This article exposes criterial bases of the development of social quality in the USSR and Russia. The causes of the increased volatility of the state-monopoly capitalism emerging in Russia from the 1990s and in the first decade of the twenty-first century are analyzed. Characteristics of social quality such as a high proportion of low-paid employees, a low standard of living and a high economic inequality are considered. The impact of the precarity of employment on these processes is demonstrated. Risk factors (...) of precarity of employment such as type of labor contract, form of employment, working conditions and wages (in particular, volatility and discreteness of payments) are analyzed. The evaluation of scale of the precarity of employment in the formal sector in Russia is made; the distribution of workers in precarity of employment by kinds of economic activity and the deviation of their average wages are introduced. Overcoming the instability of development is linked to the transition to a society of people-humanistic socialism. (shrink)

As it is known, in the early Islamic period, that is, during the time of the Prophet and his companions it was not difficult to find answers to the questions. However, when we look at the later periods, we see that people who had just accepted Islam, belonging to many new cultures, asked new questions. It was not so easy to answer these questions merely based on the Qur'an and the Sunnah. For this reason, Kufa scholars considered it necessary to (...) use ijtihad with raʾy (free legal reasoning). They were subjected to a lot of criticism in that period and today because they resorted to raʾy while doing ijtihad. One of the two main schools that criticized the Ahl al-Ra’y the most was the Ahl al-Hadith (people of hadith) school. From the early days of the formation of the Hadith school of jurisprudence, the Iraqi school has been accused of abandoning the book and the Sunnah in the interpretation of Shari'ah rulings and preferring the rulings obtained by the intellectual method. This intellectual method that we are talking about has been the target of criticism in certain historical periods, sometimes in the name of ra’y, sometimes inthe name of qiyas (analogy), and sometimes in the name of istihsan. Abu Hanifa is one of the famous scholars who have been criticized by Ahl al-Hadith. This article deals with the life, works and school of ra’y of Abu Hanifa. (shrink)

The debate on the Prophet’s parents’ (abawayn al-Rasūl) religious status and their position in the hereafter goes back to several narrations from the Prophet himself. This subject, which can principally be considered part of the problem of the religious status of ahl al-fatrah, seems to be raised by the Shīʿah as an issue of creed in line with their understanding of imamate. Abū Ḥanīfah’s (d. 150/767) statement in his al-Fiqh al-akbar that “Prophet’s parents passed away on kufr/jāhiliyyah” is seen as (...) a Sunnī reaction to this earlier position and led to a new area of discussion shaping the approach of several scholars to the issue. The earliest treatises dedicated to this issue are attributed to al-Ghazzālī (d. 505/1111) and Abū Bakr Ibn al-ʿArabī (d. 543/1148), but these works did not survive to this day. The earliest examples available today are the six epistles that al-Suyūṭī (d. 911/1505) penned. Literature on the Prophet’s parents flourished during the Ottoman times after the introduction of al-Fiqh al-akbar to the Ottoman scholarship. Starting with the first examples that belong to Ibrāhīm al-Ḥalabī (d. 956/1549), Ibn al-Khaṭīb al-Amāsī (d. 940/1534), and Kamālpashazādah (d. 940/1534), the treatises in question were mostly written in Arabic in the Ottoman scholarly milieu. Consequently, it seems that Rawḍat al-ṣafā fī wāliday al-Muṣṭafá is the first treatise dedicated to the issue in Ottoman Turkish. In the library catalogue records, some bio-bibliographical sources, and consequently in some modern studies on the issue of abawayn al-Rasūl, Rawḍat al-ṣafā wrongly attributed to a certain Wajdī Aḥmad Efendī (in Turkish: Vecdî Ahmed Efendi). This is probably due to the author’s presentation of himself in the introduction as just “Wajdī,” without making further description. Besides the data in Bursalı Meḥmed Ṭāhir’s Osmanlı Müʾellifleri, no more information could be provided about the identity of Wajdī Aḥmad Efendī who is shown as the author of the treatise. Intra-textual signs such as the author’s words about the reason and process of writing the work, the way he handled the subject and the evidence he put forward indicate that the treatise belongs to Nūḥ ibn Muṣṭafá al-Qūnawī (d. 1070/1660). Indeed, it overlaps with the fact that Nūḥ ibn Muṣṭafá presented himself as Wajdī in many of his other works. Seemingly the fact that Nūḥ ibn Muṣṭafá defends the view that the parents of the Prophet are among the people of salvation (ahl al-najāh), and while doing this, he was mainly based on the view that they were resurrected after death and that their souls are recaptured after they believed in the Prophet, stem from various reasons such as the view that attributed to Abū Ḥanīfah, Nūḥ’s Sufi identity to the extent that he was initiated to the Khalwatiyyah/Gulshaniyyah along with the ever-growing Sufi influences and the consequent idea of nūr-i Muḥammadī in the public sphere, the authority of the narrations attributed to the Prophet, and perception about the Prophet Muḥammed in the public imagination. (shrink)

Among the problems C. D. Bailey has questioned in a recent paper (Ref. 1) are a precise and general formulation of Hamilton's variational principle and the establishment of a sufficiency criterion for this to be a minimum principle. In this paper, we will try to answer these questions using the geometric theory of classical mechanics.

