Pub Date : 2022-12-30DOI: 10.48010/2022.4/1999-5849.02
Zh. Rystan, A. Tursynbayeva
In this article, we are trying to grasp the role of hisroricism in the understanding of epistemology in the late of XX century. From Bacon to enlightenment, it has been understood that the only criterion of science based on natural sciences. The extent of science has also been determined as study according to the method of the natural sciences, therefore the sciences concerned with history and society has also determined according to method of the natural sciences. In this article authors aims to introduce to movement called Historicism. Which is emerged in XIX century as a critical viewpoint against classical approach to the science. Most influential figure of this movement was German thinker Wilhelm Dilthey. Dilthey had an anti-positivist attitude towards the established methodology by natural science. Which was saying that in order to be a science every researcher must have rigorous set of rules and their research must based on experiment results, observable facts, and objective evidence. Starting from Dilthey and with help of other philosophical schools new movement called historicism starts its journey to establishing new methodology to human and social science. And this movement made a classification of science. They divided science into natural and spiritual science. Each of science has its own methods and object of study. They believed that to social and human study we cannot apply natural science methods of research due to it is not a physical or biological subject but it is social life and human destiny and history. Considering this process of change, is it possible to talk about historicism as a contemporary epistemological approach? As a methodology, can we talk about history in the separation of positive science? What is the subject of history in social and human sciences? By moving from this questions, we will try to understand the role of historicism in the contemprory philosophy on the hermeneutical phenomenological approach.
{"title":"Historicism as a hermeneutic oriented approach to a history","authors":"Zh. Rystan, A. Tursynbayeva","doi":"10.48010/2022.4/1999-5849.02","DOIUrl":"https://doi.org/10.48010/2022.4/1999-5849.02","url":null,"abstract":"In this article, we are trying to grasp the role of hisroricism in the understanding of epistemology in the late of XX century. From Bacon to enlightenment, it has been understood that the only criterion of science based on natural sciences. The extent of science has also been determined as study according to the method of the natural sciences, therefore the sciences concerned with history and society has also determined according to method of the natural sciences. In this article authors aims to introduce to movement called Historicism. Which is emerged in XIX century as a critical viewpoint against classical approach to the science. Most influential figure of this movement was German thinker Wilhelm Dilthey. Dilthey had an anti-positivist attitude towards the established methodology by natural science. Which was saying that in order to be a science every researcher must have rigorous set of rules and their research must based on experiment results, observable facts, and objective evidence. Starting from Dilthey and with help of other philosophical schools new movement called historicism starts its journey to establishing new methodology to human and social science. And this movement made a classification of science. They divided science into natural and spiritual science. Each of science has its own methods and object of study. They believed that to social and human study we cannot apply natural science methods of research due to it is not a physical or biological subject but it is social life and human destiny and history. Considering this process of change, is it possible to talk about historicism as a contemporary epistemological approach? As a methodology, can we talk about history in the separation of positive science? What is the subject of history in social and human sciences? By moving from this questions, we will try to understand the role of historicism in the contemprory philosophy on the hermeneutical phenomenological approach.","PeriodicalId":448827,"journal":{"name":"Adam alemi","volume":"21 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-12-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"121312233","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-12-30DOI: 10.48010/2022.4/1999-5849.18
N. Seitakhmetova
Ziauddin Sardar is a British-Pakistani scholar, award-winning writer, cultural critic and public intellectual who special-izes in Muslim thought, the future of Islam, fu-turology and science and cultural relations. The author and editor of more than 50 books, Prospect magazine has named him as one of Britain’s top 100 public intellectuals and The Indepen-dent newspaper calls him: “Britain’s own Muslim polymath”.
