{"id":47060,"date":"2025-12-03T09:52:29","date_gmt":"2025-12-03T04:52:29","guid":{"rendered":"https:\/\/www.bukhari.uz\/?p=47060"},"modified":"2025-11-27T16:56:29","modified_gmt":"2025-11-27T11:56:29","slug":"tabiat-va-inson-munosabatlarida-manaviy-axloqiy-begonalashuvni-oldini-olishning-muhim-jihatlari","status":"publish","type":"post","link":"https:\/\/bukhari.uz\/?p=47060&lang=oz","title":{"rendered":"TABIAT VA INSON MUNOSABATLARIDA MA\u2019NAVIY-AXLOQIY BEGONALASHUVNI OLDINI OLISHNING MUHIM JIHATLARI"},"content":{"rendered":"

Ma\u2019naviy borliq orqali shaxs o\u2018z qadriyatlarini anglaydi, dunyoqarashini shakllantiradi va o\u2018z yaratuvchanlik qobiliyatini yanada yorqinroq namoyon etadi. \u201cMa\u2019naviyat\u201d tushunchasini tadqiq qilgan olim K.Vaaymanning fikriga ko\u2018ra, uning uchta asosiy shakli mavjuddir. Oila sharoitida shakllanuvchi dunyoviy ma\u2019naviyat; jamiyatda namoyon bo\u2018luvchi jamoaviy ma\u2019naviyat; madaniy-diniy xususiyatga ega bo\u2018lgan moddiy ma\u2019naviyat shular jumlasidandir. K.Vaayman o\u2018z tadqiqotlari natijasi o\u2018laroq, \u201cmoddiy ma\u2019naviyat \u2013 bu ilohiy-insoniy munosabatlar kompozitsiyasi hamda ko\u2018p bosqichli transformatsiya jarayonidir\u201d [5:1042] degan xulosaga keladi.<\/span><\/p>\n

Tadqiqot jarayonida analiz va sintez, mantiqiylik va qiyosiylik, tarixiylik metodlaridan foydalanilgan.<\/span><\/p>\n

K.N.Sokolov, ma\u2019naviyatni funksional obyekt sifatida belgilar ekan, uning intellektual va axloqiy birlik sifatida mavjud bo\u2018lishini ta\u2019kidlaydi [13:192]. L.P.Buyeva ma\u2019naviyatni \u201cinson hayotining mazmuni, sifati va yo\u2018nalishi, shuningdek, har bir shaxsdagi insoniylikning belgisi, hayotiy ahamiyatga ega qadriyatlar sohasi bilan chambarchas bog\u2018langan xususiyat\u201d [4] deb ta\u2019riflaydi. P.V.Petriy ma\u2019naviyatni \u201cjamiyatda o\u2018rnatilgan asl qadriyat va manfaatlarni o\u2018zida aks ettiruvchi, shu bilan birga, har qanday shaxs va guruhning ijtimoiy hayotga qo\u2018shilishini ta\u2019minlaydigan, jamoaviy va individual ong, dunyoqarash va ma\u2019naviy fazilatlarni aks ettiruvchi holat\u201d [12:229] deb hisoblaydi. A.L.Dobroxotov ma\u2019naviyatning ikki xususiyatini izohlab o\u2018tadi:<\/span><\/p>\n

1) ma\u2019naviyat \u2013 bu insonning ijodkorlik qobiliyatining eng yuqori darajasi bo\u2018lib, bu unga o\u2018z hayotining ma\u2019no-mazmun manbai bo\u2018lib xizmat qiladi; individual va ijtimoiy hayotning tabiiy asoslarini axloqiy, madaniy va diniy qadriyatlar bilan to\u2018ldirish imkoniyatini ochadi; inson qalbini ezgu maqsadlar sari yo\u2018naltiruvchi prinsip rolini o\u2018ynaydi;<\/span><\/p>\n

2) ma\u2019naviyat \u2013 bu insonni aktiv va passiv ravishda jalb qilishi mumkin bo\u2018lgan, dunyoni boshqaruvchi g\u2018oyaviy kuch hisoblanadi. Shu boisdan ham ma\u2019naviy begonalashuv shaxs va sotsial guruhlarning ijtimoiy yakkalanishiga olib keladi [6:472].<\/span><\/p>\n