This volume is the first collection focusing on the claim that we cannot but account for emotions if we are to understand the processes and evaluations related to empirical knowledge.

Some are attracted to the view that repeatable artworks, such as films, novels, plays, symphonies, photographs, and the like, are a particular kind of abstracta—namely, types. This view, however, is not unproblematic. One of the most serious problems it faces is the so-called "creation problem." The core idea behind this problem is that, on the one hand, it seems reasonable to accept the claims that (1) repeatable artworks are types, (2) types cannot be created, and (3) repeatable artworks are created, (...) but, on the other hand, these claims form an inconsistent triad. A popular solution to the creation problem is that (2) can be rejected because the justification for (2) is based on a false assumption—that no type can stand in causal relations. Although this solution looks promising, it can be accepted only if its proponent can refute what might be called the "paraphrasability argument." On this argument, types are not to be regarded as capable of standing in causal relations because any discourse implying the causality of types should be paraphrased into discourse that does not imply this. My aim in this essay is to show that there is good reason to consider the paraphrasability argument sound and, hence, that the foregoing solution to the creation problem fails. (shrink)

Recently, a number of philosophers have defended a novel, materialist view on the nature of musical works—musical perdurantism. According to this view, musical works are a peculiar kind of concreta, namely perduring mereological sums of performances and/or other concrete entities. One problem facing musical perdurantism stems from the thought that if this view is correct, then virtually no musical work can exist in a continuous, non-intermittent fashion. The aim of this paper is to expound this problem and show that it (...) cannot be plausibly solved by a musical perdurantist. (shrink)

It seems natural to think that one of the businesses of the philosophy of language is to provide an explanation of the understanding of language. It is the aim of the present essay to show that and why this is not so. Instead, I shall hold that both meaning and understanding go beyond the scope of traditional philosophy of language. Philosophers widely agree today that the meaning of linguistic expressions is to be explained by recourse to the use of words (...) and sentences; an explanation of this use does not only take recourse to linguistic but to any kind of human practices, and according to Wittgenstein these in turn can neither be fully described from outside these practices nor can they be theoretically captured once and for all. On the account suggested here a model of understanding in general yields a model of the content of linguistic expressions. Such a model of understanding calls for a renewal of philosophy as well as a recasting of philosophical argument and procedure. To sketch this project I shall review Putnam's struggle for an adequate theory of meaning and reference. In trying to disconnect understanding from meaning as far as psychological aspects are concerned, Putnam catches a "problem of reference." A comparable problem finds reflection in Kripke's influential reading of Wittgenstein on rules and private language. In both cases the problem grows from an inadequate use of two central notions, namely objectivity and subjectivity. An alternative reading of Wittgenstein along the lines of McDowell and later Putnam allows a new, pragmatic view on understanding, its subjects, and its objects. (shrink)

When are the meanings of two utterances the same? And how, if at all, could we determine this sameness? In this paper I take a look at the contextualist answer of Hilary Putnam and Charles Travis. One characteristic trait of Hilary Putnam's conception of meaning is what he calls 'semantic externalism' and what I shall label 'public semantics' to avoid confusion with the topological or what I call 'locational' connotation of externalism in other contexts:1 the meaning of a word and (...) the full meaning/sense of a sentence or utterance are not determined by some private mental state(s) of the speaker but are determined by the use of words on an occasion or in a saying. According to Hilary Putnam and Charles Travis (both elaborating on Wittgenstein's discussions in his Philosophical Investigations), the varieties of such situational uses or occasions, the varieties of public semantics, can themselves not be described or determined once and for all. It is therefore not possible to reduce or absorb each and every pragmatic aspect into semantics. That means that semantics is essentially open and questions as to the sameness of meaning or sense of utterances cannot be answered independently of a pragmatic approach. Travis extends this diagnosis in his most recent book {Unshadowed Thought) to thought, beliefs and attitudes: no one thought, attitude or belief can be individuated independently of relevant situational aspects, these including, among others, acts in accord with, say, an attitude on some occasion or other. The approach pursued here claims that pragmatics is in either of these areas unavoidable and genuine. It cannot be explained away or be re-absorbed into semantics or epistemology.2 This has important consequences for what it means to do philosophy, as can be seen in Putnam's arguments as to the unintelligibility of various philosophical positions. (shrink)

