Journal of Social Sciences and Humanities Research Fundamentals
25
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TYPE
Original Research
PAGE NO.
25-28
DOI
OPEN ACCESS
SUBMITED
13 March 2025
ACCEPTED
09 April 2025
PUBLISHED
11 May 2025
VOLUME
Vol.05 Issue05 2025
COPYRIGHT
© 2025 Original content from this work may be used under the terms
of the creative commons attributes 4.0 License.
Transitional Period:
Evolution of Will and Spirit
Narkazak Kuvvatov
Doctor of Philosophy (DSc) Tashkent, Acting Professor of the Department
of History of Uzbekistan, Tashkent State Pedagogical University,
Uzbekistan
Abstract:
The article uses examples to scientifically
examine changes in the process of society's transition
from one system to another, the complexity of changes
in thinking, and the need for an ideology of society
during the transition period.
Keywords:
Transition period, idea, ideology, nihilism,
irrationalism, thinking, will, action, energy, evolution,
indifference - lack of will.
Introduction:
Social and philosophical research of the
process
of
development,
stage-by-stage
implementation of strategies suitable for the
development of the transition period, each of its stages
and especially the new Uzbekistan, is acquiring current
significance. In the following years, the economic, social,
spiritual, political, legal, regulatory and philosophical
foundations of this fruitful dialectical process are
formed. The President of the Republic of Uzbekistan
Sh.M. Mirziyoyev noted that “the transition period is a
period of struggle. We must fight to change our lives,
find our place in the world market, do what i
s useful”1.
Defining a clear development strategy in the transition
period is a very important issue, but at the same time a
difficult one. Consistently implementing it is even more
difficult. It should be recognized that in the last decade
of the twentieth century in the post-Soviet countries,
someone indulged in the game of democracy, someone
put forward the idea of creating a union governing
states, someone else just stood and looked into
someone's mouth ... Well, and the result is appropriate.
Every one of our compatriots knows that back in 1991
Uzbekistan defined its own path of development. It
found its expression in the work written in the same
year by the first President of Uzbekistan I.A. Karimov
"Uzbekistan: its own path of independence and
progress"2. More than thirty years have passed since
then. We have information about the results of the past
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Journal of Social Sciences and Humanities Research Fundamentals
decades. This is the other side of the issue. We want to
discuss the thinking of the transition period, the place
of human and social psychology of society in
development. Transition period. What does the
courageous overcoming, even shortening of this
period of time, which is often used in our lexicon,
depend on? What path should a person of the
transition period take? Nietzsche is a propagandist of
Zoroastrianism. Independence has given us the
opportunity to think independently, to objectively
evaluate any phenomenon, idea. Now in the countries
of the Commonwealth of Independent States, they are
re-reading the wise Friedrich Nietzsche, traditionally
accused by the former Soviets as an "irrationalist", "a
nihilist who rejects historical development and
religion". The object of his dreams were people,
nations, humanity with higher thinking, high spirit, and
strong will. Why were Soviet ideologists afraid of
Nietzsche? Because if his thoughts were spread, the
forcibly introduced communist ideology would crack,
the people would become self-aware, the people
would become more loving towards those who fight
for national interests, the energy of self-awareness,
freedom would awaken in the people - a strong will
and an unyielding spirit, and all this in unity could
destroy the foundation of an already unstable "union".
At times and in all lands, the force that gives greatness
to both the individual and the nation was a strong,
unbending conviction, will, and cheerfulness of spirit,
now any student of our country who studies the
national idea knows this.
Soviet ideologists accused Nietzsche of nihilism, i.e. of
denying things recognized by all. However, nihilism in
Nietzsche's understanding had not only a black color.
He divided nihilism into two parts: under weak nihilism
he understood indifference to outdated views; in
active nihilism he saw active personal action aimed at
reforming old views. Criticizing weak nihilism
(weakness, submission, decline of will and spirit), he
was a supporter of active nihilism (understanding
activity, ebullience as a manifestation of will and
spirit). A person subject to weak nihilism, in Nietzsche's
depiction, has a decadent spirit, he cares only about his
peace, watches the seething life from the sidelines, in
every way justifies carelessness, indifference, imposes
the work that he himself should do on the deity.