Begonalashuv hodisasining ijtimoiy-falsafiy va tarixiy-falsafiy tahlili natijalari bizning ma\u2019naviy begonalashuvga keltirgan ta\u2019rifimizda ifodalangan ijtimoiy mohiyatni aniqlash imkonini berdi:<\/span><\/p>\n

Ma\u2019naviy begonalashuv<\/strong> \u2013 ham obyektiv, ham subyektiv jarayon bo\u2018lib, shaxs, ijtimoiy guruhlar va butun jamiyatning o\u2018z ma\u2019naviy olamini rivojlantirish, ma\u2019naviy-axloqiy qadriyatlarni ratsionalizatsiya qilish qobiliyatini yo\u2018qotishi, ularni individual va ijtimoiy hayotda yakdillikka erishishining imkonsizligidir.<\/span><\/p>\n

Ma\u2019naviy begonalashuv jarayon sifatida<\/em>, bir tomondan, ma\u2019naviy uzoqlashishdan tashkil topgan bo\u2018lsa, ikkinchi tomondan, shaxs va jamiyat hayotining ma\u2019naviy sohasidagi o\u2018zgarishlarni o\u2018z ichiga oladi. Ma\u2019naviy begonalashuv holat sifatida<\/em>, jamiyat hayotidagi qadriyatlarni saqlash qobiliyatining yo\u2018qolishi bilan tavsiflanadi. Har ikkala holatda ham ushbu jarayon o\u2018ziga xos xavfga ega bo\u2018lib, buning oldini olish muhim ahamiyat kasb etadi. Zero, Prezidentimiz Shavkat Mirziyoyev ta\u2019kidlaganlaridek, \u201c…yoshlarimiz ma\u2019naviyati, g\u2018oyaviy-mafkuraviy tarbiyasi uchun mas\u2019ul deb bilgan insonlar\u00a0 \u2013 bu mahalla yoki diniy tashkilotlar bo\u2018ladimi, huquq-tartibot idoralari xodimlari yoki katta ta\u2019sir kuchiga ega ijodkor ziyolilar bo\u2018ladimi \u2013 ularning barchasi ayniqsa faol bo\u2018lishlari lozim\u201d [2]. Aks holda, ma\u2019naviy begonalashuv jamiyatning marginallashuvi kabi ijtimoiy hodisalarda namoyon bo\u2018ladi, bu jarayon deviant xulq-atvorning rivojlanishiga olib keladi; insondagi boqimandalik kayfiyatini oshiradi; individual, ijtimoiy va milliy identifikatsiya inqirozini yuzaga keltiradi. Aynan ma\u2019naviy begonalashuv natijasida inson, jamiyat va millat faol subyektdan manipulyatsiyaga moyil passiv obyektga aylanadi, bu etnik identifikatsiya inqirozi, ommaviy madaniyatning avj olishi, axborot urushining kuchayishi kabi tendensiyalarda namoyon bo\u2018ladi.<\/span><\/p>\n

Prezidentimiz Shavkat Mirziyoyev ta\u2019kidlaganidek: \u201cBugungi tez o\u2018zgarayotgan dunyo insoniyat oldida, yoshlar oldida yangi-yangi, buyuk imkoniyatlar ochmoqda. Shu bilan birga, ularni ilgari ko\u2018rilmagan turli yovuz xavf-xatarlarga ham duchor qilmoqda. G\u2018arazli kuchlar sodda, g\u2018o\u2018r bolalarni o\u2018z ota-onasiga, o\u2018z yurtiga qarshi qayrab, ularning hayotiga, umriga zomin bo\u2018lmoqda. Bunday keskin va tahlikali sharoitda biz ota-onalar, ustoz-murabbiylar, jamoatchilik, mahalla-ko\u2018y bu masalada hushyorlik va ogohlikni yanada oshirishimiz kerak. Bolalarimizni birovlarning qo\u2018liga berib qo\u2018ymasdan, ularni o\u2018zimiz tarbiyalashimiz lozim\u201d [1:23]. Zamonaviy jamiyatda ma\u2019naviy begonalashuvni bartaraf etish uchun huquqiy, ma\u2019naviy, ijtimoiy, siyosiy va iqtisodiy (moddiy-ishlab chiqarish) sohalarda va ijtimoiy rivojlanishning barcha darajalarida: shaxs, jamiyat, davlat va global miqyosdagi ustuvor yo\u2018nalishlar tizimini amalga oshirish zarur.<\/span><\/p>\n

