A promising concept of ensuring the dialectic of traditional and modern values in society. Oripov Elyorjon Shavkatovich, Khudoyberganov Sharifjon Shokiralievich Lecturers at the Kokand State Pedagogical Institute

Key words: values, tradition, traditional values, modern values, social stability, capitalism, socialism, liberalism, democracy, the concept of tradition, directions of development, Islam, national idea.
Introduction. Today's global reality is the highest stage of human development, at which the development of relations between people and the world is based on new trends based on the need to form a single universal consciousness. Human history has created various doctrines based on the needs of a particular period. Humanistic ideas developed in doctrine in sync with the growth of human self-esteem. In particular, unlike slavery and feudalism, human rights and freedoms were guaranteed to some extent under capitalism and socialism, while under liberalism and democracy they were fully guaranteed. As humanity approached the realization of its "dignity" in the course of historical development, social doctrines are also born. But humanity is tired of such unstable doctrines, because new doctrines such as modernization, liberalism, democracy have turned into a "tool of government" in the hands of individuals and groups, sometimes discarding the traditions and values ​​of certain ethnic groups, sometimes unable to distinguish human feelings from animal passions. In particular, such teachings, which are considered the achievements of three thousand years of human development, today appear as a factor that intensifies antagonistic conflicts between nations and peoples, creating a state of mistrust and indifference in the minds of ordinary people. In particular, the "reins" of such teachings can fall into the hands of individuals or groups, imposing values ​​that are alien to the way of life and thinking of a particular nation or people, which can lead to the gradual emergence of social nihilism
Main part. The choice of the values ​​of Western society as an “ideal model” for members of our renewed society, following their example in defining socio-political relations, in our opinion, is unacceptable for representatives of civil society, consisting of independent thinkers and staunch believers. For example, the current development of many Southeast Asian countries means the development of modern values ​​based on traditional values, and not a "celebration" of Western values ​​in the full sense of the word. These countries abandoned modern values ​​in reforming the socio-political life of society and chose the path of development based on their traditional values ​​(social responsibility, hard work, patience, mutual assistance, compassion). At the same time, it was necessary to completely abandon Western "patterns" and use local opportunities. In his book The Clash of Civilizations, Samuel Huntington, an American political scientist, argues that as the English language penetrates deeper into the social life of Singapore, there is a growing risk that the West will be influenced by the Western environment. “After much debate, the government developed a system of moral and ethical criteria based on a five-point tradition:
first, the superiority of the nation and society over the group and individual;
secondly, the family is the basic unit of society;
thirdly, respect for the individual and social support;
fourth, compromise instead of debate;
fifth, racial and religious harmony ”[1].
All features of this system are consonant with the essence of tradition, proving once again that social development should be based primarily on national foundations. The principles of individuality, the supremacy of interests over human “values” or “unlimited” human rights and freedoms that are characteristic of modern societies have been replaced by traditional values ​​such as “respect for the individual and social support”.
Today, the attitude towards foreign languages ​​in our country, especially English, is based primarily on our traditions, values ​​and customs, and when our state restores them and develops methods and theories for their effective use in our socio-political reforms, they become the driving force of our national politicians. The Japanese state also created the "Japanese miracle" because it defines its social development on the basis of a system of traditional values ​​(obedience to elders in society, social responsibility, social loyalty, the strength of national honor).
When modernizing the country's socio-political system, modern values ​​are used (bicameral parliament, political prudence, pragmatic thinking, liberal and democratic principles) and the system of socio-political traditions characteristic of all peoples of the East (localism and kinship, political limitations, hierarchical relations in government) strength, unconditional obedience to elders, intellectual dependence on an official) is a complex process that requires a lot of time and effort. Failure to resolve this situation gradually can lead to certain types of conflicts between social actors. In our opinion, these social conflicts are, first of all, a struggle between modern values ​​based on new liberal-democratic principles, with the characteristics of a traditional society based on "unconditional execution" in management, and a modern society based on a market economy, in which profit is more important moral values. the appraiser is found in traditional societies.
A dialectical analysis of the socio-political, economic and spiritual aspects of traditional and modern values ​​in the prevention of these social conflicts is a necessary requirement of reality:
- the formation of a new attitude towards hierarchical relations in public consciousness;
- harmonization of all traditional values ​​with the realities of time and space;
- the renewal of some traditional values ​​in the spiritual life of society (indifference, simplicity, reliability, intellectual dependence);
- to declare an open mass struggle against the shortcomings of our mentality;
- achieving fair competition in all spheres of society in a market economy and thus creating a society based on economic and spiritual equality, which is different from the Western economic society.
Today, modern values, formed on the basis of traditional values ​​in the socio-political development of our country, are the basis of a new "model" of our national development. But the state in any form is faced with a system of a number of socio-political problems during the period of transformation. In this situation, especially the intellectual intelligence of a political leader, his strategic knowledge will be of great practical importance. The consequences of not being able to see these problems in time can be seen in the example of the Rose Revolution in Georgia, the Orange Revolution in Ukraine and the Red Revolution in Iraq.
Contemporary values ​​can serve social development only if they are in harmony with the traditional values ​​of the nation, which is a historical and cultural paradigm. This is a policy pursued without regard for traditional values, alien to the suffering and psyche of the nation, and which people perceive as violent. It is easy to understand that today in many CIS countries there is a desire to see in the future a system of values ​​formed in Western Europe and the United States. This is especially evident in changes in the socio-political, economic and cultural spheres of society. Most dangerous is that all aspects of the Western way of life are perceived as “modernization”. A superficial attitude towards these "modern values" creates shortcomings that impede social growth. For example, the emergence of such negative phenomena as lumpenization (loss of identity), bribery, corruption, moral degradation (devaluation of the traditions of "humanity", drug addiction, AIDS, human trafficking), social depression, dissatisfaction with their way of life, social responsibility and social responsibility causing weakening ... One of the most important aspects of traditional values ​​is the recognition of social responsibility. The stability of the way of life and activity of a particular ethnic unit is ensured through a responsible approach to the traditions and values ​​of reality. That social responsibility fulfills several functions in traditional societies. Jonas analyzed: “the preservation of human relations, the establishment of social partnership, the establishment of sustainable development” [2].
