõ, î êîíêðåòèçàöèè ýòèõ ïîíÿòèé èîïðåäåëåíèè èõ ñóùíîñòè è ñîäåðæàíèÿ; âî-âòîðûõ, î ïîïûòêå ðàñêðûòü ñóùíîñòèè âîçìîæíîñòè âëèÿíèÿ íà ÷åëîâåêà, åãî æèçíåäåÿòåëüíîñòü; â-òðåòüèõ,îïðåäåëèòü èõ ðàçëè÷èÿ, à òàêæå âçàèìîñâÿçûâàþùèå è âçàèìîîáîãàùàþùèåôàêòîðû. Âñå ýòî èìååò ñîîòâåòñòâóþùåå çíà÷åíèå íå òîëüêî â íàó÷íîì çíà÷åíèè,íî è â ñïîñîáñòâîâàíèè èñïîëüçîâàíèþ èõ ïî-ñâîåìó ïðåäíàçíà÷åíèþ ââîñïèòàòåëüíîì ïðîöåññå.


14


Èñõîäÿ èç âûøåñêàçàííîãî, ñóùíîñòü, ñîäåðæàíèå è îáúåì ïîíÿòèÿ"ìàúíàâèÿò" è "äóõîâíîñòü" öåëåñîîáðàçíî èñïîëüçîâàòü êàæäûé â îòäåëüíîñòè.Ýòî ñîçäàñò íåîáõîäèìûå óñëîâèÿ â ýôôåêòèâíîì èñïîëüçîâàíèè èõ âîçìîæíîñòåéâ ïðàêòè÷åñêîé äåÿòåëüíîñòè. Òàêèì îáðàçîì, âíîñèòñÿ ïðåäëîæåíèå ââåñòè âíàó÷íûõ èññëåäîâàíèÿõ, ñòàòüÿõ, ó÷åáíèêàõ è ó÷åáíûõ ïîñîáèÿõ, â íàó÷íûéàïïàðàò ïîíÿòèå "ìàúíàâèÿò" êàê ñàìîñòîÿòåëüíóþ ôèëîñîôñêóþ êàòåãîðèþ.

Áèáëèîãðàôèÿ

1. Êàðèìîâ È.À.(2008). 'Þêñàê ìàúíàâèÿò-åíãèëìàñ êó÷'. 2 íàøð. - Òîøêåíò: "Ìàúíàâèÿò", á. 152. Êàðèìîâ È.À.(2008). 'Þêñàê ìàúíàâèÿò-åíãèëìàñ êó÷'. 2 íàøð. - Òîøêåíò: "Ìàúíàâèÿò", á. 203. Àòàìóðàòîâ Ñ.(2015).'Ãëîáàëëàøóâ âà ìèëëèé-ìàúíàâèé õàâôñèçëèê'. -Òîøêåíò, "¤çáåêèñòîí", á. 45

Transliteration

1. Karimov I.A. (2008). "High Spirituality-Invincible Power". 2nd edition - Tashkent: "Spirituality", ð. 152. Karimov I.A. (2008). "High Spirituality-Invincible Power". 2nd edition - Tashkent: "Spirituality", ð. 203. Atamuratov S. (2015). 'Globalization and national-spiritual security'. - Tashkent, "Uzbekistan", ð. 45

Annotatsiya. Maqolada ilmda keng tarqalgan madaniyatning moddiy va ma'naviy shakllari tahlili asosida"ma'naviyat" tushunchasining mazmuni, mohiyati, qamrovi hamda ahamiyati tahlil etilgan. Ma'naviyattushunchasini mustaqil falsafiy kategoriya sifatida qo'llash g'oyasini asoslashga harakat qilinadi.Muallif fikricha,ma'naviy madaniyat ma'naviyatning tarkibiy qismidir. Ma'naviyat tushunchasining o'zbek jamiyatida rusiyzabonaholi orasida noadekvat muqobili qo'llaniladi.

Tayanch so'zlar: ma'naviyat, ma'naviy madaniyat, moddiy madaniyat, "ommaviy ma'naviyat", salohiyat,kuch.