{"title":"Interview Natalya Seitakhmetova with professor Ziauddin Sardar (London, UK)","authors":"N. Seitakhmetova","doi":"10.48010/2022.4/1999-5849.18","DOIUrl":"https://doi.org/10.48010/2022.4/1999-5849.18","url":null,"abstract":"Ziauddin Sardar is a British-Pakistani scholar, award-winning writer, cultural critic and public intellectual who special-izes in Muslim thought, the future of Islam, fu-turology and science and cultural relations. The author and editor of more than 50 books, Prospect magazine has named him as one of Britain’s top 100 public intellectuals and The Indepen-dent newspaper calls him: “Britain’s own Muslim polymath”.","PeriodicalId":448827,"journal":{"name":"Adam alemi","volume":"2 3 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-12-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"121986959","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-12-30DOI: 10.48010/2022.4/1999-5849.12
T. Abylov, A. Ryskiyeva, K. Zatov
The opinion that shamanism is the religion of the ancient Turks has long existed in scientific circulation. In fact, shamanism is not a religion, but a set of beliefs that have formed around the personality of a shaman, who is considered a link between people and the world of spirits. However, as a result of misunderstandings and deliberate distortions, shamanism was presented as an ancient religion of the Turks. However, the differences between shamanism begin to become clear when considering the ancient religion of the Turks along with the belief in Tengri. Now we know what shamanism is and how much it eventually mixed with belief in Tengri. Of course, there is still not enough research in this direction. However, at present, even within the framework of religious studies, the opinion is affirmed that the ancient religion of the Turks is not shamanism. Faith in Tengri is also carefully studied, comprehensive knowledge about the religion of the ancient Turks is achieved. In this study, the authors tried to prove that the belief in Tengri formed the basis of the religion of the ancient Turks and that they believed in a single God. And shamanism is defined as a belief formed around practices such as mystical healing, connection with the spirit world, and the use of trance and ecstasy techniques.
{"title":"Religion of the Ancient Turks and Shamanism","authors":"T. Abylov, A. Ryskiyeva, K. Zatov","doi":"10.48010/2022.4/1999-5849.12","DOIUrl":"https://doi.org/10.48010/2022.4/1999-5849.12","url":null,"abstract":"The opinion that shamanism is the religion of the ancient Turks has long existed in scientific circulation. In fact, shamanism is not a religion, but a set of beliefs that have formed around the personality of a shaman, who is considered a link between people and the world of spirits. However, as a result of misunderstandings and deliberate distortions, shamanism was presented as an ancient religion of the Turks. However, the differences between shamanism begin to become clear when considering the ancient religion of the Turks along with the belief in Tengri. Now we know what shamanism is and how much it eventually mixed with belief in Tengri. Of course, there is still not enough research in this direction. However, at present, even within the framework of religious studies, the opinion is affirmed that the ancient religion of the Turks is not shamanism. Faith in Tengri is also carefully studied, comprehensive knowledge about the religion of the ancient Turks is achieved. In this study, the authors tried to prove that the belief in Tengri formed the basis of the religion of the ancient Turks and that they believed in a single God. And shamanism is defined as a belief formed around practices such as mystical healing, connection with the spirit world, and the use of trance and ecstasy techniques.","PeriodicalId":448827,"journal":{"name":"Adam alemi","volume":"13 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-12-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"126243690","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-12-30DOI: 10.48010/2022.4/1999-5849.03
Zh.S. Sandybayev, A. Sabdin
The article deals with the problem of the civil state in the philosophу of al-Farabi. Although the origins of the scientist’s views on civil politics go back to the ideas of Plato and Aristotle about wisdom, common sense and courage, he managed to form his own political and legal concept based on medieval Eastern philosophical teachings. The main philosophical views of the scientist about the civil society are presented in many of his treatises, especially in such as “Aro-u ahl madinati al-fazil” (Views of the residents of a virtuous city), “As-siyasatu al-madaniyat” (Civil policy), “Tahsil ala as-saada” (On achieving happiness), etc. The author claims that al-Farabi paid special attention to such concepts as “the first ruler”, “just ruler”, “perfect person”, “imam”, “philosopher”, which means a person who is worthy to lead a civil society. Since, according to the teachings of al-Farabi, the first ruler is not limited to simple knowledge and for this reason must be elected among the people.
本文论述了法拉比哲学思想中的公民国家问题。尽管这位科学家关于公民政治的观点可以追溯到柏拉图和亚里士多德关于智慧、常识和勇气的思想，但他设法在中世纪东方哲学教义的基础上形成了自己的政治和法律概念。这位科学家关于公民社会的主要哲学观点出现在他的许多论文中，特别是在“Aro-u ahl madinati al-fazil”(一个道德城市的居民的观点)，“as- siyasatu al-madaniyat”(公民政策)，“Tahsil ala as-saada”(论实现幸福)等。发件人声称，al-Farabi特别注意诸如“第一位统治者”、“公正的统治者”、“完美的人”、“伊玛目”、“哲学家”等概念，这些概念指的是有资格领导文明社会的人。因为，根据法拉比的教义，第一位统治者不局限于简单的知识，因此必须从人民中选举出来。
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Pub Date : 2022-12-30DOI: 10.48010/2022.4/1999-5849.06
G. Konayeva, Zhyldyz Amrebayeva
This article for the first time provides an overview of the ethnological, historical, demographic aspects of the city’s culture from a philosophical point of view, its genesis and evolution. Explanations were given to Plato’s ideas about the city, including records about the island of Atlantis or about the city on it, the opinions of researchers who were seriously interested in its mythological and real moments were analyzed, conclusions were drawn that Atlantis is an archetypal prototype of cities. Also, considering the social philosophy of Plato, whose ideas about other Greek polis are intertwined with forms of government, its historical cognitive significance is revealed. The author analyzes Aristotle’s ideas about the forms of power over society: royal power, aristocracy, polity; tyranny, oligarchy, democracy in terms of social philosophy. From the views of Aristotle on the policies, general conclusions were made: preference for military structures, spheres of spiritual life, such as education, politics, upbringing, etc. A philosophical analysis of the structure and political social significance, historical morality of the Roman city-capital of the Roman Empire was also carried out. As a result, the meaning and essence of the cities of the era of antiquity, structural and functional foundations were fixed.