When are the meanings of two utterances the same? And how, if at all, could we determine this sameness? In this paper I take a look at the contextualist answer of Hilary Putnam and Charles Travis. One characteristic trait of Hilary Putnam's conception of meaning is what he calls 'semantic externalism' and what I shall label 'public semantics' to avoid confusion with the topological or what I call 'locational' connotation of externalism in other contexts:1 the meaning of a word and (...) the full meaning/sense of a sentence or utterance are not determined by some private mental state(s) of the speaker but are determined by the use of words on an occasion or in a saying. According to Hilary Putnam and Charles Travis (both elaborating on Wittgenstein's discussions in his Philosophical Investigations), the varieties of such situational uses or occasions, the varieties of public semantics, can themselves not be described or determined once and for all. It is therefore not possible to reduce or absorb each and every pragmatic aspect into semantics. That means that semantics is essentially open and questions as to the sameness of meaning or sense of utterances cannot be answered independently of a pragmatic approach. Travis extends this diagnosis in his most recent book {Unshadowed Thought) to thought, beliefs and attitudes: no one thought, attitude or belief can be individuated independently of relevant situational aspects, these including, among others, acts in accord with, say, an attitude on some occasion or other. The approach pursued here claims that pragmatics is in either of these areas unavoidable and genuine. It cannot be explained away or be re-absorbed into semantics or epistemology.2 This has important consequences for what it means to do philosophy, as can be seen in Putnam's arguments as to the unintelligibility of various philosophical positions. (shrink)

As it is known, in the early Islamic period, that is, during the time of the Prophet and his companions it was not difficult to find answers to the questions. However, when we look at the later periods, we see that people who had just accepted Islam, belonging to many new cultures, asked new questions. It was not so easy to answer these questions merely based on the Qur'an and the Sunnah. For this reason, Kufa scholars considered it necessary to (...) use ijtihad with raʾy (free legal reasoning). They were subjected to a lot of criticism in that period and today because they resorted to raʾy while doing ijtihad. One of the two main schools that criticized the Ahl al-Ra’y the most was the Ahl al-Hadith (people of hadith) school. From the early days of the formation of the Hadith school of jurisprudence, the Iraqi school has been accused of abandoning the book and the Sunnah in the interpretation of Shari'ah rulings and preferring the rulings obtained by the intellectual method. This intellectual method that we are talking about has been the target of criticism in certain historical periods, sometimes in the name of ra’y, sometimes inthe name of qiyas (analogy), and sometimes in the name of istihsan. Abu Hanifa is one of the famous scholars who have been criticized by Ahl al-Hadith. This article deals with the life, works and school of ra’y of Abu Hanifa. (shrink)

Following the formation of disciplines/sciences in different fields of Islamic thought, the specific concepts and terminologies of these disciplines/sciences began to emerge. Then the special meaning and the area of utilization for every concept in each discipline/science were further clarified by compiling specific epistles of definition (ḥudūd), which would contribute to this process of conceptualization. For the terminological meaning of the used concept to be determined primarily and thus for the followed theological/sectarian affiliation to be supported, works belonging to this (...) genre have been written specifically for the field of theology. Especially, the Muʿtazilī theologians undoubtedly made the greatest contribution. Thusly, specific treatises containing theological concepts were compiled by names such as al-Qāḍī ʿAbd al-Jabbār (d. 415/1025), and his students Abū Rashīd al-Nīsābūrī (d. after 420/1029) and Ibn Sharwīn (fl. first half of the Vth/XIth century). Zaydī theologian and jurist Abū’l-Qāsim al-Bustī’s (d. 420/1029) Tahdhīb al-ḥudūd, which has no available copy, is also contemporary to the mentioned works. This tradition found its reflection in the Imāmī-Muʿtazilī line in Abū Jaʿfar al-Ṭūsī’s (d. 460/1067) al-Muqaddimah fī l-madkhal ilá ṣināʿat ʿilm al-kalām, which could be seen as a concise theological work in terms of its construct and the explanations which it comprises, and in the work called al-Ḥudūd wa-l-ḥaqāʾiq, which is attributed to al-Sharīf al-Murtaḍá (d. 436/1044). Abū Jaʿfar al-Muqrī al-Nīsābūrī’s (d. mid-VIth/XIIth century [?]) al-Ḥudūd stands out as the most voluminous example in this tradition. The most important work belonging to this genre in the Muʿtazilī tradition, as it is the first among the available works, is the Ḥudūd al-alfāẓ of al-Qāḍī ʿAbd al-Jabbār, which is found together with some other important Zaydī-Muʿtazilī works in a compilation discovered by us and thought to be lost until recently. In this treatise, which generally includes theological concepts and partially includes the concepts of Islamic law and the history of sects, al-Qāḍī ʿAbd al-Jabbār has put forward a language-based definition theory. His approach here is in line with the views he put forward on definition in his al-Mughnī. Accordingly, instead of definition (ḥadd) and description (rasm) carried out over five universals in classical logic, he adopted a method of lexical definition based on wording that agrees with the meaning of the concept in question and is clearer than it, and consequently gave a brief definition and explanation of the concept he deals with. This clearly shows that the previous Muʿtazilī theologians’ approach of language-based definition, which was used as an alternative to the conception of Aristotelian definition due to their distanced stance to philosophy was also inherited by al-Qāḍī ʿAbd al-Jabbār. The approach seen in some sources in the period following al-Qāḍī, such as Abū Rashīd al-Nīsābūrī’s al-Ḥudūd, also indicates his influence. (shrink)