Axloqiy begonalashuv hodisasini, asosan, insonlarning begonalashish faoliyatini o\u2018zlashtirib olish jarayoni sifatida tahlil qilish bo\u2018yicha o\u2018zbek olimlarining tadqiqotlari chegaralanganini aytib o\u2018tish joizdir. Axloqiy begonalashuvni shaxsning o\u2018zini o\u2018zi anglash yoki anglamaslik jarayoni sifatida tahlil qilish natijalari esa uning quyidagi asosiy xususiyatlarini aniqlashga imkon beradi:<\/span><\/p>\n

    \n
  1. Axloqiy begonalashuv \u2013 ijtimoiy aloqa va munosabatlarning murakkablashuvi natijasida, inson o\u2018z ma\u2019naviy mas\u2019uliyatini, o\u2018z aql-idroki bilan yuritmasdan, aksincha, boshqalarning ixtiyoriga berish holatini yuzaga keltirdi. Bunda, shaxsni o\u2018ziga qaraganda ma\u2019naviy jihatdan yuqoriroq rivojlangan shaxs tomonidan yashirin ekspluatatsiya qilinishi ehtimoli oshadi.<\/span><\/li>\n
  2. Har qanday axloqiy faoliyat, shu jumladan, axloqiy begonalashuv ham, inson ma\u2019naviy faoliyatining eng murakkab turi sifatida, birinchi navbatda, iqtisodiy va siyosiy omillarga bog\u2018liqdir. Shu sababdan, axloqiy begonalashuv ko\u2018pincha shaxsning moliyaviy yetishmovchiligi natijasida paydo bo\u2018ladi. Demak, ijtimoiy jarayonlarni qayta tashkil etish va yanada murakkablashtirish uchun shaxs har tomonlama rivojlanishi lozim. Iqtisodiyot va axloqni, madaniyat va ma\u2019naviyatni uyg\u2018unlashtirish uchun ma\u2019naviy-axloqiy islohot, axloqiy ma\u2019rifatni rivojlantirish talab etiladi.<\/span><\/li>\n
  3. Individual qadriyat va ijtimoiy jarayonlar oriyentatsiyasi o\u2018rtasidagi nomuvofiqlik darajasini anglash axloqiy begonalashuvning turli shakllarini o\u2018rganishga imkon beradi. Shu bilan birga, u yoki bu shakl gnoseologik jihatdan muayyan axloqiy hodisalarning mutlaqlashuvi jarayonida vujudga kelishini hisobga olish kerak.<\/span><\/li>\n
  4. Shaxsning o\u2018z-o\u2018zidan begonalashuvini chuqur anglashi uning axloqiy xususiyati ekanligi axloqiy begonalashuvni yengish ko\u2018p jihatdan o\u2018z-o\u2018zini anglashga bog\u2018liqligini ko\u2018rsatadi.<\/span><\/li>\n
  5. Ko\u2018pgina axloqiy va ma\u2019naviy illatlar axloqning o\u2018zini mutlaqlashtirish jarayonida paydo bo\u2018ladi. Shu sababli, bunday absolyutizatsiya va uning asosida yuzaga keladigan begonalashuvni bartaraf etishning o\u2018ziga xos usullari mavjud.<\/span><\/li>\n<\/ol>\n

    Ma\u2019naviy kamolotni rivojlantirishda, ehtiyojlarni cheklash masalasi hal qiluvchi muammolardan biriga aylanadi. Inson va tabiatning semantik yaxlitligi va o\u2018zaro bog\u2018liqligi hamda tabiiy resurslar chegaralanganini anglash uchun odamlar ongini yo\u2018naltirish muhim ahamiyat kasb etadi. Shuning uchun ma\u2019naviy kamolotga erishishda moddiy va utilitar qadriyatlarni ma\u2019naviy qadriyatlar bilan almashtirish zarur. Aynan shu orqali ma\u2019naviy-amaliy faoliyatning butun tizimini (tarbiya, ta\u2019lim, fan, san\u2019at, axloq, falsafa, mafkura) takomillashtirish zarur.<\/span><\/p>\n