{"title":"CULTURE OF THE CITY IN ANCIENT: STRUCTURE, PECULIARITIES, POLITICAL AND SOCIAL SIGNIFICANCE","authors":"G. Konayeva, Zhyldyz Amrebayeva","doi":"10.48010/2022.4/1999-5849.06","DOIUrl":"https://doi.org/10.48010/2022.4/1999-5849.06","url":null,"abstract":"This article for the first time provides an overview of the ethnological, historical, demographic aspects of the city’s culture from a philosophical point of view, its genesis and evolution. Explanations were given to Plato’s ideas about the city, including records about the island of Atlantis or about the city on it, the opinions of researchers who were seriously interested in its mythological and real moments were analyzed, conclusions were drawn that Atlantis is an archetypal prototype of cities. Also, considering the social philosophy of Plato, whose ideas about other Greek polis are intertwined with forms of government, its historical cognitive significance is revealed. The author analyzes Aristotle’s ideas about the forms of power over society: royal power, aristocracy, polity; tyranny, oligarchy, democracy in terms of social philosophy. From the views of Aristotle on the policies, general conclusions were made: preference for military structures, spheres of spiritual life, such as education, politics, upbringing, etc. A philosophical analysis of the structure and political social significance, historical morality of the Roman city-capital of the Roman Empire was also carried out. As a result, the meaning and essence of the cities of the era of antiquity, structural and functional foundations were fixed.","PeriodicalId":448827,"journal":{"name":"Adam alemi","volume":"96 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-12-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"122543429","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-12-30DOI: 10.48010/2022.4/1999-5849.01
Şahin Filiz, Lazıza Nurpeııs
The history of Philosophy of Language goes back to the 17th century at most. We know that there were philosophical thoughts and discussions on language in the Ancient Ages and the Middle Ages. However, the history of studies on language as a branch of philosophy is very new. However, the philosophy of language has taken its place among the other disciplines of science and philosophy, which actually existed as a field of science or philosophy in the historical process and were named later. Yunus Emre did not directly put forward the philosophy or theory of language in this respect. Moreover, it would be premature for the 14th century in which he lived to say that he built a systematic and categorical system of philosophical thought. But if there is something that is not premature, it is the language, culture, meaning and propositions in the Turkish language that Yunus Emre uses in his poems, which are directly related to the philosophy of language that we have been discussing for 300 years. We see that he establishes a word-meaning relationship based on an unnamed epistemological and ontological basis. The linguistic studies of grammar, which is the subject of the studies of linguists and men of letters, about how Yunus used Turkish with great sensitivity and mastery seem to have been completed to a large extent. At least, we can learn from such studies how Yunus’s Turkish and his ability to use Turkish are reflected in his poems. However, in these studies, the intense attention to how the power of Turkish as a language is reflected in Yunus Emre’s poems has ignored the language-meaning relationship.