Atamurodov Sadulla (O'zbekiston, Toshkent)

"Ma'naviyat" tushunchasiga moddiy va ma'naviy madaniyat nuqtai nazaridan qarash


15


FAITH-BASED EDUCATION AS PHILOSOPHY OF TRANSFORMATIONIN NIGERIA

Anthony Bature, (Nigeria)

Abstract. This article concerns the principles of the philosophy of education, such as Protestant andIslamic, and especially, how can they be used as transformational strategies for the cooperation of peaceand justice. This question is of exceptional importance considering the outcomes of later conflicts inNigeria. Various means of maintaining the peace, such as social justice, stabile and dynamic economyand effective judicial system are not sufficient for the justice and peace. There must exist a system ofeducation, which constantly works for the peace and justice. It is explained in the paper, that theapproach to education, which is based on faith, as a mean of maintaining the social system, can makeexceptional contributions to the transformation of education system. Main goal is to create the educationalphilosophy which has the potential for the educational transformation. The research is based on themethodology of collecting information from books, magazines and official documents.

Key words: justice, peace, educational philosophy, effective transformation, Islam, judicial system.

ÓÄÊ 316.7

http://dx.doi.org/10.26739/2181-9505-2018-2-2

Introduction

A nation of multi-cultural and multi-ethnic groups understands that experience is animportant concept in education and that those in education, value multiculturalexperience and students are made to understand this [Elias, 2002: 304]. Thus, this isbecause the experience it creates is for the purpose of the common good. Based on this,it is important that schools teach learning processes that would better fit the techniquethat can easily explain the evolving dynamics of education. Indeed, this means teachingthe habits of mind that are essential to problem-solving, especially where many mindsneed to interact.

As Fullan rightly argued that reform is not just putting into place the latest policy, itmeans changing the cultures of classrooms, the schools, the districts, the universities,and so on" [Frullan, M. 2001: c. 7]. In considering the role of the Catholic Church ineducation, Freire posited that the task would be simplified if we could count on coherencebetween church and gospel. "It is not possible to speak objectively of the educationalrole of the various denominations as being unified and coherent. On the contrary, theirroles differ as the different churches try to follow their own teachings, sometimesopposing each other, whether evident, hidden, or disguised" [Freire 1985: p. 131]. ForElias (2002: 208), the Protestants have utilized schools, colleges, Sunday schools, andcampus ministries in their educational effort to achieve these objectives. These forms ofeducation are each rooted in different cultural situations and are related to differenttheological movements.

Considering the diversity in culture and the values of education, Burtonwood (2006:54) maintained that, "education needs to consider how best to help young peopledevelop a sense of belonging to a common culture because only through recognition of

16


some kind of common culture, however open to outside influence and change, willyoung people develop a sense of belonging to real community in which they have astake". This study, therefore, examines three philosophies of religious education -Catholic, Protestant and Islam and the extent they contribute in promoting peace andjustice. The essence is to emphasise their needs and investigate the extent they havecontributed to the transformation and promotion of peace and justice in a multi-culturalsociety like Nigeria.

Catholic Educational Ethos as a Way of Life

The Catholic Church embodies educational ethos that is entrenched in the practice ofthe faith. In this regard, Spring [Bassey M. 2010. p. 16) stated that:

If Catholic education is to mean anything, it must be different to the educationoffered by other types of schools. It must have a strong vibrant ethos which is a livedreality for all members of the school community. This is mainly as a result of the factthat it is the Catholic ethos of Catholic schools that differentiates them from otherschools. In this view, Catholic school provides religious education for the pupils inaccordance with the doctrines, practices and traditions of the Roman Catholic Church.

A Catholic educational ethos is not just something expressed on paper or somethingto be taken for granted. It is to be expressed in the distinctive quality of the daily life ofthe school community. The characteristic spirit of a Catholic school flows from thevalues central to which are the gospel values. The educational vision, which flows fromthese values, is one that promotes dignity, self-esteem, and full development of eachperson. Such vision is inclusive and respectful of all and engages with people of allbeliefs. Indeed, Catholic schools have a unique integrating function, which leads to thefull and harmonious development of the whole person. Catholic identity is a uniquephenomenon basically because of its non-segregation and encompassing characteristics.In explaining the ethos of the Catholic school, Fischer [2010: 67] observes that, theethos of a Catholic school does not relate solely to the arrangement whereby it admitsbaptized Catholic children rather the Catholic ethos is a lived experience and permeatesevery aspect of school life.