    Bu borada eng samarali yo\u2018l odamlarning ongiga ularning tabiatni o\u2018zgartirishga qaratilgan ehtiyot harakatlari natijasida kelib chiquvchi xavf-xatarlar haqidagi g\u2018oyalarni kiritishdir. Bunday g\u2018oyaning kiritilishi ekologik mas\u2019uliyatni rag\u2018batlantiruvchi tuyg\u2018uni paydo qiladi. Chunki xavf-xatardan qo\u2018rqish barqaror rivojlanishning umumiy gumanistik maqsadi \u2013 xavfdan omon qolishga yo\u2018naltirilgan irodani rag\u2018batlantiradi. Boshqacha qilib aytganda, \u201cgumanizm tushunchasining mazmun-mohiyati insonning tabiatga qaratilgan munosabatlarida konkretlashadi va universal xarakter kasb etadi\u201d [5:69]. Shu sababli, hukumatlar ekologik xavfsizlikni ta\u2019minlashdan bo\u2018yin tovlayotgan davlatlarga nisbatan \u201ciqtisodiy qamchi\u201d usulini qo\u2018llaydi, ya\u2019ni iqtisodiy sanksiyalar qo\u2018llash, ularning tovarlarini sotib olishdan bosh tortish orqali butun dunyoda ekologik xavfsizlikni ta\u2019minlash chinakamiga qo\u2018l kelishi mumkin.<\/span><\/p>\n

    V.Livinskayaning fikricha, ekologik xavfsizlik hech qanday ma\u2019muriy yoki tabiiy chegaralarni tan olmas ekan, xalqaro prinsiplar milliy ekologiya qonunchiligining asosini tashkil qilishi shart [4:76]. Insoniyat boshiga soya solayotgan ekologik falokatlarning oldini olish masalasida xalqaro hamkorlik ma\u2019lum darajada shakllangan va muhim tadbirlar amalga oshirilayotgan bo\u2018lsa-da, bu boradagi ishlarni yanada izchil faollashtirish zarur. Chunki hozirgacha atrof-muhit muhofazasi va insoniyatga yetarli, qulay yashash sharoitlarini yaratish masalalarini boshqarib turuvchi tom ma\u2019nodagi keng ko\u2018lamli ta\u2019sirga ega, xolis, yagona xalqaro tizim mavjud emas. Xalqaro ekologik hamkorlikni takomillashtirish insoniyat taraqqiyotining bundan keyingi bosqichlarida ham muhim hayotiy zaruratlardan biri bo\u2018lib qolaveradi [14].<\/span><\/p>\n

    Barqaror rivojlanishning yana bir muhim muammosi ma\u2019naviyatning qadr-qiymatini, uning semantik yaxlitligini, shuningdek, estetik komponentini saqlab qolishdir. U so\u2018nggi yillarda ommaviy axborot vositalari tizimiga san\u2019atning uzviy integratsiyalashuvi sababli inson va butun jamiyat ongiga kuchli ta\u2019sir ko\u2018rsatish vositasiga aylandi. Boshqa tomondan, u real voqelikdan, tabiat bilan yaxlitligidan ajrala boshladi. San\u2019at fan-texnika taraqqiyoti yutuqlari orqali dunyoni idrok etishning virtual usulining dominantlashuviga hissa qo\u2018sha boshladi, natijada bu insonni tabiatdan va uning tabiiy estetik jihatida yanada uzoqroq ajralishiga olib keldi. Bu shaklda rivojlanayotgan estetika insonni tasavvur kuchidan mahrum qiladi, chunki ijod, san\u2019at va fan o\u2018rtasida o\u2018ziga xos bog\u2018liqlik bo\u2018lgani sababli, ko\u2018rish, anglash qobiliyatining buzilishi tufayli fikrlash qobiliyati ham o\u2018z shaklini o\u2018zgartirishi mumkin. Shu sababli, ilmiy-texnikaviy taraqqiyotni ekologik talablar va barqaror rivojlanish maqsadlariga muvofiq yo\u2018naltirish, ijtimoiy va ijodiy tamoyil va biosferani saqlash o\u2018rtasidagi ziddiyatni hal qilish uchun har qanday imkoniyatlardan, shu jumladan, ommaviy axborot vositalaridan foydalanish kerak.<\/span><\/p>\n