{"title":"PHILOSOPHY OF LANGUAGE AT YUNUS EMRE","authors":"Şahin Filiz, Lazıza Nurpeııs","doi":"10.48010/2022.4/1999-5849.01","DOIUrl":"https://doi.org/10.48010/2022.4/1999-5849.01","url":null,"abstract":"The history of Philosophy of Language goes back to the 17th century at most. We know that there were philosophical thoughts and discussions on language in the Ancient Ages and the Middle Ages. However, the history of studies on language as a branch of philosophy is very new. However, the philosophy of language has taken its place among the other disciplines of science and philosophy, which actually existed as a field of science or philosophy in the historical process and were named later. Yunus Emre did not directly put forward the philosophy or theory of language in this respect. Moreover, it would be premature for the 14th century in which he lived to say that he built a systematic and categorical system of philosophical thought. But if there is something that is not premature, it is the language, culture, meaning and propositions in the Turkish language that Yunus Emre uses in his poems, which are directly related to the philosophy of language that we have been discussing for 300 years. We see that he establishes a word-meaning relationship based on an unnamed epistemological and ontological basis. The linguistic studies of grammar, which is the subject of the studies of linguists and men of letters, about how Yunus used Turkish with great sensitivity and mastery seem to have been completed to a large extent. At least, we can learn from such studies how Yunus’s Turkish and his ability to use Turkish are reflected in his poems. However, in these studies, the intense attention to how the power of Turkish as a language is reflected in Yunus Emre’s poems has ignored the language-meaning relationship.","PeriodicalId":448827,"journal":{"name":"Adam alemi","volume":"39 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-12-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"121721207","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-12-30DOI: 10.48010/2022.4/1999-5849.14
B. Abdilkhakim, K. Kurmanbayev, R. Mukhitdinov, A. Akimkhanov
The article contains the political positions and experiences of the ulemas of the Daru-l Deoband school, as well as a brief history of the institution. Daru-l Deoband, founded in 1866 as a madrasan in the Indian town of Deoband, is not only an educational institution that provides religious education, but is also considered a school of thought. The establishment of Daru-l Deoband was mainly spearheaded by ulemas in India and they also established the main principles of the madrasan. The second half of the 19th century was a politically difficult period for India. It was the beginning of the national liberation struggle of the Indian people against the colonial rule of the British. In such turbulent times, Deobandi scholars could not stay out of political processes. Along with the Hindu people, Muslim scholars also took an active part in the national liberation struggle and even led some uprisings. In the first half of the 20th century, there were two different views among the Deobandi scholars regarding the future of Indian Muslims: the first group wanted the Indian state to remain independent and intact, while the second group advocated the need to create a separate state for Muslims. The first group belonged to the Ulama of India and supported Mahatma Gandhi’s Non-Cooperation Movement. And the second group created the organization of Islamic scholars. As a result, the independent state of Pakistan was established in 1948. Deobandi scholars continued to influence the politics of Pakistan through various parties. Over time, two groups were formed based on the Deobandi idea. The first is the Tablighi Jamaat, the second is the Taliban movement. The first of these was engaged in religious missionary work, while the second had political ambitions. The article analyzes the political side of the Daru-l-Ulum Deoband school and focuses on the two organizations mentioned above.
{"title":"The Political position of Ulemas of Daru-l Ulum Deoband","authors":"B. Abdilkhakim, K. Kurmanbayev, R. Mukhitdinov, A. Akimkhanov","doi":"10.48010/2022.4/1999-5849.14","DOIUrl":"https://doi.org/10.48010/2022.4/1999-5849.14","url":null,"abstract":"The article contains the political positions and experiences of the ulemas of the Daru-l Deoband school, as well as a brief history of the institution. Daru-l Deoband, founded in 1866 as a madrasan in the Indian town of Deoband, is not only an educational institution that provides religious education, but is also considered a school of thought. The establishment of Daru-l Deoband was mainly spearheaded by ulemas in India and they also established the main principles of the madrasan. The second half of the 19th century was a politically difficult period for India. It was the beginning of the national liberation struggle of the Indian people against the colonial rule of the British. In such turbulent times, Deobandi scholars could not stay out of political processes. Along with the Hindu people, Muslim scholars also took an active part in the national liberation struggle and even led some uprisings. In the first half of the 20th century, there were two different views among the Deobandi scholars regarding the future of Indian Muslims: the first group wanted the Indian state to remain independent and intact, while the second group advocated the need to create a separate state for Muslims. The first group belonged to the Ulama of India and supported Mahatma Gandhi’s Non-Cooperation Movement. And the second group created the organization of Islamic scholars. As a result, the independent state of Pakistan was established in 1948. Deobandi scholars continued to influence the politics of Pakistan through various parties. Over time, two groups were formed based on the Deobandi idea. The first is the Tablighi Jamaat, the second is the Taliban movement. The first of these was engaged in religious missionary work, while the second had political ambitions. The article analyzes the political side of the Daru-l-Ulum Deoband school and focuses on the two organizations mentioned above.","PeriodicalId":448827,"journal":{"name":"Adam alemi","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-12-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"130758963","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-12-30DOI: 10.48010/2022.4/1999-5849.08
Galym Zhussipbek, Zhanar Nagayeva
The social state, the phenomenon of the active citizen, and empowering education are the actual goals of what ‘New Kazakhstan’ has to achieve. Maria Montessori is a globally known, leading thinker and practitioner of humanistic education philosophy and positive social transformations. Montessori believed in and practiced the principles of developing non-commercialized and accessible to all quality education, which is not just child-centric but is also conducive to creating global citizens with an inclusive outlook who perceive themselves as the integral parts of the whole, called Universe. Montessori’s education philosophy helps children develop a way of thinking based on the unity of the Universe, awakens and sustains in them an unrestrained interest in exploring the Universe, evokes creativity, and induces them to see everything in interconnectedness. Overall, an analysis of Cosmic education, a fundamental concept in Montessori’s humanistic philosophy of education, which also can be depicted as empowering education, shows some concrete ways how to form active citizens, create a vital social state and build an inclusive society.