Indeed, Catholic schools are designated by the local ordinary to ensure that theCatholic ethos of the institution is maintained. It is based on this idea that those withinthe school community are required to uphold the values of the Catholic faith. TheSacred Congregation for Catholic Education (1988: p. 25), in the document, LayCatholics in schools: Witnesses to Faith, specifically discussed in detail the identity ofCatholic education, as follows: From the first moment that a student sets foot in aCatholic school, he or she ought to have the impression of entering a new environment,one illumined by the light of faith, and having its own unique characteristics. While thedocument identifies the challenges and circumstances facing Catholic education at theturn of the millennium, it ends with great hope that the objectives of Catholic schoolingwill be seen in its products, the men and women who have emerged into maturityillumined by faith. The document conscientiously addresses issues that appreciate thevalue of education which enhances "a world of cultural pluralism, where dialogue alwaysgives grounds for hope." As can be seen, Treston [1997: p. 88] notes that the ethos of aCatholic school is rooted in a tradition instituted for the last 2000 years or more ofbeing Catholic Christian. Thus, the Catholicism of the school is not an optional appendium

Anthony BatureFAITH-BASED EDUCATION AS PHILOSOPHY OF TRANSFORMATION IN NIGERIA

17


to the identity of the school but a fundamental reference point for its ethos and theshape of its education. In fact, Treston further affirms that Catholic schools' participationin the local and universal Church is one of the important principles of sacramentality.For him, the need for schools to be placed where Christ incarnates in daily experiencesis essential. In this regard, the identity of the school remains cordial. Buttressing thisfact, Treston contended that the Catholic identity of the school should not be relegatedinto oblivion because of any overreaction to the wide array of religious positions of itsstaff, parents and students. Indeed, Catholic character of a school grounds the institutionin its essential story. It is not an institution of indoctrination to inculcate Catholicisminto unwilling school members. The Catholic paradigm is a lens to experience educationas well as a commitment to work in partnership with other agencies of schooling in thecommunity.

Protestant Educational Philosophy

Bushnell (1967. p. 6) believes that the ethos and practices in Protestant faith basedschools can be articulated as follows:

I. The child is to grow up a Christian. In other words, the aim, effort, and expectationshould be, not, as is commonly assumed, that the child is to grow up in sin, to beconverted after he comes to a mature age; but that he is to open on the world as onethat is spiritually renewed, not remembering the time when he went through a technicalexperience, but seeming rather to have loved what is good from his earliest years.

II.Secondly, Bushnell emphasizes that the home is the only proper avenue of religiouseducation. He notes that education occurs through a process of growth and not throughartificially induced conversion experiences in childhood. The child's character is largelyformed by early experiences within the home. Building upon that religious teaching,parents and teachers should adapt instruction to the age of the child. Both Bushnell aswell as Bassey (1998. p 46) contends that experience, not the transmission of doctrine,is the best foundation for teaching religion.

According to Elias (2002: p 159), Bushnel's approach to Christian education "iswidely accepted by Protestants. For most of the 19th century, Sunday school served asan evangelical institution. This system of education was embraced among most of theProtestant denominations in countries around the world. In their early formative stages,Sunday schools taught children basic literacy, but as more children started attendingcharity schools, and then public schools, the Sunday schools became instruments ofinculcating in the young the principles of evangelical Protestantism. These Sundayschools focused on the study of the Bible. The objective was the conversion of students".Tanko (1991: p 80) noted that, "the Protestant missionary educational program wasdesigned purely for the purpose of evangelization. Protestants were concerned withbringing up people who could read and teach the Bible as well as be able to write.Sunday school was a means of getting the youth into the Church and educating them inChristian doctrines and morals. It also aimed at training people to continue the traditionof evangelization". Tanko cites Bauen, a strong advocate of the Protestant ethos andpractices of a faith-based school, as follows:

Our design and hopes . . . are not simply to bring as many individuals as possible tothe knowledge of Christ. We desire to establish the Gospel in the hearts and minds ofthe people, so that the truth and righteousness may remain and flourish among them,


18


without the instrumentality of foreign missionaries. This cannot be done without civilization.To establish the Gospel among any people, they must have Bibles and therefore musthave the art to make them or the money to buy them. They must read the Bible and thatimplies instruction [Janko, B. 1991: p 80].

Over the centuries, Sunday school has served as a strong foundation for Protestantsas a means of educating their children and adults in the practice of their faith. Kravatz[2010: p 27] noted that in spite of several achievements, the Sunday school movementstill has its criticisms. For instance, William Ellery Channing, Unitarian minister,criticized the Sunday schools for their mechanical teaching and their lifeless way ofhanded on the faith. Thus, John Elias seems to criticize the practice on the basis ofefforts at "stamping our minds on the young, making them see with our eyes, givingthem information, burdening their memories, imposing outward behavior, rules, andour prejudices" [Elias 2002: p 80].