    Barqaror rivojlanishga o\u2018tishda ma\u2019naviyat zamonaviy ilm-fan yo\u2018nalishlarida amalga oshirilayotgan bilimlar, yangiliklardan quvvat olishi kerak. Biosfera degradatsiyasida (yemirilishida) muhim rol o\u2018ynagan ilmiy bilimlar endi atrof-muhitni saqlab qolish, oqilona boshqarish va insoniyatning yashashi uchun qulay sharoit yaratishga yordam berishi kerak. Shu sababli, ilm-fanni rivojlantirish va takomillashtirish yo\u2018nalishlarini tanlashda axloqiy va ekologik mezonlarni ishlab chiqish zaruriyati namoyon bo\u2018ladi. Zamonaviy ilm-fanning mazkur mezonlarini shakllantirish tabiatshunoslik va ijtimoiy-gumanitar sohalarni yaqinlashtirish hamda integratsiyalash, ularning tarkibini ma\u2019naviy-axloqiy parametrlar va gumanistik ko\u2018rsatmalar bilan to\u2018ldirishni taqozo etadi.<\/span><\/p>\n

    Bugungi kundagi har qanday global muammoni bir yoki ikkita fan doirasida hal qilish imkonsiz. Sinergetikaning metodologik tamoyillaridan foydalangan holda muammoni integratsiyalashgan shaklda tushunish, anglash va uni har tomonlama hal qilish, fanlarning muayyan tamoyillarga asosan shakllantirishga bo\u2018lgan ontologik ehtiyojni yuzaga keltiradi.<\/span><\/p>\n

    Kelajakda Yerda hayotning davom etish-etmasligi shubha ostida qolishi, ushbu masalaga jiddiy yondashish, xususan, ma\u2019naviyatning asosini tashkil etuvchi axloqiy me\u2019yorlar va qadriyatlarni tahlil etish tendensiyalari kuchaytirishni talab qiladi. Turli fanlarga doir axloqiy muammolar tobora aniqlashib borayotgan bir davrda, axloqiy muammolarni ilmiy muammolar bilan integratsiyalashgan holda o\u2018rganish masalasi ekologiya fani misolida yanada aniq namoyon bo\u2018ladi. Ekologiya tabiatshunoslik faniga oid materiallarni yashash muhitini saqlash muammosi bilan bog\u2018liq shaklda o\u2018rganadi. Uning negizida tabiatni ijtimoiy muhit bilan birlashtirgan ekologik madaniyat yotadi.<\/span><\/p>\n

    \u201cEkologik madaniyat bo\u2018yicha olib borilgan tadqiqotlarda sotsiologik yondashuv asosida ilgari surilgan ekologik madaniyat haqidagi mulohazalar ham diqqatga sazovor\u201d [10:15-16]. Ekologiya fanining jamiyat ijtimoiy muammolariga yaqinligi shundan kelib chiqadi. Muammoning axloqiy tomoni inson va jamiyatning tabiatga nisbatan ijtimoiy-axloqiy pozitsiyalariga tayanadi. Demak, ekologik madaniyatning o\u2018lchovi aynan ekologik axloq bo\u2018lib, u tabiatni (shu jumladan insonni) saqlash va rivojlantirishga qaratilgan ekologik harakatlar uchun zarur shart-sharoitlarni yaratadi. Axloqning ekologizatsiyasi (ekologik rivojlanish) inson va jamiyatning ma\u2019lum darajadagi tabiat holatini saqlab qolishning ahamiyatini aks ettiradi. Ya\u2019ni yashash muhitiga xos ekologik sharoitlar insonning unda mavjud bo\u2018lishi uchun mos bo\u2018lishi kerak. Unda atrof-muhit me\u2019yorlarini etiklashtirish (axloqiy jihatdan rivojlantirish) va axloqni ekologizatsiya qilish, shuningdek, ushbu ikki jarayonning o\u2018zaro munosabatini jamiyatning barqaror rivojlanishiga tatbiq qilishning zarurligi namoyon bo\u2018ladi. Prezidentimiz Shavkat Mirziyoyev bu haqida shunday yozadi: \u201cEng muhim masala \u2013 aholining ekologik madaniyatini oshirish haqida jiddiy bosh qotirishimiz zarur. Albatta, bunday muammolarni faqat ma\u2019muriy yo\u2018l bilan hal etib bo\u2018lmaydi, bunga yosh avlod qalbida ona tabiatga mehr-muhabbat, unga daxldorlik hissini tarbiyalash orqali erishish mumkin\u201d [2:570]. Axloqning ekologizatsiyasi inson va jamiyatning tabiat holatini saqlab qolishga ma\u2019lum darajadagi aloqadorligini aks ettiradi. Bu esa, axloqiy-ekologik onglilikni rivojlantirishni taqozo qiladi.<\/span><\/p>\n