The consensus is that repeatable artworks cannot be identified with particular material individuals. A perennial temptation is to identify them with types, broadly construed. Such identification, however, faces the so-called “Creation Problem.” This problem stems from the fact that, on the one hand, it seems reasonable to accept the claims that (1) repeatable artworks are types, (2) types cannot be created, and (3) repeatable artworks are created, but, on the other hand, these claims are mutually inconsistent. A possible solution to (...) the Creation Problem is to argue that claim (2) can be rejected because (a) the only motivation for it is that a type, being abstract, cannot stand in causal relations, but (b) this motivation is ungrounded, since types can, in fact, stand in such relations. Clearly, in order for this solution to be successful, it is necessary to substantiate the possibility of types to be causally efficacious. In this essay, I examine an attempt to do this with the help of Yablo’s principle of proportionality, which has been undertaken by Walters (2013) and, more recently, Juvshik (2018). Although the argument they advance may seem to provide strong support for the causal efficacy of types, I think it actually fails to do this. To explain why this is so, I first show that this argument commits us to the existence of widespread causal overdetermination involving types and then argue that this commitment is both epistemically and ontologically problematic. (shrink)

The expression ‘an instance of an artwork’ is often used in philosophical discourse about art. Yet there is no clear account of what exactly this expression means. My goal in this essay is to provide such an account. I begin by expounding and defending a particular definition of the concept of ‘an instance of an artwork’. Next, I elaborate this definition – by providing definitions of the main derivatives of the concept of ‘an instance of an artwork’, namely the concepts (...) of ‘a well-formed instance of an artwork’ and ‘a non-wellformed instance of an artwork’. Finally, I examine the relation of the foregoing definitions to the existence and identity conditions of artworks and make some additional remarks concerning these definitions. (shrink)

The view that abstracta cannot exert causal power is pretty common in metaphysics. According to Friedell (2020), however, this view is mistaken. In a recent paper in this journal, he has argued that at least some abstracta are causally efficacious. My goal in what follows is to demonstrate that, given certain plausible methodological assumptions, Friedell 2020’s argument is not as strong as it might at first seem.

A considerable number of philosophers are attracted to what might be called ‘causal type-abstractionism’ – the view that photographs, symphonies, models of cars, novels, flags, and other multiply i...

This paper discusses the main directions and trends in framing the perceptions of Islam in the post- Soviet countries engaged in the process of so-called “Islamic Revival”. It focuses on the Northern Caucasus region of Russia, Azerbaijan and the countries from Central Asia - a geographical area governed by the tension between the local Muslim traditions and the imported Islamism. It argues that Islamic revival in post-Soviet countries is associated either with the revival of local pre-modern traditions and thus with (...) the localization of post-socialist Muslim space, or with the spreading of Islamism, which is absolutely alien for local Muslim traditions and it is introduced from abroad. (shrink)

The consensus is that the novel—along with painting, sculpture, and architecture—should be categorized as a non-performing art. In this essay, I argue that such categorization is misguided: In fact, there is good reason to categorize the novel as a performing art. I begin by showing that x is a performing art if the following conditions are satisfied: x is an art and to fully appreciate a work of x, it is necessary to experientially engage with a performance or a performance-like (...) object. I then demonstrate that in the case of the novel, these conditions are actually satisfied. (shrink)

According to the orthodox view, photographic artworks are abstract objects. This view, however, has recently been challenged by Christy Mag Uidhir. In his article ‘Photographic Art: An Ontology Fit to Print’, he argues in favour of a nominalist construal of photographic artworks. My goal is to show that Mag Uidhir’s argument is unpersuasive.

The question ‘What is a novel?’ has received scant attention in the philosophical literature. Meanwhile, this question is important. In the light of this, in this paper, I would like to address it, suggesting a potential answer. I begin by defining what I call ‘novel in the restricted sense’ – the concept that covers all novels except the so-called nonfiction novels, graphic novels, and novels in verse. Then, drawing upon Jerrold Levinson’s approach to defining ‘art’, I provide a definition of (...) the concept that covers nonfiction novels, graphic novels, and novels in verse. Finally, with the help of this definition and the definition of ‘novel in the restricted sense’, I formulate a definition of ‘novel’ simpliciter and defend it against potential objections. (shrink)

The consensus is that novels can be fully appreciated only through an experiential engagement with their well-formed instances. But what are the entities that serve as such instances? According to the orthodox view, these entities are primarily inscriptions—concrete texts written or printed on something or displayed on the screen of some electronic device. In this paper, I argue that this view is misguided, since well-formed instances of a novel must manifest certain sonic properties, but such properties cannot be manifested by (...) inscriptions. As an alternative, I put forward the view that the entities that serve as well-formed instances of novels are readings and sums of readings and graphic elements. (shrink)