Almost two centuries ago, Channing [1838: p 106] observed that the goals of religiouseducation were to stir up the minds of the young, to invite them to see with their owneyes, to inspire in them a fervent love of the truth, to quicken the powers of their mind,to prepare them to judge for themselves, and to awaken their consciences to discernwhat is good. Religious educators were not to tell (the young) that God is good, but tohelp them see and feel him live in all that he does within and round them. Their dutyis not to tell the children of the dignity of Christ, but to open their eyes to the beautyand greatness of his character, and to rekindle aspirations after a kindred virtue. AccordingElias, Sunday school has had immense power in educating millions of children andlarge number of adults in the protestant faith. The movement encouraged alldenominations to take seriously the religious education of their members. One of itshistoric achievements is that it prepared the way for the public school by presenting amodel of a school with teacher, students, curricula, and buildings. Very often, the samegroup that sponsored the Sunday school moved on to become the strongest advocatesfor the common schools [Elias, 2002: p 166].

Islamic philosophy

Islamic Ethos and Practice according to Anzar [2003: p 7], the pedagogical practicesof Islamic faith based education comprises two significant schools of thoughts:

I. The Qur'anic or KuttabThe Qur'anic school or Maktab is a place where Muslim children go solely to read

and recite the Qur'an. Qur'anic schools can function in the mosque, under a tree, in thehouse of the Qur'an teacher, or under an open sky. It is usually a place for a moreelementary or lower level of religious education (the recitation and pronunciation ofthe Qur'an).

II. The MadrassaOn the other hand, the Madrassas are usually more organized institutions with

classrooms and teachers for different levels. Many Madrassas have boarding and lodgingfacilities for students that are offered free of charge. Furthermore, whereas a Qur'anicschool is usually a place for a more elementary or lower level of religious education (therecitation and pronunciation of the Qur'an), Madrassas are where more in-depth religiouseducation is provided. Each of the types of Islamic religious schools is discussed atgreater length below:


19


Madrassas

This is a distinguished institution of higher studies that existed in contrast to rudimentaryschools called Kuttab where only Quran is taught. Recently, madrasa has been used as catchallby many Western observers to denote any primary, secondary or advanced schools thatpromotes Islamic-based curriculum. In most Muslim nations, madrasas exits as part of broadereducational infrastructure. However, private educational sector also provides what is consideredto be a quality Western education for students who can afford the tuition cost. Incidentally,experiences from mostly impoverished Muslim states show that the rising cost and shortagesof public educational institutions have encouraged parents to send their children to Madrassas.Indeed, there seems to be growing perception that the improvement of existing privateeducational institutions and the establishment of new ones can offer a viable alternative toreligious-based madrassas. Others maintain that reforms should be institutionalized primarilywithin Islamic madrassas in order to ensure a well-rounded curriculum at these popularinstitutions. However, it is important to assert that the appealing quality of Madrassas Schoolis rooted in the ability to provide free education to the impoverished people. Thus, Armaniosobserves, although there are a few schools that teach secular subjects, in general, madrasasoffer a religious-based curriculum, focusing on the Quran and Islamic texts. They also offer afree education, room, and board to their students, and thus they appeal to impoverishedfamilies and individuals. On the whole, these faith-based schools are supported by privatedonations from Muslim believers through a process of almsgiving known in Arabic as zakat.This requires that a fixed proportion of one's income be given to specified charitable causes,and traditionally a portion of zakat has endowed religious education. Almost all Madrassas areintended for educating boys, although there are a small number of Madrassa for girls [Armanios,F. 2003: p 3]. Following from the above, Umar [Anzar, U. 2003: pp 146:149) describes theold Qur'anic schools as a "starting point by teaching Arabic literacy and recitation of theQur'an to pupils from early childhood to adolescence. Furthermore, Abdurrahman and Canham,comment specifically on Islamic schools in Nigeria. They describe the traditional Islamicschools as a means by which pupils are exposed to the life-giving words of the Qur'an. Forthem, there is no clear-cut division into primary, secondary and tertiary levels. There is noprogression from one class to another and from one level to another, with examinationbarriers erected along the way. There are no classes, there are no age-limits, and there is norigid timetable with neatly timed periods for subjects (1978: 51-52).