    Begonalashuv muammosi zamonaviy falsafadagi eng keskin va munozarali muammolardan biridir. Shuni tan olish zarurki, shaxsni ommaviylashtirish, standartlashtirish va individualligini yo\u2018qotish tendensiyalarida, falsafiy tushunchalarning hech biri begonalashuv kabi keng ijtimoiy rezonansga ega emas. Umuman olganda, o\u2018ziga xos murakkabligi va mavhumligi bilan begonalashuv muammosi falsafiy tafakkur taraqqiyoti tarixidagi asosiy muammolardan biriga aylanib ulgurgan. T.N.Sereginaning ta\u2019kidlashicha, \u201cBegonalashuv – bu yot xususiyatni o\u2018zlashtirish, uni moddiy-ma\u2019naviy madaniyatga aylantirish, shu jumladan, ijtimoiy jihatdan o\u2018zining avvalgi holatiga qaytarib bo\u2018lmaydigan jarayondir\u201d [9.153]<\/span><\/p>\n

    Begonalashuvning paydo bo\u2018lish tarixiy ahamiyatga ega bo\u2018lib, antropogenezning barcha davrlarida insoniyatning ajralmas va tabiiy atributi bo\u2018lgan. U tovarning ilk shakllari paydo bo\u2018lganda (arxaik jamiyatlarda ortiqcha mahsulotlar almashinuvi) yuzaga kelgan. Tarixiy jihatdan begonalashuvning birinchi shakli inson mohiyati va mavjudligini anglashga qaratilgan diniy begonalashuv bo\u2018lgan. Xususiy mulk rivojlangan jamiyatlarda begonalashuv nafaqat iqtisodiyot va boshqaruvning, balki odamlar, ijtimoiy institutlar, jamoalar va butun jamiyat o\u2018rtasidagi siyosiy va hatto ma\u2019naviy munosabatlarning asosiy xususiyatiga aylanadi. Shu boisdan ham U.Xajiyev \u201cMa\u2019naviy-axloqiy imperativlar, mohiyatiga ko\u2018ra, ajdodlarimiz yaratgan, ulardan meros bo\u2018lib kelayotgan, xalqimiz va millatimiz mentaliteti, turmush tarzi, madaniy hayotidan joy olgan qadriyatlar hisoblanadi. Ularning turli manfaat va qiziqishlar bilan bog\u2018liqligi ma\u2019naviy-axloqiy hayotda \u201cmen\u201d va \u201cbiz\u201d kategoriyalarini shakllantirgan. Jamiyatda asrlar davomida shakllanib, rivojlanib kelgan marosimlar, an\u2019analar, urf-odatlar ham shaxs bilan jamoatchilik o\u2018rtasida bo\u2018ladigan axloqiy munosabatlarning ko\u2018rinishi hisoblanadi\u201d [11:16] deb ta\u2019kidlaydi.\u00a0<\/strong><\/span><\/p>\n

