In the conditions of deep socio-cultural transformations which have taken place in Independent Uzbekistan during the transition to a market economy, multiple forms of property and different social systems, the problem of the formation of citizens of the Republic of Uzbekistan, their historical memory and their education have special significance. All people, especially the young, need a deep appreciation and love of the rich heritage of our great ancestors and the inexhaustible fund of their philosophical and scientific works. Without the historical experience of one’s own nation and national and human values it is impossible to build a great future. That is why the problem of the continuity of the knowledge and spiritual values of our ancestors, and an understanding and familiarity with such values by all citizens of the Republic has special significance.

The ancient spiritual values of the Uzbek peoples were carefully preserved and passed from age to age. Today it is necessary to revive such spiritual values as justice, modesty and national dignity. The highest goal of the spiritual-moral renaissance of the nation is the foundation of its humanism, justice and duty.

For each nation of our multinational Republic to master its material and spiritual values is one of the most important challenges at the turn of millenium. The axiological orientation of humankind at the present time pervades all other aspects of the life of nations and nationalities from the individual to society. The understanding and proper use of science and technology, and the spiritual values which were created by great scholars, masters of art, culture and literature of the past and present times are the most important factors of social progress.

Every nation shapes its values in their special historical conditions. Material or spiritual value have something eternal, important and common; human values are the basis of the renovation and progress of society. But it is important to remember that some material or spiritual values were created by a person or group of persons and afterwards achieved common acceptance. Such human values stood the test of time and integrated the historical experience of all of humankind, reflecting the principles of morality which were developed through all generations and civilizations.

The human goal and meaning of social progress is impossible without a government of law and continuity between generations. The sociocultural significance of real, practical humanism is directed toward the actual tasks of social progress, the fundamental reconstruction of society and its economy and mode of life. Friendship and collaboration between nations in the different spheres of life have important significance. Such connections are especially important for people living in our region who have a common history. The friendliness and good-neighborly relations of the Uzbek people are well known everywhere. During the hard years of the Second World War there arrived in Uzbekistan hundreds of thousands people who had been evacuated. All were welcomed, and for many people Uzbekistan become their second motherland.

The many nationalities which now are permanent citizens of the Republic have their own national cultural centers, and have carefully kept the traditions, language and culture of their ancestors, but they also are drawn into the cultural values of the basic nationality of Uzbekistan, its language, art and literature. Representatives of other nationalities contribute to increasing the spiritual riches of the Republic, its science, literature and art. The entrance of the independent Republic of Uzbekistan into the market economy opened international collaboration with many countries of the East and West and a real possibility for the development and moral improvement of the person. The moral potential of each person for society is becoming one of the most important factors in the reconstruction of civil society.

The substance of the different human values is spiritual culture, which concentrates the expression of the best things created by humankind during thousands of years. Therefore, in the process of the development in society of democracy, equality and freedom, and the strengthening of the law, spiritual values have a more important significance in their differentiation and richness. In that connection the emancipation of the creative activity of those mastering science, technology, literature and art is most important. But revival of national originality must not be a break from the ideals of humanistic world culture, human values and the traditions of our multinational society.

Of central importance for protecting the life of people is the environment. To preserve it, and enrich our surroundings with its energy and mineral resources is the moral duty of every human. The ecological catastrophe of the Aral Sea is an example of the most dangerous changes of the natural balance. That is why it is very important to become familiar with ecological culture, to form an ecological consciousness, and to use all the educational possibilities and forces of law to forbid any pollution of land and water that harms animals, plants and humans.

The modern period of development of the different nations of Uzbekistan, the revival of their national self-awareness, a real renaissance of national cultural self-awareness and the national psychology is possible because our Republica has become free. Freedom has made it possible to revive many rich centuries of national culture and to join to that culture the best from the whole world. It is the duty of everyone carefully to keep and increase the great spiritual values created by people over the whole history of civilization. The common norms of morality, the basic rules of common human life, are the foundations of all systems of relationships between people on all levels of social life. These moral demands and taboos protect society from different social excesses which threaten normal modes of life, such as gangsterism, hooliganism, extremism and narcotics.