Addressing the Role of Learning the Qur'an in Islam

The Qur'an is central in learning in virtually all Islamic societies because it teachesboth religious faith and formal education. Anzar [Anzar, U. 2003: p 2] states that fromearly on, Islam emphasized two types of knowledge - i.e. revealed knowledge thatcomes from God and the earthly knowledge that is to be discovered by human beingsthemselves. In this regard, Islam is considered to be vital for men and women seekingfor knowledge. Basically, Koran is the perfect word of God. It should be memorized.Memorization and reflection increase ones understanding and interpretation of theKoran. Thus, it is expected that one who is acquainted with the knowledge of Islam,spreads the word. In line with Islamic principles seeking earthly knowledge revealed byGod in the Koran and helps Muslims to live productive and good lives in the world. In"Profiles of New Islamic Schools in Northern Nigeria', Umar [Anzar, U. 2003: p 49]


20


states the differences between the new Islamic schools and modern school system in Nigeria.For him, these schools differ n their fundamental institutional orientation of promoting abroad Islamic cultural orientation. Thus, school environment is saturated with Islamicimages while administrators actively foster Islamic identity and awareness. It is the curricularemphases on Arabic and Islamic studies that shape Islamic character and indeed differentiatethem from both old Islamic educational institutions and Nigeria's public schools. The newmadrassas curriculum aims to provide proficiency in English and broad competence inWestern secular education while still offering classical Arabic/Islamic education. The newIslamic schools of Northern Nigeria exhibit some of the varieties of educational dualism thathave been developed in other Muslim countries thereby equipping graduates with themultiple sets of skills they need to function effectively in meeting contemporary challengesof modern society. Such dualism is a necessary trajectory to effectively fostering peace andjustice in our contemporary society that is faced with the challenges of conflicts. Offeringboth Islamic and Western types of education in the same school environment seems to bemore realistic than the idealistic model. This is because idealistic model strives to maintainearlier madrassas that tends to foster only Arabic and Islamic studies.

Education as a Transformative Tool for Sustainable Peace and Justice

In most developing nations especially societies faced with numerous inter and intra stateconflicts, education can be utilized in changing the mind-set of people. Students in faith-based schools can be transformed into agents of dialogue and the promotion of peacefulco-existence for the common good. According to Dewey, education has been shown to bea process of renewal, which involves control and growth of both the immature individualand the group in which they live. However, Dewey maintains that education becomes aninstrument of perpetuating unchanged the existing industrial order of society, instead ofoperating as a means of its transformation. The desired transformation is not difficult todefine in a formal setting. It signifies a society in which every person shall be occupied insomething which makes the lives of others better worth living, and which accordinglymakes the ties which bind persons together more perceptible, breaks down the barriers ofdistance between them [Dewey, J. 1921 p 369]. To utilize education as a tool for changeand transformation is what is needed if students' mind-sets are to make them successfulagents for peaceful co-existence in a society engulfed with religious and ethnic conflicts.Dewey's thoughts on change and transformation can be seen in the following statement:Change is essentially a change in the quality of mental disposition and educative change.This may not mean change in industrial and political conditions but basic idea that characterand mind are attitudes of participative response in social affairs. But it does mean that weproduce in schools a projection in type of society we should like to realize, and by formingminds in accord with it gradually modify the larger and more recalcitrant features of apeaceful adult society. Bruner described education as a system which offers people a chance"to operate at their fullest potential, equip them with the tools and the sense of opportunityto use their wits, skills, and passions to the fullest. The function of education is not only toreproduce the culture that supports it, not only reproduce it, but further has its economic,political, and cultural end [1996 p 67]. Yusuf [ Yusuf, T. 2000 p 67] notes that educationis the process by which knowledge and life experiences, including the values (moral,cultural, economic, etc.) associated with them, individuals or groups, as well as themanner by which they (the knowledge and experiences) may be harnessed and managed


21


to achieve, promote and advance societal objectives as perceived, determined and/oraccepted from time to time.Transformative education enables individuals to becomeinstruments for dialogue, change, and peaceful co-existence among people of multi-culturaland religious affiliations. In this view, Cooper, Cibulka and Fusarelli (2008 p 344) analyzedthe dimensions and characteristics of education that promote private and public good. Forthem, education includes human capital skills the individual acquires in school that enhanceshis productivity in the labour market. They further explained that public good dimensionessentially include the inculcation of set of civic values and common core cultural meanings.However, the human capital skills are generally utilized not only by the individual butthrough positive externalities by other citizens who benefit from the wealth, political andcultural value generated by the individual. Similarly, cultural and civic values can be consumedby individuals as they derive personal pleasure from participating in socio-cultural, economiccum political activities in the society.

Conclusion

From the analysis above, the study has looked at ways faith-based education can contributeto the transformation and promotion of peace and justice within the context of its religiousphilosophy. The paper addresses this using the major religious institutions in Nigeria whohave from the outset engaged in this crucial aspect of human transformation and development.It, therefore, concluded that in spite of the seemingly modicum short-comings and criticismsof this faith-based education, it has tremendously assisted the Nigerian state in the areas ofpeace and justice. This can be better understood from the extent faith-based education hasserved as an agent of transformation in Nigeria. The study, therefore, recommended theestablishment of society based on respect for human dignity and tolerance, to enablehuman beings live in an atmosphere where safety and stability can be guaranteed.