The fact that in our society there are also people who have become slaves to their own interests without a sense of social responsibility reduces the effectiveness of the results of today's reforms. “The most important thing is that everyone living in our country, every family today feel the influence of our reforms in their lives. To do this, leaders at all levels must work for every citizen to ensure his or her vital interests, without chasing interests, numbers, paperwork. Then our enlightened elders, dear fathers and mothers, dear women, dear children, great-grandchildren, our entire multinational people will be pleased with us ”[3].
Of course, the period of transformation of society causes a number of socio-economic contradictions in the minds of real people and can even cause nihilistic sentiments in the minds of those who are deprived of certain rights and freedoms, privileges and property. In such a situation, a nation or an ethnic group that is not indifferent to its fate must create the barriers to change these negative situations for the better. In such conditions, it is advisable to combine modern values ​​with the traditions and customs of the local ethnos. By "modern values" we mean "a set of moral, political, legal values" [4].
The reforms carried out in Uzbekistan are the basis for the formation of a new system of spiritual and moral values ​​in the minds and hearts of our people, which in the process of globalization stimulates the renewal of the means of protecting national pride from foreign influence. In this sense, the traditions and values ​​that have been observed in the minds of people for centuries, as well as the value of traditional methods of economic management, are growing. In particular, in the minds of our people, the need for today's innovations to be based on national traditions and values ​​is becoming a national concept. In the most difficult moments of the past, people rely on traditions and values, receive spiritual support from them, and therefore always try to preserve them. Tradition has played an important role in the regulation of social relations in human history. Traditions determine the social behavior of an ethnic unit. They give spiritual fuel to the feelings of the members of the ethnic group. These conclusions can be confirmed by the results of the following sociological survey: “73.5% of the respondents consider customs and traditions as a source of spiritual nourishment. 71% of them admitted that “following customs and traditions is the key to a positive upbringing, 64% of them said that they could participate more actively in ceremonies related to customs and traditions, and 39% regret that their work, family and household chores do not allow them to actively participate in ceremonies associated with national traditions ”[5]. In this sense, taking these factors into account in the process of modernizing society is important for increasing the effectiveness of reforms.
In a world where material values ​​are of paramount importance, the study of the spiritual aspects of the relationship between man and the universe is becoming a conceptual topic today. This requires the formation of traditional philosophy that studies the psyche and the manifestation of ethnic unity in social philosophy.
Today, the issues of preserving the national gene pool, ethnic unity, the formation of the national idea of ​​our country require the study of national traditions as a separate area.
In our opinion, along with liberalism and democracy, traditionalism is an important phenomenon in the modernization of the political life of society today. The prevailing socio-political consciousness in our society tends to unilaterally analyze the concepts of fundamentalism, fanaticism, and conservatism. In our opinion, the study of such doctrines as fundamentalism, fanaticism, conservatism, traditionalism is an objective necessity, just as it is necessary for the future development of our society, the study of such doctrines as modernization, globalization, liberalization, democracy.
However, in the study of traditions in our country, there is a one-sided attitude, that is, no attention is paid to the peculiarities of creativity, but rather the tradition is expressed as a legacy of the totalitarian regime, “sarkit”. A. Kadyrov explains the influence of tradition on social and political development: “Thanks to independence, society's interest in the past and the search for its spiritual roots are growing. For almost ten years, we have been discovering various scientists and noble people from the yellow pages of history. This is, of course, necessary for understanding national identity. But it also means a call to return to medieval spirituality, to traditional society. Traditional society is a society that encourages silence again, to be a believer, to be obedient, to be patient. Traditional society is a society based on the law of repetition of all aspects of human life. This leads to stagnation. Of course, it is logically wrong to take these views as absolute truth. Because the values ​​that the world offers us today do not and cannot have the same characteristics as our traditions, such as patriotism, kindness, benevolence, vitality, impartiality, the desire to preserve identity. This is due to the fact that, although traditions have formed naturally over the years as the real needs and aspirations of a particular nation and people, all the values ​​that are being created now are largely the product of the consciousness of groups that value "value" over "value" serves interests and purposes. Proof of this can be seen in the thousands of "strategies" in the ideological arena of the modern world.
Since the communist ideology of the former totalitarian regime was based on conservative ideas, today the scientific community of our country views the tradition as a relic of conservatism. The main issue is the need to form a new dialectical approach to traditionalism associated with conservatism in the context of the restructuring of the value system in our country.
Tradition manifests itself in the thinking, lifestyle, aspirations of these ethnic communities. It is the unity of these factors that forms the basis for the formation of convention. Under the influence of these factors, an ethno-national traditional environment is formed: national sports, national folklore, creative initiative, folk medicine and pedagogy, holidays and religious rituals, national moral ethics and cooking, connecting the past and present of the people.
The subject of a tradition is a certain ethnic unit or social group, and the object is a system of values, traditions, customs, rituals and socio-spiritual values ​​passed down from generation to generation. The process of renewing old traditions and values ​​between generations based on the principle of continuity and the law of denial-denial ensures the sustainability of the tradition.
Breaking the eternal connection between the subject and the object of the process of traditionalism can lead to social nihilism. In today's era of renewal, maintaining a balance between subject and object of tradition is a strategically important issue.