Nietzsche understood effective nihilism in the meaning
of "creativity", capable of mobilizing people for the
great future for the sake of difficult but creative work.
Nietzsche's main hero was our ancestor - the main
character of the "Avesta" Zarathustra. His ideas include
Zarathustra's ideas about the moral improvement of
man and people. He said that he loves not those who
seek a reason in the heavenly stars for the sake of
sacrificing themselves, but on the contrary, those
ascetics who give themselves to the earth so that it
becomes the abode of perfect individuals. Even this
single thought shows how difficult it is for Nietzsche's
name to take a place in the book "The Idea of National
Independence: Basic Concepts and Principles"3. In order
to denigrate Nietzsche, Soviet ideologists tried to
frighten humanity by using his idea of the perfect man
(in modern terms - superman) in combination with the
fascist idea. Although this idea as a means of educating
the young generation of creativity and liberation has
always been present in fairy tales, images of heroes of
all nations and nationalities. We can see this today in the
example of the main character of feature films - "the
American", who, defending poor people of different
nationalities, races and religions, even at the cost of his
own life, wins. His inherent qualities are an iron will, a
strong spirit, commitment to liberation, fearlessness in
the face of difficulties, faith in himself, decisive action.
This has no connection with fascism, racism.
Appearance and essence. When one wise man was
asked what changes last, he answered: "Thinking".
During the transition from a totalitarian system to a
completely new, developed society, this idea manifests
itself most clearly. In general, we are people who are
entering not only from the old system to the new, but
from the thinking characteristic of the 20th century to
the thinking inherent in the 21st century. The past years
have produced reforms in our thinking as well. We have
clearly and quickly come to understand each other in an
independent country. However, we should not be
satisfied with reforms in our thinking. Moreover, we
must again and again understand for ourselves that the
21st century is the century of the intellectual
generation, and the country with high intellectual
potential will progress in this century. According to
anthropologists, humanity came to its current
appearance ten thousand years ago. Since then, not
only its forms have changed, but also its character. Not
only does a person's appearance change, but also his
essence, thoughts, and beliefs. That is why the
transition period is a process of transition from one way
of life to another way of thinking. "The most powerful
and complex force that dominates man is faith,
conviction. Conviction is the universal guide to social
action. In every society it can be quickly recognized by
the form in which it manifests itself" (G. Spencer).
However, this gift, inherent in human nature only, was
oppressed by Marxism. As a result, unbelief appeared,
people lost their life values, began to see value in the
priceless, and belittle valuable things. A person in the
transition period. People in the transition period are
different - strong-willed, active, average, indifferent,
apathetic, even wearily sighing. During this period,
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which determines the prospects of the new society,
strong,
strong-willed
people,
having
taken
responsibility for themselves, join the struggle to
achieve the goal - a great future, a righteous idea. They
create conditions, provide assistance to others in the
assimilation and awareness of the values, social roles,
views inherent in the new system. However, as noted
above, the process is complex - the renewal of
thinking. In the transition period, a separate category
of people (marginal individuals), by the will of fate, live
at the same time among not only different, but also
diametrically opposed views (R. Park). American
sociologist E. Stonequist compares such people with a
person between two mirrors that show his reflection in
different ways. The contradiction of reflection, the
dissimilarity of the same thing in the mirrors requires a
person to have a psychologically reformed self-
awareness. Such people are usually doubtful, fickle,
unstable in choosing something, in assessing this or
that event, in taking action. The complex of their
awareness of their low self-esteem in some cases turns
into the opposite - into a complex of self-esteem above
others, which can manifest itself in the form of
discontent. For example, a person himself thinks in the
old way, puts the interests of a group of people to
which he belongs, also thinking in the old way, above
the interests of those who think in a new way, and
promotes them. In some cases, such people, acting as
a "translator", "trying on" between the old and new
thinking, can influence the formation of new thinking.
In the transition period, individuals with a strong will,
high spirit, trustworthy in their practical deeds, capable
of reasonably explaining the qualities of the new time,
freeing people from the clutches of the old thinking are
more needed.