{"title":"The social state, active citizen and empowering education: contribution of Montessori’s humanistic philosophy of education","authors":"Galym Zhussipbek, Zhanar Nagayeva","doi":"10.48010/2022.4/1999-5849.08","DOIUrl":"https://doi.org/10.48010/2022.4/1999-5849.08","url":null,"abstract":"The social state, the phenomenon of the active citizen, and empowering education are the actual goals of what ‘New Kazakhstan’ has to achieve. Maria Montessori is a globally known, leading thinker and practitioner of humanistic education philosophy and positive social transformations. Montessori believed in and practiced the principles of developing non-commercialized and accessible to all quality education, which is not just child-centric but is also conducive to creating global citizens with an inclusive outlook who perceive themselves as the integral parts of the whole, called Universe. Montessori’s education philosophy helps children develop a way of thinking based on the unity of the Universe, awakens and sustains in them an unrestrained interest in exploring the Universe, evokes creativity, and induces them to see everything in interconnectedness. Overall, an analysis of Cosmic education, a fundamental concept in Montessori’s humanistic philosophy of education, which also can be depicted as empowering education, shows some concrete ways how to form active citizens, create a vital social state and build an inclusive society.","PeriodicalId":448827,"journal":{"name":"Adam alemi","volume":"85 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-12-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"114323252","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-12-30DOI: 10.48010/2022.4/1999-5849.17
Kurmanbek Kasymkhan
The article reveals the significance of the stages of achieving perfection in Islam and determines its place in the Muslim worldview. At the same time, the absolute potential of the “Perfect Man” concept is substantiated. Also, by comparison, the meaning of the concept of «al-insan al-kamil» in the worldview of Abai and Ibn Arabi is revealed. In particular, we are trying to classify and distinguish between spiritual steps on the way to this goal.
{"title":"Stages Of Achieving The State Of \"Al-Insan Al-Kamil\"","authors":"Kurmanbek Kasymkhan","doi":"10.48010/2022.4/1999-5849.17","DOIUrl":"https://doi.org/10.48010/2022.4/1999-5849.17","url":null,"abstract":"The article reveals the significance of the stages of achieving perfection in Islam and determines its place in the Muslim worldview. At the same time, the absolute potential of the “Perfect Man” concept is substantiated. Also, by comparison, the meaning of the concept of «al-insan al-kamil» in the worldview of Abai and Ibn Arabi is revealed. In particular, we are trying to classify and distinguish between spiritual steps on the way to this goal.","PeriodicalId":448827,"journal":{"name":"Adam alemi","volume":"8 9 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-12-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"126221137","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-12-30DOI: 10.48010/2022.4/1999-5849.04
F. Mussatayeva, K. Yermagambetova
Saving problem of important cultural, historical and natural heritage always remains relevant. The main problem of the research is to study the growth points of a new ideology of space in the cultural landscape of Kazakhstan. The overcoming of thinking forced styles of the Soviet era opens up the prospects for the formation of a new ideology of space and the renationalization of identifiers as the steppe memory, national cultural code and sacred places. The new ideology development of space at the initial stages of Independence had a more spontaneous character of “people’s canonization”; initiators were as a rule the patriotic citizens. In 2017, the state is implementing the national project “Sacred Geography of Kazakhstan” aimed at the restoration of historical and cultural territories, sacred places and commemoration of historical memory. According to the project, sacred places can and should become growth points of national consciousness uniting the nation around the living history. The article considers sacred places as a recreational space of the cultural landscape. The authors propose classification types of sacred places that should contribute to the accumulation of all layers of national identification into a single whole. In addition, based on the classification methodology of sacred places, the authors of the article have attempted the typology through the prism of axiology, differs from the developed criteria for the special project selection.
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