An ancient moral taboo such as "do not steal", "do not lie", "do not attack" in civilized society are becoming common rules of behavior; they are common for all civilizations because they are the highest norms of morality. The most important human values which stipulate human behavior in any society are such qualities as: honesty, dignity, courage, adherence to principle and clear conscience. The modern man is able to distinguish goodness from evil, justice from injustice, bravery and courage from cowardice, honesty from lies, happiness from unhappiness, egoism from altruism. If relationships between people are founded on mutual respect and mutual aid, such as "hashar" in Uzbekistan, individualism has no place.

One of the most important human qualities is honesty and dignity. These moral categories characterize the level of social awareness of one’s personality and its aspiration for retaining one’s prestige, reputation and good name. Honor and dignity are incompatible with different kinds of insults to one’s personality and one’s human dignity. The conception of honor includes not only self-awareness of personality, but its acknowledgement, prestige and relationships in the family, and an appreciation of its activity in the community and the whole society.

The conception of honor and dignity has a close connection with such social values as conscience which means the responsibility of a person for his or her own activity and behavior. Conscience is characterized by the ability of the person for the self-appreciation and self-criticism of one’s mode of life or of avoiding moral duties. Conscience as a moral prodding is a regulator of personal behavior. It urges humans to do what is right on the basis of personal conviction and the common norms of morality, without further external direction, for example, from authorities and government.

Conscience entails awareness of the person and one’s moral responsibility, not just before one’s own family, but before the nation and society. The result of such self-control and self-appreciation can lead to a conflict situation; to go against one’s conscience entails moral dissatisfaction which pricks our conscience. Conscience is the strictest, most objective, judge of acts, thoughts and sense; sometimes moral duty and conscience are the same.

In the system of human values a sense of empathy, that is to say, one’s ability to appreciate morally or put oneself in the place of another has great significance. Empathy is the ability to draw another person close to one’s own heart, and to adapt thereto one’s own activity and actions. It orients the personality along the humanistic values of kind-heartedness and benevolence.

Adherence to principle as a moral category is incompatible with indifference to moral demands. A democratic society is incompatible with a bureaucracy which puts barriers in the way of progress and undermines the belief of people in social justice. Bureaucracy is a gross distortion of real democracy; it dictates an administrative-command mechanism, vanity, arrogance, contempt and disrespect for ordinary people and their needs.

The most dangerous and amoral forms of abuse of official duty are different kinds of graft. It is detrimental to the moral health of society, when honest relations between people are changed to, e.g., "You must give me something and after that I will give you something" or "Live well yourself and give another whereby to live well", etc. Under such conditions, very often, there develop widespread time-serving, flattery and fawning which spawn plots, backbiting, envy, slander, the seeking of special advantage, etc. All these distortions of moral values have a common basis, namely, an egoistic psychology of personality. Distorted morality and ambition very often create a bad moral atmosphere in labor teams. At the present time, as many hundred years ago, there is conflict between people with different value orientations. Of course, the highest level of moral culture is not a panacea for all troubles and mistakes. But as a rule, moral culture determines the behavior of persons and their attitudes and relationships with other people in society. Common values help people to face complicated, extraordinary situations as active citizens and to be patriots for their own nation.

The double morality used by many people is incompatible with common values. The moral demands of civilized, democratic society categorically rejects in social life proposing one value, but in personal life living by another. These clearly suffer a split personality which can be seen in the opposition between words and deeds.

This ideology founded on humans values means an affirmation of social justice which rules out different forms of social injustice and requires the continuing efforts of all to create a new ideal of social justice. This is the highest aim in reviving the people’s spirituality and in social progress.

1. I.A. Karimov, Uzbekistan’s Own Way of Renovation and Progress (Tashkent: "Uzbekistan", 1992), pp. 60-62.

2. Ibid., p. 64.

3. I.A. Karimov, The Basic Principles of Socio-political and Economic Development of Uzbekistan. The Motherland Is Sacred for Everybody (Tashkent: "Uzbekistan", 1996), p. 34.

4. I.A. Karimov, Law Guarantee of Our Great Future. Our Goal Is a Free and Blossoming Motherland (Tashkent: "Uzbekistan", 1994), p. 94.

5. I.A. Karimov, Our Way Is the Way of Independence and Progress. Our Aim Is a Free and Blossoming Motherland (Tashkent: "Uzbekistan", 1996), p. 226.