    FOYDALANILGAN ADABIYOTLAR:<\/strong><\/span><\/div>\n
      \n
    1. \n
      Mirziyoyev Sh.M. Qonun ustuvorligi va inson manfaatlarini ta\u2019minlash yurt taraqqiyoti va xalq farovonligining garovi. \u2012 T.: O\u2018zbekiston, 2016. \u2013 B.23.<\/span><\/div>\n<\/li>\n
    2. \n
      Mirziyoyev Sh.M. Milliy taraqqiyot yo\u2018limizni qat\u2019iyat bilan davom ettirib, yangi bosqichga ko\u2018taramiz. \u2013 Toshkent: \u201cO\u2018zbekiston\u201d NMIU, 1-jild. 2018. \u2013 B.570.<\/span><\/div>\n<\/li>\n
    3. \n
      O\u2018zbekiston Respublikasi Prezidenti Shavkat Mirziyoyevning \u201cIjtimoiy barqarorlikni ta\u2019minlash, muqaddas dinimizning sofligini asrash \u2013 davr talabi\u201d mavzusidagi anjumanda so\u2018zlagan nutqi \/\/ \u201cToshkent oqshomi\u201d gazetasi, 2017 yil 16 iyun.<\/span><\/div>\n<\/li>\n
    4. \n
      \u0411\u0443\u0435\u0432\u0430 \u041b.\u041f. \u0414\u0443\u0445\u043e\u0432\u043d\u043e\u0441\u0442\u044c \u0438 \u043f\u0440\u043e\u0431\u043b\u0435\u043c\u044b \u043d\u0440\u0430\u0432\u0441\u0442\u0432\u0435\u043d\u043d\u043e\u0439 \u043a\u0443\u043b\u044c\u0442\u0443\u0440\u044b \/\/ \u0412\u043e\u043f\u0440\u043e\u0441\u044b \u0444\u0438\u043b\u043e\u0441\u043e\u0444\u0438\u0438. \u2013 \u041c., 1996. \u2116<\/span><\/div>\n<\/li>\n
    5. \n
      \u0412\u0430\u0430\u0439\u043c\u0430\u043d \u041a. \u0414\u0443\u0445\u043e\u0432\u043d\u043e\u0441\u0442\u044c: \u0444\u043e\u0440\u043c\u044b, \u043f\u0440\u0438\u043d\u0446\u0438\u043f\u044b, \u043f\u043e\u0434\u0445\u043e\u0434\u044b (\u0432 2-\u0445 \u0442\u043e\u043c\u0430\u0445). \u041f\u0435\u0440. \u0441 \u043d\u0438\u0434\u0435\u0440\u043b. \u0422. 1-2 \u0411\u0411\u0418. 2009. \u2013 C.1042.<\/span><\/div>\n<\/li>\n
    6. \n
      \u0414\u043e\u0431\u0440\u043e\u0445\u043e\u0442\u043e\u0432 \u0410.\u041b. \u0418\u0437\u0431\u0440\u0430\u043d\u043d\u043e\u0435 (\u0424\u0438\u043b\u043e\u0441\u043e\u0444\u0438\u044f \u043a\u0443\u043b\u044c\u0442\u0443\u0440\u044b). 2008. \u2013 C.472.<\/span><\/div>\n<\/li>\n
    7. \n
      \u041b\u0438\u0432\u0438\u043d\u0441\u043a\u0430\u044f \u0412. \u041f\u0440\u0430\u0432\u043e\u0432\u044b\u0435, \u044d\u043a\u043e\u043d\u043e\u043c\u0438\u0447\u0435\u0441\u043a\u0438\u0435, \u0441\u043e\u0446\u0438\u0430\u043b\u044c\u043d\u044b\u0435 \u0438 \u043a\u0443\u043b\u044c\u0442\u0443\u0440\u043d\u044b\u0435 \u043e\u0441\u043d\u043e\u0432\u044b \u044d\u043a\u043e\u043b\u043e\u0433\u0438\u0447\u0435\u0441\u043a\u043e\u0439 \u0431\u0435\u0437\u043e\u043f\u0430\u0441\u043d\u043e\u0441\u0442\u0438 \/\/ \u0425\u045e\u0436\u0430\u043b\u0438\u043a \u0432\u0430 \u04b3\u0443\u049b\u0443\u049b. \u2013 2000. \u2013 \u2116 \u2013 \u0411. 76.<\/span><\/div>\n<\/li>\n
    8. \n
      Mamashokirov S. Vahimami yoki haqiqat. \u2013 Toshkent: Iqtisod-moliya, 2012. \u2013 B.69.<\/span><\/div>\n<\/li>\n
    9. \n
      Nigmatov A.I. Ekologiya: asosiy atama va iboralarning izohli lug\u2018ati. \u2013 T., 2002. \u2013 B.15-16.<\/span><\/div>\n<\/li>\n
    10. \n
      \u041f\u0435\u0442\u0440\u0438\u0439 \u041f.\u0412. \u0414\u0443\u0445\u043e\u0432\u043d\u044b\u0435 \u0446\u0435\u043d\u043d\u043e\u0441\u0442\u0438 \u0440\u043e\u0441\u0441\u0438\u0439\u0441\u043a\u043e\u0433\u043e \u043e\u0431\u0449\u0435\u0441\u0442\u0432\u0430 \u0438 \u0430\u0440\u043c\u0438\u044f. \u041c\u043e\u043d\u043e\u0433\u0440\u0430\u0444\u0438\u044f. \u2013 \u041c\u043e\u0441\u043a\u0432\u0430: \u0412\u043e\u0435\u043d\u043d\u044b\u0439 \u0443\u043d\u0438\u0432\u0435\u0440\u0441\u0438\u0442\u0435\u0442, 2001. \u2013 C.229.<\/span><\/div>\n<\/li>\n
    11. \n
      \u0421\u0435\u0440\u0435\u0433\u0438\u043d\u0430 \u0422.\u041d. \u0410\u043d\u0442\u0440\u043e\u043f\u043e\u043b\u043e\u0433\u0438\u0447\u0435\u0441\u043a\u0438\u0435 \u0430\u0441\u043f\u0435\u043a\u0442\u044b \u043f\u0440\u043e\u0431\u043b\u0435\u043c\u044b \u043e\u0442\u0447\u0443\u0436\u0434\u0435\u043d\u0438\u044f. \u2013 \u041c\u043e\u0441\u043a\u0432\u0430: \u0418\u0437\u0434-\u0432\u043e \u041c\u0413\u0410\u0414\u0410, 2008. \u2013 \u0421.153.<\/span><\/div>\n<\/li>\n
    12. \n
      \u0421\u043e\u043a\u043e\u043b\u043e\u0432 \u041a.\u041d. \u0414\u0443\u0445\u043e\u0432\u043d\u044b\u0435 \u043e\u0441\u043d\u043e\u0432\u0430\u043d\u0438\u044f \u0433\u0435\u043e\u043f\u043e\u043b\u0438\u0442\u0438\u0447\u0435\u0441\u043a\u043e\u0439 \u0431\u043e\u0440\u044c\u0431\u044b. \u2013 \u041c\u043e\u0441\u043a\u0432\u0430: \u041f\u043e\u043a\u043e\u043b\u0435\u043d\u0438\u0435, 2009. \u2013 \u0421.192.<\/span><\/div>\n<\/li>\n
    13. \n
      Xadjiyev U.Sh. Yoshlarning tafakkurini shakllantirishda sharqona ma\u2019naviy-axloqiy imperativlarning o\u2018rni. Falsafa fanlari bo\u2018yicha falsafa doktori (PhD) dissertatsiyasi avtoreferati. \u2013 T., 2020. \u2013 B.16.<\/span><\/div>\n<\/li>\n
    14. \n
      http:\/\/xs.uz\/uzkr\/post\/global-ekologik-muammolar-barqaror-taraqqiyotga-katta-tahdid-solmoqda-buning-oldini-olish-uchun-nima-qilish-kerak.<\/span><\/div>\n<\/li>\n<\/ol>\n
      Shaxlo SAMANOVA<\/strong>,<\/strong><\/span><\/div>\n
      UTU R\u0430nch, \u201cIjtim\u043eiy f\u0430nl\u0430r\u201d k\u0430f\u0435dr\u0430si mudiri, <\/em>falsafa fanlari doktori, dotsent<\/em><\/span><\/div>\n","protected":false},"excerpt":{"rendered":"