Bibliography

1. Anzar,U.(2003). Islamic education: A brief history of madrassas with comments on curricula andcurrent pedagogical practices. Burlington: Vermont University Press. P 2, 7, 49, 146, 149.

2. Armanios,F.(2003). Islamic religious schools, Madrasas: Background. Washington, DC: Library ofCongress, Congressional Research Service. P. 3

3. Bassey,M.O.(1998). Missionary rivalry and educational expansion in southern Nigeria 1885-1932.Journal of Negro Education, 60 (1): p. 1-46.

4. Bassey,M.O.(2010). Western education and political domination in Africa: A study in critical anddialogical pedagogy. Westport: Greenwood Publishing Group. p.16.

5. Blanchard,M.C.(2008). Islamic religious schools, madrassas: Background. Washington, DC:Congressional Research Service.

6. Bruner,J.(1996). The Culture of Education. Cambridge: Harvard University Press. P.7. Burtonwood,N.(2006). Cultural Diversity, Liberal Pluralism, and Schools. New York: Routledge. P.8. Bushnell,H.(1967). Christian Nurture. New Haven: Yale University Press. P.9. Congregation for Catholic Education Vatican (1988). The Religious Dimension of Education in a

Catholic school. Guidelines for Reflection and Renewal. Retrieved from http://www.vatican.va/roman_curia/congregations/ccatheduc/documents/rc_ con_ccatheduc_doc_19880407_catholi c-school_en.html

10.Cooper,B.S., Cibulka,G. J., and Fusarelli,L.(2008). Handbook of Education Politics and policy.New York: Routledge. P.

11.Dewey,J.(1921). Democracy and education. New York: The Free Press. P. 36912.Elias,L.J.(2002). A history of Christian Education: Protestant, Catholic, and Orthodox Perspective.

Malabar: Kreiger. P 304, 208, 166.


22


13.Fischer,C.(2010). Implementing the Catholic School Ethos. Catholic Education Service. Retrievedfrom http://www.cesew.org.uk/standard. p 67.

14.Freire,P.(1970). Pedagogy of the Oppressed. New York: The Continuum International Publishing Group.15.Freire,P.(1985). The Politics of Education Culture Power and Liberation. New Haven, CT: Bergin

& Garvey. P 131.16.Fullan,M.(2001).The New Meaning of Educational Change. San Francisco:Jossey-Bass. c 7.17.Kravatz,M.T.(2010).Partners in Wisdom and Grace: Catechesis and Religious Education in Dialogue.

Lanham: University Press of America.18.Tanko,B.P.(1991).The Christian Association of Nigeria and the Challenge of Ecumenical Imperative.

Jos: Fab Anieh. P 80.19.Treston,K.(1997). Ethos and Identity: Foundational concerns for Catholic Schools. In R. L Keane

& D. Riley (Eds.), Quality Catholic schools: Challenges for leadership as Catholic education approachesthe third millennium (pp. 9- 18). Brisbane, Australia: Brisbane Catholic Education.

20.Umar,S.M.(2003). Profiles of new Islamic Schools in Northern Nigeria. The Maghred Review, 28(2): p,146-169.

21.Yusuf,T.M.(2000).The Human Factor in National Development. Abuja: Aboki Publishers.