In this research, firstly, the related literature of cyberbullying/victimization, problematic internet usage and religiosity and correlations among religiosity, cyberbullying/victimization and problematic internet use were tried to be revealed. Subsequently, the differences between the gender groups on cyberbullying/victimization, problematic internet use and religiosity were examined. Moreover, the differences among the age groups on cyberbullying/victimization, problematic internet use and religiosity were analyzed. The study was conducted with 1130 participants between 16-55 years old. In the study, Personal Information Form, Revised CyberBullying Inventory, Generalized (...) Problematic Internet Use Scale 2 (GPIUS2) and two different Religiosity Scales were utilized. Personal Information Form was arranged by researchers. Two items of the Personal Information Form are derived from the Bapint Scale who developed by Öğel and et al. Revised CyberBullying Inventory was developed by Topçu and Erdur-Baker. Generalized Problematic Internet Use Scale 2 (GPIUS2) was developed by Caplan in 2010. The first religiosity scale was developed by Veysel and this version edited by Ayten was used. The second religiosity scale was developed by Ayten. According to the results of the study, it was seen that there was a statistically significant difference in the cyber bullying variable according to the sex. However, according to sex, cyber victimization, problematic internet use and religiosity variables were found not to be significantly differentiated. There is a significant difference in the cyberbullying, problematic internet use and religiosity according to the age variable. It has been found that there is no significant difference in the cyber victimization variable. According to the correlation which have been obtained, the significant negative relationship between religiosity, cyber bullying/victimization and problematic internet use were found. It is possible to say that as the religiousness increases, cyberbullying, cyber victimization and problematic internet usage decrease. (shrink)

Why did philosophy and the sciences in the East lose their momentum and enthusiasm in the 12th century, leaving the West to take the most importantprogressive steps from the 17th century up to the present day? Can these two intellectual traditions be separated from each other to such an extent as to justify today's theses of conflict? If they cannot be separated, how can the historical events that place these theses on the agenda can be explained? The aim of this (...) short study is to try to find answers to the above questions within the context of two representative philosophers, and to reveal the extent to which the easternand western traditions are implicated with each other, contrary to some claims, by examining the 17th century, which as a turning point is a very important historical period. (shrink)

Why did philosophy and the sciences in the East lose their momentum and enthusiasm in the 12th century, leaving the West to take the most importantprogressive steps from the 17th century up to the present day? Can these two intellectual traditions be separated from each other to such an extent as to justify today's theses of conflict? If they cannot be separated, how can the historical events that place these theses on the agenda can be explained? The aim of this (...) short study is to try to find answers to the above questions within the context of two representative philosophers, and to reveal the extent to which the easternand western traditions are implicated with each other, contrary to some claims, by examining the 17th century, which as a turning point is a very important historical period. (shrink)

The purpose of the current study was to investigate the effects of COVID-19 on high school students' psychological symptoms and to understand how ready counselors and school counseling services are based on the data we have. Therefore, this research is designed under two different studies: Study 1: Effects of COVID-19 pandemic on students' psychological symptoms and Study 2: Views and expectations of students and school counselors about school counseling services. The first study was a quantitative study and included 549 high (...) school students. A structural equation model was created to examine the effects of COVID-19 pandemic on participants' psychological symptoms. The Impact of Event Scale-Revised scores showed that 107 individuals had a score of 50 and above pointing out that individuals in this group had severe impact of event/trauma symptomologies. The SEM analysis indicated that IES-R scores had a total effect of 0.79 on anxiety, 0.75 on depression, 0.74 on negative self-concept, 0.68 on somatization, and 0.66 on hostility scores. Furthermore, female students had significantly higher scores on anxiety, depression, negative self-concept, somatization, hostility, and impact of events variables than male students. Study 2 was a qualitative design and consisted of five school counselors and five students from different schools. The results indicated that students' difficulties during the coronavirus disease 2019 outbreak were educational, cognitive, emotional, physiological, relational, technological, and related to routines. Academic, social, emotional, and behavioral issues came to the fore among the difficulties that can be experienced if students start face-to-face education. On the other hand, the school counselors listed that family relations, personal–social, emotional, and academic themes were the difficulties experienced by the students at the beginning of the COVID-19. In addition, when COVID-19 started, the services offered by school counselors were discussed under services for the student, services for the family, and services for the teacher. Finally, according to the opinions of the school counselors, if students start face-to-face education, they may experience emotional, academic, and relational difficulties. In summary, it is vital that student personality services be prepared and implemented by school counseling services for schools based on the results. (shrink)