      Ma\u2019naviy borliq orqali shaxs o\u2018z qadriyatlarini anglaydi, dunyoqarashini shakllantiradi va o\u2018z yaratuvchanlik qobiliyatini yanada yorqinroq namoyon etadi. \u201cMa\u2019naviyat\u201d tushunchasini tadqiq qilgan olim K.Vaaymanning fikriga ko\u2018ra, uning uchta asosiy shakli mavjuddir. Oila sharoitida shakllanuvchi dunyoviy ma\u2019naviyat; jamiyatda namoyon bo\u2018luvchi jamoaviy ma\u2019naviyat; madaniy-diniy xususiyatga ega bo\u2018lgan moddiy ma\u2019naviyat shular jumlasidandir. K.Vaayman o\u2018z tadqiqotlari natijasi o\u2018laroq, \u201cmoddiy ma\u2019naviyat …<\/p>\n","protected":false},"author":1,"featured_media":47061,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[639],"tags":[],"yoast_head":"\nTABIAT VA INSON MUNOSABATLARIDA MA\u2019NAVIY-AXLOQIY BEGONALASHUVNI OLDINI OLISHNING MUHIM JIHATLARI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi<\/title>\n<meta name=\"description\" content=\"TABIAT VA INSON MUNOSABATLARIDA MA\u2019NAVIY-AXLOQIY BEGONALASHUVNI OLDINI OLISHNING MUHIM JIHATLARI\" \/>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/bukhari.uz\/?p=47060&lang=oz\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"TABIAT VA INSON MUNOSABATLARIDA MA\u2019NAVIY-AXLOQIY BEGONALASHUVNI OLDINI OLISHNING MUHIM JIHATLARI - 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