Àííîòàöèÿ. Â ýòîé ñòàòüå ðàññìàòðèâàþòñÿ ïðèíöèïû ôèëîñîôèè îáðàçîâàíèÿ, òàêèå êàêêàòîëè÷åñêàÿ, ïðîòåñòàíòñêàÿ è èñëàìñêàÿ âåðà, îñîáåííî òî, êàê îíè ìîãóò áûòü èñïîëüçîâàíûâ êà÷åñòâå òðàíñôîðìàöèîííûõ ñòðàòåãèé äëÿ ñîäåéñòâèÿ ìèðó è ñïðàâåäëèâîñòè. Ýòî âîïðîññåðüåçíîãî ðàññìîòðåíèÿ ñ ó÷åòîì ïîñëåäñòâèé êîíôëèêòîâ â Íèãåðèè. Ðàçëè÷íûå ñïîñîáûîáåñïå÷åíèÿ ìèðà, òàêèå êàê ñîöèàëüíàÿ ñïðàâåäëèâîñòü, ñòàáèëüíàÿ è äèíàìè÷íàÿ ýêîíîìèêàè ýôôåêòèâíàÿ ïðàâîâàÿ ñèñòåìà, íåäîñòàòî÷íû äëÿ îáåñïå÷åíèÿ ñòðåìëåíèÿ ê ñïðàâåäëèâîñòèè ìèðó. Ñëåäîâàòåëüíî, äîëæíà ñóùåñòâîâàòü ñèñòåìà îáðàçîâàíèÿ, êîòîðàÿ ñîçíàòåëüíî ðàáîòàåòíà ìèð è ñïðàâåäëèâîñòü. Â ðàáîòå îáúÿñíÿåòñÿ, ÷òî îñíîâàííûé íà âåðå ïîäõîä ê îáðàçîâàíèþ,èñïîëüçóåìûé â ñî÷åòàíèè êàê ñïîñîá óñòàíîâëåíèÿ ñîöèàëüíîé ñèñòåìû, êîòîðàÿ ÿâëÿåòñÿñïðàâåäëèâîé è ìèðíîé, âíîñèò îãðîìíûé âêëàä â îáùóþ òðàíñôîðìàöèþ ñèñòåìû îáðàçîâàíèÿ.Öåëü ñîñòîèò â òîì, ÷òîáû ñîçäàòü ôèëîñîôèþ îáðàçîâàíèÿ, êîòîðàÿ îáëàäàåò ïîòåíöèàëîì äëÿòðàíñôîðìàöèè. Â èññëåäîâàíèè èñïîëüçóåòñÿ äîêóìåíòàëüíûé ìåòîä ñáîðà äàííûõ, îñíîâàííûéíà èíôîðìàöèè èç êíèã, æóðíàëîâ, îôèöèàëüíûõ äîêóìåíòîâ è ò. ä.

Êëþ÷åâûå ñëîâà: ñïðàâåäëèâîñòü, ìèð, ôèëîñîôèÿ îáðàçîâàíèÿ, ýôôåêòèâíàÿ òðàíñôîðìàöèÿ,èñëàì, ïðàâîâàÿ ñèñòåìà.

Annotatsiya. Ushbu maqolada ta'lim falsafasining protestant, katolik va islom e'tiqodi kabi ta'lim falsafasitamoyillari, ularning tinchlik va adolatni qaror toptirish strategiyasi sifatidagi transformatsiyasi sifatidafoydalanishning afzalliklari ochib berilgan. Bu Nigeriyadagi nizolar oqibatlarini hisobga olish nuqtai nazaridanmuhimdir. Tinchlikni ta'minlashning turli usullari, xususan, ijtimoiy adolat, barqaror va dinamik iqtisodiyotva samarali huquqiy tizim tinchlik va adolat o'rnatish uchun yetarli emas. Demak, tinchlik va adolatga xizmatqiluvchi ta'lim tizimi bo'lishi lozim. Ushbu maqolada e'tiqodga asoslangan ta'limga munosabat ijtimoiytizimni joriy etish usuli sifatida ta'lim tizimining umumiy transformatsiyasiga munosib hissa qo'shadi. Maqsadta'lim transformatsiyasiga salohiyati bo'lgan ta'lim falsafasini yaratishdan iborat. Tadqiqotda kitoblar, jurnallar,rasmiy hujjatlar ma'lumotlariga asoslangan dalillarni yig'ish metodidan foydalanilgan.

Tayanch so'zlar: adolat, tinchlik, ta'lim falsafasi, samarali transformatsiya, islom, huquqiy tizim

Àíòîíè Áàòóðå, (Íèãåðèÿ)

Ïðàâèëüíîå îáðîçîâàíèå êàê ôèëîñîôèÿ òðàíñôîðìàöèè â Íèãåðèè

Antoni Bàture, (Nigeriya)

Haqiqiy ta'lim Nigeriyada transformatsiya falsafasi sifatida


23


ÒÅÎÐÅÒÈ×ÅÑÊÈÅ ÐÀÌÊÈ ÈÑÑËÅÄÎÂÀÍÈß ÏÐÈËÀÃÀÅÌÛÕÓÑÈËÈÉ È ÌÎÒÈÂÀÖÈÈ ÐÀÁÎÒÍÈÊÎÂ Ê ÏÐÎÄÓÊÒÈÂÍÎÌÓ

ÏÎÂÅÄÅÍÈÞ

Ãåëüìàí Âàëåíòèíà, ×åðåï Àëëà (Óêðàèíà, Çàïîðîæüå)