Füzuli Qurbanovun “Heydər Əliyev və yeni liderlik: fəlsəfi-elmi təhlil” kitabı AMEA Fəlsəfə və Sosiologiya İnstitutunun Elmi Şurasının 05.04.2023-cü il tarixli, 02 saylı iclasının qərarı ilə çapa məsləhət görülmüşdür. Əsərin elmi redaktorları prof. İlham Məmmədzadə və t.e.d. Eynulla Mədətli, rəyçiləri prof. Etibar Nəcəfov, prof. Cahangir Məmmədov və redaktoru Qabil Camalovdur. Müəllif kitaba “Ön söz”lə başlayır. Burada Heydər Əliyevin şəxsiyyət kimi davranışları, bir vətəndaş olaraq mövqeyi, başçı-lider vəhdətində dövlət xadimi kimi Azərbaycana olan böyük sevgisindən söhbət açılır. Sonra isə Heydər Əliyevi dövlət başçısı (...) və lider kimi doğru anlamaq üçün Azərbaycanın müstəqilliyini ürəkdən sevmənin zəruri olduğu vurğulanır. (shrink)

The law of varying action and Hamilton's principle of classical mechanics are discussed. It is now clear that the law of varying action, introduced by Hamilton in his papers of 1834 and 1935, was never recognized by either the mathematicians or other scientists who followed him. Why this occurred is discussed in this paper.

The sphere of manifestation of philosophy is thinking. Thinking itself appears and is reflected in different forms, which contributes to a different perception of philosophy. The study and teaching of philosophy as a science is its main direction, an important condition for which is the disclosure of truth. Throughout history, this process manifested itself first as a manifestation of philosophy in theology, and then as its reflection in poetry. "Philosophy of Azerbaijani Studies" by Heydar Aliyev is a discourse aimed (...) at the formation and development of society. In other words, the national leader directed philosophy to its practical implementation in statehood and human life. According to our conclusions, Heydar Aliyev's "philosophy of Azerbaijani studies" was not only an intention, but also a means. The basis of this philosophy was laid in advance, but its full formation took place during the period of independence of Azerbaijan. The main tasks in this situation were self-consciousness, self-return and self-expression. The basis of the essence of the “philosophy of Azerbaijani studies” is, regardless of the affiliation and dissent of the people, to preserve and maintain the main traditions and cultural heritage. It is precisely such efforts that ensure the ideological security of society and actually prevent the creation of problems and barriers that block its development. Heydar Aliyev combined various understandings of globalization, multiculturalism and cosmopolitanism in a single understanding and reunited them in a common philosophy, which was called the “philosophy of Azerbaijani studies”. In his reports and speeches, explaining the essence of the "philosophy of Azerbaijani studies", he referred to a single whole of different cultures and noted the importance of solitude. The strategic plan and the main elements of the “philosophy of Azerbaijani studies” are the development of the Azerbaijani language, religion and culture, as well as the preservation of national and spiritual values and traditions. In the article, all these concepts are explained with illustrative examples. In integrity, Heydar Aliyev's "philosophy of Azerbaijani studies" serves to unite, preserve, develop the tradition of independence and create a legal-social state. (shrink)

The great leader Heydar Aliyev at both stages of his political leadership through his titanic activity proved that he is the patron of science and education in Azerbaijan. Independent Azerbaijan and its achievements in the field of science and education are the crowning achievement of the great leader. Heydar Aliyev, whose life and work are an example for history and for the people, always paid special attention to the development of science and education and took care of these (...) areas as a priority policy of the state. Although science and education are two independent fields of development, it is impossible to isolate one from the other, and from this point of view, the problems of science and education should be approached comprehensively - as both areas are part of the overall state policy and are of a strategic nature, their integration is inevitable. The national leader repeatedly emphasized that the future of each nation depends on the development of its science and education, and also considered the development of science and education one of the important conditions for the development of an independent state. Against the background of the integration of independent Azerbaijan into the world community, the need to integrate Azerbaijani science and education into world science and education was one of the main priorities in the activities of the world famous politician. To destroy a nation, it is enough to destroy its science and education - in this context, Heydar Aliyev saved the Azerbaijani people from destruction - he repeatedly mentioned that any progress depends on the development of science and education. Having chosen the path of integration into secular education, Azerbaijan paid special attention to this strategic area as one of the important factors of national security after the restoration of independence. (shrink)

After regaining its independence on October 18, 1991, the Republic of Azerbaijan had a historic opportunity to develop and strengthen its statehood. In such circumstances, the formation and implementation of a new foreign policy course in accordance with the principles of national statehood was the most important issue. Armenian separatism, which started in Nagorno-Karabakh with Armenia's groundless territorial claims against Azerbaijan, as well as the expansion of military aggression, not only faced our country with serious political and economic problems, but (...) also brought to the fore the fulfillment of important tasks in the foreign policy of our state. Preventing Armenia's military aggression against our country, eliminating its severe consequences, ensuring the territorial integrity and security of our state, and the need to be politically and economically integrated into the world required a thoughtful, consistent and active foreign policy. In the second half of 1993, the national leader Heydar Aliyev's return to power created conditions for establishing the ideas of independent statehood in Azerbaijan. After that, practical changes were made in the course of Azerbaijan's foreign policy, taking into account the current realities and aimed at protecting the national interests of our country. Our foreign policy implemented since this period is related to the name and activities of the National Leader. The article talks about Heydar Aliyev's activities in the establishment of diplomatic relations with Middle Eastern countries, Muslim and Arab countries during the second years of his power. (shrink)