Trust is built on newly heard, given, tested,
implemented opinions. Desire, intention grow from
trust and fade from it. This means that desire, intention
are fed by trust and, in turn, turn into a source of action
- the energy of will. Of course, people in transition are
different. And yet, offer them quickly and easily
assimilable goals of ideas, and they will understand
them, and having understood, they will begin creative
work. Otherwise, it goes without saying, people
without will and without knowledge can easily fall
under the influence of a false idea. False ideas can be
extremely deceptive, even seemingly the simplest
ones, pursue large destructive goals. Propagandists of
false ideas aimed at destructive goals, in many cases
drag people with limited knowledge, weak-willed, into
their "swamp". There are plenty of examples of this in
recent and distant history.
Never in transition periods has it been easy to
understand and explain lofty national goals, to turn
them into the desire of the individual. It took Prophet
Musa forty years to convince his tribe of the
righteousness of his idea, Prophet Mohammed more
than twenty years. And what is the connection between
a national goal, a dream, on the one hand, and will and
spirit, on the other?
Will - action - energy. Will has always and everywhere
been positively assessed as an honor, a person's dignity.
Awareness of one's will, an internal feeling of one's right
to possess it gives a person a certain strength. Makes
one content with one's "I". A person, a nation that does
not have a will, surrenders to the disposal of others, falls
under the influence of the will of others.
Will is energy that practically realizes a desire, intention,
dream. If we want something, we try, spending energy
corresponding to our goal, intention. But the idea gives
direction to the goal. Therefore, the status, glory of each
person, each nation, are equal to the amount of energy
that changes from the presence (absence) of a clear
conscious
desire,
intention,
correctness
(or
incorrectness) of the direction of desires, energy spent
(or intended to be spent) to achieve the goal. This issue
is directly related to our national idea, so we will try to
illuminate it through the concepts of the exact sciences.
Two things participate in every movement - matter and
force. Matter moves, force sets in motion. They are
connected with each other. This has been the case since
the creation of the world, and will be in the future.
Matter cannot be destroyed. Its form changes, and
these changes constitute existence, life. Here we see
not force, but matter, we do not always feel that force
takes on another form. For example, you hit the anvil
with a hammer. It seems that the matter remains, the
force seems to have disappeared. But this feeling is
wrong. Touch the hammer and the anvil - they are
warm. This means that the force has turned into heat.
The force of a hammer blow on an anvil is equal to the
degree of heat. Within the limits of this pattern, not only
the physical strength of a person is manifested, but also
psychological,
spiritual,
moral,
and
therefore,
ideological, mental strength. When we think, reason,
rejoice, are indignant, it means that when we desire
something, we spend energy equal to this. The spent
mental strength, energy takes the form of a personal
idea, goal, dream. In this case, the movement is carried
out in our nerve, brain cells.
A farmer is "led" to the field in the morning by Idea +
Desires + Will. Desire alone is not able to get him up and
lead him to the field. Will lifts and leads him. However,
will itself cannot answer the questions - when? where
from? why? It gives desire energy, strength and directs
the owner in the direction indicated by the idea. This
ideological formula has neither a negative nor a positive
assessment. The idea makes it either positive or
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negative. In this sense, we can say that Hitler, Bin
Laden and other similar sinister people are the owners
of a destructive idea and will, the prophet Christ, the
prophet Mohammed, Sahibkiran Amir Temur are the
owners of a creative idea and will. Indifference is a lack
of will. Creative and destructive ideas and wills have
always and everywhere been in conflict with each
other. The national idea of the Uzbek society,
defending the creative idea and will, opposes
indifference, apathy, unscrupulousness. How is
indifference born? It is due to the fact that ideas and
knowledge are not renewed in a person’s
consciousness, as a result of which new ideas and
desires do not arise. This can also happen due to
doubtfulness or sluggishness of the energy of will.
Indifference brings the soul of the owner to nothing. As
quickly as people’s knowledge and ideas are renewed,
so will new goals and desires awaken in them. A goal
that is not based on will is like the winter sun, it shines,
but does not warm. Uncontrolled indifference
eventually turns into apathy, pessimism, and
submission. For indifference begins to work against the
soul and consciousness of its owner.
And so, the transitional period is a time of trials. In
some, it awakens a greedy instinct, a passion for profit,
and in others, the desire to serve the nation. The
transitional period is the season of selfless labor, a
great future. That is why in this period a unifying,
justified, popular, national idea is necessary,
expressing the interests of all on the paths of progress
of the Motherland, peace in the country, and the well-
being of the people.
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