Àííîòàöèÿ. Â ñòàòüå ðàññìîòðåíû àêòóàëüíûå âîïðîñû âçàèìîñâÿçè òðóäîâîãî ïîâåäåíèÿ èïðîèçâîäèòåëüíîñòè â ðàìêàõ îáåñïå÷åíèÿ îðãàíèçàöèîííûõ öåëåé, âëèÿíèÿ óñèëèé è ìîòèâàöèèíà ïðîäóêòèâíîå ïîâåäåíèå ðàáîòíèêîâ. Îäíèì èç ñïîñîáîâ îöåíêè èíäèâèäóàëüíîéïðîèçâîäèòåëüíîñòè ÿâëÿåòñÿ ðàññìîòðåíèå òîãî, êàê óñèëèÿ ÷åëîâåêà ñïîñîáñòâóþòïðîèçâîäèòåëüíîñòè èëè óñïåõó îðãàíèçàöèè â ïðîöåññå òðóäîâîãî ïîâåäåíèÿ. Ó÷èòûâàÿàêòóàëüíîñòü âîïðîñîâ, îïðåäåëÿþùèõ âëèÿíèå óñèëèé è ìîòèâàöèè íà ïðîäóêòèâíîñòü ïîâåäåíèÿðàáîòíèêîâ â îðãàíèçàöèè, èññëåäîâàíû è îïðåäåëåíû òåîðåòè÷åñêèå ðàìêè ïðîÿâëåíèÿ óñèëèé,ðàññìîòðåíû íàèáîëåå ðàñïðîñòðàíåííûå è ïðèìåíÿåìûå â ïðàêòèêå óïðàâëåíèÿ òåîðèÿìîòèâàöèè, òåîðèÿ îæèäàíèé, òåîðèÿ ñïðàâåäëèâîñòè, ìîäåëü äèñáàëàíñà óñèëèé è ïîäêðåïëåíèÿ,òåîðèÿ àòðèáóöèè, òåîðèÿ ïîñòàíîâêè öåëåé. Ñäåëàí âûâîä î òîì, ÷òî áîëåå ýôôåêòèâíîåèçìåðåíèå ïðîèçâîäèòåëüíîñòè ñ ó÷åòîì âëèÿíèÿ è îïðåäåëåíèÿ óñèëèé ðàáîòíèêîâ ïîìîæåòîðãàíèçîâàòü è óíèôèöèðîâàòü ïîñòðîåíèå îáùåãî îáúåìà çíàíèé î ïðîäóêòèâíîì ïîâåäåíèèðàáîòíèêîâ.

Êëþ÷åâûå ñëîâà: òðóäîâîå ïîâåäåíèå, óñèëèÿ, ïðîèçâîäèòåëüíîñòü, òåîðèÿ ìîòèâàöèè, ìîäåëüäèñáàëàíñà óñèëèé è ïîäêðåïëåíèÿ, òåîðèÿ àòðèáóöèè, òåîðèÿ ïîñòàíîâêè öåëåé.

ÓÄÊ 331

http://dx.doi.org/10.26739/2181-9505-2018-2-3

Ââåäåíèå

Â ñîâðåìåííûõ ñëîæíûõ îðãàíèçàöèÿõ ñâÿçü ìåæäó èíäèâèäóàëüíîéïðîèçâîäèòåëüíîñòüþ è ïðîèçâîäèòåëüíîñòüþ îðãàíèçàöèîííûõ ñèñòåìñòàíîâèòñÿ ðàçìûòîé. Âàæíîñòü èçìåðåíèÿ è óïðàâëåíèÿ èíäèâèäóàëüíîéïðîèçâîäèòåëüíîñòüþ çàêëþ÷àåòñÿ â íàëè÷èè ñâÿçè â öåïî÷êå ïîíèìàíèÿ òîãî,êàê èíäèâèäóàëüíàÿ ïðîèçâîäèòåëüíîñòü ñïîñîáñòâóåò ïðîèçâîäèòåëüíîñòèãðóïïû, ÷òî, â ñâîþ î÷åðåäü, ñïîñîáñòâóåò îðãàíèçàöèîííîé ïðîèçâîäèòåëüíîñòè.Ó÷èòûâàÿ ðàñòóùåå ïðèçíàíèå ðîëè óñèëèé â ìîòèâàöèè, ïðèíÿòèè ðåøåíèé íàîñíîâå öåííîñòåé, ðàññìîòðåíèå ýòîé ñòîðîíû óñèëèé íå òîëüêî óëó÷øèòôîðìàëüíûå âû÷èñëèòåëüíûå ìîäåëè, íî è äà�

Philosophy and life / ¹ 3/4 (2) 2018 -...

Documents

Transcript of Philosophy and life / ¹ 3/4 (2) 2018 -...