As a historical figure, Heydar Aliyev is the political founder of Azerbaijani multiculturalism. After the fall of the Soviet empire in Azerbaijan, which regained its independence, successful decisions were made in relations between the state and religion. At that time, in matters of freedom of religion and conscience, not only representatives of the Islamic religion were taken into account, but also the rights of ethnic peoples historically living in Azerbaijan with different systems of religious beliefs. The special state policy (...) established by the great leader in order to continue to live in peace, security and understanding, as always, in the ancient lands of Azerbaijan, inhabited by various religious denominations, continues to bear fruit today. (shrink)

In the article, the role and place of the genius in the history of Azerbaijan was studied in order to present the political portraits of Heydar Aliyev, the national leader of the Azerbaijani people. Based on concrete facts, the author shows the greatness and service of Heydar Aliyev, the national leader of the Azerbaijani people in the creation and development of sovereign Azerbaijan, and the role of Heydar Aliyev's political successor, Ilham Aliyev, in the liberation of (...) Karabakh from the 30-year Armenian occupation. I. Aliyev returned not only Shusha and Karabakh to the Azerbaijani people, but also Azerbaijan to the Azerbaijanis- the victorious Azerbaijan. (shrink)

In the article “Great Leader Heydar Aliyev's policy on the protection of the rights and freedoms of national minorities and its development directions”, the policy of the Great Leader Heydar Aliyev and the Republic of Azerbaijan on ensuring, protecting and defending the rights and freedoms of representatives of minority nations and ethnic groups, in general, of all nations is interpreted. Multiculturalism, based on the principles and norms of international law, international agreements that our country is a supporter of, (...) articles of the Constitution of Azerbaijan and laws adopted by the state, is a factor that declares the existence of a democratic society as a priority direction of the state policy implemented by the Republic of Azerbaijan. Azerbaijan is a country where different nationalities, minority peoples and ethnic groups live together and has a historical experience of peaceful coexistence based on mutual respect for each other's traditions, language, religion, equal rights of religious conferences, interreligious integration, tolerance, mutual understanding and friendly neighborly relations. The policy of multiculturalism successfully implemented by the Great Leader Hedar Aliyev and his successor, the President of Azerbaijan Ilham Aliyev, and the decrees and orders they adopted guarantee the equality of rights and freedoms of the citizens of Azerbaijan. The implementation of the policy of protecting the rights and freedoms of national minorities, minority peoples and ethnic groups, as well as the development of language and culture, is assigned to relevant state institutions as the main task. (shrink)

The article’s name is “Heydar Aliyev and the formation of the foreign policy of the modern Republic of Azerbaijan”. In the article have been dealt the problems that Azerbaijan has encountered after gaining independence, state affairs and army-building issues in the war with Armenia after Heydar Aliyev came to power and determination of foreign policy priorities. The main directions of the foreign policy of the modern Republic of Azerbaijan, the role of Heydar Aliyev in the formation of (...) cooperative relations in bilateral and multilateral formats have been researched. (shrink)

The article examines the modern history of Azerbaijan with reference to the spoils literature of the second Karabakh war, and presents ideas about the discovery and dissemination of truths. This study focuses on the activities of the great leader, national leader Heydar Aliyev both in the Soviet period and in the period of independence, highlights the main points highlighted in the wars spoils, and also exposes the erroneous and biased conclusions of enemy propaganda.

The national and spiritual values of the Azerbaijani people (language, religion, customs and rituals) emerged and formed over the centuries in the course of historical development, as well as the geopolitical location of the country, while being preserved in social, historical, cultural and family traditions, being passed down from generation to generation. It should be emphasized that during the Soviet period, the situation in the economy, industry, culture and education was very clear. As for the preservation and protection of national (...) and spiritual values, due to the fact that this direction for the Soviet system had an ideological essence, to make the slightest progress was extremely difficult and fraught with various kinds of dangers. During this period, the Soviet ideologists defined social property, justice and collectivism as the main moral values, and the protection of national and spiritual values of the peoples living in the territory of the former USSR, especially Muslims living not only in Azerbaijan, was politicized and presented as a value contrary to the Soviet ideology. The article deals with the first period of the leadership of Azerbaijan by national leader Heydar Aliyev (1969-1982). The author characterizes this period of dominance of Soviet ideology in the public consciousness as difficult and contradictory. It is noted the undeniable role and efforts of Heydar Aliyev, who, despite all the difficulties and obstacles in the struggle to preserve the identity of the Azerbaijani people, to preserve the native language, customs and rituals, national holidays, which are the main components of national and moral values, to increase the national spirit, national and spiritual consciousness, culture, for the return of the people its historical memory. He has done a considerable amount of work to overcome various other kinks. The philosophical analysis of the language policy of the Soviet regime is also attracted to the study. (shrink)

The article provides information about the coins minted on the occasion of the memory of Heydar Alirza oglu Aliyev, the national leader of the Azerbaijani people, world-famous personality. Since 2004, such coins of different denominations, produced in Great Britain and Austria mints, are engraved with attributes of statehood (map, flag, coat of arms) and the image of a genius. Such numismatic facts minted from precious metals in honor of the anniversaries of a prominent statesman, keeping his memory alive, are (...) a legal means of payment in the Republic of Azerbaijan, but they are also used as gifts. Such national coins, minted according to high international standards, are also aesthetic relics that remind the activity of an unforgettable personality. (shrink)

A person should establish a connection between both his material and spiritual worlds and maintain this harmony by establishing harmony between these two worlds. In this sense, a person must have a philosophy of spirituality. Because moral values stand like a beacon above the ideas and thoughts that extend from the individual to the society, from the state to history, from economic order to art and religion. The values and norms that people have to obey in the establishment of social (...) relations constitute the moral philosophy of a person in public life. The source that satisfies this need for a modern human model or personality is the history, literature, cultural and religious tradition of the society in which a person lives. As the famous historical scholar Bernard Lewis said: "In human history, political ideologies such as socialism and capitalism have not offered anything to man in the desired form, so the man of the 21st century will look for his happiness in his historical roots". It is for this reason that in the Turkish world in recent times, "the need for our people to turn to the history of philosophical thought in order to review the traditional sources of spirituality with the possibilities of modern times" has been voiced as the main principle. Nurettin Topcu, a philosopher who considers spirituality and morality to be one of the elements of the state, says: “Morality and spirituality take their source from religion. Therefore, morality is the basis and direct essence of the Islamic religion. Those who want to separate morality from religion or religion from morality are those who want to see the inner world of a person separate from himself”. We can easily say that this philosophical approach was accepted by the national leader Heydar Aliyev as the main criterion for the formation of the Azerbaijani people as a nation in the 21st century. He was saying: "We will never depart from our faith and religion and we will build our future using these spiritual resources!" As a leader with one or another slogan, he emphasized that our history of philosophical thought is rich in every platform and that it is easy to achieve and implement it in the context of modern possibilities. The article reflects the philosophy of spirituality in general and the context of Heydar Aliyev. (shrink)

Azerbaijanis living in the Republic of Azerbaijan and practicing Islam are part of the Muslim world. After gaining independence, our country restored and developed our national-cultural and religious traditions. The great services of the great leader Heydar Aliyev are undeniable in our successes in the field of strengthening these values. As a result of his policies and recommendations, our young people are loyal to their national roots and moral values. These are important factors for Azerbaijani youth to succeed in (...) life and live in peace and tranquility. Also, one of the main directions of Heydar Aliyev's policy was to effectively use universal, worldly values, to combine them with our national-spiritual, religious values and to enrich the spirituality of our people as a whole. His main goal in this way was to properly promote tolerance, our national culture and religious values to the youth of Azerbaijan. Thus, the people of Azerbaijan, besides belonging to the Islamic civilization, also live universal, tolerant and multicultural values. Azerbaijan, which takes the path of democratic, legal and secular state-building and steps confidently towards a bright future in this direction, stands out in the Islamic world for its uniqueness. All this, the preservation of national and moral values, instilling them in the young generation was of special importance, which the National leader duly performed. In order to prevent drug addiction, criminality, immorality, boredom, and moral and spiritual laziness, which have become the scourge of the times, the teaching and propagation of Islam is extremely important, and the work being done in this field in Azerbaijan is a continuation of Heydar Aliyev's policy. The salvation of faith and beliefs, the education of perfect, healthy moral, brave, truth-loving, and fair young people depends on the correct teaching of the Islamic religion, which Heydar Aliyev tried and achieved to some extent during his time in power. (shrink)

In the article is dealt with the attention and care of the National Leader of the Azerbaijani people Heydar Aliyev to the cultural heritage, the creation of archaeological monuments and reserves, reflecting the ancient mysteries of history and the policy of museum work. It is noted that Heydar Aliyev played a great role in the comprehensive study of the historical and cultural monuments of Azerbaijan and in conveying its rich cultural and spiritual heritage to the world. This activity (...) of Heydar Aliyev was an example for the future spiritual and political life of the republic and was of great importance in terms of his attitude to cultural heritage. Heydar Aliyev's unparalleled services for the preservation of history have become glorious annals of our modern history, and this work has been successfully passed on to his political successors. (shrink)